IT is remarkable that neither the first nor the second psalm has any title. Titles are so much the rule in the first and second books of the Psalter, that, when they are absent, their absence requires to be accounted for. As thirty-eight out of the forty-one psalms in this section are distinctly assigned to David, we must suppose that the compiler did not view this psalm as his. Perhaps he did not know the author. Perhaps, if he was himself the author, he shrank from giving himself the prominence which could not but have attached to him if his name had, in a certain sense, headed the collection. Reticence would have specially become Solomon, if he was the author. Commentators have generally recognized that this psalm is introductory and prefatory. Jerome says that many called it "the Preface of the Holy Ghost." Some of the Fathers did not even regard it as a psalm at all, but as a mere preface, and so reckoned the second psalm as the first (in many manuscripts of the New Testament, the reading is "first psalm" instead of "second psalm" in Acts 13:33). The composition is, as Hengstenberg observes, "a short compendium of tile main subject of the Psalms, viz. that God has appointed salvatlon to the righteous, perdition to the wicked; this is the great truth with which the sacred bards grapple amid all the painful experiences of life which apparently indicate the reverse." The psalm divides naturally into two nearly equal portions. In Psalms 1:1-3 the character and condition of the righteous are described, and their reward is promised them. In Psalms 1:4-6 the condition of the wicked is considered, and their ultimate destruction predicted. Psalms 1:1 Blessed is the man; literally, blessings are to the man. But the Authorized Version exactly gives the sense (comp. Psalms 2:12). That walketh not in the counsel of the ungodly. The margin gives, "or wicked," and this is probably the best rendering of the word used (רשׁעים). The righteous man is first described negatively, under three heads. (1) He "does not walk in the counsel of the ungodly:" i.e. he does not throw in his lot with the wicked does not participate in their projects or designs; (2) he standeth not in the way of sinners; i.e. he does not take part in their actions, does not follow the same moral paths; and (3) he sitteth not in the seat of the scornful; i.e. has no fellowship with them in the "scorn" which they cast upon religion. The word used for scornful (לֵץ) is Solomonian (Proverbs 1:22; Proverbs 3:34; Proverbs 13:1), but in the Psalter occurs only in this place. Psalms 1:2 But his delight is in the Law of the Lord. The righteous man is not described positively, under two heads. (1) He delights in the Law (camp. Psalms 109:16, 47, 77; Romans 7:22). (2) He constantly mediates in it. The "Law" intended—תוֹרה, not התּוֹרה—is probably not the mere Law of Moses, but God’s law, as made known to man in any way. Still, the resemblance of the passage to Joshua 1:8 shows the Law of Moses to have been very specially in the writer’s thoughts. In his Law doth he meditate day and night; compare, besides Joshua 1:8, the following: Psalms 63:6; Psalms 119:15, Psalms 119:48, Psalms 119:78, Psalms 119:97. Constant meditation in God’s Law has characterized all saint. Psalms 1:3 And he shall be like a tree planted by the rivers of water. The comparison of a man to a. tree is frequent in the Book of Job (Job 8:16, Job 8:17; Job 14:7-10; Job 15:32, Job 15:33, etc.), and occurs once in the Pentateuch (Numbers 24:6). We find it again in Psalms 92:12-14, and frequently in the prophets. The "rivers of water" spoken of (פַּלְגַ־מָיִם) are undoubtedly the "streams" (Revised Version) or "canals of irrigation" so common both in Egypt and in Babylonia, by which fruit trees were planted, as especially date-palms, which need the vicinity of water. That such planting of trees by the waterside was known to the Israelites is evident, both from this passage and from several others, as Numbers 24:6; Ecclesiastes 2:5; Jeremiah 17:8; Ezekiel 17:5, Ezekiel 17:8, etc. It is misplaced ingenuity to attempt to decide what particular tree the writer had in his mind, whether the palm, or the oleander, or any other, since he may not have been thinking of any particular tree. That bringeth forth his fruit in his season. Therefore not the oleander, which has no fruit, and is never planted in the East, but grows naturally along the courses of streams. His leaf also shall not wither. Compare the contrary threat of Isaiah against the wicked of his time, "Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water" (Isaiah 1:30). And whatsoever he doeth shall prosper; rather, perhaps, in whatsoever he doeth he shall prosper. Psalms 1:4 The ungodly are not so; or, the wicked (see the comment on Psalms 1:1. But are like the chaff which the wind driveth away. "Chaff" is used throughout Scripture as an emblem of what is weak and worthless (see Job 21:18; Psalms 35:5; Isaiah 5:24; Isaiah 17:13; Isaiah 29:5; Isaiah 33:11; Isaiah 41:15; Jeremiah 23:28; Daniel 2:35; Hosea 13:3; Zephaniah 2:2; Matthew 3:12; Luke 3:17). In ancient times it was considered of no value at all, and when corn was winnowed, it was thrown up in the air until the wind had blown all the chaff away. Psalms 1:5 Therefore the ungodly (or, the wicked) shall not stand in the judgment. "Therefore," as being chaff, i.e. "destitute of spiritual vitality" (Kay), "the wicked shall not stand," or shall not rise up, "in the judgment," i.e. in the judgment of the last day. So the Targum, Rashi, Dr. Kay, Canon Cook, and others. It is certainly not conceivable that any human judgment is intended by "the judgment" (הַמִּשְׁפָט), and though possibly "all manifestations of God’s punitive righteousness are comprehended" (Hengstenberg), yet the main idea must be that the wicked shall not be able to "stand," or" rise up," i.e. "hold up their heads" (Aglen), in the last day. Nor sinners in the congregation of the righteous. Here the human judgment comes in. Sinners will be cast out, not only from heaven, hut also from the Church, or "congregation of the righteous," if not before, at any rate when the "congregation" is finally made up. Psalms 1:6 For the Lord knoweth the way of the righteous. God is said to "know" those of whom he approves, and. on whom he "lifts up the light of his countenance." The wicked he does not "know;" he "casts them out of the sight of his eyes"—"casts them behind his back;" refuses to acknowledge them. God "knows the way of the righteous," and therefore they live and prosper; he does not know the way of the wicked, and therefore the way of the (wicked, or) ungodly shall perish (compare the beginning and end of Psa 112:1-10.). Psalms 1:1, Psalms 1:2 The godly man. This psalm nobly fills the place of prologue to the whole Book of Psalms. It reminds us of our Saviour’s words when Nathanael drew near: "Behold an Israelite indeed!" With that marvellous, condensed fulness and graphic force which peculiarly mark the Scriptures, it, draws the portrait of the godly man. If we compare the Old Testament picture of an Israelite indeed with the New Testament picture of the true believers" a good man full of the Holy Ghost and of faith, "we find no discord, only a fulness, richness, tenderness, power, in the latter, Impossible before the Light of the world shone on human hearts and lives. The one is like a clear, perfect outline; the other, like the painting which adds to the outline colour, light, and shadow. I. The godly man is described , in sharp contrast with the ungodly. They are as little to his mind as he to theirs. The Revised Version here gives a stricter rendering—"wicked." But our English word "ungodly" expresses the real essence of all wickedness, the secret spring of sin (comp. Psalms 54:3; Psalms 36:1; Jeremiah 2:13). 1. He is not guided by this world’s maxims, walks not "in the counsel"—by the rule, of those who leave God out of their reckoning. N.B.—The chief thing in life is the counsel—plan, ruling principles, and maxims—by which it is guided. E.g. one man’s aim in life is "to die rich;" another’s motto," Short life and merry;" another’s, "To me to live is Christ." 2. His conduct, therefore, openly contrasts. "Nor standeth," etc. Closely associated, it may be, in business, society, public affairs; for else he "must needs go out of the world" (1 Corinthians 5:10); yet, as his aim is not theirs, so their means are not his means, nor their path his path (Proverbs 4:14, Proverbs 4:15). Business life has temptations from which recluse life is free, but also opportunities for witnessing for truth and Christ. 3. His chosen company corresponds with counsel and conduct. "Nor sitteth," etc. Not frequenting their haunts, sharing their revels, making them his bosom friends (Proverbs 1:15; Proverbs 13:20). N.B.—A steady progress in sin is indicated—walking, standing, sitting. First, stepping aside from the right path into crooked ways in compliance with evil counsel; secondly, continuing a line of conduct conscience condemns; at last, sitting down at the banquet of sinful pleasure, conscience drugged or scared, God openly despised. A picture of how many lives once bright with hope! II. , by one unmistakable, distinguishing mark: delight in God’s Law. 1. The written Word is dear to him. The primary reference is, of course, to the Law of Moses, of which every letter was dear and sacred to the devout Israelite. How much dearer should the completed Scriptures be to the Christian (1 John 1:1-10:17)! 2. The deep spiritual truth of God’s Word engages his profound study, is "the rejoicing of his heart" (Jeremiah 15:16; Colossians 3:16). Take Psalms 119:1-176. as the consummate expression of the value of God’s Law to a mind taught by God’s Spirit. Note the great principles embodied—that God rules by law; that each of us stands in direct relation to God, as subject to his Law; that this Law is plainly revealed, N.B.—No Israelite, however ungodly, could call in question the fact that God spake to and by Moses, without pouring contempt on the law and constitution of his country; this was the cornerstone. 3. He loves God’s Law as the practical guide of his life (comp. John 8:12, John 8:31, John 8:32). . This picture is realized in ideal perfection in our Lord Jesus. All the severity of Psa 119:4-6 is found in his denunciations of the impenitent cities, of guilty Jerusalem, of the hypocritical scribes and Pharisees, of wilful unbelievers (John 12:48). But joined to this is the tender, sympathizing compassion, gracious humility, Divine love and forgiveness which made him "who knew no sin" the "Friend of sinners"—"able to be touched with the feeling of our infirmities," as well as "able to save to the uttermost" (Hebrews 7:25, Hebrews 7:26; Hebrews 4:15; Matthew 9:10-13). Psalms 1:3 He shall be like a tree, etc. Among the costly works in which King Solomon exercised his wisdom and displayed his magnificence were gardens rich in fruit trees and watered by channels and reservoirs (Ecclesiastes 1:5, Ecclesiastes 1:6). Among these would be citrons and oranges, with their lustrous evergreen leaves and golden fruit; palms also, which love water and soil free from all foul decay and refuse. Some have fancied the similitude taken from the oleanders abounding by the streams of Canaan; but its fruit is poison; no one cares to plant it. An evergreen, fruit-bearing tree is here the bright image of the prosperous soul. (Solomon very possibly the author.) I. THE SECRET OF A GODLY LIFE. Source and sustenance. "Planted," not self-sown, not dropped into its place by chance—planted by God’s own hand (James 1:18). "By the waters," drawing life and freshness from an unfailing source (Isaiah 4:1-6:14; 7:37-39; Isaiah 15:4). Some lives that make a fair show are like trees whose roots run near the surface—the storm uproots them. The soul "rooted" in Christ (Colossians 2:7) is as the pine, sending down so strong a tap-root that the avalanche may break the trunk, but cannot uproot it. II. ITS . "Bringeth forth," etc.. Good deeds are fruitful deeds. "The season" may tarry, but it will come (James 5:7; Galatians 6:9, Galatians 6:10). But if we "abide in Christ," our fruit will be always in season, like the orange, covered with fragrant flowers, green fruit and ripe fruit all at once—full of beauty and hope, as well as food. III. ITS AND VIGOUR. "Its leaf shall not wither." Evergreen. The primary reference may be to outward prosperity, like Joseph’s (Genesis 39:2-5, Genesis 39:23; see 1 Timothy 4:8). Sickness, accident, hard times, losses through the failure or dishonesty of others, may befall the child of God as well as the child of the world; but the natural tendency of thorough integrity, of the diligence of one who does everything with his might as unto the Lord, and of the wisdom, courage, and good temper which are among the fruits of the Spirit, and the guidance of God’s providence in answer to prayer, is to bring prosperity (Psalms 37:4-7; Philippians 4:4-7). Yet observe, the Old Testament, as fully as the New, teaches the need and benefit of adversity (Proverbs 3:11, Proverbs 3:12; Psalms 34:17-19). But there is prosperity that fears no change, glory that fades not, labour that cannot be lost (3 John 1:2; 1 Peter 1:4; 1 Peter 5:4; 1 Corinthians 15:58). BY C. Psalms 1:1-6 The title: The Book of Psalms: the Psalms-their variety and value. In the Book of Psalms, or, strictly speaking, in the five Books of Psalms, we have illustrations of most of the varied kinds of documents of which the entire Bible is made up. In their entirety the collection forms the Hebrews’ ’Book of Praise,’ or, as Professor Cheyne puts it, ’The Praises of Israel.’ £ It is probable, however, that very few, in their private devotions, read all the Psalms with equal frequency or delight. There are some "favourites," such as Psalms 23:1-6; Psalms 46:1-11; Psalms 145:1-21; etc. The fact is that spiritual instincts are often far in advance of technical definitions, and the heart finds out that which is of permanent value over and above its historic interest, far more quickly than the intellect defines the reason thereof. Ere we pursue the study of the Psalms one by one, it may be helpful to note the main classes into which they may be grouped, as such classification will enable us the better to set in order the relation which each one bears to "the whole counsel of God." In the last of the Homiletics on Deuteronomy by the present writer, there is a threefold result indicated of communion between the Spirit of God and the spirit of man. £ When such fellowship is in the devotional sphere, it subserves the life of religion; when the Spirit of God impels to the going forth on a mission or the writing of a record, that is inspiration; when the Spirit of God discloses new truth or forecasts the future, that is revelation. These three divisions indicate three main groups under which the Psalms may be classified. For the most part, each one speaks for itself, and with sufficient clearness indicates to which of the three groups it belongs; and according to the group in which it is found will be the value and bearing of the psalm on the believer’s experience, faith, and life. I. MANY OF THE PSALMS ARE THE OUTCOME OF PRIVATE OR PUBLIC . It is in these that we get a priceless glimpse into the heartwork of Old Testament saints, and see how constant was their habit of pouring out their souls to God. Psalms 3:1-8; Psalms 4:1-8; Psalms 5:1-12; Psalms 7:1-17; Psalms 8:1-9; Psalms 10:1-18; Psalms 13:1-6, et alii, are illustrations of this. Whether the soul was elated by joy or oppressed with care, whether bowed down with fear or rejoicing over a great deliverance, whether the presence of God was enjoyed or whether his face was hidden, whether the spirit was soaring in rapture or sinking in dismay,—amid all changes, from the overhanging of the blackest thundercloud to the beaming of the brightest sunshine, all is told to God in song, or plea, or moan, or plaint, or wail, as if the ancient believers had such confidence in God that riley could tell him anything! £ Many of these private prayers bear marks of limited knowledge and imperfect conception, and are by no means to be taken as models for us. But no saint ever did or could in prayer rise above the level of his own knowledge. Still, they knew that God heard and answered, not according to their thoughts, but according to his loving-kindness; hence they poured out their whole souls to God, whether in gladness or sadness. And so may we; and God will do exceeding abundantly for us above all that we ask or think. II. ANOTHER GROUP OF PSALMS OF THOSE WHICH ARE THE OF ANOTHER FORM OF DIVINE . These are not necessarily addresses to God; they are, for the most part, an inspired and inspiriting rehearsal of the mighty acts of the Lord, and a call to the people of God to join in the song of praise. Psalms 33:1-22; Psalms 46:1-11; Psalms 48:1-14; Psalms 78:1-72; Psalms 81:1-16; Psalms 89:1-52; and many others, are illustrations of this. At the back of them all there is a revelation of God known, accepted, and enjoyed. And according to this great and glorious redemption are the people exhorted to join in songs of praise. There is, moreover, this distinction, for the most part, between the first group and the second—the first group reflects the passing moods of man; the second reflects the revealed character and ways of God. The first group is mostly for private use, as the moods of the soul may respond thereto; the. second group is also for sanctuary song, and indicates the permanent theme of the believer’s faith and hope, even "the salvation of God." With regard to the first group we may say, "As in water face answereth to face, so the heart of man to man." As to the second, the motto might be, "The Lord hath made known his salvation: therefore with our songs we will praise him." Under this head may also be set those calmly and sweetly meditative psalms, such as Psalms 23:1-6; Psalms 32:1-11; in which God’s revelation of his works and ways gives its own hue to the musings of the saint. These are now the delight of believers, in public and in private worship, as the expression of an experience which is renewed in regenerate hearts age after age. None of them could possibly be accounted for by the psychology of the natural man; they accord only with the pneumatology of the spiritual man. III. THE THIRD GROUP OF PSALMS OF THOSE IN WHICH THERE IS A DIRECT OR AND . Of these there are three kinds. 1. There are those directly and exclusively Messianic, such as Psalms 2:1-12; Psalms 45:1-17; Psalms 47:1-9; Psalms 72:1-20; Psalms 110:1-7. Of all these, the second psalm is, perhaps, throughout, as much as any of the psalms, clearly and distinctly applicable to the Coming One, and to him only. For the purpose of seeing and showing this, it may well be carefully studied. Every verse, every phrase, every word, tells; in fact, even the glorious fifty-third chapter of Isaiah is scarcely more clearly Messianic than the second psalm. Even Professor Cheyne is compelled to admit its Messianic reference, and he tells us that Ibn Ezra does so likewise. £ And that some of the psalms apply to the Lord Jesus Christ, our Lord himself assures us (Luke 24:44). And in an age like this, when destructive criticism is so popular, it is needful for the believing student to be the more accurate, clear, and firm. 2. Some psalms point to the era rather than to the Person of the Messiah. Such are the fiftieth and the eighty-seventh psalms. They are prophetic expositions of truths which pertain to the Messianic times, and receive their full elucidation from the developed expositions of the apostles and prophets of the New Testament; they cover the ground of the Messianic age. 3. Other psalms refer immediately to the writer himself, and have come to be regarded as Messianic because some of the words therein were quoted the Lord Jesus Christ and adopted as his own. Such a one is the twenty-second psalm, in which the writer bemoans his own sufferings and (according to the LXX.)his own transgressions. But it is not possible to apply every verse of this psalm to the Lord Jesus. £ He, however, being in all things made like unto his brethren, was "in all points tempted like as we are;" hence the very groans of his brethren fitted his own lips. He came to have fellowship with us in our sufferings that we might have fellowship with him in his! Thus there is established a marvellously close sympathy between Jesus and his saints, since his temptations, sorrows, and groans resembled theirs, £ To this discriminating and believing study of the first fifty psalms, the writer ventures to invite the Christian student and expositor. We must avoid the extreme of those who, with Home, would reheard most, if not all, the psalms as Messianic; and also the extreme of those who would regard none as such. Because our Lord said that all things must be fulfilled that were written in the Psalms concerning him, we may not infer that words which were written concerning him filled up all the Psalms; nor, with the unbeliever, may we regard the claim of prophecy as invalid through any repugnance to the supernatural. Intelligent discernment and loving faith are twin sisters; may they both be our attendants during our survey of these priceless productions of Hebrew pens! And may the Spirit of God be himself our Light and our Guide!—C. BY W. FORSYTH Psalms 1:1-6 The happy man. The word "blessed" means" happy." The phrase used might, indeed, be rendered, "Hail to the man," etc.! The psalm itself may be called "a psalm of congratulations," for the psalmist regards the man whom he here describes as one who has great reason for gladness, and who therefore may be fittingly congratulated. Ages ago the heathen said, "Call no man happy till he is dead." But we have before us the picture of one who is certainly happy even now; who has a joy, of which neither crosses nor losses can deprive him; who will be happy as long as he lives; and who has still more happiness in store for him when death is past. It may be asked whether it is the highest kind of virtue to aim at being happy, or whether it is the noblest inducement to it to assure us that to be virtuous is to be happy? Perhaps not. But such a question could scarcely be asked unless the point of the psalm is altogether missed; for the psalmist is not speaking of the good man as happy because he is aiming at happiness, but as being so because he follows the Law of God, and finds joy therein, without seeking for joy for its own sake. And, anyway, if it be so that God has annexed joy to a life of loyalty to him, it cannot make such loyalty less desirable if it is crowned with gladness of heart. But, as we hope to point out shortly, the personal happiness is but a very small part of the "blessedness" which the good man possesses. Let us consider— I. THE LIFE HERE . Several marks are furnished to us here of "the Messed man." 1. Negative. He is wisely careful not to have evil companionship. He knows that "he that walketh with wise men shall be wise, but a companion of fools shall be destroyed." Hence he shuns (1) the ungodly—those who have no fear of God before their eyes, and are perpetually restless in their self-will; (2) the sinners—those who indulge in open sin; (3) the scornful—these who ridicule religion and. laugh at such as fear the Lord. His separation from such is complete. He will neither (1) follow their counsel; nor (2) sit in their seat; nor even (3) stand in their way. Note: If ever a man is to become wise, he must not mix promiscuously with others. We know well, in penning these words, that we are liable to the remark from some readers, "How commonplace!" We admit it. But it is just by non-attention to commonplace truth that millions are undone. We cannot reiterate too frequently, "Enter not into the path of the wicked, and go not in the way of evil men." 2. Positive. In avoiding evil, he does not throw himself upon a blank. But it is remarkable that, as the antitheses of "ungodly,"" sinners," "scornful," we do not get "godly" "pure; "reverent." The fact is, the man whom this psalm describes will not be supremely anxious to have any companions. If he cannot have the right ones, he will do without them. And yet he will not be lonely. For the Law of Jehovah, the revealed covenant of God, wilt be before his eyes and in his heart. And herein he will have a safe guide for the pathway he should follow. In thus following God’s Law, he will have: (1) Ample material for thought. "In his Law doth he meditate day and night" (Psalms 1:2). "The Hebrew word torah has a much wider range of meaning than "law," by which it is always rendered in the Authorized Version. It denotes (a) teaching, instruction, whether human (Proverbs 1:8) or Divine; (b) a precept or law; a body of laws, and in particular the Mosaic Law, and so, finally, the Pentateuch. It should be taken to include all Divine revelation as the guide of life." £ We do not understand the psalmist as meaning that such a man will always be thinking of one topic. But that (a) by day he will use the Law of God as a direction-post to point the way; (b) by night he will use it as a pillow on which to rest his head. For in the Law there are revealed to him mercy, forgiveness, sacrifice, intercession, grace, strength. He will enthrone the Word of God in the place of honour, above all other books in the world. Some may raise a difficulty hers, saying, "Yes; in the psalmist’s time that might have been so. Then the sacred books of the Hebrews comprised their national history and their religious literature. There was not so much to call off men’s thoughts from the Bible as there is now." That is so. But, nevertheless, the following facts remain: That in the Bible is the only authoritative revelation of the mind and will of God; that our Scriptures are to us a far richer treasure than the Scriptures of the psalmist’s time; that therein we have the only guide through life to immortality. Other books may inform the mind. The Bible still retains its supremacy as the book to regulate the life. Hence in the Bible the believer has: (2) Rich nutriment for character. Hence he is described as "a tree planted by the rivers of water" (see also Jeremiah 17:8). Psalmist and prophet agree. The Scriptures reveal God. In God the believer puts his trust. So that the study of the book makes him like a fruitful tree, because it leads up to God. Thus there will be (a) unfailing supplies; (b) fruit in season; (c) a fadeless leaf; (d) entire success. "Whatsoever he doeth shall prosper." II. SUCH A LIFE HAS ITS OWN OUTLOOK AND DESTINY. As the man is now, so is his uplook and outlook here and hereafter. 1. There is now Divine approval. "The Lord knoweth the way of the righteous." 2. His work and way will be influential for good long after he has ceased to live below. (Psalms 1:6.) 3. He will be approved at the judgment-day. (Psalms 1:5.) He will be found "in the congregation of the righteous." And all this is sot forth even more strikingly by the hints here given of the destiny of those with whom he would not be associated. As the Vulgate most touchingly has it, "Non sic impii, non sic." As he would not mingle with them here, he shall not be thrown with them hereafter. They will be as "chaff which the wind driveth away." Their quality, as chaff. Their destiny, as chaff. Terrible! How blessed to have a different destiny separately assigned, as the result of a course separately chosen! III. THE OF SUCH A LIFE IS HERE AND DEFINED. If we put the question, "By whom is this blessedness pronounced?" the answer is: 1. They are intrinsically blessed, ipso facto, in being what they are. The), are right, good, glad, strong, full of living hope. 2. In the judgment of all good men they are blessed, and even men who are not godly know that a life spent in accordance with the will of God is the truly right one. 3. The Lord Jesus Christ declares them to be so now. (Matthew 5:1-11.) 4. At the last judgment the King will confirm the blessing. Note: The purposes to be served by such a psalm as this are manifold. They are independent of its author, age, or land. 1. To parents this psalm is a treasure of infinite value, as giving them in outline (1) what they may well desire their children to be; and (2) the place of honour the Bible should occupy in their children’s hearts. 2. To teachers. It discloses to them the life to be urged on their scholars, and tells them whence alone the nutriment for such a life can be drawn. 3. To children. It shows them that true happiness, in the highest sense, is attained only through true goodness; that true goodness can only be attained by feeding on the truth of Cod; and that to such a God-like character there is ensured everlasting life, an ever-during home. "Light is sown for the righteous."—C. BY W. FORSYTH Psalms 1:1-6 The blessedness of the true. "God is Love." He must, therefore, seek the happiness of his creatures. Man is the highest of his earthly creatures, and his happiness must be of the highest kind, not only fit for him to receive, but worthy of to bestow. Such is the happiness here depicted. It does not come anyhow, but in accordance with law. It does not depend upon what a man has, but upon what he is. It is inward, not outward. It is of the spirit, not of the flesh. Happiness is blessedness—the blessedness of the true in character. I. MARK THE . Sin is self-will. This implies separation from God; and this separation must be final, unless God himself prevent. But the godly man has been brought back into a right relation to God. God’s will is his will. To know and to love and to obey God is his delight. His life is centred in God. Thus he is able to receive the blessing in its fulness, which God is ready freely to bestow. His character is founded upon the rock of the eternal, and not upon the shifting sands of time. II. Mark next THE . This is shown under the figure of a tree, fair and flourishing. 1. The situation is choice. It stands, not in the desert, but in a fit place. "Planted." The hand of God is seen in the godly man’s life. This is his security. Where God has put him, God can keep him. 2. The environment is favorable. From the heavens above sad the earth beneath nourishment is provided. The supply is rich and sure. Though worldly supplies may cease, and the waters of earth fail (Isaiah 19:5), the river of God will still run free (1 Kings 18:5; Isaiah 55:1-3). 3. The progress is appropriate. There is the power of assimilating. Life develops according to its own order. What the plant does unconsciously, subject to the law of its being, the godly man does freely and consciously, under the benign rule of Christ. III. Lastly, mark THE . God’s work always tends to completeness. Every advance is an approach. Every fulfilment is a prophecy of the perfect end. In the life of the godly there is the truest pleasure, the noblest usefulness, the heavenliest beauty. And the charm of all is permanence. There is not only moral freshness, as where there is real soundness of health, but there is enduringness. This is brought out vividly by contrast. "The ungodly are not so." With them there is no reality. Separated from the true life, everything is unstable and uncertain. There may be a kind of prosperity, but it is false and delusive. The pleasures of sin are but for a season; but the love of God is for ever. In the day of trial the just shall stand, accepted and blessed; but the wicked shall be winnowed out of the society of the true Israel, and swept away, as the worthless chaff, by the swift and resistless judgment of God.—W.F. Psalms 1:1-6 Character. This psalm supplies us with— I. TEST OF . A man is known by the company he keeps. What doest thou, O my soul? With whom dost thou "walk" and "sit’ (Psalms 119:63)? II. RULE OF LIFE. What should we do? Surely the right thing is to ask counsel of God, and to submit ourselves to his holy and blessed rule. Let us do this, and we shall not only have life (Psalms 40:8), but food (John 4:44); and not only food, but society (Matthew 12:50); and not only society, but education (Psalms 143:10); and not only education, but joy unspeakable and full of glory (Psalms 119:65; 1 Peter 1:8). "He that doeth the will of God abideth for ever" (1 John 2:16, 1 John 2:17). III. OF DESTINY. Acts fix habits, habits settle character, and character determines destiny. "The wind" may represent the various trials which meet us, and which so far show what we are and whither we are going. By conscience, by public opinion, by experience of the results of conduct, we am premonished of the coming end and the perfect judgment of God. Thus, not in an arbitrary way, but by our own deeds and life, our destiny for weal or woe is being settled. Eternity is the harvest of time. Whatsoever a man soweth, that shall he also reap."—W.F. Psalms 1:1-6 Greatness, happiness, prosperity. We learn here the true ides of— I. . It is not mere intellectual power, but moral worth. Greatness is goodness—the being like God. II. . It is living together with God, doing his will, in the light and joy of his love. III. . It is of the soul—the true health of the soul (3 John 1:2). Its measure is personal activity. Deeds carry social influence. The weak and the unfortunate are too often despised, but let a man be true, let him stand up for the right, let him honestly serve God in his day and generation, and he will not only have peace within, but he wilt be "blessed in his deed." His influence will work for good, and will live and move others to noble ends when he himself is gone. "Our many thoughts and deeds, our life and love, Our happiness, and all that we have been:— Immortally must live, and burn, and move, When we shall be no more." W.F. Psalms 1:1-6 Blessedness. The word "blessed’ might Be rendered "blessings." God’s people are blessed (Numbers 6:24; Matthew 5:1 - 10). I. There is the blessing of PEACE. The fruit of righteousness is peace. The heart is right with God. II. The Messing of a TRUE PURPOSE. Not gain, nor pleasure, nor merely to save the soul, but to do God’s will. This is the supreme thing. This gives strength to the heart and unity to the life. III. The blessing of the NOBLEST SOCIETY. Into what a goodly fellowship do we enter as we join the company of God’s people! The saints are our brethren; holy angels are our ministers; Christ is our abiding Friend. IV. The blessing of MORAL . Our path is onward. The more good ,a man does the nobler he becomes. By every act of self-denial and virtue he rises in dignity and strength. V. The blessing of . Only the good can do good. To augment the happiness of others is the sweetest pleasure. VI. The blessing OF A BRIGHT FUTURE. Life’s interests are secured. The outlook, though at times clouded, ends in light. VII. The OF GOD’S ETERNAL LOVE. (Psalms 1:6, "knoweth.") "There is nothing in the world worth living for, but doing good and finishing God’s work—doing the work Christ did" (Brainerd).—W.F. BY C. SHORT Psalms 1:1-6 A contrast. This psalm is introductory to all the rest, perhaps written after the finding of the "book of the Law" in Josiah’s time, in an age of revival, when men were roused to consider the conflict between good and evil, and who were the truly Messed, and on what their blessedness was grounded. There is a contrast drawn in it between the righteous and the wicked. I. THE AND OF THE . 1. They have no sympathetic relations with the wicked. (Psalms 1:1.) They cannot help having some associations with them; but they do not walk with them, nor stand with them, nor sit with them, as they do with congenial friends. This description suggests the progress of the wicked. Walking only with a man we may soon part from him; but if we stand with him we linger in his company, and at last come to sit with him, scorning all goodness. 2. Irresistibly attracted to the Divine Law. (Psalms 1:2.) He is "in" it with all his affection and with his unceasing thought, rather than the Law is "in" him. Though both are true, i.e; it solicits, commands, and absorbs him, and rules the world of thought, affection, and imagination. 3. They are fruitful according to the time and circumstances of their lives. (Vet. 3.) In youth, mature manhood, and ripe age. Patient in affliction, constant in trial, grateful in prosperity, and zealous when opportunity of work offers itself. 4. Unfading freshness of heart and experience (Psalms 1:3.) His life is progressive, his faith grows deeper, and his power of achievement increase, and his hope becomes brighter, and his affections purer, and he blossoms with a green freshness for ever. 5. He prospers in hi, undertakings. (Psalms 1:3.) As a general rule, because he deserves it; for he aims at only right and lawful things, and employs only right and lawful means. II. AND DESTINY OF THE WICKED. 1. Intrinsic wothlessness. (Psalms 1:4.) Dead, unserviceable, without substance, and easily carried away"—dispersed by the wind. This is only s negative description, as a contrast with the living tree and its fruit. It says nothing of such a man’s poisonous influence. 2. Unable to endure the scrutiny of the great Lawgiver. (Psalms 1:5.) One inquiring glance of God shatters the whole structure of his life. God does not "know" his way. "I never knew you." 3. Their relation to the Church only an outward one. (Psalms 1:5.) Though they mingle with the congregation, they do not really "stand with them." 4. Their habits of life are destructive. (Psalms 1:6.) Their "way" is not the way everlasting, but leads to perdition, if it be not forsaken.—S. Psalms 1:1-3 True blessedness. "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful," etc. I. THE NATURE OF TRUE . 1. Vigorous life of the soul. "Like a tree planted," etc. The blessedness of the body is vigorous health. 2. Productiveness. Bringeth forth his fruit in his season. It must grow before it becomes fruitful. 3. Perpetuity of life. "His leaf also shall not wither." 4. Success in his undertakings. "Whatsoever he doeth shall prosper." Success in the greatest undertaking, the true blessedness. II. THE MEANS OF . 1. To shun the company and the counsels of the ungodly. Standing in their way, partaking in their designs. 2. Delight in Divine truth. 3. Persevering study of it. Converting it into juice and blood.—S. HERE we have again a psalm without a title, and, so far, we are left to conjecture its age and author. The Jews, however, have always regarded it as Davidical; and there is evidence in Scripture itself (Acts 4:25) that the early Christians were of the same opinion. Modern critics, for the most part, agree, although there are some (Ewald, Paulus, Bleek) who ascribe it to Solomon, and others (Maurer, Delitzsch) who suppose it written by Hezekiah or Isaiah. The psalm is certainly Messianic. It is assumed to be so in Acts 4:25; Acts 13:33; Hebrews 1:5; Hebrews 5:5. However it may, to a certain extent, apply to David, David cannot exhaust its allusions. Hebrews 5:7, Hebrews 5:8, and Hebrews 5:12 are inapplicable to David, and must refer to the Messiah. The Jews admitted the Messianic character of the psalm, until driven into denial by the controversy with Christians. Most modern critics allow it. There is a certain correspondency between Psalms 1:1-6. and 1; which may account for their being placed together. In beth the main idea is the antagonism between the righteous and the wicked. Isaiah sets forth this antagonism by a contrast between two typical individuals. Psalms 51:1-19 shows the two kingdoms of light and darkness engaged in their internecine conflict. Psalms 2:1 Why do the heathen rage? The psalmist writes with a vision before his eyes. He "sees Jehovah upon his throne, and Messiah entering upon his universal dominion. The enemies of both on earth rise up against them with frantic tumult, and vainly strive to east off the fetters of their rule." Hence his sudden outburst. "What ails the heathen (goim)," he says. "that they rage?" or "make an uproar" (Kay), or "assemble tumultuously" (margin of Authorized Version and Revised,Version)? What are they about? What do they design? And why do the people—rather, the peoples, or "the masses" (Kay)—imagine (or, meditate) a vain thing? It must be "a vain thing;" i.e. a purpose which will come to naught, if it is something opposed to the will of Jehovah and Messiah. The vision shows the psalmist Jew and Gentile banded together against the gospel of Christ. Its scope is not exhausted by the exposition of Act 4:26, but extends to the whole struggle between Christianity on the one hand, and Judaism and paganism on the other. "The peoples" still to this day "imagine a vain thing"—imagine that Christianity will succumb to the assaults made upon it—will fade, die away, and disappear. Psalms 2:2 The kings of the earth set themselves; or, draw themselves up in array (comp. Jeremiah 46:4). Such kings as Herod the Great, Herod Agrippa, Nero, Galerius, Diocletian, Julian the Apostate, etc. There is always a warfare between the world and the Church, in which kings are apt to take a part, most often on the worldly side. And the rulers take counsel together. "Rulers" are persons having authority, but below the rank of kings Such were the ethnarchs and tetrarchs of the first century, the governors of provinces under the Roman emperor, the members of the Jewish Sanhedrin, and the like. These last frequently "took counsel against the Lord" (see Matthew 26:3-5; Matthew 27:1; Acts 4:5, Acts 4:6; Acts 5:21-41). Against the Lord, and against his Anointed, saying. In David’s time the recognized "anointed of the Lord" was the divinely appointed King of Israel (1 Samuel 2:10; 1 Samuel 12:3, 1 Samuel 12:5; 1 Samuel 16:6; 1 Samuel 24:6,1 Samuel 24:10; 1 Samuel 26:7, 1 Samuel 26:16; 2 Samuel 1:14, 2 Samuel 1:16: 2 Samuel 19:21; 2 Samuel 22:51; Psalms 17:1-15:50; Psalms 20:6; Psalms 28:8)—first Saul, and then David; but David here seems to designate by the term a Greater than himself—the true theocratic King, whom he typified. Psalms 2:3 Let us break their bands asunder. Wicked men always feel God’s rule and his Law to be restraints. They chafe at them, fret against them, and, in the last resort—so far as their will goes—wholly throw them off. And cast away their cords from us. "Bands" and "cords" are the fetters that restrain prisoners. The rebels determine to burst them, and assert their absolute freedom. Psalms 2:4 He that sitteth in the heavens shall laugh. God "laughs" at the vain and futile efforts of man to escape from the control of his laws and throw off his dominion (comp. Psalms 37:13; Psalms 59:8). It is impossible that these efforts should succeed. Men must obey God willingly, or else unwillingly. The Lord (Adonay in the ordinary Hebrew text, but a large number of manuscripts have Jehovah) shall have them in derision. "Laughter" and "derision" are, of course, anthropo-morphisms. It is meant that God views with contempt and scorn man’s weak attempts at rebellion. Psalms 2:5 Then shall he speak unto them in his wrath. "Then" (אָז) means "after a time"—"presently" (’Speaker’s Commentary’), when the fitting period has arrived. "He shall speak"—not in articulate words, not by a voice from heaven, not even by a commissioned messenger, but by accomplished facts. Christ does rule; Christ does reign; he sits a King in heaven, and is acknowledged as a King upon earth. In vain was all the opposition of the Jews, in vain persecution after persecution by the Gentiles. God has established his Church, and "the gates of hell shall not prevail against it." And vex them. "Strike terror and dismay into them" (Kay). In his sore displeasure; or, "in the heat of his anger" (Trench and Skinner). Psalms 2:6 Yet have I set my King upon my holy hill of Zion; literally, and as for me, I have set my King upon Zion, the mount of my holiness. The words are uttered by Jehovah, and must refer to the Anointed One of Psa 2:2. This Anointed One God has set up as King upon Zion, his holy mountain. Without denying some reference to David, the type, we must regard the Anti-type, Christ, as mainly pointed at. Christ is set up for ever as King in the heavenly Jerusalem (Revelation 21:2-7; Revelation 22:1 - 5). There is no need to substitute "anointed" for "set" or" set up," as is done by Rosenmuller, Gesenius, Ewald, Zuuz, Umbreit, and others, since גסךְhas both meanings (comp. Proverbs 8:23). Psalms 2:7 I will declare the decree. It is best to suppose that Messiah here takes the word, and maintains it to the end of Psa 2:9, when the psalmist resumes in his own person. Messiah "declares," or publishes, a "decree," made by God the Father in the beginning of all things, and communicated by him to the Son, whereby he made known the relationship between them, and invested the Son with sovereign power over the universe. The Lord hath said unto me; rather, said unto me (see the Revised Version). It was said, once for all, at a distant date. Thou art my Son. Not "one of my sons,,’ but "my Son;" i.e. my one Son, my only one—"my Son" κατἐξοχήν (comp. Psalms 89:27; Hebrews 1:5). This day have I begotten thee. If it be asked, "Which day?" the answer would seem to be, the day when Christ commenced his redemptive work: then the Father "committed all judgment"—"all dominion over creation’’ to the Son" (John 5:22), gave him, as it were, a new existence, a new sphere, the throne of the world, and of all that is or that ever will be, in it (see ’Speaker’s Commentary,’ ad loc.). Psalms 2:8 Ask of me, and I shall give thee the heathen for thine inheritance. A very small part of the heathen were the inheritance of David, and therefore the Messiah only can be spoken of in this verse. Before Messiah "all kings" were to "fall down; all nations to do him service" (Psalms 72:11; comp. Isaiah 49:22; Isaiah 60:3, Isaiah 60:4; Matthew 28:19, etc.). And the uttermost parts of the earth for thy possession (comp. Isaiah 52:10; Jeremiah 16:19; Micah 5:4; Zechariah 9:10; Acts 13:47). Psalms 2:9 Thou shalt break them with a rod of iron. It is said that these words, and those of the next clause, "cannot describe the mild rule of Christ" (Rosenmuller, Do Wette, Hupfeld, etc.). But the objectors forget that there is a severe, as well as a mild, side to the dealings of God with his human creatures. St. Paul notes in the same verse both the "severity" and the "goodness" of God (Romans 11:22). Christ, though "the Prince of Peace," "came to send a sword upon the earth" (Matthew 10:34). As’ the appointed Judge of men, he takes vengeance on tile wicked, while he rewards the righteous (Luke 3:17; Matthew 25:46). Nay, St. John, in the Apocalypse, declares that "out of his mouth goeth a sharp sword, that with it he should smite the nations. and "ye shall rule them with a rod of iron" (Revelation 19:15; comp. Revelation 2:27; Revelation 12:5). So, with respect to the other clause of the verse—Thou shalt dash them in pieces like a potter’s vessel—it is to be noted that there is a similar threat made by the Lord of hosts against Jerusalem in the Book of Jeremiah (Jeremiah 19:11), and that under the new covenant the same is threatened in the Revelation (Revelation 2:27). In truth, both covenants are alike in denouncing the extreme of God’s wrath on impenitent sinners, such as those here spoken of. Psalms 2:10 Be wise now therefore, O ye kings. The remainder of the psalm contains the advice of the psalmist to the rebels of Psa 2:1-3, and to all who may be inclined to imitate them. "Be wise," he says," be prudent. For your own sakes desist from attempts at rebellion. Jehovah and Messiah are irresistible. Ye will find it "hard to kick against the pricks.’" Be instructed, ye judges of the earth. "Be taught," i.e; "by experience, if ye are not wise enough to know beforehand, that opposition to God is futile." Compare the advice of Gamaliel (Acts 5:38, Acts 5:39). Psalms 2:11 Serve the Lord with fear. "If ye will not serve him (i.e. honour and obey him) from love, do it from fear;" "The fear of the Lord is the beginning of wisdom" (Psalms 111:10). And rejoice. Do not be content with fear. Go on from fear to love, and so to joy. Good men "rejoice in God alway" (Philippians 4:4). But such rejoicing must be with trembling; or, with reverence (Prayer-book Version), since no service is acceptable to God but such as is rendered "with reverence and godly fear" (Hebrews 12:28). Psalms 2:12 Kiss the Son. It is certainly remarkable that we have here a different word for "Son" from that employed in Psalms 2:7, and ordinarily in the Hebrew Bible. Still, there is other evidence that the word here used, bar, existed in the Hebrew no less than in the Aramaic, viz. Proverbs 31:2, where it is repeated thrice. It was probably an archaic and poetic word, like our "sire" for "father," rarely used, but, when used, intended to mark some special dignity. Hengstenberg suggests that the writer’s motive in prefering bar to ben in this place was to avoid the cacophony which would have arisen from the juxtaposition of ben and pen (פן); and this is quite possible, but as a secondary rather than as the main reason. By "kiss the Son" we must understand "pay him homage," salute him as King in the customary way (see 1 Samuel 10:1). Lest he be angry. The omission of a customary token of respect is an insult which naturally augers the object of it (Esther 3:5). And ye perish from the way; or, as to the way." To anger the Son is to bring destruction on our "way," or course in life. When his wrath is kindled but a little; rather, for soon his wrath may be kindled (see the Revised Version). Blessed are all they that put their trust in him. The writer ends with words of blessing, to relieve the general severity of the psalm (comp. Psalms 3:8; Psalms 5:12; Psalms 28:9; Psalms 41:13, etc.). (On the blessedness of trusting in God, see Psalms 34:8; Psalms 40:4; Psalms 84:12, etc.) Psalms 2:8 The kingdom and glory of Christ. "Ask," etc. We have the highest authority for regarding this psalm as a prophecy of the kingdom and glory of Christ. Interpreters labour in vain to fix on some occasion in Israel’s history to account for its composition. No adequate explanation can be imagined of its scope and language but that given in Acts 4:25 (comp. Acts 13:33; Hebrews 1:5). Acts 4:10-12 would be blasphemous arrogance if spoken by and of a mere earthly king. Here is a declaration and a condition. I. THE . 1. The voice of supreme authority. A grant of absolute dominion over the whole human race. This must be a Divine promise; else it were meaningless, impious (Psalms 22:28). Subordination is implied, as in 1 Corinthians 15:27; and in our Saviour’s own declarations (John 6:38; John 15:1). But not inferior nature. If it were—if Jesus were human only—then the gospel would have immeasurably lowered our position towards God; put us further away, instead of bringing us nigh. For under the old covenant, Jehovah himself was King and Shepherd of Israel. On the other hand, the real Manhood of Christ is as indispensable to this Kingship as his Deity (see John 5:27). 2. Or’ almighty power. What God promises, he is able to perform. How? How is human freedom reconciled with Divine control of all things, from the counsels of kings (Proverbs 21:1) to the sparrow’s fall (Matthew 10:29)? A problem this that utterly defies human reason. But practically it is solved by faith and prayer (Philippians 2:13; Daniel 4:35). 3. Of Divine faithfulness. God’s word is pledged and cannot be broken (Isaiah 11:9, Isaiah 11:10). As matter of right, the kingdom is Christ’s (Matthew 28:18). It shall be so in fact (1 Corinthians 15:25) one day. II. THE . "Ask of me." 1. Our Lord Jesus personally fulfilled this condition, claimed the fulfilment of the promise, when he said, "I have finished," etc. (John 17:4; comp. Philippians 2:9-11). 2. But Christ is one with "the Church, which is his body." As he by his intercession makes our prayers his own, so we are to make this great request ours. He has taught us to set it foremost in our prayers: "Thy kingdom come" (comp. Psalms 72:15; and note the commencing fulfilment, Acts 1:14). . 1. The scope of Christian hope and effort is as wide as God’s presence—it embraces the whole world (Matthew 28:19; Galatians 3:8). 2. God’s promises await our prayers (John 16:23). Psalms 2:12 The kiss of homage. "Kiss the Son," etc. That is, the Son of God, spoken of in Psalms 2:7. Our Saviour loved to call himself "Son of man," but he did not shrink from using also this name for which the Jews accused him of blasphemy (Matthew 11:27; John 9:35; John 10:36; John 19:7). The kiss of friendly greeting, still the ordinary custom in many countries, is referred to in innumerable passages of Scripture. Else the traitor Judas had not dared so to crown his treachery. Jesus noted the neglect of the kiss of hospitality (Luke 7:45); did not disdain the kisses showered on his feet by the weeping penitent. But the text speaks, not of any of these, but of the kiss of homage or worship. I. THE SUMMONS. "Kiss the Son"’ Kings and judges of the earth (cf. Psalms 148:11) are summoned to do homage to "the Son" as "Head over all" (Luke 5:6). "Serve the Lord ’ (Psalms 2:11) implies this homage. Why rulers? As representing the nations (Psalms 2:1, Psalms 2:2). Civil power is God’s ordinance (Romans 13:1, etc.). Otherwise neither despots nor democracies could have any right to make and execute laws. Christ’s kingdom is not a kingdom of this world; but he is the Ruler of nations as well as individuals (Psalms 22:28). Till this is practically acknowledged—the whole of human life, public and private, rendered obedient to Christ’s law—the nations cannot be "blessed in him" (Galatians 3:8; Revelation 11:15). II. THE WARNING. "Lest he be angry." The compassion, gentleness, tenderness of Jesus, are sometimes dwelt on to the exclusion of his majesty and righteousness (but see Matthew 24:44, Matthew 24:50, Matthew 24:51; Matthew 25:31, etc.; Luke 19:27). There is no more tremendous phrase in Scripture than" the wrath of the Lamb" (Revelation 6:16). III. THE DOOM OF THE . "Perish from the way." What way? The way of salvation—of God; of truth; of holiness; of peace; of life (Acts 16:17; Matthew 22:16; 2 Peter 2:2, 2 Peter 2:21; Isaiah 35:8; Luke 1:79; Matthew 7:14; Proverbs 15:24). The most fearful punishment of sin is incapacity for holiness—spiritual death (Revelation 22:11). "Lest" is the awful shadow over the future, if you are rejecting Christ. "Now" is the sunshine on the path of faith and repentance (2 Corinthians 6:2; 2 Corinthians 5:20). BY C. Psalms 2:1-12 The King in Zion: a Messianic psalm. A close examination of this psalm will show it to be at once prophetic and Messianic. Its date and author are not certainly known. The style rather points to David as the probable writer. To him especially the promise of a King who should reign in righteousness formed part of that "everlasting covenant, ordered in all things and sure." By faith in that covenant he foresaw him, who, being emphatically the Just One, should rule in the fear of God (see 2 Samuel 23:2-5, where, as well as in this psalm, we have a remarkable illustration of what the Apostle Paul speaks of as the foresight evinced in the Old Testament Scriptures; see also Galatians 3:8). In fact, we regard this psalm, though much briefer than Isaiah 53:1-12; yet as being as distinctly and clearly, yea, as wonderfully, Messianic as even that celebrated chapter of the evangelical prophet. Hence we regard it as affording as clear a proof of the guidance of a foreseeing Spirit, and of the facts of inspiration and of revelation, as are the starry heavens of the glory of God. For we know, as matters of fact, (1) that this psalm finds its fulfilment in Christ; (2) that it has been fulfilled in no one else; (3) that hundreds of years intervened between prophecy and event; and (4) that there are here not merely general statements, but numerous minute details which no human eye could possibly have discerned beforehand; so that we are shut up, by a severely intellectual process, to the conclusion that the author of this psalm is none other than he who sees the end from the beginning. This will, we trust, appear as we proceed to examine and expound it. £ I. HERE IS AN ONE . (Isaiah 53:2.) "His Anointed." Who is this "Anointed One?" Let us see: Anointing was chiefly for purposes of consecration and inauguration. It signified the setting apart of the anointed one for God’s service, and symbolized those heavenly gifts which were needed in its discharge. Priests, prophets, and kings were anointed (cf. Le Isaiah 4:3, Isaiah 4:5, 16; 7:35; 1 Kings 19:16; 1 Samuel 16:12, 1 Samuel 16:13; 1 Kings 1:39). There is in this psalm One referred to as the Anointed One. The Hebrew word for the Anointed is "Messiah." The Greek word, in its Anglicized form is "Christ." This Anointed One is the Son of God (see Isaiah 53:7). He is King (Isaiah 53:6). He has the nations for his possession (Isaiah 53:8). He is One before whom kings are to bow (Isaiah 53:10-12). This cannot possibly be any other than the King of kings. To no one can the words of the psalm possibly apply but to him who is Lord of the whole earth, i.e. to the Lord Jesus Christ (cf. Psalms 132:17; Daniel 9:25, Daniel 9:26; Acts 17:3). II. TO GOD, AND TO HIS ONE, . This resistance comes (1) from the nations, and also from (2) kings and rulers. Five forms of resistance are indicated. 1. Raging. Tumultuous agitation, as when waves of ocean are lashed to fury. 2. Imagining. Meditating (same word as in Psalms 1:2). Turning over and over in the mind some plan of opposition. 3. Betting themselves. The result of the meditation in a resolution. 4. Taking counsel together. For combined action. 5. Saying, etc. Meditation, resolution, and concerted action taking effect in a verbal utterance: "Let us break their bands asunder," etc. (For the fulfilment of all this, see Matthew 21:33-44; Matthew 23:31-35; John 5:16-18; John 7:1, John 7:30, John 7:45; John 8:40-59; John 10:39; John 11:53, John 11:57; John 12:10; John 18:3; John 19:15, John 19:16, John 19:30; Acts 4:24, Acts 4:27.) III. TO THE ONE IS FOLLY. (Isaiah 53:1.) Why do the nations rage? Isaiah 53:4-6 foretell the utter discomfiture of the opponents, in four respects. 1. The utter impotence of the assault would be matter for infinite ridicule and scorn. (Isaiah 53:4.) It were as easy for a spider to remove Mont Blanc from its base as for puny man to injure the Lord’s Anointed One. 2. The displeasure of God should trouble the opposers. (Isaiah 53:5; cf. Matthew 23:37, Matthew 23:38.) Note how fearfully the imprecation in Matthew 27:25 was fulfilled. Read the account in Josephus of the miseries that came on the Jews at the destruction of their city (cf. Acts 12:1, Acts 12:2, Acts 12:23). 3. The power of God would effect a mighty restraint, and even a complete destruction. (Matthew 27:9.) See Spurgeon’s ’Treasury of David,’ vol. 1. p. 29, for some admirable remarks on Matthew 27:9; Dr. Geikie, in his ’Holy Land and the Bible,’ vol. 2. p. 50, et seq; for some strikingly instructive remarks on the pottery of the East; and also Dr. Plummer’s extraordinary collection of historic facts on the miseries which have befallen the persecutors of the Church. 4. The Anointed One would be enthroned in spite of all. (Matthew 27:6, Matthew 27:7.) The seat of Christ’s throne is called "my holy hill of Zion," in allusion to Zion as the city of David. Christ is the Son and Lord of David, and hence David’s throne is the type of Christ’s. Christ is now reigning in heaven. He is at once our Prophet, Priest, and King (see Acts 2:22-36; Acts 3:13-15; Acts 4:10-12; Hebrews 10:12, Hebrews 10:13; 1 Corinthians 15:25). IV. MAY BE THE DECREES OF EARTH, THERE IS A DECREE IN HEAVEN, WHICH THE ONE . (Matthew 27:7-9.) "I will declare the decree." The decree of the kings and rulers, which they resolve to carry out, is given in Matthew 27:3; but! will tell of a decree from a higher throne. It has four parts. 1. The Anointed One is to be the begotten Son of God. (Matthew 27:7.) 2. He is to have the sway over the whole world. (Matthew 27:8.) 3. He is to have this as the result of his intercession. "Ask of me" (Matthew 27:8.) 4. His sway and conquest are to be entire and complete. (Matthew 27:9.) If men will not bend, they must break. V. THE HOLY GHOST CALLS FOR TO THE SON OF GOD. This is set forth in five ways. 1. Be wise. Kings and judges are reminded that the only true wisdom is found in yielding to the Anointed One. There is no reason why he should be resisted. Resistance can end only in defeat. 2. Be instructed. Learn the Divine purpose and plan concerning the King in Zion. 3. Serve the Lord with fear. Not in servile terror, but in loyal reverence. 4. Rejoice with trembling. Be glad that the sceptre is in such hands. 5. Kiss the Son. Do homage, acknowledging his supremacy. This course is urged on them by two powerful pleas. (1) If they refuse, they perish from the way; i.e. they wander; they miss the way so seriously as to be lost; they perish as the result of being, lost. Professor Cheyne’s rendering is, "Ye go to ruin." (2) If they yield the Anointed One allegiance and trust, they will be happy indeed (Matthew 27:12). £ Note: 1. It is very foolish to fret and chafe against the government of God. 2. All mankind are under Christ’s sway, whether in this state of being or in any other. 3. Christ has a heart of love as well as a sceptre of power; and he rules to save. 4. Those who will not submit to the sceptre of Christ’s grace must feel the weight of his iron rod. 5. True blessedness is found in submission to Christ; this blessedness is greater than tongue can express or heart conceive.—C. BY W. FORSYTH Psalms 2:1-12 The heathen in three aspects. I. AS SLAVES OF SIN. The condition of peoples varies. Civilization was more advanced in Greece and Rome than in other parts of the world. But though there may be superiority in some respects, with regard to the highest things there is no difference (Romans 3:9). What a terrible picture have we in this psalm of the crimes and violence and miseries that desolate the world, where "the lust of the eye, and the lust of the flesh, and the pride of life" prevail, and not the Law of God! II. AS OBJECTS OF DIVINE . The Jews were in covenant with God as his peculiar people. But this did not imply that other peoples were unloved and uncared for. God has his purposes with regard to all the tribes and kindreds of the earth. Though they have forsaken him, he has not forsaken them. In their conscience they feel his presence. In the results of their actions they arc subject to his Law. In their fears and darkness they are groping after him, and in their cruel rites and superstitions, consciously or unconsciously, they are declaring that without God they are without hope, and that the desire of their hearts is for his light and blessing. Things are dark and gruesome, but yet, in ways unknown to us, God is ruling over all, and working for the accomplishment of his own will and holy ends. The heathen are in God’s hand. He promises to give them to Christ. All prayer and evangelistic effort should be founded on this: "Ask of me." Prayer is good; but prayer without work is vain. Have we the mind of Christ? Do our hearts yearn in love and pity over the multitudes who are sitting in darkness and the shadow of death? Then let us plead God’s word, and labour to carry out Christ’s command (Matthew 28:19, Matthew 28:20). III. AS THE OF MESSIAH’S KINGDOM. "Thine inheritance." 1. This inheritance is moral, not material. It is the people that God is concerned about. "All souls are mine." 2. This inheritance is obtained by right, and not by might. God "gives," not in an arbitrary way, but in accordance with law. There will be no forcing. The heathen must be won by truth and conviction if they are to be won at all. Hence there is scope for all reasonable motive and argument. 3. This inheritance is for spiritual good, not for personal aggrandizement. Empire has been often sought for selfish ends. If the heathen are given to Christ, it is not that they may remain in their heathenism, but that they may be renewed in the spirit of their minds and receive the blessings of the gospel. The more that we ourselves, who have so many representatives among the heathen, recognize that the power we have as a nation is given us of God, and should be used as a sacred trust for God’s glory and the good of the people with whom we have to do, the better for us all. Woe to us if we seek our own and not also the things of others, if we are eager to make gain and to advance our own selfish ends and forget the claims of our brethren, who as surely belong to Christ as we do, and for whom he died!—W.F. Psalms 2:2-6 The false and the true in kingship. There is a silent contrast throughout this psalm between the "kings of earth" (Psalms 2:2) and" my King" (Psalms 2:6). I. THE FALSE IS BY SELF-SEEKING; THE TRUE BY SELF-. The false begin and end with self. They act from and for "themselves" (Psalms 2:2). The true have regard to others, and are always ready to subordinate and sacrifice themselves for the good of others. In the one case it is the many for the one, the people for the king; in the other, it is the one for the many, the king for the people. II. THE FALSE RULE BY FORCE; THE TRUE BY . "Bands" and "cords" mark the restraints of law, but the false care for none of these things. Might, not right, is their rule. Whatever stands in the way must give place to their ambitions. On the other hand, the true are animated by the spirit of justice. Instead of grasping violently what does not belong to them, they accept their place and use their powers as from God. They hold that the "decree" must be righteous to be respected—that the law must be just and good to commend itself to reason, and to command the obedience of the heart. Power that a man gains for himself he will use for himself, but power that is held as a trust from God will be wisely and rightly employed. III. THE FALSE IS MARKED BY AND MISERY; THE TRUE IS OF THE HIGHEST GOOD. Great are the perils of power. Well did the Preacher say, "Oppression [i.e. the power of oppressing] maketh a wise man mad" (Ecclesiastes 7:7). If this be so with the wise, how much worse will it be with the unwise! The Books of Chronicles and Kings in the Old Testament, and the history of heathen and Christian nations, are full of proofs as to the evils of power wrongly and wickedly used. Crimes, revolts, revolutions, wars upon wars, with manifold and terrible woes, mark the course of the Pharaohs and the Nebuchadnezzars, the Herods and Napoleons of this world. On the other hand, the rule of the true is conducive to the highest interests of men. Their aim is to do justly and to love mercy. Their motto is, "Death to evil, life to good." "The work of righteousness is peace" (Isaiah 32:17). IV. THE FALSE ARE DOOMED TO FAILURE; THE TRUE TO VICTORY AND HONOUR. The rule of the false inevitably leads to ruin. Sin is weakness. Evil can only breed evil. Where obedience is given from fear, and not from love, it cannot last. Where homage is rendered for reasons of prudence, and not from conviction, it cannot be depended upon. Where there is not desert on the one hand, there cannot be devotion on the other. Empire founded on the wrong is rotten through and through. But the true reign after another fashion. Their character commands respect. Their government, being founded in righteousness, secures confidence and support. Their rule, being exercised for the benign and holy ends of love, contributes to the general good. Two things follow. 1. God’s ideal of kingship is found in Jesus Christ, and the nearer earthly kings resemble him, and the more perfectly they conform their lives and rule to his mind, the better for them and their subjects. 2. On the other hand, our first duty is to accept Christ as our King, and in love and loyalty to serve him. Thus we shall best fulfil our duty in all other relationships. The best Christian is the best subject.—W.F. BY C. SHORT Psalms 2:1-12 The Divine King. This psalm is supposed by some to have been written about the time of the coronation of Solomon. The heathen might then be the subject nations outside of Palestine, which threatened rebellion at this time. The seventh verse is applied to Christ in Hebrews 1:1-14. Let us use the psalm in this higher application of it to Christ. I. THE OF THE WORLD AGAINST CHRIST. 1. Is an unrighteous rebellion. Rebellion against evil powers is a righteous thing. But Christ’s rule is infinitely just and good and merciful. 2. Is an unsuccessful rebellion. "The people imagine a vain thing" if they think they can overthrow the rule of Christ. That belongs to the eternal order. The sea can shatter granite cliffs, but the throne of Christ is for ever and ever. 3. Such rebellion recoils upon the heads of the rebels. Every blow we strike against justice, love, and goodness rebounds upon ourselves; but we cannot injure God, however we may grieve his Fatherly heart. II. CHRIST IS KING OF MEN. 1. By Divine appointment. (Hebrews 1:6.) And therefore God is said to laugh at, deride, and utter his wrath in sore displeasure against those who oppose him (Hebrews 1:4 6). 2. By Divine nature and character. "Thou art my Son; this day have I begotten thee" (Hebrews 1:7). The Divinest Being of all history, and, therefore, a King by the highest of all rights. 3. A King by the actual and possible extent of his empire. "I will give thee the nations for thine inheritance," etc. (Hebrews 1:8). He who has conquered a world is its rightful ruler. Christ is now worthy; but one day he will actually conquer the world. III. THE . That we should be reconciled to God, and be at one with Christ. The wrath of God is unendurable, but "blessed are all they that put their trust in him."—S. Tins psalm is entitled, "a Psalm of David when he fled from Absalom his son;" literally, "in his flight from Absalom his son." The historical correctness of the title has been questioned (Hitzig, De Wette), but without any sufficient reason. The Davidical composition is almost universally allowed. If it be asked at what time during the flight the psalm may be supposed to have been written, the best answer would seem to be that of Paulus, "on the eve of the battle which is described in 2 Samuel 18:1-8." The composition is made up of three parts—a strophe, an antistrophe, and an epode, each terminated by the word selah. Some critics, however, make out four parts, by dividing the epode. But the absence of the word selah at the close of 2 Samuel 18:7 is against this. Psalms 3:1 Lord, how are they increased that trouble me: rather, Lord. how numerous are they that trouble me! We arc told, in the Book of Samuel, that "the conspiracy was strong, for the people increased continually with Absalom (2 Samuel 15:12), and again, "Absalom, and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him" (2 Samuel 16:15). Ahithophel proposed to attack David with twelve thousand men only (2 Samuel 17:1), but the actual number which went against him must have been far larger, for some twenty thousand men, chiefly, no doubt, Absalom’s partisans, fell in the battle (2 Samuel 18:7). Many are they that rise up against me; i.e. "that rebel against me, and rise up in arras to make war upon me" (comp. Psalms 18:48; Psalms 44:5; Psalms 59:1, etc.). Psalms 3:2 Many there be which say of my soul, There is no help for him in God. When Absalom first raised the standard of revolt, there were no doubt many who looked to see some signal Divine interposition on behalf of the anointed king and against the rebel; but when David fled, and with so few followers (2 Samuel 15:18), and in his flight spoke so doubtfully of his prospects (2 Samuel 15:26), and when no help seemed to arise from any quarter, then we can well understand that men’s opinions changed, and they came to think that David was God-forsaken, and would succumb to his unnatural foe (comp. Psalms 71:10, Psalms 71:11). Partisans of Absalom would see in David’s expulsion from his capital a Divine Nemesis (2 Samuel 16:8), and regard it as quite natural that God should not help him. Selah. There is no traditional explanation of this word. The LXX. rendered it by διάψαλμα which is said to mean "a change of the musical tone;" but it is against this explanation that selah occurs sometimes, as here, at the end of a psalm, where no change was possible. Other explanations rest wholly on conjecture, and are valueless. Psalms 3:3 But thou, O Lord, art a shield for me; or, about me(see the Revised Version). (For the sentiment, comp. Genesis 15:1; Deuteronomy 33:29; 2 Samuel 22:3; Psalms 28:7; Psalms 33:20; Psalms 84:9, etc.) The expression has peculiar force in David’s mouth, who, as a "man of war," fully appreciated the saving power of a shield. My glory (comp. Psalms 62:7). And the lifter up of mine head. As God had raised up David to the throne (2 Samuel 2:4; 2 Samuel 5:3), and prospered him in his wars (2 Samuel 8:1-14), and exalted him above all the other kings of the period, so he was well able now, if he so willed, to restore him to his place and re-establish him in the monarchy. Psalms 3:4 I cried unto the Lord with my voice; rather, I cry unto the Lord with my voice; i.e. earnestly and constantly (comp. Psalms 77:1; Psalms 142:1). And he heard (rather, hears) me out of his holy hill; or. "the hilt of his holiness" (comp. Psalms 2:6). Though David is in exile at Mahanaim (2 Samuel 17:24), his thoughts revert to Jerusalem, to the holy hill of Zion, and the ark of God, which he has there" set in its place" (2 Samuel 6:17); and he knows that God, who "dwelleth between the cherubim" (1 Samuel 4:4), will hear him, though so far off. Selah (see the comment on Psalms 3:2). Psalms 3:5 I laid me down and slept; literally, as for me, I laid me down, etc. A contrast seems intended between the king and some of his companions. "I, for my part," he says, "confident in God, calmly laid me down and slept; I did not allow the danger which I was in to interfere with my repose at night." Others, probably, were less trustful. I awaked. When morning came, i.e; I awoke, as usual, from quiet and refreshing slumbers. For the Lord sustained me; rather, sustaineth me. Now and always I am sustained by the Almighty. Psalms 3:6 I will not be afraid of ten thousands of people. (On the vast multitude of people that had collected to attack the fugitive king, see the comment on Psalms 3:1.) David, however, did not fear them. Like Asa (2 Chronicles 14:11) and Judas Maccabeus (1 Macc. 3:18), he knew that there was no zeal might in ,’ the multitude of an host" (Psalms 33:16). God could save equally with many or with few, and against many or against few. That have set themselves against me round about; or, ranged themselves against me (Kay)—a military term (comp. Isaiah 22:7). Psalms 3:7 Arise, O Lord (comp. Numbers 10:35; Psalms 7:6; Psalms 9:19; Psalms 10:12; Psalms 17:13; Psalms 68:1). This call is generally made when God’s forbearance towards his enemies is thought to have been excessive, and his tolerance of sinners too great. Save me, O my God. David was in imminent danger. "All Israel" had come against him (2 Samuel 16:15). He was short of supplies (2 Samuel 17:29). He was doubtful how God was disposed towards him (2 Samuel 15:25, 2 Samuel 15:26). It was a time when, unless God would save, there could be no hope. Hence the intense earnestness of his prayer. For thou hast smitten all mine enemies upon the cheek-bone. Heretofore, i.e; thou hast always taken my part—thou hast smitten mine enemies, and given me victory over them, and by breaking their jaw-bones thou hast taken away from them all power to hurt (see Psalms 58:6). The reference is, of course, to David’s long series of victories, as those over the Philistines (2 Samuel 5:17-25; 2 Samuel 8:1), over Moab (2 Samuel 8:2), over Hadadezer, King of Zobah (2 Samuel 8:3, 2 Samuel 8:4), over the Syrians of Damascus (2 Samuel 8:6), over the Edomites (2 Samuel 8:13, 2 Samuel 8:14), over the Ammonites (2 Samuel 10:7-14), and over the "Syrians beyond the river" (2 Samuel 10:16-19). Thou hast broken the teeth of the ungodly (comp. Job 4:10; Psalms 58:6). The ungodly, enemies alike of David and of God, are represented as wild beasts whose weapons are their jaws and teeth. Let God break these, and they are harmless. Psalms 3:8 Salvation belongeth unto the Lord; or, salvation is the Lord’s (Kay). "To him alone it belongs to save or to destroy. Therefore is my prayer addressed to him, and him only" (see Psalms 3:7). Thy blessing is upon thy people; rather, let thy blessing be upon thy people. "Whatever becomes of me," i.e; "let thy people be blest" (Kay). David is not deterred, by the revolt of almost the whole people against him, from commending them to God, entreating God’s blessing upon them, and desiring their welfare. He echoes Moses (Exodus 32:31, Exodus 32:32); he anticipates Christ (Luke 23:34). Psalms 3:3 God the believer’s Glory. "My Glory." When Joseph said to his brothers, "Ye shall tell my father of all my glory," he meant the dignity and power to which God’s wonder-working providence had raised him from the dungeon. In an hour it had suddenly become his; and any hour death might as suddenly bereave him of it. When God says, "My glory will I not give to another," he speaks of that which is eternally, essentially, unchangeably his own. But in the text, faith boldly blends these two in one. It claims as portion no perishable glory, but the everlasting Creator himself. He permits his creature, servant, child, to say, "Thou, O Lord, art my Glory!" How may we Christians make these words our own? How may we make God our "Glory"? I. BY THE OF GOD. Knowledge is the key of power over nature. Man’s pre-eminence over all lower creatures is in his intellect. The world pays homage to great thinkers and discoverers, who widen the sphere of human knowledge. But "thus saith the Lord" (Jeremiah 9:23, Jeremiah 9:24; John 17:3; 2 Corinthians 4:6). II. BY OUR TO GOD. What honour attends even the infant children of a king! But the humblest Christian is a child of God (1 John 3:1). What reverence is paid to relics, even of little value, that belonged to some great poet, statesman, warrior, etc.! But the poorest Christian is among God’s jewels (Malachi 3:17, where the Authorized Version is more nearly literal than the Revised Version). III. BY HIS PROMISE. His pledged word is ours. Men glory in wealth that lays the world at their disposal; in a fortress no foe can seize; a victorious army; a matchless navy. What are these compared with the wealth, security, triumph, of trust in God (Psalms 27:1; Proverbs 18:10; 1 Corinthians 3:22, 1 Corinthians 3:23)? IV. BY TO GOD. (2 Corinthians 3:18; 1 John 3:2.) This will be the glory of the Church for ever (Isaiah 60:19). BY C. Psalms 3:1-8 A morning song in perilous times. In this case, as in others, the words which in our version form the title of the psalm are in the Hebrew its first verse. And they enable us, with less than the usual uncertainty, to fix on the historic occasion on which it was written. This is one of those psalms which come under those in the first division of the introductory homily. It is an historical psalm, and as such it must be studied and estimated, £ As an illustration of the way in which excellent men have turned aside from the obvious intent of a psalm to put fancied dogmatic meanings of their own into it, Luther’s interpretation of this psalm is a choice specimen. £ By such a process, men not only proceed on insecure bases, but they lose very much of the instruction which the historical psalms are calculated to afford. The evangelical truth which they think they find here is abundantly taught elsewhere; hence nothing is gained; while very much is lost by their failing to note the fine shades of personal experience, emotion, and character with which these psalms are marked. We have here one of the many priceless specimens of an Old Testament saint’s experience—struggle, prayer, victory, song. "As in water face answereth to face, so the heart of man to man." And it has brought comfort to many a struggling soul in the hard conflicts of life, to find how believers in bygone times have gone through trials even sharper than their own. We note in this psalm five stages of personal experience. I. PERIL. (Psalms 3:1, Psalms 3:2.) (In order to introduce this psalm vividly to the people, a preacher should study closely the historic, incidents to which it refers. £) The writer was (1) compassed with foes; (2) surrounded with plots and snares; (3) scoffed at for his piety. "There is no help for him in God." These who were plotting against him thought they had laid their plans securely, and that none could upset them. So it was with Daniel and with St. Peter. Note: If the people of God have to struggle hard with opposers and revilers, let them remember that they have had and shall have "companions in tribulation;" and that the experience of the saints of old, and of the course they adopted, is here recorded as a help for them. II. PRAYER. (Verse 4.) "I cried unto the Lord with my voice." The name of God used by the psalmist is the revealed name of Israel’s redeeming God, Jehovah. Of the vast meaning of this name the scoffing heathen knew nothing. And now, when the world scornfully asks, "Where is their God?" they do so in entire ignorance of the blessed throne of grace to which the believer can repair. "With my voice"—while their voice defies God, my voice shall address God. The blessed reality of inter-communion with the infinite and eternal God, through his own appointed way of sacrifice and mediation, is one of which the carnal mind knows absolutely nothing. None laugh at prayer who understand what it is. Those who know God know well that he is a Refuge and a Hiding-place in any time of trouble. III. RESCUE. In God he has a Deliverer. In three forms is this expressed, each one full of suggestiveness. 1. A Shield. The word means more than this, even a protection which compasses one around. 2. My Glory. The believer can make his boast in God, even when men are scoffing at the great Name. 3. The Lifter-up of my head. One who enables me to rise superior to my troubles, and to smile upon them. All these expressions show not only what God was to David, but what he is to the saints still. Note: Whether we sink in trouble or rise above it will depend on our faith and prayer. We may fetch such help from God as will enable us to "smile at the storm." IV. . 1. In spite of all his foes, he could lie down and sleep. How many a wakeful night would have become one of sweet repose if the troubled ones did but thus hide in God! As the little child sleeps away his griefs on his mother’s breast, so we can have sweetest repose when we make God our Hiding-place. The prophecy is, "A man shall be as a hiding-place from the wind," etc. 2. As he sleeps in holy calm, so he awakes in holy courage. (Verse 6.) "I will not be afraid," etc. (cf. Psalms 26:1-12; Psalms 46:1-11.). The courage of David, Elijah, Jeremiah, Daniel, etc; may well be repeated in us. "Who is he that will harm you, if ye be followers of that which is good?" 3. The answers to prayer already received strengthen his confidence for the future. (Verses 4, 7.) "He heard me," etc.; "Thou hast smitten all mine enemies," £ etc.; and because this has been so, his faith in future deliverances is confirmed. V. . The psalmist had prayed to Jehovah; he now testifies for him, as the result of his experience. 1. Experience furnishes the best answer to the scorner. In verse 2 David quotes the words of the heathen, "There is no help for him in God;" but he knows better. He has tried what prayer will do. He has asked for help, and help has come. So that in direct opposition to wicked men, and as the result of positive knowledge, he can affirm, "Salvation belongeth unto the Lord," i.e. (same Hebrew word as in verse 2) "help" or deliverance. This, of course, would be true of salvation from sin, etc.; but that is not its reference here. It means deliverance or help in any time of trouble. 2. Experience warrants a confident statement of the truth. "Thy blessing is upon thy people." How rich this blessing (or favour) of God is cannot be told in words. Not even the Old Testament saints knew its fulness of wealth and glory. Not till such teachings as Romans 8:31-39 were known to believers was it possible that they should. Of this blessing it was then true, "Eye hath not seen, nor ear heard, nor hath it entered into the heart of man, what God hath prepared for them that love him." And in Revelation 7:1-17. the double form of that blessing is given (see the present writer’s homily thereon), viz. safe keeping now, while in the tribulation; and safe leadership out of the great tribulation, to the glory yet to be revealed!—C. BY W. FORSYTH Psalms 3:3 Bright morning after a dark night. I. THE SORROWS OF THE NIGHT. The darkness without images the darkness within. 1. There is the consciousness of danger. Enemies are numerous. Thrice are they called "many." They are also strong and merciless—wild beasts that make the night hideous with their roaring. 2. Worse still, there is the feeling of helplessness. Friends are gone. Solitary and forsaken, all seems lost. There is no star of hope to break the gloom. The piteous cry of onlookers is echoed by our own hearts, "No help!" 3. But worst of all is the sense of sin. If conscience were clear, if we could say that trouble had come upon us without fault of our own, this might help us to be brave and patient. If all were right within, we might dare the rage of our enemies, and defy the babble of an idle world; but alas! it is otherwise. We have been foolish and disobedient. We have obstinately persisted in our own way, and have not set the Lord before us. Hence the heart sinks. At such a time the peril is great. We are on the brink of the gulf. Well for us if in our misery we turn to God. II. THE JOYS OF THE MORNING. As the true light shines, we see things more clearly. We gain more self-control, and better thoughts arise. As from a troubled dream awaking, we look back with shame at our weakness and our fears. If the "many" are against us, "God is for us." This is enough. Therefore we put on the armour of light, and gird ourselves with invigorated strength and hope for the work of a new day. 1. Refreshment. "Slept." Body and soul have been benefited. We feel that virtue has come to us. It is of God. He giveth sleep. 2. Renewed hope. Another night is gone, and we are not only spared, but saved. If there is work to do, we have now the will to take it in hand. If there are difficulties before us, we have now the heart to face them with resolution. Our enemies may shoot at us, but God is our Shield. 3. Anticipated victory. (Psalms 3:8, 9.) We rise to a better conception of God. So far as we are in sympathy with him, we are in the right. So far as we are on the side of God, and fighting for him, we are strong and must prevail. His honour is concerned for our defence. What he has promised, he will surely perform. Alleluia! But let us take a word of caution. While we seek the destruction of evil, let us work for the salvation of our enemies. Also a word of encouragement. Relief does not always come, or does not come in the way we wish. The grief that saps the mind may be ours, the burden of care and trouble may lie heavy on our souls. The morning, which brings joy to others, may leave us still in gloom. Our very trials may be enhanced by contrast. The light once sweet to the eyes may now be bitter. The music and the flowers and the beautiful things of earth, that once brought us delight, may only aggravate our wee. Our interest in others may falter, and our capability for the duties of life may fail. But still let us hope in God. The morning cometh, and also the night; but for God’s people there is the sure hope of the morning that will usher in eternal day.—W. F. Psalms 3:6 The truth about numbers. We have heard of the vox regis, and in these last days we are threatened with the equally dangerous and delusive vox populi. Let us consider— I. NUMBERS DO NOT THE OF RIGHT. There is a tendency with many to shirk responsibility. They look to others. Surely what the many say must be right. But this is folly. God has given us reason and freedom. We must judge for ourselves. Only what we know to be true can be truth to us; only what we feel in our consciences to be right can be binding upon us as duty. Besides, we see how often in the past the few have been in the right, not the many. Noah by his faith condemned the world. Elijah stood alone against the priests of Baal. Shadrach, Meshach, and Abednego dared the fiery furnace rather than bow with the multitude before the golden idol. Only when the people are all righteous can they be all right. II. NUMBERS DO NOT THE OF SUCCESS. No doubt there are times when numbers prevail. The few are crushed by the mere weight and force of the multitude. It has been said that "God is on the side of the biggest battalions;" but this is true in only a limited sense. Suppose the battalions are undisciplined or badly commanded, defeat may come instead of victory. But in the nobler fields—in the strife of truth and falsehood—how often has the victory been with the few, instead of the many! Besides, the question, in the deepest sense, is not—What wilt succeed? but—What is right? "He is a slave, who will not be In the right, with two or three." Further, we must not measure success by the poor standards of this world. What seems failure to us may be victory in the sight of the holy angels and of God. III. NUMBERS DO NOT THE OF . It is hard to stand alone. It costs a struggle to dare to be singularly good. But better far have peace within than sacrifice conscience to convenience, and freedom to popularity. St. Peter was happier shut up in prison than when, in fear of men, he denied his Lord. St. Paul was infinitely more calm and joyous when he stood before Nero than when, with all the authority of the Sanhedrin, he set out on his fierce crusade against the Christians. Better be true than false; better be free than the slave of opinion; better, with St. Stephen and the martyrs, press heavenwards through "peril, toil, and pain," than follow a multitude to do evil.—W.F. BY C. SHORT Psalms 3:1-8 David’s dependence on God. This psalm written by David at the time of Absalom’s revolt, reminds one of the poet’s lines— "Most wretehed men Are cradled into poetry by wrong; They learn in suffering what they teach in song. I. A COURSE OF TROUBLE AND DANGER. 1. Caused by a tenderly beloved son. And yet David never mentions him; a sign how deeply he was wounded. The silence tells more than speech would do. 2. Not only his throne, but his life, was in danger. See the account of David’s flight in 2 Samuel 15:3. His enemies charge him with being abandoned of God. As well as deserted by the people. His late sin with Bathsheba would make the charge plausible, and tend to shake his faith in God. II. DAVID’S FAITH IN GOD. 1. Inspired by his past experience. (2 Samuel 15:3, 2 Samuel 15:4.) God had been his Defence, Inspiration, and Help in times past, in answer to his constant cries. "Shield" (Genesis 15:1). "Lifter up of my head." The head hangs down in trouble. "Holy hill:" Zion, where was the ark of the covenant. 2. Inspiring a present sense of peace and security. (2 Samuel 15:5, 2 Samuel 15:6.) The Divine arm was his pillow, and he slept; the Divine hand raised him up, and he woke with such a sense of security that he was not afraid of the thousands that were encamped against him. III. A CRY FOR HELP AND VICTORY IN HIS PRESENT STRAITS. Urged again by an appeal to the past. "Thou that didst save me from the teeth of the lion and the bear, and didst destroy mine enemies on every side, rise up now for me against them that rise up against me." "Help me, O God!" This is his courageous answer to the mocking exultation of his enemies when they say, "There is no help for him in God. He replies, "To Jehovah belongeth help, or the victory; help, not in this strait only, but help for the needy in all times and in all places. IV. A NOBLE PRAYER FOE HIS , . He thought of the horrors of a civil war, and he forgot himself in his anxiety for the welfare of his people. This is royal and generous—when we in our utmost danger can cherish a deep concern for the safety of others. David reminds us of St. Stephen, who, with the spirit as well as the face of an angel, cried, "Lord, lay not this sin to their charge;" and preeminently of him who said, "Father, forgive them; for they know not what they do."—S. AGAIN the psalm has a title, "To the chief Musician on Neginoth. A Psalm of David;" literally, "to the superintendent or foreman," which, in this instance, would be the choir-leader, or "precentor" (Kay). "On Neginoth" is supposed to mean "for stringed instruments" (Hengstenberg, Kay, ’Speaker’s Commentary,’ Revised Version, etc.); comp. Isaiah 38:20. The authorship of David is generally allowed; but there is nothing to mark the exact circumstances under which the psalm was written. In its metrical structure it very much resembles Psalms 3:1-8; being composed, like that, of a short strophe (verses1, 2), a short anti-strophe (Psalms 3:3, Psalms 3:4), and a longer epode (Psalms 3:5-8). The divisions arc marked, as in Psalms 3:1-8; by the introduction of the word selah, perhaps meaning "pause," or "rest." Psalms 4:1 Hear me when I call, O God of my righteousness. Not "the God who imputes to me righteousness," as some render, but "the God who sees that I and my cause are righteous," and who wilt therefore certainly lend me aid. Thou hast enlarged me; or, made room for me—"set me at ease" In the language of the Old Testament, "straits" and "narrowness" mean trouble and affliction; "room," "space," "enlargement," mean prosperity. David has experienced God’s mercies in the past, and therefore looks for them in the future (comp. Psalms 3:7). When I woe in distress; literally, in [my] distress. Have mercy upon me, and hear my prayer. This is David’s usual cry, repeated in a hundred varied forms throughout the Psalms (see Psalms 5:2; Psalms 6:2; Psalms 9:13; Psalms 27:7; Psalms 30:10, etc.). Psalms 4:2 O ye sons of men. "Sons of men "—beney ish—is not a mere periphrasis for "men." It is a title of some honour and dignity. Kay translates, "sons of the brave;" but that is scarcely the meaning. The phrase is rather equivalent to our "sirs" (’Speaker’s Commentary.’). How long will ye turn my glory into shame? By your misconduct. See the clause which follows. The appeal is, perhaps, to Joab, Abishai, and others of David s own party, whoso proceedings were a disgrace to his reign, and tended to bring their master to shame rather than to honour. How long will ye love vanity, and seek after leasing? i.e. after lying. Joab’s treachery and falsehood were notorious (2 Samuel 3:27; 2 Samuel 20:8-10). Psalms 4:3 But know that the Lord hath set apart him that is godly for himself. The best order of the words would be, "Know that the Lord hath set apart for himself the man that is godly." The godly man is not contaminated by the evil doings of those who associate with him, and profess to act in his interest, if he neither authorizes nor condones their conduct. David had protested against Joab’s proceedings on one occasion (2 Samuel 3:28), and never at any time pardoned them (1 Kings 2:5, 1 Kings 2:6). The Lord will hear when I call unto him Although I am disgraced (Psalms 4:2), resisted, in many ways brought to shame, by you, yet still I am God’s servant, set apart to his service, and therefore 1 shall be heard by him. He will hearken to and grant my prayer. Psalms 4:4 Stand in awe, and sin not. The LXX. render, Ὀργίζεσθεκαὶμὴἀμαρτάνετε, "Be ye angry, and sin not;" and this meaning is preferred by Dr. Kay, Hengstenberg, and ethers. It may also seem to have the sanction of St. Paul in Ephesians 4:26. If we adopt it, we must suppose the exhortation to be addressed mainly to David’s own followers, who are warned against excessive anger and its natural result, undue violence. Commune with your own heart upon your bed, and be still (compare St. Paul’s injunction, "Let not the sun go down upon your wrath"). Anger cools if a little time be suffered to pass—if a night be allowed for reflection, and no action be taken till the morrow, Παύειγὰρὀργὴγὁχρόνος (Aristotle). Selah. The second strophe being ended, another "pause" is to take place, during which the psalmist’s exhortation may be made the subject of consideration. Psalms 4:5 Offer the sacrifices of righteousness. Sacrifices of victims are scarcely meant; certainly not, if the time of the composition is that of David’s exile, since victims could be offered nowhere but at Jerusalem. We may suppose a reference to those sacrifices which are most truly "sacrifices of righteousness," vie. "a broken spirit, a broken and a contrite heart," which God "will not despise" (Psalms 51:17). And put your trust in the Lord. Sacrifice without faith is vain. Even "sacrifices of righteousness," to be of any service, must be accompanied by trust in the Lord. Psalms 4:6 There be many that say, Who will show us any good? Pessimists are numerous in all ages. Among David’s adherents in his times of distress (Psalms 4:1) would be many who doubted and desponded, anticipating nothing but continued suffering and misfortune. Theft would ask the question of the text. Or the scope may be wider. Men are always seeking for good, but not knowing what their true good is. David points it out to them. It is to have the light of God’s countenance shining on them. Lord, lift thou up, etc.; compare the form of Levitical benediction (Numbers 6:24-26), and see also Psalms 31:15; Psalms 80:3, Psalms 80:7, Psalms 80:19. If we bask in the sunshine of God’s favour, there is nothing more needed for happiness. Psalms 4:7 Thou hast put gladness in my heart. David is an example to the de-spending ones. Notwithstanding his sufferings and calamities, God has looked on him, and so "put gladness in his heart"—a gladness which far exceeds that of his adversaries. Though they are in prosperity, and have their corn and wine increased, and enjoy all the "outward material blessings promised to Israel—the wheat and the grape—for a supply of which he is indebted to the generosity of friends" (Kay), yet he would not change places with them. The spiritual joy which fills his own heart is preferable to any amount of material comforts and pleasures. Psalms 4:8 I will both lay me down in peace, and sleep (comp. Psalms 3:5). His confidence in God enables David to lay himself down calmly and tranquilly to sleep, whatever dangers threaten him. He seeks his couch, and at once (יחדּו) slumber visits him. No anxious thoughts keep him tossing on his bed for hours. For thou, Lord, only makest me dwell in safety. David has a satisfaction in thinking that it is God only who watches over him. All other help would be vain, superfluous. God alone brought Israel through the wilderness (Deuteronomy 32:12); God alone established Israel in Canaan (Psalms 44:2, Psalms 44:3). David feels that he needs no second helper and protector. Psalms 4:3 God’s care for the righteous. "But know … for himself." A tone of solemn calm, like summer twilight, pervades this evening psalm, which naturally follows Psalms 3:1-8; a morning psalm. But here is no sound of war or peril from foes. The psalmist speaks, not as king to rebels, but as prophet to the "sons of men"—the unbelieving world. "My glory" (Psalms 3:2) may be taken as in Psalms 3:3. Idolatry tams worship from man’s most glorious to his most debasing act (Psalms 106:20; Romans 1:23). Israel was a little isle of light amid heathen darkness. The psalmist warns his fellow-men—especially Israelites tempted by the gorgeous impure heathen rites—that idolatry is "emptiness" and "lies" (Psalms 3:2). In contrast, he affirms two glorious certainties: (1) the righteous is God’s special care; (2) God does hear prayer. I. THE IS GOD’S SPECIAL CARE. The Lord hath set apart," etc. This is just the most offensive view in which salvation can be presented to a great many. They have no objection to a religion that deals in generalities, involves no personal distinctions, consists in doctrines which all can assent to, rites all can join in. But a sharp separation "between him that serveth God, and him that serveth him not" (Malachi 3:18) is intolerable to them. They resent it, as narrow, Pharisaical. Yet, on the reality and certainty of such severance, here and hereafter, the whole religious teaching of the Bible, Old Testament and New Testament alike, turns. You and I stand each in personal relation to God, for good or for ill. 1. "Set apart" by forgiveness of sin. Pardon is universally proclaimed (Luke 24:47), but can be bestowed and received only personally (Matthew 9:2). "He pardoneth and absolveth," etc. (English Liturgy). True repentance and unfeigned faith are personal; so, therefore, is forgiveness. As it cannot be collective, so neither can it be partial. You are forgiven or not forgiven; reconciled or not reconciled (John 3:36; 2 Corinthians 5:20). 2. By the illumination, guidance, strength, quickening and sanctifying grace of the Holy Spirit. (Romans 8:9.) 3. Hence, by practical discipleship; personal obedience. (John 8:12; John 14:21-24.) "For himself." No higher glory and happiness are conceivable than that promised (Malachi 3:17). There is nothing narrow or arbitrary in this. God says, "All souls are mine." But we have the fearful, power of ignoring this claim, refusing God’s offers, disobeying his commands, despising his promises and warnings; practically denying our relation to him; and, if so, must take the consequences (1 John 5:12). II. GOD DOES HEAR PRAYER. "The Lord will hear," etc. This follows as an inference. 1. Such personal relationship to God would be impossible unless we can speak to him and be sure of an answer. Prayer is the natural language of faith; the obvious condition of pardon; the appointed means of obtaining the Holy Spirit (Luke 9:9, Luke 9:13). 2. Prayer is the expression and exercise of our personal relation to God (Psalms 119:73, Psalms 119:94). That God should invite and bring us into this personal relation, and then refuse to hold converse with us, is utterly incredible. It would be to deny himself. This is the testimony of experience. Reason says it must be so. Experience says it is so. Psalms 4:4 Fear of sin. "Stand in awe, and sin not." There is no cowardice in being afraid of sin; no true courage in daring to break God’s Law and defy God’s anger, Joseph was no coward, but a brave man, when he said, "How can I do this great wickedness, and sin against God?" "Perfect love," St. John tells us, "casteth out fear, because fear hath torment." Here slavish fear is meant—the fear that drives men from God, makes them hypocrites, hating God all the more because they make believe to love him. But there is a fear which has no torment, but is akin to love, not love’s foe; a fear that does not drive us from God, but makes us flee from ourselves to take refuge in him; a fear that has nothing base or weak in it, but ennobles and strengthens the soul. "Fear him, ye saints, and you will then Have nothing else to fear." To such fear our Saviour gives a place of honour and power among evangelical motives (Luke 12:4, Luke 12:5). Proposition: To point out some chief reasons for cherishing the fear of sin. I. BECAUSE OF WHAT SIN IS IN REGARD TO GOD. 1. It insults the majesty of God. Sin practically denies the existence or else the authority of God; and puts scorn on his warnings, as though he means not what he says, "The soul that sinneth, it shall die." Scripture represents sin as atheism (Psalms 14:1; Titus 1:16). Yet Plato was not correct when he thought all sin ignorance. Sin is often wilful, against light (Romans 1:32; Luke 12:47). There is a way of talking of the love of God which tends to rob love itself of all moral character. People talk almost as if they thought of the eternal Creator as the almighty servant-of-all-work of the universe, whose business is to minister to his creatures and make them happy, whether they obey him or not. Take away the authority of God, and you take away worship. How could we worship a Being who made laws to be kept or broken at pleasure, and uttered threats he never meant to fulfil; affixed nominal penalties, only to make his justice the jest of the universe? This is what sin would do, if allowed to run to its full length—what every wilful sin tends to. Imagine an insult publicly offered to the sovereign of this great nation. What indignation! Why? Because, in the person of the sovereign, the whole nation would be insulted and injured. But the Divine majesty does not represent the universe—is not derived from it. God is the sole Fountain of all that is glorious, noble, right, good, happy. 2. Sin grieves God. How can we think otherwise? He is "the Father of spirits." Does not he desire to see in every spirit the filial likeness, the image of himself? Scripture uses very bold language; but its strongest figures do not exaggerate, but fall below the truth (Genesis 6:6; Amos 2:13; Isaiah 43:24). It was no light burden, no imaginary load. when the Son of God "bare our sins." We might go on to speak of how sin robs God by destroying all that is precious. But this leads to another reason for fearing sin. II. BECAUSE OF WHAT SIN IS TO THE SINNER. 1. Sin breaks the inward law of man’s nature; defaces God’s image; destroys man’s power to know God. People complain that the Bible is over-severe regarding sin; too hard on human nature in representing it as fallen, corrupt, dead. They forget the reason—the noble and lofty view the Bible takes of man. "A little lower than the angels;" "The offspring of the Godhead;" "Made in the image of God." A ruined hut is no great matter, but a palace in ruins is a woeful spectacle. We need not go back to Paradise. We see what human nature ought to be, and, but for sin, would be, in Jesus (Romans 8:3). 2. Sin is the bitter fountain of human misery; it is spiritual death. Sin must die, or we must die in our sins (John 8:24; Romans 6:12, Romans 6:21). III. BECAUSE OF WHAT SIN IS TO OTHERS. Oh, the harvest of broken hearts, ruined lives, blasted hopes, wasted powers, desolate homes; of disease, agony, despair, death; which sin sows and reaps every day! "One sinner destroyeth much good." He perishes not alone (Joshua 22:20). This is a false proverb, "Nobody’s enemy but his own." His own enemy is everybody’s enemy. People gloss sin over with light words. One of the sweetest words in our tongue, "gay," is used as a perfume to drown the stench of the vilest sins. "He is only sowing his wild oats." His? Where did he get them? From what happy home did he steal them? Who gave him leave to steal them? What will be the harvest? and who will reap it? You say, "He will come all right by-and-by." Suppose he does; will those come right whom he has helped to mislead and ruin? "No man dieth to himself." IV. Lastly, BECAUSE OF WHAT SIN HAS COST. "The blood of Jesus Christ cleanseth of the gospel, stands the awful truth that he who knew no sin has been "made sin for us." "By his stripes we are healed." The cross is the mightiest persuasive to "stand in awe, and sin not." Psalms 4:6, Psalms 4:7 The supreme quest of life. "There be many," etc. Both the Church and the world were very different in David’s day from what they were in our Lord’s day; and in that from what they are to-day. But the contrast was as real, the opposition as strong. The cleavage between the party of God’s will and the party of self-will went right through the heart of human life then, and does now. Consciously or not, we all rank on one side or the other. These words bring out the contrast very strongly as regards the supreme aim and quest of life. I. THE ’S MISTAKE. David looked out on the rush and bustle of life, and listened to the voices of the crowd. One cry came from all sides, "Who will show us any good?" Where can we find happiness? On all sides there is the same illusion and blunder—the notion that happiness means something outside us instead of within. It is the same to-day. Happiness, people think, can be purchased with gold, packed in bales and boxes, poured out of bottles, caught in crowds, assured by parchments duly signed. Everywhere are the broken empty cisterns, crying out against the folly of those who hewed them out; yet everywhere is the same din of hammer and chisel hewing out new ones, the same neglect of" the Fountain of living waters." II. THE ’S CHOICE. "Lift thou," etc. From the world, the psalmist turns to God. "Light" sometimes means knowledge (John 17:3; 2 Corinthians 4:6); but here rather the favour and manifested love of God. Smiles are the sunshine of the face, lighting up the inmost chambers of the heart (comp. Numbers 6:25; Proverbs 16:15). III. THE SAINTS’ . (Psalms 4:7.) The psalmist’s prayer (Psalms 4:6) was not for a new blessing—not a sudden aspiration. It was the outcome of experience. He contrasts the golden harvests and "rivers of oil" of him who has "much goods laid up for many years," but "is not rich toward God," with his own portion—joy in the heart; and feels that this is "the true riches." If he has not what the world calls "happiness,’’ he has something infinitely richer—blessedness. The worldling’s quest is like chasing a will-o’-the-wisp; the Christian’s, like steering by the north star. If we hare received God’s greatest gifts, we may well trust him for the rest (Romans 8:32). BY C. Psalms 4:1-8 An evening song in perilous times, showing us the secret of happiness. It is not difficult to be cheerful when we have everything we desire. But when life seems to be a series of catastrophes, disappointments, and vexations, buoyancy of spirit is not so easily attained. If our lives were in peril every moment through rebellion at home and plots and snares around, few of us would be found capable, under such circumstances, of writing morning and evening hymns. Yet such were the circumstances under which David wrote this psalm and the one which precedes it. Both of them belong, in all probability, to the time of Ahithophel’s conspiracy, of Absalom’s rebellion, when the king was a fugitive, camping out with a few of his followers. Such reverses, moreover, were none the easier to bear, when he had the reflection that because of his own sin the sword was in his house, and was piercing his own soul Yet even thus, as he had "a heart at leisure from itself to write his song of morning praise, so does he also pen his evening prayer. £ We picture him thus: Any moment a fatal stroke may fall on him. His adversaries prowl around. They have rich stores of provisions and of gold, while he himself has to depend for the means of subsistence on supplies brought to his camp from without. Unscrupulous rebels were in power, while David and his host were like a band of men who are dependent on begging or on plunder. But it was precisely this combination of ills that brought out some of the finest traits in his character. Even then he can take up his pen and write, "Thou hast put gladness," etc.; "I will both lay me down in peace, and sleep: for thou, Lord, only makest me dwell in safety." Here, then, we have one of God’s people, who has seen calmer days, writing in his tent and telling of a secret of peace and joy which nothing can disturb. It is a secret worth knowing. Let us ascertain what it is. I. HERE IS AN INQUIRY PUT. "Who will show us good?" By which is meant, not so much What is good in itself? as—What will make us happy, and bring us a sense of satisfaction? Over and above our intellectual, we have emotional faculties. The emotions are to the spiritual part of us what the sensations are to the bodily part. Among the various fallacies of some wise men of this world, one of the wildest is that emotion has no place in the search after, and. in the ascertainment of, truth. It would be quite safe to reverse that, and to say that unless the emotions have their rightful play, few truths can be rightly sought or found. An equilibrium of absolute indifference concerning truth or error would be a guilty carelessness. Our craving after happiness is God’s lesson to us through the emotions, that we are dependent for satisfaction on something outside us; and when such satisfaction is actually reached, it is so far the sign that the higher life is being healthfully sustained. Our nature is too complex to be satisfied with supply in any one department. Our intellectual nature craves the true. Our moral nature craves the right. Our sympathetic nature calls for love. Our conscious weakness and dependence call for strength from another. Our powers of action demand a sphere of service which shall neither corrupt nor exhaust. Our spiritual nature cries out for God, life, and immortality. Who can show us "good" that will meet all these wants? Such is the inquiry. II. THERE ARE THOSE WHO KNOW HOW TO ANSWER THE INQUIRY. (Psalms 4:7, "Thou hast put gladness in my heart," etc.) The psalmist shows us: 1. The source of his joy. God—God himself. How often do the psalmists luxuriate in telling what God was to them—Rock, Shield, Sun, High Tower, Fortress, Refuge, Strength, Salvation, their Exceeding Joy! Much more is this the case now we know God in Christ. In him we have revealed to us through the Spirit nobler heights, deeper depths, larger embraces, and mightier triumphs of divinely revealed love than Old Testament saints could possibly conceive. 2. One excellent feature of this joy is the sense of security it brings with it in the most perilous surroundings (see last verse). (Let the Hebrew student closely examine this verse. He will gain thereby precious glimpses of a meaning deeper than any bare translation can give.) The psalmist discloses and suggests further: 3. The quality and degree of the joy. " More than … when their corn and their wine increaseth." (1) The gladness is of a far higher quality. A filial son’s joy in the best of fathers is vastly superior to the delight a child has in his toys. So joy in God himself for what he is, is infinitely higher than delight in what he gives. (2) It is a gladness of greater zest. No joy in worldly things that a carnal man ever reached can approximate to the believer’s joy in God. It is a joy "unspeakable, and full of glory." (3) It is a gladness remarkable for its persistency. The worldling’s joy is for the bright days of life. Joy in God is for every day, and comes out most strikingly in the darkest ones—David, Daniel; Shadrach, Meshach, and Abednego; Peter, John, Stephen, Paul and Silas, etc. We never know all that God is to us until he takes away all our earthly props, and makes us lean with all our weight on him. (4) The believer’s joy in God surpasses the worldling’s gladness in the effects of it. It not only satisfies, but sanctifies the mind. (5) This joy never palls upon the taste. "The world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever." III. THE SHOWS US HOW THIS JOY IN GOD WAS . After his delights the worldling has many a weary chase. To ensure his, the psalmist sends up a prayer, "Lord, lift thou up," etc. This prayer had been taught him of old. It was a part of the priestly benediction (Numbers 6:22, ad fin.). Its meaning is, "Give us the sign and seal of thy favour, and it is enough." Truly in this all else is ensured. Forgiveness from God and peace with him prepare the way for the fulness of joy. Nothing is right with a sinful man till there is peace between him and God. If our view of the chronology of the Psalms be correct, Psalms 51:1-19. and 32, preceded this. If it be true that the believer attains the highest heights of joy, it is also true that he has first gone down into the deep vale of penitential sorrow. As in Christian toil, so in personal religion, "They that sow in tears shall reap in joy." Let the sinner "behold the Lamb of God, which taketh away the sin of the world," and then his hope, his joy, will begin.—C. BY W. FORSYTH Psalms 4:1-8 Quieting thoughts for a time of trouble. It is a mark of man’s greatness that he can go out of himself. Some commune with nature, some with the great minds of the past, some with prophets and teachers of their own time. But the grandest thing is to commune with God. The evening is a fit time. Then we have rest; then we can retire from the stress and turmoil of the world, and in the secrecy of our hearts hold converse with God. Here we have some quieting thoughts for a time of trouble. I. THAT GOD RULES OVER ALL. God is love. His Law is holy and just and good. Then it must be well with all those who do his will. There may be clouds and darkness, there may be grievous trouble; but God reigneth, and his truth and mercy are spread out as wings, under which we can always find refuge. II. THAT IN FORMER STRAITS GOD HAS BROUGHT . (Psalms 4:1.) We can look back. It is sweet to remember God’s loving-kindness. What he has done for us is not only a cause of thankfulness, but a ground of hope. His acts bind God as well as his promises. He does not change. Nothing can elude his eye; nothing can surprise his wisdom or baffle his power. He will bring enlargement in distress, room, breathing space, ampler freedom, and a diviner air. III. THAT GOD IS AS AS EVER BY HIS PEOPLE. (Psalms 4:3, Psalms 4:4.) God does not tie his presence to place or ordinance. He regards character. There are times when he seems not to hear; but this is our infirmity. The throne of grace stands ever accessible. If we ask, we shall receive. We may be cast off and dishonoured by men; but God will never forsake those who trust in him. IV. THAT TRUST IN GOD WILL SURELY BRING PEACE. (Psalms 4:5, Psalms 4:6.) Things may grow worse. Afflictions may come, not as single spies, but in battalions. For a time the machinations of the wicked may seem to prevail. But we know what the end must be. What can come from opposition to God but ruin? Reflection not only confirms our faith, but strengthens our attachment to God. The future of the wicked is dark; but the future of the righteous is bright as the heavens shining with countless stars. Whatever happens, therefore, let us hold fast to God. The priestly benediction (Numbers 6:20) finds an echo in the trusting heart. "Peace." V. THAT IN THE END GOD’S PEOPLE SHALL SURELY HAVE JOY IN GOD. (Psalms 4:6-8.) He is the supreme good, true, satisfying, inalienable, the everlasting Portion of the soul. "O thou bounteous Giver of all good, Thou art of all thy gifts thyself the crown! Give what thou canst, without thee we are poor, And with thee rich, take what thou wilt away." This psalm, as many others, ends with praise. Like the last strain of a cradle-song, its accents fall gently, lulling the child of God to rest, Luther, it is said, often sang himself to sleep with this psalm.—W.F. Psalms 4:6-8 Three great things. I. THE OF . The feeling indicated is common. Amid disappointments and cares, evermore the cry is heard, "Who will show us any good?" II. THE PRAYER OF PRAYERS. Somewhere there must be help. Gain, pleasure, worldly honours, and such-like, give no satisfaction. But when we turn to God we find all we need. He is gracious and merciful. Light and joy and peace beam from his countenance. Here we have the gospel preached beforehand. III. THE JOY OF JOYS. The "joy of harvest" is proverbial. Here we have more, infinitely more. Not only rest from fear, and recompense for labour, and provision for the future; but this in the highest sense, spiritually and eternally—the Giver as well as the gift.—W.F. BY C. SHORT Psalms 4:1-5 A cry for deliverance. This psalm refers (according to some) to the same event as the previous psalm—that composed probably in the morning, and this in the evening, of the same day. We have in it— I. A CRY FOR FROM THE PLOTS OF HIS ENEMIES. The appeal is based upon two facts. 1. His relation and fellowship with the righteous God. Thou art my God, and the God of my righteous cause, and therefore thou wilt not leave me to the wicked designs of my enemies. 2. His experience in former straits and troubles. "Thou didst set me at liberty when I was in trouble." What thou hast done once thou wilt do again, because thou art unchangeable. II. THE SIN OF HIS ENEMIES. 1. They attempt to injure his personal and kingly honour (his glory). By false and evil reports, so as to promote his overthrow and downfall. Character and office are the two most precious things that a man has to lose. 2. They had set their hearts upon an enterprise destined to fail. In love with vanity, they were in love with a vain, hollow appearance, such as this rebellious world turns out to be. Such is the nature of all unjust and sinful undertakings. 3. It was an attempt to overthrow one of God’s appointments. (Psalms 4:3.) An attempt to set aside one of the Divine decrees; therefore—like trying to upset a Divine law—utterly vain and futile. III. AN TO . Not a cry for vengeance. The way of repentance is here pointed out. 1. The thought of God was to fill them with an awe of their sin. If they blasphemed God’s anointed, they were to stand in awe of God. 2. They were to examine the thoughts of their hearts in solitude. On their bed, in the darkness of the night, and in the privacy of their chamber. "Shut to thy door," etc. 3. They were to offer sincere and truthful "sacrifice," or service to God. Like Zacchaeus, "The half of my goods," etc. Good works are the best evidence of repentance. 4. They were to trust in the righteous God, and not in their unrighteous aims and objects. We become like the persons or things we trust in.—S. Psalms 4:6-8 The believer’s ground of confidence. David now turns from admonishing his enemies to the ease of his companions in trouble, who saw no ground of hope in the visible aspect of things. I. THE DESPAIR OF . "Who will show us any good?" No one can. 1. The grandest revelations are made to the mind, and not to the senses. The question, therefore, is beside the mark. God, Christ, immortality, justice, love, holiness, cannot be shown in visible material form. Christ showed them for a season. 2. The good that can be shown can work no cure of life’s greatest evils. It is the inward deliverances, not the outward, that we most need. Talent, money, position, health, cannot work these. II. THE HIGHEST GOOD COVETED BY THE IN GOD. "Lift thou up the light of thy countenance upon us." As the sun lights the world. 1. Then we become intensely conscious of God. The thought of him fills every faculty and solves every problem. "In his light we see light." 2. Then we know that he is our Helper and Saviour. For what is the light of the Divine face?—the light of Fatherhood and love? The light of the warrior’s face is that of courage; of the poet’s and prophet’s, inspiration; of the judge’s, that of absolute justice; but the light of God’s face is that of an infinite abundance of love for all his children. III. THE OF THIS GOOD OVER THE RICHEST PLENTY. (Psalms 4:7.) 1. It creates a Divine joy and gladness. The excitement of the senses wears out the body and corrupts the mind; but the joys of the heart and mind impart the highest strength and the noblest impulses. Therefore "be not drunk with wine, … but be filled with the Spirit." 2. It gives a deep inward peace. (Psalms 4:8, "I will both lay me down in peace, and sleep?) An intense consciousness of God and his favour has power to tranquillize the mind that is most disturbed by inward or outward trouble. It can calm the greatest storm, because we know the centre of rest, and are reposing upon it. 3. It gives a sense of security. (Psalms 4:8, "For thou, Lord, only makest me dwell in safety.") He needed no guards to ensure his safety during sleep, because God was nigh. "Who is he that can harm you, if ye be followers of that which is good?" But "though he slay me, yet will I trust in him." If we perish by shipwreck, or in battle, or railway accident, we are still in God’s hands, and ought to trust in him. This is faith in God—to trust him in the darkness as well as in the light.—S. THIS psalm is assigned by some to the time of Manasseh, but contains nothing that is really opposed to the superscription—"A Psalm of David"—since, before the temple was built, the tabernacle was called "the temple" (Joshua 6:24; 1 Samuel 1:9; 1 Samuel 3:3; 2 Samuel 12:20). It is thoroughly "Davidic in style, concise, vigorous; with rapid transitions of thought and feeling" (’Speaker’s Commentary’). With respect to the time in David’s life whereto it should be assigned, there are no very distinct indications. It was not while he was in exile, for he had ready access to the house of God (verse 7); nor was it in the later years of his life, when he had no open adversaries. Perhaps "a short time before the revolt of Absalom, when David was aware of the machinations of conspirators against him under a bloodthirsty and treacherous chief" is the most probable date. The psalm is not marked by any notes of division, but seems to consist of five parts: (1) a morning prayer (verses 1-3); (2) a warning to the wicked (verses 4-6); (3) a renewed prayer (verses 7, 8); (4) a denunciation of woe on the wicked (verses 9, 10); and (5) an anticipation of blessings and favour for the righteous (verses 11, 12). The superscription, "To the Chief Musician upon Nehiloth," is thought to mean, either, continuously, "To the Chief Musician, for an accompaniment of wind instruments;" or, discontinuously, "To the Chief Musician: a Psalm upon inheritances.’’ In the latter case, the respective "inheritances" of the wicked (verse 6) and the righteous (verses 11, 12) are supposed to be meant. Psalms 5:1 Give ear to my words, O Lord (comp. Psalms 66:1; Psalms 86:6). Cries of this kind are common with the psalmists, even when they do not express the purport of their prayer. Consider my meditation; or, my silent musing (Kay); comp. Psalms 39:3, where the same word is used. Psalms 5:2 Hearken unto the voice of my cry (comp. Psalms 27:7; Psalms 28:2; Psalms 64:1; Psalms 119:149; Psalms 130:2; Psalms 140:6). The Oriental habit of making requests in loud and shrill tones is the origin of these forms of speech. My King. David was "king" over Israel; but Jehovah was "King" over David (comp. Psalms 10:16; Psalms 29:10; Psalms 44:4; Psalms 47:6, etc.). And my God (see Psalms 84:3). For auto thee will I pray. To thee, i.e; and to no other. Psalms 5:3 My voice shalt thou hear in the morning, O Lord (compare "At evening, and at morning, and at noonday will I pray, and he shall hear my voice," Psalms 55:17; and see also Psalms 59:16; Psalms 88:13; Psalms 119:147). The appointment of daily morning and evening sacrifice (Numbers 28:4) pointed out morn and eve as times especially appropriate for prayer. A natural instinct suggested the same idea (Job 1:5). In the morning will I direct my prayer unto thee. The repetition adds force to the implied injunction (comp. Psalms 130:6). The word translated "direct my prayer" means "arrange" or "set in order," as the priests did the altar before a sacrifice (Leviticus 1:7, 8, 12; Psalms 6:5; Numbers 28:4). Prayer is viewed as a sort of sacrificial act. And will look up; or, look out—keep on the watch—in expectation of my prayer being granted (see the Revised Version). Psalms 5:4 For thou art not a God that hath pleasure in wickedness. Thou wilt listen to the prayer of a righteous man (Psalms 4:1), since thou dost not delight in wickedness, but in goodness. Neither shall evil dwell with thee. Light has no fellowship with darkness. Evil men can obtain no support from thee, who art All-holy. They will scarcely venture to ask thy aid. Psalms 5:5 The foolish (or, the arrogant—"the boasters") shall not stand in thy light. Rather shall they be cast down and dismayed (Psalms 73:3, Psalms 73:18). Thou hatest all workers of iniquity. David has in mind the wicked and presumptuous men who have handed themselves together against him, and "take his contrary part" (Psalms 109:3, Prayer-book Version). These he is sure that God hates. Psalms 5:6 Thou shalt destroy them that speak leasing (comp. Psalms 4:2). David’s adversaries were cunning, treacherous, and quite regardless of truth (see 2 Samuel 3:27; 2 Samuel 13:28; 2 Samuel 15:7-9; 2 Samuel 20:10, etc.). God’s vengeance was sure to fall upon them, either in this world or in the next. The Lord will abhor the bloody and deceitful man. An individual seems to be pointed at, who is probably Ahithophel. Psalms 5:7 But … I will come into thy house; rather, unto thy house. David, as a layman, would not be entitled to enter within the tabernacle. He would draw near to it, probably bring his offering, and then worship toward it (see the following clause). In the multitude of thy mercy; or, through the abundance of thy mercy (comp. Psalms 69:13, Psalms 69:16). It was by God’s mercy that David lived, that he was maintained in health and strength, that he had a desire to go to God’s house, and was permitted to worship there. Of all these mercies he is deeply sensible. And in thy fear will I worship. David’s worship is never without fear—a reverent sense of God’s greatness, power, and perfect holiness. Toward thy holy temple. "David would, according to the custom of the worship then established, turn himself in the time of prayer to the place where the gracious presence of the Lord had its seat" (Hengstenberg; scrap. Psalms 28:2; Psalms 138:7; 1 Kings 8:30, 1 Kings 8:33, 1 Kings 8:38, 1 Kings 8:42, 1 Kings 8:44, 1 Kings 8:48; Daniel 6:10; Jonah 2:4). Psalms 5:8 Lead me, O Lord, in thy righteousness. Here at last we find what David prayed for. Previously, we have only heard him entreat that his prayer may be heard (Psalms 5:1, Psalms 5:2), declare that he will pray early (Psalms 5:3), and before the tabernacle (Psalms 5:7); now we learn what his prayer is. It is that God will lead him in the path of his righteousness—that righteousness of which he is the pattern, and whereof he approves; and will "make his way plain for him," i.e. show it him clearly, so that he cannot mistake it. God is asked to do this, especially because of David’s enemies, or of "those that lie in wait for him", lest, if he were to make a false step, they should triumph over him, and so he should bring discredit upon the cause of God and of his saints. Make thy way straight (plain, Revised Version) before my face. Not so much "smooth my way," or "make it level" or "easy," as "put it plainly before me" (scrap. Psalms 25:5; and Psalms 27:11, ’"Teach me thy way, O Lord, and lead me in a plain path, because of mine enemies"). Psalms 5:9 For there is no faithfulness in their mouth; or, no steadfastness—"no sincerity" (Kay, Cheyne); see the comment on Psalms 5:6. Their inward part is very wickedness; literally, wickednesses; i.e. nothing but wickedness. Their throat is an open sepulchre. "Emitting the noisome exhalations of a putrid heart" (Bishop Horns). They flatter with their tongue; literally, they make smooth their tongues, which may, perhaps, include flattery, but points rather to smooth arguments, specious reasonings, and the habit of making the worse appear the better cause. The last two clauses of this verse are quoted by St. Paul (Romans 3:13), and applied generally to the character of the ungodly. Psalms 5:10 Destroy thou them, O God; rather, condemn them, or declare them guilty (Kay); κρῖνοναὐτούς (LXX.). Let them fall by their own counsels. No condemnation naturally follows punishment. David assumes that God will make his enemies fall; he prays that they may fall from the effect of their own counsels. The fate of Ahithophel (2 Samuel 17:23) perhaps fulfilled this imprecation. Cast them out in the multitude of their transgressions; Thrust them out (Revised Version); "Thrust them down" (Kay). Punish them at once, in the midst of their many transgressions. For they have rebelled against thee. They have sinned, not against me only, but equally—nay, far more—against thee. Psalms 5:11 But let all those that put their trust in thee rejoice. David is fond of contrasts. Here he sots the lot of the righteous over against that of the wicked. While the wicked "fall," and are "cast out," or "thrust down’ to hell, the righteous "rejoice "—nay, ever shout for joy, displaying their feelings in the true Oriental manner. Because thou defendest them. There is no "because" in the original. The passage runs on without any change of construction, "Let all those that put their trust in thee rejoice; let them ever shout for joy, and do thou defend them; and let them that love thy Name be joyful in thee." Psalms 5:12 For thou, Lord, wilt bless the righteous. All the joy of the righteous springs from the fact that God’s blessing is upon them. The sense of his favour fills their hearts with rejoicing. With favour wilt thou compass him as with a shield. Tsinnah (צִנָּה)is the large, long shield that protected the whole body. God’s favour, thus encompassing a man, effectually secured him against all dangers. Psalms 5:1-3 Prayer. "Give ear," etc. There are prayers, some of the most fervent and spiritual, which refuse words, and need not language (Romans 8:26). But God, who hath given speech as the glory of our nature and the principal instrument of human progress, will have us consecrate it to this highest use-converse with our Maker, the Father of our spirits. I. PRAYER IS WITH GOD. "My voice shalt thou hear" (Psalms 5:3). On this turns the whole reality, efficacy, spiritual benefit, of prayer. 1. Reality. We are not speaking into the air; or to an Infinite Impersonal Power that takes no heed; but to the living God. "He that planted the ear," etc. (Psalms 94:9). To the Father of spirits (Luke 11:13). 2. By efficacy of prayer we mean, not that prayer has a virtue or power of its own, not that God needs instructing what to give, or persuading to give. The very power to pray comes from him. But the earnest desire and pleading request of his children have real value in his sight; as they must have, if "God is love." True, God knows what we need, better than we do; but fervour of desire, perseverance and patient faith in asking, accompanied with childlike resignation to his will, are often the very conditions of its being wise and right (and therefore possible) for God to grant what we ask. 3. The spiritual benefit of prayer is no doubt its chief blessing. Nothing else could bring the soul so near to God. But this benefit turns on its reality and efficacy. God might have given promises without inviting or permitting us to pray; but faith claims and pleads his promises in prayer. II. PRAYER SHOULD HAVE ITS SET SEASONS, though it should not be confined to any. "In the morning," i.e. every morning. Our day should begin with God (comp. Psalms 55:17; Daniel 6:10). III. THE HABIT OF PRAYER MUST BE BY HOLY PURPOSE, RESOLVE. "Will I direct," etc.; order and arrange it, gathering up all my powers to this great employment, this glorious privilege, as happy as holy. God’s ear is not chained to a careless prayer, of which the offerer himself makes no account. Psalms 5:4, Psalms 5:5 God’s hatred of sin. "Thou art not a God that hath pleasure in wickedness," etc. It needs courage to preach the severe side of Bible truth. Time was when preaching could not be too severe. Men loved to hear the thunder and see the fire of Sinai. Now it cannot be too flattering and soothing. A view of Divine love is current, not to say fashionable, which tends to reduce it to an easy-going apathetic tolerance, taking little account of the difference between moral good and evil. We need reminding that in God’s judgment the opposition is irreconcilable, infinite, eternal. These verses strongly set forth God’s hatred of sin. I. GOD’S HATRED OF SIN IS FROM HIS . Having "no pleasure in wickedness" stands here for abhorrence, unchangeable opposition. Were it possible to conceive "a God that hath pleasure in wickedness," this would be the most terrible, hateful, and hideous of all imaginations—an Omnipotent Fiend I Even a wicked man must see that such a thought is monstrous. But if all sympathy with evil is thus abhorrent to the Divine character, the very thought revolting, it follows that sin must be infinitely hateful to God. Not to hate sin is characteristic of a bad man (Psalms 36:4); he finds in himself no standard by which to test and hate it. "Ye that love the Lord, hate evil!" (Psalms 97:10). II. GOD’S HATRED OF SIN DOES NOT HIS LOVE, but is inseparable from it. Because "God is love," he must desire the happiness of his creatures. But men are created to be happy through holiness. Sin poisons the very source of human happiness; fills the world with strife, injustice, cruelty, vice, disease, want, pain, tears, death. Where would Divine love be if our Maker calm]y looked upon the destruction of all that is best in his creatures, and the wholesale wreck of human happiness? Again, because "God is love," he must desire the love of his children. Love asks love. Sin robs God of his children’s love; robs them of the very power of loving him, and of all the joy that can spring only from his love. Because "God is love," he must desire men to know him and converse with him; and in this communion grow up to their true spiritual stature (Ephesians 4:13). Sin tends to banish the knowledge of God from earth; to dry and choke the channel of communion with God (John 17:3; Romans 1:20, Romans 1:21, Romans 1:28; Ephesians 4:18). III. How CAN HATRED OF EVIL BE WITH LOVE TO THE WRONG-DOER? How separate sin from sinners—the sinner from his sins? The gospel is the answer. By the atonement of the Son of God, and by the renewing power of the Holy Ghost (Romans 5:8; Titus 3:5, Titus 3:6; 1 Corinthians 6:11). The Old Testament Scriptures contain abundant promises of pardon to the penitent; and one wonderful example in King Manasseh (Exodus 34:6, Exodus 34:7; Psalms 32:1-11.; 2 Chronicles 33:12, 2 Chronicles 33:13). But Law, and fear of punishment, were necessarily predominant till "grace and truth came by Jesus Christ." On the other hand, never forget that if the sinner will not and cannot separated from his sin, the New Testament is fully as severe as the Old (Matthew 7:23; Matthew 13:49, Matthew 13:50; Romans 2:8, Romans 2:9). The cross, which reveals God’s love to sinners, is at the same time the most tremendous of all witnesses against sin (Romans 8:3, Romans 8:4). Psalms 5:11 The joy of faith. "Let all those … rejoice," etc. People who look on Bible religion as gloomy and joyless would do well to study the Book of Psalms. It is worth note that in this one book of Scripture the words "joy," "joyful," "glad," "gladness," "rejoice," occur more than ninety times. Truly the "river that maketh glad the city of God" is a full, pure, deep-flowing stream. Idle mirth, empty-headed and hollow-hearted gaiety (Ecclesiastes 7:6), you do not, indeed, find characterizing the psalmists or prophets. But for full-hearted, clear-voiced joy—the joy that sings on its pilgrim-way because it sees the rainbow in the cloud, and hears the Saviour’s voice in the storm—there is no joy like that which the text speaks of—the joy of faith. I. IT IS A GREAT JOY TO TRUST GOD. Trust is an indispensable element of a happy life. A suspicious, distrustful soul is like one walking in a fog, chilling, perplexing, distorting. One of a trustful nature who has no one to trust is like a lonely traveller, bunny and homeless. Mutual confidence is essential to love or friendship worthy the name. But the most faithful, loving friend may disappoint trust through weakness, ignorance, calamity, forgetfulness. Only the all-wise, all-loving, almighty, unchangeably faithful God is worthy of absolute trust—the perfect rest of the soul (Isaiah 26:3). II. TRUST IN GOD IS FULL OF JOYFUL . It lights up the future (else dim and dark) with the sunshine of certain hope. "We know," etc. (Romans 8:28). Care is the heaviest burden of life; to-morrow weighs heavier to most men than to-day; and this burden faith rolls off on to God (1 Peter 5:7; Isaiah 43:2). III. TRUST IN GOD IS FULL OF JOYFUL . If it is joy to trust God, it is double joy to find by experience that he accepts the trust he invites; rewards the faith that lays hold on his promise.’ Joshua’s experience is the. experience,, of faith in all ages (Joshua 24:14). St. Paul could say at the end of his course, I know whom I have believed," etc. (2 Timothy 1:12; 2 Timothy 4:7, 2 Timothy 4:8). IV. THE GOSPEL HAS OPENED A NEW AND FULLER OF JOY, by supplying a firmer foundation of faith, and clearer knowledge of God, in the Person of Jesus Christ (1 Peter 1:8). . If you have no joy in God, it must be because you do not know him; and this is because you do not believe him as speaking to you in his Son. Yet let no Christian despond if his joy in God be not what he desires, what he hears or reads of, what it reasonably should be. If we have not sunshine, let us be thankful for daylight. If even daylight, for a while, fail, let us remember Isaiah 50:10, and "watch for the morning" (Psalms 130:6). BY C. Psalms 5:1-12 A morning prayer: for sanctuary service: in evil times. This psalm seems to have been written for, or handed to the leader of a special choir, that he might adapt music for its use in sanctuary worship; not necessarily that of the temple—for its composition was probably anterior to the erection of that building—but for use in the services of that temporary structure which preceded it, and which, though but temporary, and even fragile in a material sense, was nevertheless in a high and holy sense the dwelling-place of God, yea, "the palace of the great King." £ Note: No material splendours of gold, silver, and precious stones can make a temple without the Real Presence; but however humble the structure, the Real Presence therein will make it a temple of God. Whether David was actually the penman of this psalm or no, matters not. It is evidently the composition of a true saint of God, and reflects in its several verses the spirit of the time and circumstances under which it was written. And not only so. But it shows us that the saints of olden time were wont to regard the house of God as a house of prayer, and to let their prayers be an unburdening of the heart to God on every matter of immediate and pressing concern. Note: In our prayers in God’s house we have no need to include everything in one service. Nor are we bound to use the words of another’s prayers, except as far as they suit our case at the line. Still less need we rack and tear such a psalm as this to find in it the whole gospel. That would not only be a strange anachronism, £ but we should even lose very much by missing the historic setting and aim of the psalm. Who cannot find comfort in the obvious fact that the Old Testament saints, in their prayers, used to tell God everything, just as it seemed to them, and as they felt about it? There is no greater boon in life than to have a friend who will never misunderstand us, and to whom we can tell anything, knowing that he will hide all our folly in his loving forgetfulness, and sympathize with all our cares. Such perfection of friendship is found in God alone. And we have in this psalm a beautiful illustration of the use which the psalmist made thereof. I. THE LAYS THE ENTIRE BEFORE GOD. (Psalms 5:8, Psalms 5:9, "mine enemies," equivalent to" those that lie in wait for me.") The whole of the ninth verse shows the treachery and hollowness that mark the hostile bands, and the consequent peril in which the people of God were on that account. (This verse is one of those quoted by the Apostle Paul in proof of human depravity. Nor is there any contrariety to reason in his so doing. For while the psalm speaks of all this wickedness in its relation to society, St. Paul speaks of similar wickedness in its relation to the Law of God and to the God of law. And it is because the psalmist knows how foreign to the nature of God all this iniquity is, that he brings it before God in prayer, and asks him to put it to shame.) Note: Let us learn to pray minutely, and not to lose ourselves in generalities. II. IN DOING THIS HE AN . (Psalms 5:2.) "My King," "my God." God was not a far-distant Being, only remotely related. The name "Jehovah" brought him near as Israel’s redeeming God; and that very name, which removes us infinitely from anthropomorphism, was the one in which the saints of old found their joy and glory. They could call God flair God. Under the New Testament our thoughts of God may be more sweet and endearing still. III. HE A DEVOUT AND WISE METHOD IN HIS PRAYER. "In the morning I will direct my prayer unto thee, and will look up. The meaning is—I will order it accurately, £ and then look out to see whether it has sped, and when the answer will come. (Many of the old divines are very felicitous in their treatment of these two words.) Sometimes, indeed, the yearning Godward is too deep for outward expression (see Psalms 5:1, "consider my meditation," i.e. understand my murmuring). "Lord, read the desires of my heart by thine all-piercing eye—and interpret my petitions in thine own loving-kindness before they rise to my lips." Happy they who know that they have a God with whom they can thus plead, and who have learned the blessed art of thus pleading with God! IV. HE SETS HIS ON GROUNDS. (Psalms 5:4-6.) The psalmist knows the character of God, and the righteousness of his administration; and in these verses he shows us how real was the revelation on these great themes which God had given in his Law (see Psalms 103:6, Psalms 103:7). All these glorious disclosures of the holiness of God are reiterated and confirmed in the teaching and redemption of the Son of God. (For the specific phrases, see the Exposition; also Perowne and Cheyne.) It is because we know what God is, and the principles of his government, that we can under all circumstances commend ourselves, the Church, and the world to him. V. ON SUCH GROUNDS THE OFFERS VARIED . 1. For himself. (Psalms 5:8.) Beautiful! He wants (1) to go along God’s way, not his own; (2) to be shown clearly what that way is; and then (3) to be led along that way. He who thus puts himself into God’s hand, wanting only to be led aright, shall never be put to shame. 2. For the people of God. (Psalms 5:11.) He prays that in the midst of the whirl and tumult which surround them, the righteous may ever ring out a peal of joy because of God’s protecting care and love. 3. For evil ones. (Psalms 5:10.) He prays that they may be (1) held guilty and condemned for their transgressions. Yea (2) rejected by God, even as they had themselves rejected God. We are not bound to imitate the psalmist in such petitions. Jesus Christ tells us that the least in the kingdom of heaven is greater than the greatest of Old Testament prophets. They could not rise above the level of their inspiration, nor advance in prayer beyond the point their understanding had reached in those days. £ For us it would be far more appropriate to pray for the conversion of God’s enemies by the power of his love and grace. VI. THERE IS HERE A . (Psalms 5:12, "Thou, Lord, wilt bless the righteous … as with a shield.") The word means, not a small shield which may be held out to ward off a dart, but a large buckler which can cover one around as with armour. So effective are the Divine protection and care with which he guards his own. May such protection ever be ours! VII. IT IS WORTHY OF NOTE AT WHAT HOUR OF THE DAY THIS PRAYER IS OFFERED. We are twice told in the third verse, "in the morning." The early morn, when the frame is freshest and the spirit freest, is the best time for devotion. The early hours, when sanctified by prayer, will help us to sanctify the whole day for God. Before ever we look upon the face of man, let us catch a morning smile from our Father in heaven; and we shall find how true it is that— "His morning smiles bless all the day." C. BY W. FORSYTH Psalms 5:1-12 A morning prayer. Every new day the priests began anew the service of God in the temple. The altar was set in order, the lamb was made ready, and as soon as the sign of day was given the morning sacrifice was offered (Le Psalms 6:5; Numbers 28:4). In this there was a lesson for all times. Every new day calls for a fresh consecration of ourselves to God. "When first thine eyes unveil, give thy soul leave to do the like" (Vaughan). In this morning prayer we find I. FAITH IN GOD’S . The cry, "Give ear," is that of a child to its father. The priests stood for others. They offered sacrifices not only for themselves, but for the people. But for us there is but one Priest and one Sacrifice. Through Christ we have access to God as our Father, and can cry to him for help in every time of need (Ephesians 2:16; Hebrews 4:16). II. IN GOD’S HOLY RULE. (Psalms 5:3-7.) The psalmist speaks of what he knows. God is just and holy. The more we think, the more will our confidence grow. We rise from the faith that God is our Father, to the grand belief that he is "King," and that he will defend the right. But let us keep in mind what sin is. Some in these days make light of sin. It is an inherited weakness, a necessary evil for which circumstances are to be blamed more than the sinner. These and such-like excuses are made, and, if this is not enough, it is said, "Somehow things will come right. If not here, yet in the future world all will be well. To such the "wrath" of God is but a figure of speech, and "hell" the invention of our slavish fears. Against all such dangerous teaching, let us place the wholesome doctrine of the psalmist and of our Lord. III. OF GOD’S . (Psalms 5:8-10.) Help is needed, and earnestly implored. The cry is not for mere personal ease or comfort, but for such deliverance as shall be for God’s glory. The soul is in sympathy with God, and can not only pray, but "look up" with the patience of hope. 1. Guidance. (Psalms 5:9.) We confess our weakness; hut we east ourselves on God for help. He is our Shepherd. We trust his love, and surrender ourselves to his leading. It is for him to go before; it is for us as his sheep to hear his voice and follow him. 2. Defence. (Psalms 5:11.) When Luther was asked at Augsburg where he should find shelter if his patron, the Elector of Saxony, deserted him, his answer was, "Under the shield of Heaven" This shield is for all. Other defences may fail; but here we are safe from all the assaults of the enemy. 3. Blessedness. (Psalms 5:12.) God is pledged to his people by his character as well as by his covenant. Trust in him awakens joy—pure, ardent, comforting, not like the joy of the fool (Ecclesiastes 7:6), but real and abiding, as God’s Name. Trust also calls forth praise. What Jeremiah said in the pit, God’s people say in the sunshine, O Lord, there is none like unto thee. They are as Naphtali, "satisfied with favour, and full with the blessing of the Lord" (Deuteronomy 33:23). Therefore they sing, "There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy Refuge" (Deuteronomy 33:26, Deuteronomy 33:27).—W.F. BY C. SHORT Psalms 5:1-7 Prayer for deliverance from wicked men. The psalmist prays to be delivered from, not open persecution, but the scoff and scourge of the tongue at all goodness and service to God. When irreligion prevails, it is difficult to resist it and stand firm in our allegiance to God. I. THE CRY FOR HELP AGAINST THE IMPIETY. 1. He prays God as the Highest to hearken to his meditations, his words, and his cry. All true prayer begins in thought or meditation, goes on to express itself in uttered words, and rises at last into an earnest cry. Not till we muse on our own needs and difficulties does the fire of devotion burn; then do we break into earnest pleading, and deep, if not loud, cries. 2. The urgency and eagerness of his suit. In the morning, at the earliest opportunity, at the time of the morning sacrifice in the temple, do I wait upon thee with my prayer. Urgent matters take precedence of all others, and we cannot rest till we set about them. 3. He waited expectant for the answer to his prayer. (Psalms 5:3.) "Watched"—or looked out, not "up"—to see what came of it, and how it would be answered. This is both natural and reasonable; for God has promised to answer true prayer. II. THE GROUND OF HIS PRAYER. God is the righteous God, and as such: 1. He has no sympathy with the ways of the wicked. (Psalms 5:4.) Not when they seem to prosper—in trade, politics, or open irreligion. And they seem to prosper only for a time. 2. God has no fellowship with the irreligious. (Psalms 5:5.) "The foolish shall not stand in thy sight;’ or before thee, as favoured courtiers stand in the presence of a king. God has no gracious intercourse or communion with wicked men. Therefore I can ask for his help with confidence; for he is gracious to the righteous. 3. The false and the cruel are doomed to perish. (Psalms 5:6.) Their own devices destroy them; that is God’s appointment. God’s action is commonly by law, anti not by personal interference; he abhors and destroys men by the opposition of his laws to all deceit and cruelty. III. THE FREEDOM AND AWE OF THE IN DRAWING NIGH TO GOD. (Psalms 5:7, "I will come into thy house in the multitude of thy loving-kindness.") The wicked cannot stand in thy sight; but I can. Note: 1. The freedom and confidence of trite worship. He feels the infinite mercy and privilege of enjoying access to God. 2. The arm of God felt in all true worship. "In thy fear will I worship toward thy holy temple." When freedom and reverence are blended, then is our worship the truest and most acceptable.—S. Psalms 5:8-12 The righteousness of God. This second strophe of the psalm is very much like the first in substance, the matter running parallel with Psalms 5:3-7. The fundamental thought on which all is based is that of the righteousness of God. The whole prayer is framed on that conception. I. A PRAYER FOR AND . 1. For righteous guidance. "Lead me in thy righteousness; make thy way [the right way] plain to me." 2. For righteous deliverance. The unrighteous lay in wait for him—threatened his safety. There was "no faithfulness in their mouth;" they used slander and treachery when they dared not use open violence. Their inward part, their souls. were full of evil designs and purposes. "Their throat is like an open sepulchre," which yawns for his destruction. Their speech, fair and smooth, to flatter and put him off his guard and lure him on. With them, mouth, heart, throat, and tongue are all instruments of evil; and their malice was such that he needed the care and guidance of the righteous power above. II. A PRAYER FOR . (Psalms 5:10.) Punish. "The word properly signifies such a decision and judgment as would show and manifest what sort of neighbours they are when their ungodly dispositions are disclosed and every one is made known." Show them guilty. Let them fall through or because of their own counsels. Their counsels are of such an evil nature that they must in the end ensure their destruction. By means of their transgressions thrust them away—the same thought in substance as the last. But the great argument for retribution is—they have rebelled against thee. The enemies of the psalmist are the enemies of God. God’s cause and that of his people are the same. Whoso toucheth you, toucheth the apple of mine eye; "Saul, Saul, why porsecutest thou me?" III. PRAYER FOR THE OF A JOY. ("Psalms 5:11, Psalms 5:12.) This joy proceeds: 1. From the sense of refuge and defence we have in God. 2. From the love we have to God, for his goodness and righteousness. 3. From the knowledge we have that God does assuredly bless the righteous.—S. This is the first of what have been called "the Penitential Psalms." It has been said that "there is much of grief in it, but nothing of penitence." The grief, however—such grief (see verse 6)—can scarcely be supposed to have arisen from any other source than consciousness of sin. dud grief of this kind is a main element in penitence. The title ascribes the psalm to David, and declares it to be addressed, like Psalms 4:1-8; "to the Chief Musician on Neginoth," by which we are probably to understand that it is intended to be set to an accompaniment of stringed instruments (see introductory paragraph to Psalms 4:1-8.). The further statement, that it is to be "upon Sheminith," is very obscure, but perhaps refers to some form of musical time (see Hengstenberg). The psalm seems to divide into four stanzas—the first and last of three, the intermediate ones of two verses each. Psalms 6:1 O Lord, rebuke me not in thine anger. The psalmist begins by deprecating God’s wrath and displeasure. He is conscious of some grievous sin, deserving rebuke and chastisement, and he does not ask to be spared his chastisement; but he would fain be chastised in love, not in anger (comp. Jeremiah 10:24, "O Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing"). Neither chasten me in thy hot displeasure; or, in thy wrath. In its primary sense, humah (חמה) is no doubt "heat," "glow; ’ but the secondary sense of "anger," "wrath," is quite as common. Psalms 6:2 Have mercy upon me, O Lord; for I am weak; rather, I am faint, or languid—withered away, like a faded plant or flower. O Lord, heal me; for my bones are vexed. Bodily ailment seems certainly to be implied; but it is that sort of bodily ailment which is often produced by mental distress—a general languor, weariness, and distaste for exertion (comp. Psalms 22:14; Psalms 31:10; Psalms 38:3; Psalms 102:3). Psalms 6:3 My soul is also sore vexed. It is not, however, the body alone which suffers; the soul also is vexed, and vexed greatly (מְאֹד). Clearly the main emphasis is intended to be laid on the mental suffering. But thou, O Lord, how long! We may fill up the ellipse in various ways: "How long wilt thou look on?" "How long wilt thou hide thyself?" "How long wilt thou be angry?" (see Psalms 34:17; Psalms 79:5; Psalms 89:46). Or again, "How long shall I cry, and thou wilt not hear?" (Habakkuk 1:2). The cry is that of one wearied out with long suffering (comp. Psalms 90:13). Psalms 6:4 Return, O Lord. God seemed to have withdrawn himself, to have, forsaken the mourner, and gone far away (comp. Psalms 22:1). Hence the cry, "Return" (comp. Psalms 80:14; Psalms 90:13). Nothing is so hard to endure as the feeling of being deserted by God. Deliver my soul. "The psalmist feels himself so wretched in soul and body, that he believes himself to be near death" (Hengstenberg). His prayer here is, primarily, for deliverance from this impending danger, as appears clearly from the following verse, Save me for thy mercys’ sake. Either a repetition of the preceding prayer in other words, or an enlargement of it so as to include salvation of every kind. Psalms 6:5 For in death there is no remembrance of thee (comp. Psalms 30:9; Psalms 88:11; Psalms 115:17; Psalms 118:17; Isaiah 38:18). The general view of the psalmists seems to have been that death was a cessation of the active service of God—whether for a time or permanently, they do not make clear to us. So even Hezekiah, in the passage of Isaiah above quoted. Death is represented as a sleep (Psalms 13:3), but whether there is an awakening from it does not appear. No doubt, as has been said, "the cessation of active service, even of remembrance or devotion, does not affect the question of a future restoration," and the metaphor of sleep certainly suggests the idea of an awakening. But such a veil hung over the other world, under the old dispensation, and over the condition of the departed in it, that thought was scarcely exercised upon the subject. Men’s duties in this life were what occupied them, and they did not realize that in another they would have employments—much less form any notion of what those employments would be. The grave seemed a place of silence, inaction, tranquillity. In the grave (Hebrew, in Sheol) who shall give thee thanks? (comp. Psalms 115:17, Psalms 115:18). Psalms 6:6 I am weary—or, worn out (Kay)—with my groaning. The Oriental habit of giving vent to grief in loud lamentations must be remembered. Herodotus says that at the funeral of Masistias, the Persians present "vented their grief in such loud cries that all Boeotia resounded with the clement" (Herod; 9.24). All the night make I my bed to swim. The Revised Version has, "every night," which is a possible meaning. Dr. Kay translates, "I drench my bed." I water my couch with my tears. One of the usual pleonastic second clauses. Psalms 6:7 Mine eye is consumed because of grief; or, mine eye is wasted away because of provocation. The eye falls in, becomes dull, and, as it were, "wastes away" through long-continued grief (comp. Psalms 31:9). The kind of grief expressed by the word ka’as (כַעַס) is "that which arises from provocation or spiteful treatment" (Kay). It waxeth old because of all mine enemies. It becomes dull and heavy and sunken, like the eye of an old man. How often has it not been noted that nothing so much ages a man as grief! Psalms 6:8 Depart from me, all ye workers of iniquity! Note the sudden change of tone, very characteristic of the Davidical psalms. The psalmist, having offered his prayer, is so certain of its acceptance that he at once turns upon his adversaries with words of reproach, and almost of menace. "Depart from me!" he exclaims; "get ye gone! do not dare any more to persecute me or plot against me! Your efforts are in vain." For the Lord hath heard the voice of my weeping. David speaks from an inward conviction. He knows that he has prayed sincerely and fervently. He is certain, therefore, that his prayer is heard and accepted. Psalms 6:9 The Lord hath heard my supplication; the Lord will receive—rather, hath received; προσεδέξατο (LXX.)—my prayer. The threefold repetition marks the absoluteness of the psalmist’s conviction. Psalms 6:10 Let all mine enemies be ashamed and sore vexed; rather, all mine enemies shall be ashamed and sore vexed (Rosenmuller, Kay, and others). Shame will fall upon David’s enemies when their plots have failed, and deep vexation when they find him restored to health (Psalms 6:4) and in the full enjoyment of the Divine favour. Lot them return; rather, they shall return; i.e. "retire … turn their backs," "take to flight." As Hengstenberg says, "David sees his enemies, who are gathered around him for the attack, all at once in alarm give way." And be ashamed suddenly. It is doubly shameful to have to fly when one has been the assailant. Psalms 6:9 The school of adversity. "The Lord hath heard," etc. This outburst of triumphant gratitude is like a sunbeam out of a dark, stormy sky. A wail of profound sadness echoes through the earlier portion of the psalm. In his deep affliction the psalmist seems to lose sight of the light beyond; he sees but the dark silence of the grave (Psalms 6:5). Suddenly the clouds part; faith revives; the conviction that God is the Hearer of prayer fills his soul with joy, and with the certain hope that God will answer. I. TROUBLE IS THE SCHOOL OF PRAYER. In trouble even prayerless souls are often taught to pray (Psalms 78:34; Psalms 107:6). "Eyes that the preacher could not school By wayside graves are raised— And lips say, ’God be merciful!’ That ne’er said, ’God be praised!’" (Mrs. Browning.) But even prayerful Christians have to own that there is no prayer like that we offer in trouble. In prosperity prayer is apt to be vague, like an arrow shot skyward from a slack string. Prayer in trouble is like an arrow shot from a full-bent bow—straight at the mark. David’s prayer was intensely personal, "my supplication;" urgent, "the voice of my weeping;" persistent, "all the night" (Psalms 6:6); seizing hold on God’s mercy as its plea (Psalms 6:4). Even our blessed Lord learned this lesson (Hebrews 5:7). II. Therefore, ONE OF AND STRONG under it is this—that thus our Father is teaching his child to pray. Our Lord teaches this lesson (Luke 11:5, etc.; Luke 18:1, etc.). Never lose hold of this truth in darkest trouble, for without this it will be dark indeed—meaningless, hopeless, comfortless. The Lord has heard your prayer in the way of taking note of it—knows more about it than you do yourself. Therefore he will hear in the way of sending an answer: if not the exact answer you wish and expect, then something better. So St. Paul’s thrice earnestly repeated prayer was answered with a refusal richer in grace and love than if his petition had been granted (2 Corinthians 12:7-9). Observe: If we lived nearer to God, more in the spirit and habit of prayer, in peaceful prosperous days, we might perhaps the less need to be taught in this sharp school. BY C. Psalms 6:1-10 The moan of a saint, and the mercy of his God. For the significance of the title of this psalm, see the Exposition. An expositor well remarks that the confessed uncertainty on the part of the best Hebrew scholars as to the meaning or many of the titles is a striking proof of their antiquity, since it shows that the clue thereto is lost in oblivion. This psalm belongs to those specified under the first head of our introductory homily, as one of those in which we have the strugglings and wrestlings of a saint in devotional exercises; not the words of God to man, but the words of man to God, and as such they must be studied. We must not fall into the anachronism to which in our last homily we referred, of interpreting a psalm like this as if it had been written in full New Testament light; for we shall see. as we proceed abundant indication of the contrary. Yet there is here a priceless record of an early believer’s experience, from which troubled souls through all time may draw an abundance of comfort. £ Here are—a moan, a prayer, a plea, an issue. I. THE MOAN. It is not that of an impenitent man; at the same time, it bears no very clear indication of being a penitential wail over sin. It is the plaint of one who is overwhelmed with sorrow—with sorrow that has come upon him through his enemies. So intense is his anguish that it haunts him by night and by day; it exhausts his frame, consumes his spirit. Note the various expressions: "withered away," "bones vexed," "sore vexed," "weary with groaning," "make my bed to swim," "water my couch with my tears,"" eyes dim" "eyesight wasting away," etc. What caused such overwhelming sorrow, we cannot tell. But this is of no consequence. The point to be noted is this—there are not unfrequently times in the experience of God’s people when some care, or trouble, or perplexity is felt, and that so severe that they are haunted by it night and day; they cannot shake it off; and they cannot, even when at prayer, forget it. What are they to do? Let them not try to forget it; let them turn their prayers in that direction, so that the perplexity and the prayer are concurrent and not contrary forces. This is what the psalmist did. £ This is what we should do. "Give others the sunshine; tell Jesus the rest." II. THE PRAYER. It is twofold. 1. Deprecatory. (Psalms 6:1, "Rebuke me not," etc.; "nor chasten me in thine hot displeasure.") Here is one of the traces of the Old Testament saints’ thinking about God: they regarded their afflictions as indications of God’s anger. We are now taught rather to regard them as a part of the gracious training which our Father sees that we need. The sharpest trials often force out the most fervid prayers; yet, at the same time, we are permitted to cry to our Father to ask him to deal gently with us, and to "throw away his rod," since "love will do the work." 2. Supplicatory. "Mercy," "healing," "deliverance," "salvation,"—for these he pleads. Probably his yearning is mainly for temporal relief £ and deliverance from his foes. But we, under similar circumstances, as we know more than the psalmist did, should rise higher than he could. We should regard temporal deliverances as entirely subordinate to the higher spiritual improvement, which ought to be earnestly prayed for as the result of every trial. We should always be more anxious to have our trials sanctified than to have them removed. III. THE PLEA. This also is twofold. 1. The psalmist feels that his burden is so great, it will soon bring him to the grave, if not removed. Hence he says, "In death there is no remembrance of thee; and in Sheol who shall give thee thanks?" Here is another proof that, in dealing with this specimen of the devotion of an Old Testament saint, we have to do with one to whom, as yet, life and immortality had not been brought to light; to whom death was but the passage to a dim and gloomy state of being; although, as we shall see in dealing with Psalms 16:1-11; Psalms 17:1-15; there was the hope of an awakening. Still, "Sheol," the all-demanding realm, was not as yet lit up with gospel light. The Greek word "Hades" and the Hebrew word "Sheol" both refer to the state after death, though under different symbolic expressions. £ Historically, there are three conceptions of Hades, or Sheol. (1) The pagan: all gloom and no hope. (2) The Hebrew: gloom, with hope of a blest awaking in the morning. (3) The Christian: no gloom at all, so far as the godly are concerned. "Absent from the body; at home with the Lord." Hence we cannot now adopt Psalms 17:5 of this prayer, knowing that our Lord Jesus Christ died for us, that whether we wake or sleep we should live together with him; that hence our death is the gateway to rest, and that the time of our departure may be peacefully left in wiser hands than ours. 2. The psalmist grounds a second plea on the loving-kindness of God. This is better, surer ground (Psalms 17:4). Very often is this plea used. It cannot be used too often. It takes hold of God’s strength. IV. THE ISSUE. 1. The psalmist receives an answer to his prayer. (See Psalms 34:6.) Thousands can say the same. "The Lord hath heard the voice of my weeping." 2. Consequently, there is: (1) New confidence Godward (Psalms 17:9). "The Lord will receive my prayer." As he has done in the past, so he will continue to do. £ New courage manward (Psalms 17:10, Revised Version). Yea, by prayer the spirit is calmed. Trouble is turned to rest, fear to bravery, and despair to hope. Note: How much care and worry good people would save themselves if they did but take all their troubles to God at once, without waiting till they obtained such hold upon them l (2) It is infinitely better to tell God everything, than to go about moaning and groaning to our fellows! God knows all. He never misunderstands us. He knows exactly how to help us. He will help us, at the right moment, in the best way, and to the full extent of our need; yea, he will do "exceeding abundantly above all that we ask or think."—C. BY W. FORSYTH Psalms 6:1-10 A cry to God, and its response. I. THE CRY OF THE SOUL. Circumstances are adverse. There is gloom without and within. Conscience accuses. God seems full of wrath. Death is regarded, not as a release, but as the minister of judgment; and the grave, not as a quiet resting-place, but as a "pit," loathsome and terrible. Amidst the darkness, and with fears on every side: 1. God’s indignation is deprecated. Affliction is hard to bear; but with God’s wrath it would be overwhelming. 2. God’s pity is appealed to. Weakness is pleaded, and the hope expressed that in deserved wrath God will remember mercy. His smile will turn the darkness to light. 3. God’s deliverance is entreated. It is craved on the ground of God’s mercies (Psalms 6:4). It is urged on account of the brevity of life, and because death will put an end to the power of serving God in this world (Psalms 6:5). It is claimed as the only relief for the helpless and miserable (Psalms 6:7). II. THE OF A GOD. It is said the darkest hour is that before the dawn. So here the psalmist, in his utter weakness and woe, turning from sin unto God, finds help. A light surprises him like sunrise breaking in suddenly on a dark night (Psalms 6:8, Psalms 6:9). The answer from God is not only quick and timely, but effectual. Thrice the glad heart says, "God has heard," thus confirming to itself the news which seems almost too good to be true.—W.F. Psalms 6:1-10 Night and morning in the soul. I. NIGHT. There is darkness. God hides himself. There is dreariness. The soul is left alone with sad and distressing thoughts. There is depression. The ghosts of past misdeeds rise up. There are nameless terrors. But though perplexed, there need not be despair. God is near. He can help. He can even give songs in the night. II. MORNING. Light comes, bringing hope and peace. God has beard the cry of his child. Such deliverances are comforting. They not only show God’s mercy and truth, but they prophesy of complete redemption. If there be night, let us wait for the morning. The weary traveller, the tempest-tossed mariner, the city watchman dreading the assault of the foe, comfort themselves with the thought that the morning cometh. So let us look up, for our redemption draweth nigh (Luke 21:28).—W.F. Psalms 6:1-10 Great afflictions, greater consolation. The language m this psalm may seem exaggerated and unreal. But it is not so. Want of imagination and sympathy in some, and want of experience in others, make them unfit judges. We neither know our strength nor our weakness till we are tried. The man who may have stood up to help others in their troubles may be cast down and disconsolate when visited with trouble himself (Job 4:3-5). Learn— I. THAT THERE ARE WORSE THAN WE KNOW OF. We must not make our life the limit, nor our experience the standard. Besides what we see, there is what we only hear of, and besides all these, there are miseries beyond our wildest imaginings. Even as to ourselves, let our case be ever so bad, we can conceive of its becoming worse. What a glimpse have we of the dread possibilities of the future in that solemn word of our Lord to the man who had for thirty and eight years been a helpless cripple, "Sin no more, lest a worse thing come unto thee" (John 5:14)! II. THAT THERE ARE FOR THE TRIALS. Come what will, God is our Refuge and our Strength. Let us therefore be patient and trust. Let us also be thankful. Things might be far worse than they are. Let us also bear ourselves gently and kindly to others who suffer. It is those who have themselves been sorely tried who can best sympathize, as it is those who have themselves been comforted who can best comfort others (2 Corinthians 1:3-5).—W.F. BY C. SHORT Psalms 6:1-10 Deliverance from sore trouble. "In the malice of his enemies David sees the rod of God’s chastisement, and, therefore makes his prayer to God for deliverance. The struggle has lasted so long, the grief is so bitter, that his health has given way, and he has been brought to the gates of the grave. But ere long light and peace visit him, and he breaks forth into the joy of thanksgiving." I. A PICTURE OF . 1. Danger from outward foes. Producing constant fear and anxiety, and perhaps threatening his life. 2. A sense of being under the chastising hand of God. The malice of his enemies was regarded as the rod by which God in his anger was punishing him—an Old Testament view. "As many as I love I rebuke and chasten"—the New Testament view. 3. These two things caused the prostration of both body and soul. Mental troubles are the causes of our severest afflictions and sufferings. Threatened by man, frowned upon by God, laid low by disease,—that is the picture here given. II. USED IN SUPPORT OF THE CRY FOR . "Let thine anger cease;" "Forgive my sins." 1. Because of the extremity of my sufferings. He "languished ’ (Psalms 6:2). His "bones were terrified" (Psalms 6:2). His "soul sore vexed" (Psalms 6:3). His bed swam with his tears (Psalms 6:6). His eye wasted and grew dim with his grief (Psalms 6:7). It is an appeal to the Divine pity. "He will not keep his anger for ever." 2. His power of endurance was exhausted. "O Jehovah, how long?" I cannot endure the severity of thy judgments. "How long?" was all Calvin said in his most intense grief. Here it means, "Do not quite destroy me, for I am well-nigh spent. Still a cry for mercy. 3. Because his death would put an end to his power to praise God. "There is here the childlike confidence which fears not to advance the plea that God’s glory is concerned in granting his request." And that is the ground of all true prayer—the granting will honour thee. Those in Sheol lived a spectral, shadowy life, apart from the light of God’s presence, and could not praise him. "The living, the living, he shall praise thee." The meaning here is—it is pleasing to God to be praised, and pleasing to himself to praise. III. THE TRIUMPH OF , PRAYER. Salvation from his enemies had become a patent fact. God had forgiven, and he was safe, and could now rejoice. The psalm epitomizes his experience, and that accounts for the sudden change in the eighth verse. Our sins are our greatest foes, and when God, through Christ, forgives them, that is the hour of our greatest triumph.—S. THE composition of this psalm by David, asserted in the title, is generally allowed. Internal evidence seems to indicate for its date the earlier portion of David’s public life—that during which he suffered persecution at the hands of Saul. There are two considerable difficulties connected with the title: (1) the meaning of "Shiggaion of David;" and (2) the determination of the identity of "Cush the Benjamite." "Shiggaion" is connected by some with the "Shigioneth" of Habakkuk 3:1, which is commonly explained to be a particular kind of tune or tunes. But the identity of the two words is uncertain, and the identity of their meaning, at an interval of nearly six centuries, is still more open to question. The meaning of "Shiggaion" has really to be guessed from the context; and the most probable of the conjectures made would seem to be, either simply, "a poem of David," or "a lyrical composition of David "—a meaning which obtains a certain amount of support from the Arabic. With respect to "Cush the Benjamite," it has been argued (1) that he was a person, otherwise unknown, who held a high position among the courtiers of Saul; (2) that he was Saul himself (Hengstenberg); (3) that he was Shimei (2 Samuel 16:5-13), represented under a feigned name (Kay). This last conjecture brings the psalm down to too late a date; the two others are equally possible, and almost equally plausible. If a preference is to be given to either of them over the other, we should incline to the view of Hengstenberg, that Saul is meant, and that he is called "Cush," with allusion to his father’s name being Kish. Such plays upon words have always found much favour in the East. The psalm has but one marked division, that between Habakkuk 3:1-5 and Habakkuk 3:6-17, where the term selah occurs. The remainder runs on continuously, without any marked break. Psalms 7:1 O Lord my God, in thee do I put my trust (compare the openings of Psa 11:1-7; Psalms 31:1-24; Psalms 71:1-24.). When David is most sorely pressed by persecution and danger, then is his faith and trust in God mast plainly apparent. Save me from all them that persecute me, and deliver me. The Revised Version has, "from all them that pursue me;" but "persecute" is better. Hengstenberg and Kay have, "from all my persecutors." So also French and Skinner. The persecutors are such men as the Ziphites and others, who encouraged Saul in his attempts to take David’s life (1 Samuel 26:1, 1 Samuel 26:19). Psalms 7:2 Lest he tear my soul like a lion (comp. Psalms 5:6, where there is a similar abrupt transition from the plural to the singular number). On both occasions David fears one special enemy—then probably Ahithophel, now Saul. The simile of the lion is one frequent in the Psalms (see Psalms 10:9; Psalms 17:12; Psalms 22:13, Psalms 22:21; Psalms 35:17; Psalms 54:4, etc.). Rending it in pieces. As the lion does a sheep. While there is none to deliver. No human helper, at once willing and able to give deliverance. Psalms 7:3 O Lord my God, if I have done this; i.e. "this which is laid to my charge." The general charge against David in Saul’s lifetime was that he "sought the king’s hurt" (1 Samuel 24:9). Afterwards he was accused of being "a bloody man" (2 Samuel 16:8)—the death of Ishbosheth, and perhaps of others, being regarded as his work. If there be iniquity in my hands. If, i.e; I have committed any criminal act, if any definite offence can be charged against me. Human weakness and imperfection David does not mean to deny, but, like Job, he maintains in a certain qualified sense his righteousness. Psalms 7:4 If I have rewarded evil unto him that was at peace with me. This is probably the true meaning. David denies that he has wantonly attacked and injured any one with whom he was on friendly and peaceable terms. No doubt he was accused of having estranged Saul by plotting to take the crown from him. (Yea, I have delivered him that without cause is mine enemy.) This translation, which is retained by our Revisers, has the support also of Ewald, Hupfeld, Mr. Aglen, and the ’Speaker’s Commentary.’ If accepted, it must be considered as a reference to 1 Samuel 24:7, or else to 1 Samuel 26:9, or both, and as a sort of parenthetic protest, "Nay, not only have I not injured a friend, but I have gone so far as to let my enemy escape me." A different meaning is, however, given to the passage by many critics, as Rosenmuller, Hengstenberg, Bishop Horsley, Cheyne, etc; who regard the sense as running on without any parenthesis, and translate, "If I have oppressed him who without cause is mine enemy." David, according to this view, denies that he has either injured a friend or requited evil to a foe. Psalms 7:5 Let the enemy persecute my soul, and take it. "If I have been guilty of any of these acts, then let my enemy not only persecute my soul, as he is doing (Psalms 7:1, Psalms 7:2), but take it—make it his prey—obtain full power over it." Yea, let him tread down my life upon the earth; i.e. "utterly destroy me and bring me to ruin." And not only so, but also lay mine honour in the dust; i.e. "bring me down to the grave with shame." Compare the imprecations of Job upon himself (Job 31:8, Job 31:10, Job 31:22, Job 31:40). Psalms 7:6 Arise, O Lord, in thine anger. To call on God to "arise" is to ask him to take action, to lay aside the neutral attitude in which he most commonly shows himself to man, and to interfere openly in the concerns of earth. To call on him to "arise in his anger" is to entreat him to vindicate our cause against those opposed in us, and to visit them with some open manifestation of his displeasure (comp. Psalms 3:7; Psalms 9:19; Psalms 10:12; Psalms 17:13; Psalms 44:26; Psalms 68:1). Lift up thyself. This is even a stronger expression than "arise" (Isaiah 33:10). It is a call on God to appear in his full strength. Because of the rage of mine enemies; or, against the rage of mine enemies (Kay, Revised Version). Force must be met by force. David justifies his appeal for aid by alleging the violence and fury of those whose attacks he has to meet. And awake for me to the judgment that thou hast commanded. The two clauses are not connected in the original, which runs, "Awake for me: thou hast commanded judgment." The meaning seems to be, "Arouse thyself on my behalf—judgment is a thing which thou hast ordained—surely now is the time for it." Psalms 7:7 So shall the congregation of the people compass thee about. Titan, if thou wilt show thyself in judgment, the congregation of the peoples—not, apparently, Israel only—will crowd around thee, in acknowledgment of thy majesty, and recognize in thee the righteous Judge of all the earth. For their sakes therefore return thou on high; rather, and above it (or, above them; i.e. above the congregation of the peoples) return thou on high. After coming down to earth, and executing judgment, then go back to thy throne in heaven. Psalms 7:8 The Lord shall judge the people. Hitherto judgment has been prayed for, now it is announced, "The Lord shall judge "—shall decide between David and his enemies—shall judge them in his anger, and at the same time judge David, i.e. vindicate his cause. David has no desire to escape this judgment Judge me, he says, O Lord, according to my righteousness. Judge me, i.e; and, if thou findest me righteous, acquit me and vindicate me. And according to mine integrity that is in me; literally, which is on me (comp. Job 29:24, "I put on righteousness, and it clothed me; my judgment was as a robe and a diadem"). Psalms 7:9 Oh let the wickedness of the wicked come to an end. It is not the removal of the wicked, but the removal of their wickedness, that David desires (comp. Psalms 10:15). But establish the just; i.e. protect strengthen, and sustain him. For the righteous God trieth the hearts and reins (comp. Jeremiah 11:20; Jeremiah 17:10; Jeremiah 20:12). "The heart, as the seat of the understanding and the will, the reins of natural impulses and affections" (’Speaker’s Commentary’). Psalms 7:10 My defense is of God; literally, my shield is on God; i.e. "rests on him" (Kay)—is upheld by him. Which sayeth the upright in heart (comp. Psalms 125:4). Psalms 7:11 God judgeth the righteous; rather, God is a righteous Judge. So Rosenmuller, Bishop Horsley, Dr. Kay, the ’Speaker’s Commentary,’ and the Revised Version. And God is angry with the wicked every day. There is no need of inserting the words, "with the wicked," since, of course, it is with the wicked that God is angry. What the psalmist means to assert especially is that God’s anger continues against the wicked as long as their wickedness continues. Psalms 7:12 If he turn not, he (i.e. God) will whet his sword (comp. Deuteronomy 32:41; Isaiah 27:1; Isaiah 34:5). "Every new transgression," says Bishop Horne, "sets a fresh edge to God’s sword" He hath bent his bow, and made it ready; rather, he hath bent his bow, and fixed it; i.e. held it in the position for taking aim. Psalms 7:13 He hath prepared for him the instruments of death. These are probably not the sword and the bow, but the "arrows" of the next clause. They are prepared "for him," i.e. for the wicked man. He ordaineth his arrows against the persecutors; rather, he maketh his arrows to be fiery ones. Hengstenberg notes that "in sieges it was customary to wrap inflammable matter round arrows, and to shoot them after it had been kindled" (compare the, fiery darts" of St. Paul, Ephesians 6:16). Psalms 7:14 Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood (comp. Job 15:35; Isaiah 59:4). The "falsehood" intended is probably the bringing of false charges against David (see Psalms 7:3-5). Psalms 7:15 He made a pit, and digged it, and is fallen into the ditch which he made (comp. Psalms 9:15, Psalms 9:16; Psalms 35:8; Psalms 57:6; Proverbs 26:27; Proverbs 28:10, etc.). There are several illustrations of this law of God’s providence in Scripture, the most striking being that of Haman. Its existence as a law was noticed by some of the classical writers, as Ovid, who says— "Nec lex justior ulla est, Quam necis artifices arte petite sua." Psalms 7:16 His mischief shall return upon his own head, and his violent dealing upon his own pate. Some critics see in this a continuation of the metaphor, and suppose that, while the sinner is in the pit, the heap which his own hands have thrown out falls in upon him and crushes him. But it is perhaps better to understand the words in a more general way. Psalms 7:17 I will praise the Lord according to his righteousness. Another abrupt transition—a song of thankfulness to Jehovah for giving the deliverance which the psalmist foresees, and considers as good as accomplished. And will sing praise to the Name of the Lord most high (comp. Psalms 8:1, Psalms 8:9, "How excellent is thy Name in all the earth!"). God is identified with his Name very commonly in Scripture, or, perhaps we should say, the Name of God is used as a periphrasis for God himself. Where God puts his special presence, he is said to "put his Name" (Deuteronomy 12:5, Deuteronomy 12:21: 1 Kings 14:21; 2 Chronicles 12:13). His Name is "holy and reverend" (Psalms 111:1-10:19); "incense is offered unto it" (Malachi 1:11); it is "magnified for ever" (1 Chronicles 17:24); for it the temple is built (1 Kings 8:44); through it the godly "tread down their enemies" (Psalms 44:5); the "desire of men’s souls is to it" (Isaiah 26:8). (See also Psalms 92:1; Psalms 96:8; Psalms 99:3; Psalms 103:1; Psalms 105:1; Psalms 113:1; Psalms 115:1; Psalms 119:55; Psalms 145:1, Psalms 145:2, Psalms 145:21; Psalms 148:13; Psalms 149:3.) Psalms 7:11 God’s righteous displeasure against sin is an abiding reality. "God is a righteous Judger," etc.(Revised Version). Confidence in Divine … justice is one of. the deepest roots of religion. On this faith Abraham based his daring but humble intercession for the cities (Genesis 18:25). To this justice the psalmist, deeply wronged and falsely accused, makes impassioned appeal. This (and many other passages of) Scripture is grievously misjudged if read as the outpouring of personal revenge. David is perfectly willing to suffer, if he deserves it (Psalms 7:4, Psalms 7:5). The enemies against whom (here and elsewhere) he appeals are not merely his private foes, but God’s enemies public rebels against law and truth, "workers of iniquity." "God is angry … every day." Q.d.: God’s righteous displeasure against sin is an abiding reality. I. PROVES THIS. Conscience is the echo within the soul of God’s voice, accusing or else excusing" (Romans 2:15), praising or blaming, saying always, "Thou shalt do right; thou shalt not do wrong." This voice may be dulled and silenced by the practice of sin ("conscience scared," 1 Timothy 4:2), or perverted by false philosophy or false religious belief. But it is God’s witness, for all that. Note that praise and blame imply one another. If God had no holy wrath against wrong, he could have no delight in and approval of goodness. II. GOD’S PROVES THIS. The more benevolent any one is, the more odious cruelty is to him; the more truthful, the more he hates and despises lying lips; the more generous, the more he scorns meanness; the more just, the more indignant he is at injustice. So, summing up every morally good quality under "holiness," every immoral quality under "sin," the more we think of God as perfectly holy, the more we must infer his hatred of sin. It is "that abominable thing" (Jeremiah 44:4). III. GOD’S LOVE PROVES IT. (See on Psalms 5:4, Psalms 5:5.) Suppose a mother sees her child ill used, tortured, murdered; a son hears his parents foully slandered; a loyal soldier sees insult offered to his sovereign; a true patriot finds his country unjustly assailed;—just proportionate to the warmth of love is the flame of righteous indignation. We do but maim and caricature Divine love if we deny God’s righteous anger against sin. IV. GOD’S PROVE IT. In point of fact, every day brings new examples—new proof is needless—that it is a righteous thing with God (2 Thessalonians 1:6) to punish sin. In some cases the connection is obvious (e.g. disease from intemperance, gluttony, licentiousness), the road to ruin short and open; in others, it is slow and hidden (as the destruction of trust and respect by lying, of all that is noble and joyful in life by covetousness). We are all so bound up that the pure and innocent suffer through the vicious and unprincipled. But the main lessons of providence are plain. "Righteousness exalteth a nation;" "The wages of sin is death." V. THE GOSPEL OF FROM SIN PROVES IT. The transcendent sufferings of the Son of God admit no rational explanation but that given in Scripture "He hare our sins;" gave "his life a ransom" (1 Peter 2:24; Matthew 20:28; comp. Romans 3:25; 2 Corinthians 5:21). Apart from this reason, the death of Jesus would he the darkest enigma in God’s providence; the most inexplicable, discouraging, and melancholy event in human history. Never forget that in not sparing his Son (Born. 8:32) the Father was, in truth, taking the burden of our sin on himself. . To treat sin lightly is to set our judgment up against God’s; to show ourselves out of sympathy with him and unlike him, and therefore incapable of communion with him here or of happiness in his presence hereafter. BY C. Psalms 7:1-17 The slandered saint appealing to his God. £ There is nothing like the trials of life to constrain to prayer; and no prayers are so full of deep meaning as those forced out by such trials. There is no reason for doubting the Davidic authorship of this psalm. It well accords with some known episodes in his experience, and is just such an appeal to the great Judge of all the earth as he might be expected to make when unjustly accused; specially when accused of evil in the very direction in which he had most strikingly restrained himself therefrom. But what a mercy that the true believer has such a God to whom he can flee, and that he can feel assured that, however unjust man may be, there is ever one tribunal high above all the people, at which absolute justice will be done I life believer can possibly find out all that God is to him till he has thus to flee to his throne for refuge from the storm. Let wronged and slandered Christians study the method and words of an Old Testament psalmist under circumstances to which their own are somewhat analogous. I. THE UNDER WHICH THIS PSALM WAS WRITTEN ARE CLEARLY . £ Four features mark them. 1. A fierce enemy is raging against the writer. One fierce as the wild beasts against which, as a shepherd, he had had to defend his flock (Psalms 7:2). 2. Charges of evil-doing are made against him. The tone of the third verse indicates this, although we have no means of knowing who the "Cush" might be that brought forward these charges. It is no uncommon thing for good men to find themselves the victims of false accusations. Such accusations, however false, will do injury, since (1) some one or other will be sure to believe them, even in the absence of proof; and (2) no man can prove a negative, i.e. he cannot show what he has not done. This rule, that no one is expected to prove a negative, holds good in logic, and it ought to be regarded in other departments also; but, unfortunately, people are not as careful as they should be about screening another’s reputation. Unspeakable distress may thereby be occasioned to innocent men. 3. The psalmist knows these charges are false; and therefore, though appeal to man is vain, he can and does appeal to God (Psalms 7:3, Psalms 7:4). 4. Notwithstanding this, his enemy’s rage is actually threatening his life. (See Psalms 7:2.) It is bad to plot against life; it is equally bad to poison a man’s reputation; yea, worse. Let those who are slandered read such psalms as this over and over again, that they may see how the saints of old were tried in like manner, and what was the course they pursued. II. UNDER SUCH , THE MAKES GOD HIS REFUGE. While the storm is raging without, the believer is hiding in his God. "Thou wilt hide me in thy presence from the pride of man; thou wilt keep me secretly in thy pavilion from the strife of tonsures." The attributes of God, which are a terror to the wicked, are the shelter of the righteous. 1. God’s righteousness. (Psalms 7:11.) 2. His searching the reins and hearts. (Psalms 7:9.) 3. His commanding judgment, either in the way of precept, by laws which may not be slighted, or in the way of administration, by chastisements which cannot be evaded. Even so these features of the Divine character and administration are the joy of injured innocence (Psalms 7:10, "My shield is with God," Revised Version). And in a case like this, the saint can say, in faith, hope, and love, "O Lord my God?’ To know this—that God is ours—and that sooner or later he will set us right, is of incalculable value in such sore distresses. III. IT IS WELL IF IN SUCH CASES THE ONE CAN ASSERT BEFORE GOD HIS OWN . The third, fourth, and fifth verses ought not to be regarded either as assertion of perfect righteousness, nor yet as the utterances of conceit; £ nor should we be warranted in regarding even the eighth verse as an indication of self-righteousness. Not by any means. Let us take the psalm for what it manifestly is, and all is clear. It is the appeal of a slandered man to God; it is the appeal of one who knows that, so far as the charges of his enemy are concerned, he is innocent (cf. 1 Samuel 24:1-22; 1 Samuel 26:1-25.), and that therefore he may with confidence refer his case to the tribunal which is infinitely above those of earth (Psalms 18:18-24). Note: There is a very wide difference between the self-righteousness which regards itself as blameless before God, and the conscious integrity which can look any man in the face without flinching. Of the former the psalmist had none (cf. Psalms 25:7, Psalms 25:11; Psalms 143:2). It would be wicked to pretend innocence before God; but, in a case like the psalmist’s, it would be unmanly not to assert it before men. Cromwell said, "I know that God is above all ill reports, and that he will in his own time vindicate me." IV. UNDER SUCH FROM WITHOUT THE PRAYER IS DIRECT, POINTED, AND CLEAR. The psalmist does not deem it needful to cover the whole ground of possible prayer on each occasion. He lays the burden of the moment before God, and leaves it there. His petitions are fivefold. 1. Arise, O Lord! (Psalms 7:6.) 2. Save me! (Psalms 7:1.) 3. Vindicate me! (Psalms 7:8.) 4. Bring wickedness to an end! (Psalms 7:9.) 5. Establish the just! (Psalms 7:9.) Note: When the heart is overweighted with sorrow and anxiety, let us always tell our God exactly the state of the case. We need not go over all points of religion or theology in every prayer; let us just tell God the matter of immediate pressure (cf. Psalms 142:2; Psalms 34:4, Psalms 34:6; Philippians 4:6, Philippians 4:7). Such petitions as are forced out by sorrow may be sent up in all loving confidence to our Father in heaven. He will excuse all their mistakes, and answer them in the fulness of love. V. THERE IS A FULL OF GOD’S FOR . We do not now refer to "the last judgment," but to those judgments which are often manifest in the providence of God (cf. Isaiah 26:9, latter part). And he who studies history, and observes the times with a view to watching the movements of God in the world, will find abundant illustration of the two features of a perpetual judgment which has long been, still is, and yet will be, going forward in the world; and that in two directions. 1. As regards the wicked. (1) God is angry every day; his holy indignation ever goes forth against sin. There is no feature of human life more striking than the sorrow and misery which follow on sin. (2) God sends forth his arrows, yea, fiery arrows (Psalms 7:13). (3) The evil which bad men devise against others often comes back on their own head (Psalms 7:15, Psalms 7:16). Many a Haman hangs on the gallows he had prepared for Mordecai. £ 2. As regards the righteous. "Who sayeth them that are upright of heart" (Psalms 7:10). Even so. The whole of the thirty-seventh psalm is an exposition of this fact, and the seventy-third psalm is an illustration of it. Observation and experience will perpetually furnish new proofs of the same. "Whoso is wise, and will observe these things, even he shall understand the loving-kindness of the Lord.’—C. BY W. FORSYTH Psalms 7:3 Purity of heart. "If I have done this." I. TRUE IS MARKED BY . David is bold before men, but humble before God. Why? There is the sense that innocence is limited and imperfect. We may be free from particular sins, and yet be guilty in others. Besides, innocence is but comparative. Measured by the standard of men, we may be without offence, but tried by the holy, spiritual Law of God, we are convicted of innumerable sins, and behind all is a sinful heart. II. WITH MERCY. "Yea, I have delivered him" (Psalms 7:4). So David dealt gently with Saul. His magnanimous sparing of him when he was in his power was no mere impulse, but the free outcome of his loving and generous heart. The merciful, whom our Lord has blessed, are placed between those who "hunger and thirst after righteousness" and "the pure in heart," who see God. III. APPEALS WITH TO THE OF GOD. The sense of right prophesies of the triumph of right. Having faith in the justice of God, we can leave all in his hands; and, loving him and assured of his love toward us, we can patiently await the end, knowing that all things shall work together for our good.—W.F. Psalms 7:1 God the true Refuge of the soul. This psalm, like many others, refers to a time of trial. The key-note may, perhaps, be found in Psalms 7:1, "In thee." When trouble comes we naturally look out from ourselves for help. Some lean upon friends; others cry for a favourable change of circumstances; while others again preach patience to themselves, in the hope that somehow deliverance will come. But only by trusting in God can we find real help; he is the Adullam, the true Refuge of the soul. "In thee." Here is— I. RESCUE FROM SIN. When the paralytic was let down in the midst of the people before our Lord, his first word to him was, "Thy sins are lop, yen thee." He needed healing, but he more sorely needed deliverance from sin. And so it is with us. Troubles may press heavily on the soul, but the first and chief thing is to be made right with God. Let this be done, and then we can bear the ills of life with patience, and face the future without fear (Psalms 143:9). II. REFUGE FROM SOCIAL . Foes may be many and fierce; their tongues may be as sharp swords, and their malice unrelenting. Much that they speak against us may be false and calumnious; much more may be cruel perversions of the truth; but so long as we are able to rest in God, we are safe. He is just; he is the true Vindicator; he will not only defend us, but deliver us. Like Job, we can say, "I know that my Redeemer liveth" (Job 19:25). III. REST AMIDST THE AND OF THE WORLD. Evil abounds. We often feel constrained to cry, with the gentle Cowper ― "My ear is pain’d, My soul is sick with every day’s report Of wrong and outrage with which earth is fill’d." What then? How little can we do in the way of remedy! We can feel grief; we can express sympathy; we can try, as we have opportunity, to lessen human woe; we can bear our part in the great business of confession, humbling ourselves before the Lord for the sins of others as well as our own. There may be no result. Things may even seem to grow worse; but in the darkest hour we can cry, "Our Father … deliver us from evil;" and take comfort from the thought that not only is God "our Father," but that his are "the kingdom and the power and the glory." "In thee:" here is hope for the sinner, and comfort for the saint. "In thee:" here is defence for the weak, and inspiration for the worker, and a bright future for all who long and labour for the advancement of truth and righteousness (Isaiah 26:20, Isaiah 26:21; Revelation 19:6).—W.F. BY C. SHORT Psalms 7:1-17 Trust in God. An earnest appeal to God to save him from the wickedness of men who would requite him with evil for the good he had done in sparing Saul’s life. The charge against him probably was that he still sought the life of Saul; and they plotted against his life. In the midst of this wrong and danger, what was his resource? I. TRUST IN GOD. Not in counter-plotting against his enemies, nor neglecting the use of means for his own safety; but faith in the all-controlling providence of God. II. A LOFTY OF . (Psalms 7:3-5.) Nothing can give such confidence in a righteous God as the consciousness of righteousness in ourselves. We cannot pray for Divine help if we regard iniquity in our heart. III. IN "IS HE APPEALS TO GOD FOR BETWEEN HIM AND HIS ENEMIES. (Psalms 7:6-9.) He calls upon God to "arise," "to lift himself up," "to awake," to exert his mightiest power in doing justice to both sides. IV. GOD’S GIVES HIM HOPE THAT THE OF HIS ENEMIES IS NEAR. (Psalms 7:10-13.) God’s justice is a manifest present fact, not deferred. "He judgeth the righteous, and is angry with the wicked every day." The overthrow may come at any moment. V. THE HAS ALREADY BEGUN, AND THIS GIVES HIM AND . "Is fallen into the ditch which he made" Deliverance is come, therefore "I will sing praise to the Name of the Lord most high." But he did not see this so clearly before. Experience opens our eyes.—S. Psalm VIII. is altogether a psalm of praise and thanksgiving. Its primary idea is the condescending love and goodness of God towards man. That God, who had made the heavens, and sot his glory on them, should have a regard for man, and "visit him," and not only so, but give him so lofty a position, so exalted a destiny, is a thought that is well-nigh overwhelming. The psalmist, filled with the thought, can do no less than pour out his feelings of love and gratitude in song. The Davidical authorship is generally allowed. What "upon Gittith’ means is very uncertain, but the most probable conjecture is that a melody, or musical style, which David had learnt at Gath, is intended. Psalms 8:1 O Lord our Lord. In the original, Jehovah Adoneynu; i.e. "Jehovah, who art our sovereign Lord and Master." As David is here the mouthpiece of humanity, praising God for mercies common to all men, he uses the plural pronoun instead of the singular one. How excellent is thy Name in all the earth! or, "How glorious is thy Name!" (Kay, Cheyne). Who hast set thy glory above the heavens. It is difficult to obtain this sense from the present Hebrew text; but some corruption of the text is suspected. Psalms 8:2 Out of the month of babes and sucklings hast thou ordained strength. By "babes and sucklings" are meant young children just able to lisp God’s praises, and often doing so, either through pious teaching or by a sort of natural instinct, since "Heaven lies about us in our infancy" (Wordsworth). These scarce articulate mutterings form a foundation on which the glory of God in part rests. Because of thine enemies. To put them to shame, who, having attained to manhood, refuse to acknowledge God. That thou mightset still the enemy and the avenger. It scarcely seems as if any single individual—either Absalom, or Ahithophel, or even Satan (Kay)—is intended. Rather the words are used generally of all those who are enemies of God, and desirous of revenging themselves upon him. The existence of such persons is well shown by Hengstenberg. Psalms 8:3 When I consider thy heavens (comp. Psalms 19:1; Psalms 33:6; Psalms 104:2). David, in his shepherd-life, had had abundant opportunity of "considering the heavens," and had evidently scanned them with the eye of a poet and an intense admirer of nature. It is probably in remembrance of the nights when he watched his father’s flock, that he makes no mention of the sun, but only of "the moon and the stars." The work of thy fingers; and therefore "thy heavens." Often as the "hand of God" is mentioned in Scripture, it is but very rarely that we hear of his "finger" or "fingers." So far as I am aware, the only places are Exodus 8:19; Exodus 31:18; Deuteronomy 9:10; and Luke 11:20. The moon and the stars, which thou hast ordained (comp. Genesis 1:16). Psalms 8:4 What is man, that thou art mindful of him? In comparison with the lofty heavens, the radiant moon, and the hosts of sparkling stars, man seems to the psalmist wholly unworthy of God’s attention. He is not, like Job, impatient of God’s constant observation (Job 7:17-20), but simply filled with wonder at his marvellous condescension (comp. Psalms 144:3). And the son of man, that thou visitest him? The "son of man" here is a mere variant for "man" in the preceding hemistich. The clause merely emphasizes the general idea. Psalms 8:5 For thou hast made him a little lower than the angels; rather, thou hast made him but a little lower than God (אלהים). There is no place in the Old Testament where Elohim means "angels;" and, though the LXX. so translate in the present passage, and the rendering has passed from them into the New Testament (Hebrews 2:7), it cannot be regarded as critically correct. The psalmist, in considering how man has been favoured by God, goes back in thought to his creation, and remembers the words of Gen 1:26, Genesis 1:27, "Let us make man in our own image, after our likeness … So God created man in his own image, in the image of God created he him" (compare the still stronger expression in Psalms 82:6, "I have said, Ye are gods"). And hast crowned him with glory and honour; i.e. "and, by so doing, by giving him a nature but a little short of the Divine, hast put on him a crown of glory such as thou hast given to no other creature." There is a point of view from which the nature of man transcends that of angels, since (1) it is a direct transcript of the Divine (Genesis 1:27); and (2) it is the nature which the Son of God assumed (Hebrews 2:16). Psalms 8:6 Thou madest him to have dominion over the works of thy hands. An evident reference to Genesis 1:28, "Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." By these words man’s right of dominion was established. His actual dominion only came, and still comes, by degrees. Thou hast put all things under his feet. In their fulness, the words are only true of the God-Man, Jesus Christ (Matthew 28:18). Psalms 8:7 All sheep and oxen; literally, flocks and oxen, all of them. The domesticated animals are placed first, as most completely under man’s actual dominion. Yea, and the beasts of the field; i.e. "and all other land animals" (comp. Genesis 1:28; Genesis 9:2). If some were still unsubdued (2 Kings 17:25, 2 Kings 17:26; Job 40:24; Job 41:1-10), their subjugation was only a question of time (see Isaiah 11:6-9; Isaiah 65:25). Psalms 8:8 The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas; literally, fowl of the air, and fishes of the sea, the passer through the paths of the seas. Every passer through the paths of the seas, whether exactly a fish or no. The cetacea are thus included (comp. Genesis 1:21). Psalms 8:9 O Lord our Lord, how excellent is thy Name in all the earth! The psalmist ends as he began, with excellent poetic effect, and in a spirit of intense piety. Some think that he saw in vision the complete subjugation of the whole earth to man in such sort as will only be accomplished in the "new heavens and new earth," in which Christ shall reign visibly over his people. But his words are not beyond those which are natural to one of warm poetic temperament and deep natural piety, looking out upon the world and upon man as they existed in his day. Inspiration, of which we know so little, may perhaps have guided him to the choice of words and phrases peculiarly applicable to "the Ideal of man’s nature and true Representative, Christ;" and hence the many references to this psalm in the New Testament (Matthew 21:16; 1 Corinthians 15:25-28; Hebrews 2:6-8), and in this sense the psalm may be Messianic; but it is certainly not one of those, like Psalms 2:1-12 and Psalms 22:1-31, where the author consciously spoke of another time than his own, and of a Personage whom he knew only by faith. Psalms 8:4 Man’s littleness and his greatness. "What is man," etc.? The littleness and greatness of man are set before us here in powerful contrast. In view of this vast magnificent universe, he seems a speck, an atom, a vapour that appears and vanishes (James 4:14). But the love, care, grace of his Maker lift him to a height where he sees the world at his feet; he is endowed with a life, heir to a glory, that shall endure when the earth and the heavens pass away. I. There is THE EARTHLY SIDE OF HUMAN LIFE. Its littleness, frailty, brevity. "What is man?" 1. Compare the actual littleness and bodily weakness of man with the immensity of the material universe, the awful might of its never-wearying forces, the stability of its structure, the unswerving, undenying constancy of its laws. Illustrate from the discoveries of astronomy, geology, etc. Compare a long human life with that of an oak of a thousand years. But a thousand years are but a day—a few minutes—compared with the mighty past, the eternal future (1 Chronicles 29:15; Psalms 90:3-6). 2. Consider the narrow limits of human life. Deduct from the effective force of even a well-spent life the time absorbed by infancy, sleep, sickness, trifles, outward hindrances, weakness, and decay. How great a proportion of the race is immersed in barbarism! How limited is man’s knowledge, even with the vast accessions of this century, compared with his illimitable ignorance! How powerless is he in the grasp of circumstances! If the Earth but stirs in her sleep, his cities fall. If the wind blows in its strength, his navies are wrecked. If the invisible seeds of pestilence crowd the air, he must breathe or die—his science is baffled. If the clouds withhold rain or pour out too much, famine enters his home. If the earth refuses him gold, or yields it too rapidly and easily, his commerce is deranged (Psalms 39:5, Psalms 39:6). 3. Consider, too, the perishing, vanishing nature of man’s greatest achievements, richest possessions, sweetest earthly joys and hopes. It is no wonder that, with those who meditate deeply on human life, and observe largely, seeing only its earthly side, philosophy should turn sour and curdle into "pessimism." "Is life worth living? II. THE DIVINE SIDE. "Thou art mindful of him;… thou visitest him." The greatness and glory of man’s nature are seen: 1. In its origin. (Psalms 8:5.) Man is the child of God (Genesis 1:26, Genesis 1:27; Acts 17:28, Acts 17:29). 2. In the care of God’s providence. In those unmeasured ages, before man arrived, which so oppress our imagination, God was preparing the earth for man. For other creatures also, it is true, but not as for him. To each lower creature he gave its own haunt, its own food; but they sow no harvests, plant no forests, quarry no hills, pasture no flocks, navigate no seas; know nothing of nature as a whole—its beauty, mystery, wealth of enjoyment. For man was made the whole (Psalms 8:6-8). It is God who has made the universe man’s storehouse, and "ministereth seed," etc. (2 Corinthians 9:10). 3. In what we may call spiritual providence; the grace and love which order the life of each one of God’s children, making sorrow and trouble a gracious discipline (Hebrews 12:6, Hebrews 12:7; Hebrews 13:5). 4. Above all, in God’s unspeakable Gift. (1 John 5:11.) In the incarnate Son of God our humanity is exalted to the supreme height of glory (Philippians 2:9-11; Hebrews 2:6-9). To the image of his glory the humblest believer is to be raised (Romans 8:29; 1 John 3:2). LESSONS. 1. Humility. 2. Faith. 3. Adoration. Psalms 8:6 Man-nature-God. "Thou hast put … feet." This brief but majestic psalm is remarkable for world-wide breadth; it shines with light transcending human genius. The name by which the Almighty Maker is addressed is his covenant name with Israel—the name which speaks not of power, but of personal being, "Jehovah." But here is no reference to Israel; nothing national, limited, ceremonial, local, temporary. This psalm is a sufficient refutation of the mean, narrow views of the Old Testament Scriptures, which lower the religion of Israel to the rank of one among the many national religions. Here we are concerned only with these three supreme ideas: man; nature; God. Jehovah is invoked as the Author of nature and God of all mankind. Consider this sublime declaration—first, as it stands here in the Old Testament Scriptures; secondly, as interpreted in the New Testament Scriptures. I. Read these words, first, BY THEIR OWN LIGHT, AS THEY STAND PART OF THE OLD . 1. They are far from describing man’s present actual position on this globe. He does not at present reign over nature, but wrestles with it; slowly grasps its secrets and masters its forces; has to keep watch and ward lest it destroy him. A few tribes of lower animals attach themselves serviceably to him, but most fly from him or defy him. Wolves ravage his flocks; worms corrode his ships. The sight of a locust or a beetle makes him tremble: he can crush it in an instant, but when countless millions of these minute rebels invade his fields and vineyards and orchards, they turn his wealth to poverty. Truly, "we see not yet all things put under him." 2. Yet these words are no poetic exaggeration. The context shows that the psalmist is looking back to the record of man’s original dignity and heirship of the world (Psalms 8:6-8 compared with Genesis 1:27, Genesis 1:29). This original grant conveys the idea not of easy, effortless lordship over a passive creation, but of progressive conquest by toil, skill, reason. Such is and has been man’s dominion over the earth. This biblical account of the primitive dignity and moral standing of man is widely rejected in these days, on the assumption that it conflicts with science. Conflict between religious truth and scientific truth is impossible, because all truth is one. All truth is God’s truth. The conflict is between testimony and hypothesis—the testimony of the most venerable and ancient of all histories, and the newest hypotheses of scientific men—hypotheses very confidently affirmed; but yet only hypotheses. It may turn out that the testimony is more scientific than the hypotheses. At all events, it is no trifle to reject it. Man knows not, apart from the Bible, whence he cometh or whither he goeth. Reject it as a revelation of fact, and the human race is an apparition upon earth—a stupendous exception to the laws which govern all other animals—of which the wildest conjectures of what. passes for science can give no rational account. Reject its revelation of law, and man is seen wandering out of the unknown past towards an unknown future, without guidance or government. Reject its revelation of promise, and that unknown future is without hope or intelligible meaning. Accept the Bible as God’s message, and we know whence we come and whither we go. Human life, sorrowful and confused as it is, shows like a stormy day which had a splendid dawn and shall yet have a serene evening and glorious rising again. We need not, then, be frightened by the most confident assertions, from the glorious belief that man began his history on earth as the child of the Father of spirits; not crawling out of sentient slime through a series of inconceivable transformations, compared with which all the miracles of the Bible are commonplace incidents; but able to converse with God, and to render intelligent, loving obedience to him: "a little lower than God himself;" "crowned with glory and honour." II. AS IS THE NEW . Faith prizes the past, not for its own sake, but for the sake of the present and the future. When we look at these words in the light of New Testament interpretation, new glory breaks from them. They are not simply history or poetry, but prophecy (Hebrews 2:8, Hebrews 2:9). We need not ask, and cannot say, whether this meaning was known to the psalmist. The prophets uttered more than they knew. God interprets by fulfilling; and the fulfilment far outruns all our expectations. 1. In the Person, life, character, of our Lord Jesus, even "in the days of his flesh," our nature was raised to a pitch of glory and perfectness before inconceivable. God’s image was restored (John 14:9; 1 Corinthians 15:47). 2. In the exaltation of Jesus, human nature is invested with Divine glory. The "days of his flesh" are past; but he wears our nature still (1 Timothy 2:5; Philippians 2:7-11; Matthew 28:18). 3. All who believe in him are already, by faith, partakers in some degree of his glory (Ephesians 1:19-23; Ephesians 2:6). And they shall hereafter, in perfect union with him and likeness to him, partake fully and eternally (1 John 3:1-3; John 17:22-24). BY C. Psalms 8:1-9 Lord what is man? This is a song of praise equally adapted for men of every nation, country, colour, and clime. Its author was David, £ who, as a shepherd-boy, had cast an observant eye on the works of God, both in the heavens above and the earth beneath; and the habit of doing this reverently and devoutly grew with his growth; so that, though we are entirely ignorant as to what period of his life it was in which he penned this psalm, it is manifestly an echo of the thoughts which, in his early shepherd-days, had filled his mind and inspired him to song. At that period in the world’s history, only a Hebrew could have written such a psalm as this. Observant men in other nations might have written similar poetry, setting forth the glory of Nature’s works; only a Hebrew saint could have so gloried in the great Worker whose majesty was "above the heavens," and of whom he could speak as "our Lord." Note: It is only as we know the Divine Worker that we can duly appreciate and fully enjoy the work. And as Science is, in her onward march, ever revealing more of the work, we have so much the more need to pray that the disclosures perpetually being made of the marvels of nature may be to us a book to reveal, and not a veil to conceal, the living and the true God. In dealing with this psalm we propose to let our exposition turn upon the expression, "Lord, what is man?" Let us note— I. THE. OF MAN WHEN WITH THE . The heavens, the earth, the moon, the stars: how much mere do these terms convey to us than they did to the psalmist! His inspiration, it is probable, did not extend to the realm of physical science; and his views of the wonders of the earth and of the heavens would be limited by the knowledge of his day. But since the telescope has shown us that our world is but as an atom, and the microscope that in every atom there is a world; since millions on millions of stars have come into the astronomer’s field of vision; and, since the conceptions of the time during which the orbs have been revolving and the earth has been preparing for man’s use have so immeasurably grown,—the larger the universe seems, the more does man dwindle to a speck. And when we look at the slender frame of man, his weakness, and the momentary duration of his life, compared with the vast masses, the ceaseless energy, the incalculable duration to which the universe bears witness,—it is no wonder if at the greatness in which we are lost we stand appalled, and are ready to say, "In the midst of all this sublimity, what am I? A shred of entity, a phantom, a breath, a passing form on this earthly stage. Here is this great machine, with a mighty Unknown behind it, rolling and grinding, grinding and rolling, raising up one and setting down another. Ever and anon a wave of liquid fire will heave up mountains and overturn cities and hurl them into an abyss, and the cries of myriads will rend the air; and never will nature spare one relenting sigh or drop one sympathizing tear. All is fixed. Law is everywhere. What I am, or do, or say, or think, can matter nothing to the Great Unknown. Prayer is but empty breath. Amid the vastness I am lost, and can be of no more consequence than a mote in the sunbeam, and were I and all this generation to be swept away in the twinkling of an eye, we should no more be missed than a grain of dust when blown into the crater of a volcano! What is man?" So men argue. Even good men are overwhelmed with such thoughts, and say, "Our way is hid from the Lord, and our judgment is passed over from our God." While the unbeliever declares that a being so insignificant can never be the subject of Divine care, still less of Divine love; that man is no more to the Supreme than are the insects of a summer’s day. £ But this is only one side of a great question. Let us therefore note— II. THE DIGNITY OF MAN AS BY THE OF GOD. 1. His actual dignity. (1) In the structure and capacity of his nature. Mass however great, force however persistent, can never equal in quality the power of thinking, loving, worshipping, suffering, sinning. One soul outweighs in value myriads of worlds. Our estimate of things must be qualitative as well as quantitative. And a being who can measure the distance of a star is infinitely greater than the star whose distance he measures. Man is made in the image of God (a) mentally,—he thinks as God thinks; (b) morally; (c) spiritually; (d) regally, to have dominion. Man is made to see God in all things. Babes and sucklings in this put to shame the rebellious atheist. (2) God has revealed his "Name ’ to man; and this gracious visitation from the Father of our race has raised man in the scale of being. (3) When renewed by the Holy Ghost, he is elevated still higher in the scale, for "after God he is created in righteousness and true holiness." (4) When the Son of God became "the second Man, even the Lord from heaven," then, indeed, was our nature "crowned with glory and honour." Nothing so exalted our race as the Son of God inserting himself into it by his incarnation, and so becoming the Son of man. 2. His prospective dignity. The psalm includes the vision of the seer as well as the song of the saint. Its repeated quotation (1 Corinthians 15:27; Hebrews 2:6-9) in the New Testament shows us that its words await a grander fulfilment than ever. £ The preacher may indefinitely expand and illustrate the following points: (1) The dominion of man over nature is vastly greater even now than it was in David’s time, and is destined to be more complete than it even now is. David includes the sheep and oxen, beasts of the field, etc. Now fire, water, light, air, lightning, etc; are made to serve man. (2) The renewing process is going forward in the Christianized part of man. The image of God in man is to be perfected. (3) All things are now put under man’s feet, in being put under Christ’s feet as the Lord of all. But, as Bishop Perowne suggestively remarks, St. Paul’s "all things" are immeasurably more than David’s "all things." Just so. This is a beautiful illustration of the progress of revelation. The later the date, the brighter the light. And words caught from men who were in the ancient time borne along by the Holy Ghost, are shown to have a very much broader and deeper meaning than their human penmen could possibly have conceived. "The New Testament is latent in the Old. The Old Testament is patent in the New". Note: 1. The true greatness of man can only be manifested as he is renewed by the Spirit of God; and comes to grow up into him in all things who is the Head, even Christ. 2. How incomplete would the plan have been of permitting man to have dominion over nature, without the corresponding purpose of God’s love gaining dominion over man! Dominion is safe only where there is righteousness.—C. BY W. FORSYTH Psalms 8:1-9 God the glorious Creator. It is midnight. The sky is bright with stars. As the psalmist muses, the fire burns, and he bursts into song. The psalm is not for Israel alone, but brings before the mind such a vision of the glory of God as the great Creator, as binds all people of every land and age in a brotherhood of worship. I. GOD’S GLORY IN NATURE. The heavens have a purpose. The outward glory images the inward and spiritual glory. The stars are silent witnesses for God. Their size, their order, their steadfastness, their splendour, and their mystery, which grow and deepen as investigation is prosecuted and knowledge increases, all proclaim the greatness of God. And the more the glory of God strikes our eye, the humbler do we feel in his awful presence. "When I have gazed into these stars," said Carlyle, "have they not looked down upon me, as if with pity, from their serene spaces, like eyes glistening with heavenly tears over the little lot of man?" But while the glory of God in the heavens is fitted to humble us, it also awakens aspiration. It is the same God who rules above and below. If God so cares for stars, will he not much more care for souls? The argument of our Lord applies to the heavens as well as the earth—to the creation above and beneath. "Are ye not much better than they?" (Matthew 6:26). II. GOD’S GLORY MORE FULLY IN MAN. It may be said that in man mundane creation first of all became intelligent, self-conscious, endowed with conscience and will, able so far to understand its Maker. Man is the last and fullest expression of God’s thought—a being like himself, and that can hold communication with himself. It is only through man, made in God’s image, that God could rightly reveal himself. If the heavens stood alone, there would be silence. But when man was created, there was an eye made to see, and a heart to feel, and a voice to proclaim God’s praise. 1. The greatness of man’s being. 2. The dignity of his position. The last is first. Man is put at the head of creation. The past has evidence of his lordship, and more and more his sway increases. It is his, not only to replenish, but to subdue the earth. 3. The grandeur of his destiny. He has not only a great past, but a great future. God has not only given man his being, but provided also for his well-being. He has visited and redeemed his people (Ephesians 1:3-10). III. GOD’S GLORY MOST IN CHRIST. What is dimly seen in creation and in man awakens the desire for more light and a fuller knowledge of God. This yearning is met and satisfied in Jesus Christ. He is perfect God and perfect Man. We might conceive of a man simply, so enlightened and swayed by God as that he should in all things be in harmony with God. In so far he might perfectly express God’s mind and will. But there is far more in Christ. He is perfect Man and perfect God. He is the true Immanuel—God with us (John 14:9, John 14:10). Open, ye heavens, and let us see the Lord as Isaiah did (Isaiah 6:1-3)! Purge our eyes O Spirit of love and holiness, and let us behold Christ Jesus as Stephen did! and then we shall cry, with wonder, love, and praise, "It is the same Lord, ’my Lord and my God!’" Having such a faith, there is no bound to our hopes. What Christ did, he did for us; what Christ does, he does for us. We died with him and rose with him, and with him we shall be glorified (Ephesians 1:17-23).—W.F. Psalms 8:2 (cf. Matthew 21:16) God glorified in little children. Two pictures: David on the housetop; Christ Jesus, David’s Son and Lord, in the temple. With the hosannas of the people blended sweetly the voices of children. The Pharisees were offended, but our Lord was pleased. The words of the old psalm find a new fulfilment. The question for us is—How God is glorified in little children. I. IN THE PLACE WHICH HE HAS GIVEN THEM IN . They form a part of the great whole. Necessary. Take them away, how different things would be! But they have their place. They are weak, but out of their weakness comes strength. They are helpless, but from their helplessness come endless benefits. II. IN THEIR OF NURTURE. Children show from the first their powers of growth. Their bodies, their minds, their souls, are constantly developing. By proper care they are capable, under God, of growing up unto Christ, as true and living members of his Church. Christ himself, and not fallen men like Augustine, or Luther, or Bunyan, is the true type and pattern of what children should be (Luke 2:40). III. IN THEIR FITNESS TO SERVE AND PRAISE GOD. There is not only simple wonder in children, but also intelligence. Their moral sense is very keen. Their delight in the beautiful and the good is not the result of education, but the instinct of their innocent and pure hearts. How often has God used little children to do his will and show forth his praise! So in the sanctuary, so in life. Remember the infant Moses (Exodus 2:6), remember David’s child (2 Samuel 4:1-12:23), remember the young Josiah (1 Kings 13:2); above all, remember the Child of Bethlehem—the Babe in the manger (Luke 2:10, Luke 2:11). IV. As THE OBJECTS OF HIS TENDER CARE. In manifold ways God has shown how dearly he loves little children. It is he who has established the paternal relationship. It is he who has provided for the holy upbringing of the young, by law and sacrament. It is he who has manifested by his dear Son, in what he taught and did when he was in the world, his tender affection and care for the young (Mark 10:16; Matthew 18:2-10). V. IN TAKING SO MANY OF THEM TO HIMSELF. The heathen had a saying, "Whom the gods love, die young." And in this there is a hidden truth. Death is always a strange and terrible thing; but in the very young it is almost deprived of its terrors. Then it is but a sleep. It is the Lord calling his loved ones early to himself. Happy are we when we can say with unfeigned faith and lively hope, "The Lord gave, and the Lord hath taken away." If our little ones were left to grow up in this world of sin and sorrow, we know not what their future would be; but we know and are sure that when Christ takes them to himself, it is "far better." They are away from our sight, but not from our hearts. "Love never faileth." They have been taken from our care, but it is to be under better teachers and to receive a nobler education. They have been parted from us, but it is only for a little while; for Christ is gathering his own to himself, and when he cometh, he will bring them all with him. In that day many a stricken heart shall be made glad. "Mother, behold thy son!" "Son, behold thy mother!" Have we the mind of Christ? Are we carrying out worthily the high trust committed to us, of caring for the young? Will our dear children, whom we have lost a while, meet us with joy and welcome in the heavenly world? "O thou whose infant feet were found Within thy Father’s shrine, Whose years, with changeless virtue crowned, Were all alike Divine. Dependent on thy bounteous breath, We seek thy grace alone, In childhood, manhood, age, and death, To keep us still thine own." (Koble.) W.F. Psalms 8:9 The greatness of God in redemption. "O Lord our Lord, how excellent is thy Name in all the earth!" This may be applied to redemption— I. IN EARTH AS THE SCENE OF . There are millions of other worlds, which we may reasonably believe have their intelligent inhabitants. Out of these the earth was chosen for the highest honours. II. IN MAKING MAN THE SUBJECT OF . We cannot tell if sin extends to other worlds, but we know that other beings besides man have fallen from their first estate. The angels sinned, but God was pleased to pass them by, and to show his exceeding kindness and love to man in Christ Jesus (Hebrews 2:16). III. IN CHRIST AS THE AUTHOR OF . It was not an angel, but his eternal Son, whom God sent to be our Saviour (Galatians 4:4, Galatians 4:5). And when he came, it was not in the fulness of his glory, but in fashion as a man, born of a woman, made under the Law, obedient unto death, even the death of the cross (Philippians 2:6-10). IV. IN BY THE GOSPEL THE OF . All men as sinners needed salvation, and the salvation of Christ is suitable and sufficient for all. He is the Propitiation for the sins of the whole world, and if the whole world should bow in penitence before God, their sins would that moment be all put away. V. IN THE ETERNAL GLORIES OF THROUGH HIS SPIRIT Already great things have been done. But we look for greater (Revelation 21:1-7).—W.F BY C. SHORT Psalms 8:1-9 God’s glory revealed. "The great spiritual truth contained in the first passage of Scripture, that God made man in his own image, flashes forth in this psalm in true lyric grandeur, a ray of light across the dark mystery of creation" God is the most wonderful thought of the human mind, and this thought retains its hold upon us in spite of all atheistic influences. Here the thought is that God’s glory is celebrated— I. BY . Putting to silence the clamour of the atheist. Christ uses the passage against the scribes and Pharisees, and in another place says that God reveals to babes what he hides from the wise and prudent. We must be converted to little children; "for of such is the kingdom of heaven." God reveals to babes unbounded trust, unbounded obedience to parents, the simple truthfulness, the guileless mind; and they proclaim all this aloud, and it tells of their Divine origin and inspiration, and they thus praise God, and ought to abash the irreligious. "Heaven lies about us [and within us] in our infancy." II. BY THE STARRY WORLDS. The things which tell us most of God are: 1. Night. The solemnity and impressiveness of the heavens are greater by night than by day. 2. Their constancy and order. 3. Their immensity. We cannot compute their number and distances by any effort of thought. 4. Their silence. God’s greatest works are all done in awful, impressive silence. Then we feel our physical insignificance. III. BY MAN’S . (Genesis 1:26-28.) Compared with the material heavens, he is but an atom; but God has "visited him," and made him great, by stamping him with his own image, and giving him the sovereignty of things. He is made a little lower than God, or little less than of Divine standing (Elohim). But he is to ascend up to sovereignty. In Hebrews 2:6-8 the words are applied to Christ in a much wider sense, and by St. Paul in 1 Corinthians 15:1-58; because he is more perfected in his highest power, and is to have all rule and all authority. We have only begum to exercise lordship over the animal, the material, and the moral worlds, and over ourselves. It is only as we rule ourselves that we learn the secret of rule over others. Obedience is the road to sovereignty.—S. This psalm, which, like the six preceding it, is declared by the title to be "a Psalm of David," is a song of thanksgiving for the defeat of some foreign enemy. It is the first of what are called "the alphabetic psalms;" but the law of alphabetic order is applied in it somewhat loosely and irregularly. All the four lines of the first stanza commence with aleph; but after this it is only the first line of each stanza that observes the law. And even this amount of observance is neglected in the last stanza. The poem is one of the most regular in its structure of all the psalms, consisting as it does of ten equal strophes of four lines each. The words in the title, "upon Muth-labben," have been variously explained; but no explanation hitherto given is satisfactory. Psalms 9:1 I will praise thee, O Lord, with my whole heart; rather, I will give thanks (Kay, Cheyne, Revised Version). The thanks are special for a great deliverance—a deliverance from some heathen enemy (Psalms 9:5, Psalms 9:15), who has been signally defeated and almost exterminated (Psalms 9:5, Psalms 9:6). It has been conjectured that the subjugation of Ammon (2 Samuel 12:26-31) is the occasion referred to (’Speaker’s Commentary’); but the expectation of further attack (Psalms 9:17-20) scarcely suits this period, when David’s wars were well-nigh over. Perhaps the earlier victory over Ammon and Syria (2 Samuel 10:6-14), which was followed by the renewed invasion of the same nations in conjunction with "the Syrians beyond the river" (2 Samuel 10:16), is more likely to have drawn forth the composition. I will show forth all thy marvellous works; rather, I will tell forth, or I will recount all thy wondrous deeds. Not necessarily miracles, but any strange and unexpected deliverances, such as the recent one (comp. Psalms 40:5; Psalms 78:4). Psalms 9:2 I will be glad and rejoice in thee: I will sing praise to thy Name (see the comment on Psalms 8:9). O thou most High (comp. Psalms 7:17; and see also Genesis 14:18, Genesis 14:19, Genesis 14:22). Ellen (עֶלְיוֹן) was a recognized name of God among the Phoenicians. Psalms 9:3 When mine enemies are turned back; or, because mine enemies are turned back (’Speaker’s Commentary’); i.e. made to retreat, repulsed, driven before me in hasty flight. They shall fall and perish at thy presence; or, they stumble and perish, etc. The psalmist represents the enemy, poetically, "as if they had been thrown to the ground by the glance of God’s fiery countenance" (Hengstenberg). Psalms 9:4 For thou hast maintained my right and my cause. David uniformly ascribes his military successes, not to his own ability, or even to the valour of his soldiers, but to God’s favour. God’s favour, which is secured by the justice of his cause, gives him victory after victory. Thou surest in the throne judging right. While the late battle raged, God sat upon his heavenly throne, administering justice, awarding defeat and death to the wrong-doers who had wantonly attacked his people, giving victory and glory and honour to those who stood on their defence against the aggressors. Psalms 9:5 Thou hast rebuked the heathen; rather, thou didst rebuke; LXX; ἐπετίμησας: i.e. on the recent occasion. When God would rebuke, be punishes; when he punishes, by so doing he rebukes. Thou hast destroyed the wicked; rather, thou didst destroy. Thou hast put out their name for ever and ever. If taken literally, this should mean extermination, and so some explain (Hengstenberg, Kay, ’Speaker’s Commentary’); but some allowance must be made for the use of hyperbole by a poet. None of the nations with which David contended suffered extinction or extermination. Psalms 9:6 O thou enemy, destructions are come to a perpetual end. It is better to translate, with the Revised Version, The enemy are come to an end; they are desolate for ever—a continuance of the hyperbole already noticed in the preceding verse. And thou hast destroyed cities; their memorial is perished with them; rather, and as for the cities thou hast destroyed, their very memory has perished. This could only be an anticipation. It was fulfilled in the complete disappearance from history of the names of Zoba, Beth-rehob, and Tob, after the victory described in 2 Samuel 10:13, 2 Samuel 10:14. Psalms 9:7 But the Lord shall endure for ever; rather, but the Lord is seated (i.e. upon his throne)for ever. Cities and nations perish, but Jehovah remains a King for evermore. While all is change and disturbance upon earth, the unchanged and unchangeable Eternal One continues constantly seated, in serene majesty, in heaven. He hath prepared (or rather, established) his throne for judgment (compare the second clause of per. 4). Psalms 9:8 And he shall judge the world. The "he" is emphatic—he himself, and no other. From his throne of judgment he shall judge, not Israel’s enemies only, whom he has just judged (Psalms 9:3-6), but the whole world. In righteousness; i.e. by a strict law of justice, rewarding to all men "after their deserving." He shall minister judgment to the people (rather, the peoples; i.e. all the people of all the earth) in uprightness; literally, in uprightnesses—a plural of perfection. Psalms 9:9 The Lord also will be a Refuge for the oppressed. Misgab, translated "refuge," is literally "a hill-fort" (comp. Psalms 144:2, where it is rendered "high tower"). David’s use of the metaphor is reasonably ascribed to his having "often experienced safety in such places, when fleeing from Saul" (Hengstenberg; see 1 Samuel 23:14). A refuge in times of trouble; literally, in times in trouble; i.e. "in times that are steeped in trouble" (Kay). Psalms 9:10 And they that know thy Name will put their trust in thee. "To know the Name of God is to know him according to his historical manifestation; when one hears him named, to call to remembrance all that he has done. His name is the focus in which all the rays of his actions meet" (Hengstenberg). All who "know God’s Name" in this sense will be sure to "put their trust in him," since his historical manifestation shows that he is thoroughly to he depended on. For thou, Lord, hast not forsaken them that seek thee. Never in the past, so far as David knew, had God forsaken those who faithfully clung to him. They might be tried, like Job; they might be "hunted upon the mountains," like David himself; they might even have the sense of being forsaken (Psalms 22:1); but they were not forsaken nevertheless. God "forsaketh not his saints; they are preserved for ever" (Psalms 37:28). Psalms 9:11 Sing praises to the Lord. Having praised God himself (Psalms 9:1, Psalms 9:2), and declared the grounds upon which his praises rest (Psalms 9:3-10), David now calls upon all faithful Israelites to join him in his song of thanksgiving. "Sing praises unto the Lord," he says, which dwelleth in Zion. Who is enthroned, i.e; on the mercy-seat between the cherubim in the tabernacle, now set up upon Mount Zion (2 Samuel 6:1-17). The date of the psalm is thus to some extent limited, since it must have been composed subsequently to the transfer of the ark to Jerusalem. Declare among the people his doings. In the original "among the peoples" (עַמִּים); i.e. not the people of Israel only, but all the surrounding nations. David is possessed with the conviction that the revelation of God made to Israel is not to be confined to them, but through them to be communicated to "all the ends of the earth"—to the heathen at large, to all nations (comp. Psalms 18:49; Psalms 66:4; Psalms 72:11, Psalms 72:19, etc.). Psalms 9:12 When he maketh inquisition for blood, he remembereth them; rather, for he that maketh inquisition for blood (see Genesis 9:5) remembereth them. God, i.e; the Requirer of blood (Kay), remembers, when he makes his inquisition, those who are oppressed (per. 9), and who seek him (Psalms 9:10). He forgetteth not the cry of the humble; or, the afflicted (Kay, Cheyne). He comes to the aid of such persons, and avenges them on their enemies. Psalms 9:13 Have mercy upon me, O Lord! The consideration of God’s mercies in the past, and especially in the recent deliverance, leads the psalmist to implore a continuance of his mercies in the future. He is not yet free from troubles. There are still enemies who afflict and threaten him—"heathen" who seek to "prevail" against him (Psalms 9:19, Psalms 9:20), and perhaps already domestic enemies, especially the "sons of Zeruiah," causing him anxiety. Consider my trouble which I suffer of them that hate me; literally, my trouble (or, my affliction) from my haters. Psalms 9:17, Psalms 9:19, Psalms 9:20 show that the heathen are especially intended (see 2 Samuel 10:15-19). Thou that liftest me up from the gates of death; i.e. "Thou that continually (or, habitually) art my Support in the extremity of peril," "lifting me up" even from the very "gates of death." (For other mentions of "the gates of death," see Job 38:17; Psalms 107:18.) Classical writers speak of "the gates of darkness" (σκότουπύλας) in almost the same sense (Eurip; ’Hec.,’ 1. 1). Psalms 9:14 That I may show forth all thy praise in the gates of the daughter of Zion. The "daughter of Zion" is, of course, Jerusalem. Compare "daughter of Babylon" (Psalms 137:8; Isaiah 47:1; Jeremiah 1:1-19:42; Zechariah 2:7), "daughter of the Chaldeans" (Isaiah 47:1, Isaiah 47:5), "daughter of Edom" (Lamentations 4:21, Lamentations 4:22), "daughter of Gallim" (Isaiah 10:30). Hengstenberg is probably right in understanding "in the gates" as "within the gates," since, as he observes, "God’s praise is not to be celebrated in the gates, amid the throng of worldly business, but in the temple." The references in the ’ Speaker’s Commentary’ do not bear out the statement there made, that "public mournings and public thanksgivings were proclaimed in the gates." I will rejoice in thy salvation; or, that I may rejoice (Kay). Psalms 9:15 The heathen are sunk down in the pit that they made. It is uncertain whether the writer here reverts to the judgment already executed (Psalms 9:3-6), or with the eye of faith sees as past the judgment which he confidently anticipates (Psalms 9:19, Psalms 9:20). Whichever he intends, there can be no doubt that he means it to be understood that the stratagems of the enemy brought about (or would bring about) their downfall. In the net which they hid is their own foot taken. A second metaphor, expressing the same idea as the preceding (comp. Psalms 7:15, Psalms 7:16; Psalms 10:2; Psalms 35:8; Psalms 141:10). Psalms 9:16 The Lord is known by the judgment which he executeth; rather, the Lord hath made himself known; he executeth judgment (see the Revised Version; and comp. Ezekiel 20:9). The two clauses are grammatically distinct, though no doubt closely connected in their meaning. God makes himself known—manifests his character, by the judgments which he executes, shows himself just, perhaps severe, certainly One who "will not at all acquit the wicked" (Nahum 1:3). The wicked is snared in the work of his own hands. Some translate, "he snareth the wicked," or, "by snaring the wicked"—the special way in which God manifests himself. Higgaion. This word is found in three other places only, viz. Psalms 19:14; Psalms 92:3; and Lamentations 3:61. In the first it is translated "meditation," and has clearly that meaning; in the second it is supposed to mean "a gentle strain:" in the third it seems best rendered by "musing" or "reflection." Here it stands by itself, as a sort of rubrical direction, like the following word, "Selah." Some suppose it a direction to the choir to play a gentle strain of instrumental music as an interlude; others regard it as enjoining upon the congregation a space of quiet "meditation". Selah (see the comment on Psalms 3:2). Psalms 9:17 The wicked shall be tamed into hell; literally, shall be turned backwards to Sheol, or Hades; i.e. shall be removed from earth to the place of departed spirits. There is no direct threat of retribution or punishment, beyond the poena damni, or loss of all that is pleasing and delightful in this life. And all the nations that forget God; rather, even all the people (Kay). "The wicked" and "the people that forget God" are identical. Psalms 9:18 For the needy shall not alway be forgotten. The peer and needy, the oppressed and down-trodden (Psalms 9:9, Psalms 9:12), seem for a time to be forgotten of God; but even this seeming oblivion comes to an end when judgment fails on the oppressors (Psalms 9:17). The expectation of the poor shall not perish for ever. "The expectation of the poor" is deliverance. It shall not "perish," or be disappointed, "for ever," i.e. always. There shall be a time when their expectation shall have its accomplishment. Psalms 9:19 Arise, O Lord (comp. Psalms 7:6, and the comment ad loc.). Let not man prevail; or, let not weak man prevail. The word used for "man," enosh, carries with it the idea of weakness. That "weak man" should prevail over God is preposterous. Let the heathen be judged in thy sight. If judged, then, as being wicked, condemned; if condemned, then punished—defeated, ruined, brought to nought (see Psalms 9:5) Psalms 9:20 Put them in fear, O Lord; literally, set fear to them; i.e. "make them afraid," either by striking a panic terror into them, as into the Syrians when they had brought Samaria to the last gasp (2 Kings 7:6, 2 Kings 7:7), or by causing them calmly to review the situation, and to see how dangerous it was to assail God’s people (2 Kings 6:23). That the nations may know themselves to be but men. May recognize, i.e; their weakness; may remember that they are enosh—mere weak, frail, sickly, perishing mortals. Selah. Here this word occurs for the second time at the end of a psalm (see above, Psalms 3:8)—a position which militates against the idea of its signifying "a pause," since there must always have been a pause at the end of every psalm. Psalms 9:10 An appeal to experience, and its record. "They that know thy Name," etc. Truth is given us in Scripture, not as bare doctrine, but clothed in living experience; not as an anatomical preparation for intellect to dissect and anatomize, but as food to nourish; nay, more—as a friend to talk with us. For the best reason—we are not merely to hold it intellectually, but to live by it. Hence the whole Bible, from end to end, is full of human life and history. But, above all, the Book of Psalms is a textbook and encyclopaedia of spiritual experience. The text is an appeal to experience, and a record of its testimony, I. WHO ARE THEY WHOSE IS TO? Those who know God’s Name. Names are more than bare signs of thought; they are instruments of thought; storehouses and treasuries of knowledge; vessels from which it can be poured; current coin, in which it passes from mind to mind. More than this. They are treasuries of feeling; talismans to call it forth; ripe seeds from which its bloom and fragrance spring to new life. Our power of naming is the measure of our knowledge. Therefore in Scripture, the Name of God stands for all that we can know of him. It includes, not only knowledge of the intellect, but of the heart (comp. John 17:3, John 17:6 with 1 John 4:8). "Canst thou by searching," etc.? (Job 11:7, Job 11:8). Surely not. This is a depth we cannot fathom; a breadth and height we cannot measure. But to say this is no concession to the mental indolence of agnosticism. Do not let us underrate what we can and do know of God. 1. We know him as the Source and Foundation of all being but his own. Therefore eternal and infinite. It is mere idle ring of verbal logic to say that "from a finite universe you cannot prove an infinite Creator." For, though the universe is (we are compelled to think) in some sense finite, yet it is infinite in possibility, and in demand on knowledge, wisdom, power, love. 2. We know him as the Father of our spirits, in whom we live and have our being. As a Personal Being; i.e. one to whom we can speak, and who speaks to us. We can say "Thou" to him, and he says "Thou" to each of us. 3. We know his character. Perfect righteousness, truth, holiness, love; and his will, as revealed in his Word. 4. We know him as "the God and -Father of our Lord Jesus Christ" (John 1:18). Who, then, are "they that know God’s Name"? Those to whom all these truths are not words, but realities; who study his will, and obey it; study his Word, and believe it; live in fellowship with God by prayer and praise; know the power of his love (1 John 4:16, 1 John 4:19); and see his glory in Christ Jesus (2 Corinthians 4:6). In one word, "the Name" of God is matter of revelation; but the knowledge of his Name is matter of experience. II. WHAT IS THE OF THEIR ? This—that God may safely be trusted—is infinitely worthy of unswerving absolute trust. Those who know him best trust him most; and those who have trusted him most bear witness to his faithfulness. We may say that the truth of the whole Bible is involved in the truth of this verse. For what is the Bible from end to end, but an invitation to trust God—with the reasons for so doing? A revelation, not so much to intellect as to heart and conscience. With this it is very largely a record of the personal experience of those who have trusted (and also of those who have distrusted) God (Psalms 34:6). And, withal, it is a challenge to future experience. It invites practical personal test. "Taste and see" (Psalms 34:8). If the answer were that, practically, faith in God is found to be a failure, then the Bible would have missed its mark. Then Christianity must be confessed a beautiful illusion. But the facts are the other way. Go to the Christian—learned or simple, poor or prosperous—who, through a busy life, has made the experiment of trusting God, and bringing everything to the Lord Jesus in prayer. Ask him, "Has it answered?" There is no doubt what his reply will be. If the evidence for the truth of Christianity were to be compressed into one word, that word is "experience.’’ The contemptuous disregard of this immense mass of human experience and testimony by unbelievers is neither rational nor just Psalms 9:19, Psalms 9:20 An appeal to God. "Arise, O Lord," etc. The mysteries of life are no modern discovery. They perplexed and oppressed the souls of ancient saints, often well-nigh to the overthrow of faith. They are aggravated and emphasized by the fact, which we perhaps fail sufficiently to grasp, that Israel stood alone among nations as the witness to the unity, holiness, and truth of God. The host of surrounding peoples, some of them at the very summit of worldly greatness, worshipped "gods many and lords many." Hence Israel’s enemies could not but be regarded as God’s enemies; Israel’s cause as God’s cause. I. AN APPEAL TO GOD AS THE LORD OF THE WHOLE WORLD, to manifest his sovereignty. The word for "man" expresses mortal weakness. Q.d.: "Let not weak mortals fancy themselves strong enough, or seem to others strong enough, to defy thy rule, break thy Law, disregard thy displeasure." Psalms 9:8 shows that the world of mankind is in view, not merely Israel. The broad universal spirit of the Old Testament Scriptures is among the notes of inspiration. In the sacred enclosure of Israel the psalmist saw men sinning against light; in the great outlying world of heathendom he saw them sinning without the light of revelation (Romans 2:12-14). But in all, the root-mischief is the same—human self-will. If all men, instead of pleasing themselves, set themselves to do God’s will, a change would pass over all life, private and public, like the breaking forth of spring out of winter. Faith does not dictate to God how or when men are to be brought to their right senses; to see that God is God, and men "but men"—weak, frail, ignorant, sinful. But faith longs and pleads that it be done. II. THERE ARE TIMES AND which give to this appeal special urgency. In ancient Israel, when idolatry threatened to suppress true religion; or heathen invaders threatened the national existence. For the Christians of the first three centuries, in the deadly persecutions of the Roman emperors. For lovers of God’s pure Word and of freedom, during the dark years before the Reformation, in the gigantic growth of superstition, corruption, and ecclesiastical tyranny. The blood of Albigenses, Lollards, Huguenots, and a great army of martyrs beside, seemed to cry for vengeance (Revelation 6:10). In our own time the frightful prevalence of crime and vice, and of squalid misery in the midst of wasteful luxury; the murderous war-preparations of Christian nations; the slow progress of the gospel where it is matched against the mighty forces of heathenism, Buddhism, Mohammedanism; and the bold and subtle forms of atheism or unbelief that fill the very atmosphere of our age;—all these awaken in our hearts this earnest, passionate longing; try our faith with this deep perplexity (Isaiah 64:1). Multitudes of earnest Christians find no comfort but in the belief that the second coming of the Lord is near at hand. They echo St. John’s "come quickly" (Revelation 22:20). III. THE GOSPEL SHEDS A LIGHT ON THIS MYSTERY, which prophets and kings of old longed for, but could not see (see 2 Peter 3:9; 1 Timothy 2:3). God could crush and stamp out sin, and destroy sinners quickly enough, by his almighty power. But his amazing purpose has been and is to "overcome evil with good;" subdue unbelief and rebellion, not by vengeance, but love. Mercy rejoices against judgment. The cross—grace and truth by Jesus Christ-exerts a power impossible before. The prophets show the possibility of the penitent being pardoned (Isaiah 1:18; Ezekiel 33:11, etc.). Yet Manasseh’s conversion is almost a solitary instance. The regeneration of a nation—as of nations of cannibal savages in our own day by the preaching of the gospel—was a thing impossible. Hence inspired psalmists saw no alternative but either the prosperity of the wicked or their destruction (Luke 9:54 56; Luke 24:46, Luke 24:47). But power will not always sleep, nor judgment tarry (2 Peter 3:7, 2 Peter 3:10; 2 Thessalonians 1:7, 2 Thessalonians 1:9). BY C. Psalms 9:1-20 Praise for the destroyer’s destruction. The title of this psalm is obscure. Its archaisms cannot now be satisfactorily explained. And even a reference to the most learned expositors may possibly only increase the confusion. £ The title, indeed, is very suggestive. It reads, "Upon the death of Labben." Walford regards "Muth-labben" as the name of a musical instrument. For this we can find no warrant. The word muth, which is equivalent to "death," seems to put us on a line of thought which is, at any rate, in harmony with the entire psalm. If we grant (as appears from the whole tenor of the verses) that the reference is to the death of some enemy, by whose plots and snares the people of God were imperilled, the whole song reads naturally enough. Whether we read "Labben" as a proper name, or read it "of the Son," or regard the psalm as referring to the death of Goliath of Gath, is of no consequence as regards its general meaning or spiritual significance. Delitzsch, indeed, says, "This psalm is a thoroughly national song of thanksgiving for victory by David, belonging to the time when Jahve was already enthroned on Zion (Psalms 9:14), and therefore to the time after the ark was brought home." He asks," Was it composed after the triumphant extermination of the Syro-Ammonitish War?" Hengstenberg remarks, "The relation which David had in view when he composed this psalm for public use was that of the Church of God to its external enemies." Note: It is a fitting occasion for sanctuary-song when God’s people are delivered from threatening perils. Many English hearts would send up such a shout of praise as we find here, over England’s deliverance from the Spanish Armada. The joy, however, was not in its destruction, but in Britain’s safety. For a pulpit exposition of the psalm, we have five lines of thought presented to us. I. WE HAVE HERE SHOWN US IN WHAT PERIL GOD’S PEOPLE HAD BEEN PLACED. Although we cannot be sure to what specific events this psalm refers, yet several phrases therein show us the kind of peril to which the writer alludes, and thus put both expositor and preacher on the line for usefully and helpfully dealing therewith on any special occasion when unusual perils beset the Church of God. E.g.: 1. Enemies (Psalms 9:3). 2. Oppression (Psalms 9:12). 3. Murder (Psalms 9:12). 4. Deceit (Psalms 9:15). Four formidable terms, surely—sufficiently typical of perils which have had to be confronted again and again in the history of God’s Church, whether from paganism, or from the papacy, or from mere worldly hostility to goodness and truth. II. GOD HAD WROUGHT A GREAT FOR HIS PEOPLE. The psalm is, owing to this deliverance, one of triumph and joy. 1. It was so illustrious as to be altogether marvellous, yea, miraculous (Psalms 9:1). 2. God had manifested his judgments (Psalms 9:7). 3. He had rebuked the nations (Psalms 9:5). 4. Had brought guilty cities low, and even blotted them out (Psalms 9:6). 5. Had shown himself as the Goel, the Avenger of innocent blood (Psalms 9:12). 6. Had manifested his remembrance of the poor and of the oppressed (Psalms 9:12). 7. Had made the devices of the wicked to recoil upon themselves. These are but so many illustrative forms of the way in which God’s providence is ever working in the world, even now, under the administration of the Lord Jesus Christ, who is Head over all things to his Church. III. SUCH HAD THROWN GREAT LIGHT ON GOD’S , WORKS, AND WAYS. They had shown: 1. How truly there is a throne high above all the scheming and plotting of men (Psalms 9:7)! 2. That under the sway of that throne judgment is administered for all who are oppressed. 3. That this judgment is manifested in vindicating right and putting wrong to shame (Psalms 9:7, Psalms 9:8). 4. That such glorious and gracious government reveals the lustre of God’s everlasting Name. All providential dealings are disclosers of God. "Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord." IV. A SONG OF , TRIUMPH, AND TRUST IS HEREBY . The very beginning of the psalm is an outburst of thankfulness (Psalms 9:1). The psalmist gathers from deliverances already effected, a ground of trust in God for future days (Psalms 9:9, Psalms 9:10). Judgments already brought to pass prove that God will not let evil deeds slumber in everlasting forgetfulness, and that he will not let the cry of the humble and downtrodden remain for ever unheard (Psalms 9:12). Yea, more. They prove the glorious truth which is triumphantly proclaimed in Psalms 9:17, "The wicked shall return to Sheol, and all the nations that forget God." Few verses, indeed, have been more violently twisted than this to make it suit the exigencies of mediaeval theology. It has been repeatedly dealt with as if it were a sentence on the wicked of everlasting woe. The question of future punishment is dealt with clearly enough in other parts of the Word of God. But it is not that which is intended here. The verse means—God will not suffer wicked people or nations perpetually to oppress the Church. In a little, in his own good time, they shall return to the dust whence they came, and enter the invisible realm of the dead. £ That this is the meaning intended is shown by the verse which follows (Psalms 9:18; cf. also Psalms 37:10). Cheer up, ye poor, despised, and oppressed people of God! Your Vindicator liveth. He will bring you forth to the light when your foes shall have vanished from the scene. V. THE SONG OVER MERCIES PAST IS BY A PRAYER THAT MERCIES YET NEEDED MAY BE . 1. Although there had been a marked deliverance, yet the affliction from which the psalmist had suffered still left its scars upon him. Hence the prayer in Psalms 9:13, Psalms 9:14. The oppression and the oppressor may be speedily removed, but the depression thereby caused lasts long after. And only the prolonged bestowal of grace to help in time of need will ever be sufficient to meet the case. 2. The future security of the world depends on the manifestation of the Divine presence and power; in counteracting the base designs of men, in asserting the right, and avenging the wrong (Psalms 9:19). 3. This can only be done, perhaps, by such judgments as will make the nations tremble, and so will cause them to feel their utter impotence in the grasp of the mighty God (Psalms 9:20). Note: The remarks, applicable to so many psalms, should not be overlooked here. 1. That we have here, not words of God to man, but words of man to God. Hence they may or may not be models for our imitation. Anyway, no inspiration in prayer can rise above the level of the revelation which had been granted where and when such prayer was offered. 2. Although, in every country and age, prayer from the heart must be limited by the measure of light in the conscience, yet a gracious God will answer it, not according to its limitation or imperfection, but according to his infinite wisdom, his boundless love, and his riches in glory by Christ Jesus. 3. The Divine answers to such prayers as we find in the psalm, although they bring deliverance to the righteous, will bring terror and confusion to the wicked. The destruction of Pharaoh’s host is the salvation of the hosts of the Lord.—C. BY W. FORSYTH Psalms 9:13, Psalms 9:14 The gates of death and the gates of Zion. I. THE GATES OF DEATH OPEN BUT ONCE; THE GATES OF ZION OPEN . (Hebrews 9:27; Isaiah 60:11.) II. THE GATES OF DEATH OPEN TO ALL MEN WITHOUT ; THE GATES OF ZION OPEN ONLY TO THE GOOD. (Ecclesiastes 9:5; John 3:3.) III. THE GATES OF DEATH OPEN WITHOUT OUR WILL; THE GATES OF ZION ONLY OPEN TO OUR CHOICE. (Ecclesiastes 8:8; Matthew 7:13.) IV. THE GATES OF DEATH OPEN TO MEN’ AS ; THE GATES OF ZION OPEN TO THE OBJECTS OF GRACE AND . (Romans 5:12; Isaiah 26:1, Isaiah 26:2.) V. THE GATES OF DEATH ARE DARK WITH TERRORS; THE GATES OF ZION ARE BRIGHT WITH HOPE. (Hebrews 2:15; Psalms 118:20.) VI. THE GATES OF DEATH AND THE GATES OF ZION ARE ALIKE UNDER THE SUPREME CONTROL OF GOD. (Romans 14:8, Romans 14:9; Revelation 1:18.) VII. IF WE HAVE ENTERED BY THE GATES OF ZION, AND DWELT THERE WITH GOD, WE NEED NOT FEAR WHEN CALLED TO PASS THROUGH THE GATES OF DEATH. Job asks (Job 38:17), "Have the gates of death been opened to thee?" They have to others. They will be by-and-by to us. We are always near them and in sight of them, but we have no power over them. We cannot hinder them from opening when it is God’s will, nor can we return when once we have passed through them. It cannot be long before our turn comes. Every setting sun, every passing hour, every beat of the pulse, is bringing the time nearer. Happy are we if we are found ready, so that the gates of death may be to us the entering into the city, where we may have right to the tree of life and the endless joys of God (Revelation 22:14)!—W.F. Psalms 9:14 A song of thanksgiving for salvation. I. IS TO GOD. All deliverances are of God. There may be human means and instruments. There may be judges and saviours, such as Joshua (Nehemiah 9:27). But behind all is God. This holds true of all deliverances—national and individual—of the body, and of the soul. More especially is this true of the deliverance from our enemies, and of our redemption by Jesus Christ. II. THE OF GOD. God must act in agreement with his character. He cannot deny himself. Therefore in whatsoever deliverances God effects, we may be sure that his righteousness will shine resplendent. So it is of the salvation by Christ (Romans 1:16, Romans 1:17). How vain to ask for help, if we are not willing to have it in God’s way! How foolish to expect deliverance, save in the form that will glorify God’s Name—his righteousness as truly as his mercy, his justice as well as his love! III. THE FINAL OF THE WORLD. Every judgment is a sign and pattern of the last judgment. There is no change with God. All through, and in everything he does, he has acted like himself. His Law will stand, His righteousness will be vindicated in the end as in the beginning. The cross of Christ itself prophesies of the just judgments of God. "If they do these things in a green tree, what shall be done in the dry?" (Luke 23:31). God’s people may await with confidence the result. IV. CALLS FORTH THE OF THE GOOD. There is the joy of trust (verse 13); of gratitude (verse 14), of hope (verses 15-20). By faith we see the King in his beauty, and rejoice in his rejoicing.—W.F. BY C. SHORT Psalms 9:1-6 Thanksgiving. This and the following psalm have been considered one poem, written by the same author. This one is in a continued strain of triumph throughout, and was composed, perhaps, by David at the conclusion of the Syro-Ammonite War, or after one of his victories over the Philistines. I. NATURE OF THE ’S . 1. All his powers of mind and soul took part in it. "With my whole heart." He ascribed his deliverances to God, and not to himself; therefore he was not half-hearted in his praise. 2. He gathered up in his mental vision the mercies of a lifetime. "All thy marvellous works." He was filled with a sense of wonder when he thought of the long succession of God’s marvel-lolls ways towards him. The last deliverance did not blot out the memory of those that had gone before. 3. ’God’s condescension filled him with rejoicing gratitude. He felt that God was "most High," and that he had wonderfully stooped to regard him and his affairs—the same thought as in the previous psalm. II. THE GROUNDS OF THE ’S . Speaking generally, it was for deliverance from his enemies. The language here suggests: 1. That the sense of God’s presence with us nerves us against our greatest dangers. (Psalms 9:3.) Perils and temptations lose their power over us when we know God to be with us. 2. God’s deliverances from evil spring out of his regard for what is right. (Psalms 9:4.) God’s righteousness is as much concerned for our salvation as his love and mercy. The rescue of a soul from sin satisfies the sense of infinite right, and is part of the eternal administration of God. 3. The psalmist saw in prospect the certain destruction of all wickedness, both individual and social. (Psalms 9:5, Psalms 9:6.) The prospect of the prevalence and reign of righteousness filled him with holy gladness and thanksgiving. Not only himself, but all righteous persons, would then enjoy peace and safety. One evil man can do much mischief, and work wide ruin; but when cities and governments become corrupt, their power for evil sweeps all virtue out of its path. Therefore David rejoiced in their extirpation. Let us cultivate a thankful spirit for all the wonderful deliverances which God has made possible and actual to us.—S. Psalms 9:1-6 The cause of gratitude. To derive benefit from the study of any ancient writings, we must translate them into our present forms of thought and ways of thinking. David as king sang these hymns to God for the nation and to the nation, and for himself; for he and the people were one. It is difficult for us to realize this, being, as we are, in lower stations and with an intenser feeling of our individuality. I. THE PRELUDE TO THIS SONG. He praises God for his marvellous works and for his supremacy. 1. They captivated and subdued his whole nature: "With my whole heart." 2. They filled him with joy. 3. He published them to others. II. THE SPECIAL CAUSES OF HIS . God had judged his cause and maintained the right by subduing his enemies. 1. We too have enemies to be subdued—difficulties and temptations and hindrances which threaten our safety and destroy our peace. 2. David overlooks his own instrumentality in his victories by thinking only of the great First Cause of them. He saw God in everything. We lose sight of the cause in the instrument, and are not so devout as he. We see law where he saw a person. The highest men see both—the law which prescribes the way of conquest, and him who imparts the needed strength to obey. III. DAVID OVER THE OF HIS ENEMIES. 1. He thought it right to rejoice over the destruction of human life; for he thought God sanctioned and did it. 2. Our outward difficulties may vanish, while the inward may remain. 3. We shall fully rejoice only when all our enemies, inward and outward, are vanquished.—S. Psalms 9:7-12 A righteous God. Experience is the great teacher; and especially as to our knowledge of the Divine nature. From what God has done (Psalms 9:3-6) we are able to learn what he is, viz. righteous, and a Helper of the oppressed. I. GOD’S RULE IS A OF . (Psalms 9:7-9.) 1. This seals the doom of the unrighteous. It will destroy them and their works (Psalms 9:5, Psalms 9:6). 2. This secures the safety and the triumph of the righteous. Ultimately and really, if not immediately and in appearance. 3. This is a comfort and a refuge for those who suffer from injustice and oppression. (Psalms 9:9.) God is a strong Tower, into which they may run and find shelter from their troubles. II. THE GROUNDS OF FAITH IN GOD. 1. When we know how to name him. (Psalms 9:10.) Jacob wanted to know the name of the Being who wrestled with him, because the true name indicates the true nature. In our ignorance of the nature of things, we give arbitrary names; but if we have learnt anything of the nature of God, we shall know his true name, and then shall be able to trust in him without fear at all times. 2. God reveals himself as the faithful God to those who earnestly seek him. (Psalms 9:10.) And to none else. We can never prove the fidelity of any one of whom we have never felt the need. And we never seek earnestly for any one unless he becomes in some way necessary to us. And it is only thus, by experience, we find that God does not forsake those who seek him. Knowledge, faith; and experience are thus connected. III. GROUNDS OF THE JOYFUL WORSHIP OF GOD. 1. God specially dwells in the Church. (Psalms 9:11.) The glory between the cherubim was in Zion. He gathers with his people where they gather, and specially manifests himself. "Where two or three are gathered together," etc. 2. It is a high privilege to know and declare to others the Divine work. (Psalms 9:11.) To be able to expound God’s work truly is to help to bring God nearer to men, and so to help to save them. 3. God always remembers the cause of the afflicted. (Psalms 9:12.) The meaning is—God will not let the murderer go unpunished, but will avenge the relatives of the murdered man, and so relieve and console their sufferings. But he hears the cry of all afflicted ones, whatever the cause of their suffering, and comforts them by his Spirit.—S. Psalms 9:13-20 Prayer to God. Previous verses have celebrated the triumph of the Divine righteousness in punishing the wicked and defending the cause of the oppressed. Psalms 9:13 and Psalms 9:14 are a personal prayer, interrupting the flow of the general strain of the psalm. Luther says, "In the same way do all feel and sleek who have already overcome some tribulation, and are once more oppressed and tormented. They cry and beg that they may be delivered." I. THE ’S PRAYER TO THE GOD. (Psalms 9:13, Psalms 9:14.) 1. The appeal. "Graciously see or consider my trouble. I am unjustly suffering from the hatred of men. If thou wilt only look upon the fact as it is, then I am confident thou wilt interpose and save me." For the Divine sympathy is always on the side of justice. 2. The arguments which enforces the appeal. Two. (1) He had had many deliverances from dangers nearly fatal. From the gates of death. Experience taught him faith and hope. (2) He would proclaim the Divine praise in the most public place. "In the gates," etc. (Psalms 9:14). He felt that that would be acceptable to God. (But see the Exposition.) II. THE DIVINE WORK IS A OF THE DIVINE . (Psalms 9:15-18.) 1. The plots of the wicked become the means of their own destruction. (Psalms 9:15, Psalms 9:16.) Because the righteous Being overrules in the affairs of men. No wicked schemes can be so well laid but that in the end they ruin him who laid them. We have examples of this in the first and third Napoleons, and constantly recurring ones in more private life. 2. The premature end of the ungodly. (Psalms 9:17.) "The Wicked must return to the unseen world"—sooner than others, is implied (not "the wicked shall be turned into hell"). Wickedness and vice tend to shorten life. 3. The righteous expectation of the afflicted shall be fulfilled. The poor and the afflicted hope in God, and their hope shall not be disappointed. "God is not unrighteous to forget your work of faith and labour of love." III. AN URGENT CALL UPON GOD TO GIVE STILL MORE EVIDENT PROOF OF HIS RULE. (Psalms 9:19, Psalms 9:20.) "Arise, O Lord, let not man have the upper hand: let not weak man carry himself as if he were strong." What is needed to put men in fear is some irresistible work of judgment among men, that shall put God’s supreme rule beyond all doubt. There is something here of impatience—a wish to hasten God’s slow but sure methods of maintaining the cause of truth and righteousness in the world.—S. This psalm is to some extent connected with the preceding one, but not very closely. It has turns of expression which are identical, and not common elsewhere; e.g. "in times of trouble" (Psalms 10:1; comp. Psalms 9:9), and much similarity in the thoughts (comp. Psalms 10:2, "Let them be taken," etc; with Psalms 9:15, "In the net which they hid is their foot taken;" Psalms 9:12, "Forget not the humble," with Psalms 9:12, "He forgetteth not the cry of the humble;" Psalms 9:16, "The heathen are perished out of the land," with Psalms 9:5, Psalms 9:6; and Psalms 9:4, "God is not in all his thoughts," with Psalms 9:17, "The nations that forget God"). The metrical structure is thought to be similar (’Speaker’s Commentary’), and there is the same imperfect and irregular employment of alphabetic arrangement. Moreover, in the Septuagint Version the two psalms are run into one; and the unusual absence of a title in the Hebrew raises the suspicion that they were once united there also. Yet in their subject they are markedly different. Psalms 9:1-20. is concerned almost wholly with the heathen, Psalms 10:1-18. with the wicked, by which we must understand wicked Israelites The former is a psalm of praise and thanksgiving, the latter one of complaint and entreaty; the former is triumphant and exulting, the latter menacing and mournful. Possibly they were composed about the same time, and with some reference of the one to the other, Psalms 9:1-20. being a review of Israel in its external relations, and Psalms 10:1-18. a review of Israel in its internal relations and prospects. Psalms 10:1 Why standest thou afar off, O Lord? Here is the key-note struck at once. Why does God stand aloof? Why, after delivering his people from their foreign foes, does he not interfere to protect his true people from their domestic oppressors? "Throughout the reign of David," as it has been truly observed, "Palestine was infested by brigands, and disturbed by a factious nobility". Why hidest thou thyself in times of trouble? "Verily thou art a God that hidest thyself," says Isaiah (Isaiah 45:15). And so Job complains, "He hideth himself on the right hand, that I cannot see him" (Isaiah 23:9). He seems neither to see nor hear. The psalmist inquires—Why? It can only be answered, "In his wisdom; for his own purposes; because he knows it to be best." Psalms 10:2 The wicked in his pride doth persecute the poor. Dr. Kay translates, "Through the pride of the wicked man the poor is set on fire;" and our Revisers, "In the pride of the wicked, the poor is hotly pursued;" and so (nearly) the LXX; the Vulgate, Aquila, Symmachus, Kohler, Hengstenberg, and others. The Authorized Version paraphrases rather than translates; but it does not misrepresent the general sense, which is a complaint that the poor are persecuted by the wicked. Let them be taken in the devices that they have imagined (comp. Psalms 35:8, "Let his net that he hath hid catch himself;" and Psalms 141:10, "Let the wicked fall into their own nets;" see also Psalms 7:15, Psalms 7:16; Psalms 9:15; Proverbs 5:22; Proverbs 26:27: Ecclesiastes 10:8). Some, however, translate, "They (i.e. the poor) are ensnared in the devices which they (i.e. the wicked) have imagined;" and this is certainly a possible rendering. Hengstenberg regards it as preferable to the other "on account of the parallelism and connection." Psalms 10:3 For the wicked boasteth of his heart’s desire; rather, for the wicked sings praise over his own soul’s greed. Instead of praising God, he praises his *own greed and its success (comp. Her; ’Sat.,’ 1.1. 66, "At mihi plaudo ipse dotal, stimul ac nummos contemplor in area." And blesseth the covetous, whom the Lord abhorreth; rather, and when he gets a gain blesses (but) despises the Lord (so Kay, Alexander, Cheyne, and Hengstenberg). Each time that he gets a gain, he says, "Thank God!"—but, in thanking God for an unjust gain, he shows that he despises him. Psalms 10:4 The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. The construction is concise to abruptness, and it is hard to determine the ellipses. The passage in the original runs thus: "The wicked, in the height of his scorn—will not require—no God—all his thoughts.’ Of the various attempts to supply the ellipses, and obtain a satisfactory sense, the following (that of the ’Speaker’s Commentary’) is probably the best: "As for the wicked in the height of his scorn—’God will not require’—’There is no God’—such are all his thoughts." (Compare the Revised Version, which is not very different.) The general sense is that his pride conducts the wicked man to absolute atheism, or at least to practiced atheism (comp. Psalms 10:11, Psalms 10:13). Psalms 10:5 His ways are always grievous; lather, firm; i.e. steadfast and consistent, not wavering and uncertain. The thoroughly wicked person who "neither fears God nor regards man," pursues the course which he has set himself, without deviation, turning neither to the right hand nor to the left. There is nothing to hinder him—no qualm of conscience, no distrust of himself, no fear of other men’s opposition. Thy judgments are far above out of his sight. They are held in reserve; he does not foresee them—he does not believe in them. As for all his enemies, he puffeth at them. His human adversaries he wholly despises, believing that a breath from his month will bring them to nothing. Psalms 10:6 He hath said in his heart, I shall not be moved (comp. Psalms 30:6). The idea of continuance is instinctive in the human mind. "The thing that has been, it is that which shall be" (Ecclesiastes 1:9). We expect the sun to rise each day, solely because in the past it has always risen (see Butler’s ’Analogy,’ part 1. Psalms 1:1-6.). The wicked man, who has always prospered, expects to prosper in the future; he has no anticipation of coming change; he supposes that his "house will continue for ever, dud his dwelling-place to all generations’ (Psalms 49:11); he thinks that "to-morrow will be as to-day, and much more abundant" (Isaiah 56:12). For I shall never be in adversity; rather, unto generation and generation, I am he who will be exempt from calamity. The wicked man has no thought of dying—he will be prosperous, he thinks, age after age. Psalms 10:7 His mouth is full of cursing. (On the prevalence of this evil habit among the powerful in David’s time, see Psalms 59:12; Psalms 109:17, Psalms 109:18; 2 Samuel 16:5.) And deceit and fraud; or, guile and extortion (Kay); comp. Psalms 36:3; Psalms 55:11. Under his tongue is mischief and vanity; rather, as in the margin, mischief and iniquity. These are stored "under his tongue," ready for utterance whenever he finds a fit occasion. Psalms 10:8 He sitteth in the lurking-places of the villages. These "lurking-places" must not be supposed to have been inside the villages, but outside of them They were retired spots at no great distance, where brigands or others might lie in ambush, ready to seize on such of the villagers as might show themselves. In the secret places doth he murder the innocent (comp. Job 24:14). The usual object would be, not murder, but robbery. Still, there would be cases where it would be convenient to remove a man, as Jezebel removed Naboth; and moreover, in every case of robbery, there is a chance that the victim may resist, and a struggle ensue, in which he may lose his life. His eyes are privily set against the poor; or, his eyes lay ambush for the helpless (Kay). The word translated" poor" (הֵלְכָה) is only found in this place and in Psalms 10:10, where the antithesis of "strong ones" seems to imply that the weak and helpless are meant. Psalms 10:9 He lieth in wait secretly as a lion in his den; or, he lurks in the covert as a lion in his lair (Kay)—a very striking image! He lieth in wait (or, lurks) to catch the poor: he doth catch the poor, when he draweth him into his net; rather, by drawing him into his net. The mode of capture is intended. Psalms 10:10 He croucheth, and humbleth himself; rather, crushed, he sinks down. The subject is changed, and the poor man’s condition spoken of. That the poor may fall by his strong ones; rather, and the helpless (comp. Psalms 10:8)fall by his strong ones. The "strong ones" are the ruffians whom the wicked man employs to effect his purposes. Psalms 10:11 He hath said in his heart, God hath forgotten (comp. Psalms 10:4, Psalms 10:13). "The wish is father to the thought." As Delitzsch says, "The true personal God would disturb his plans, so he denies him. ’ There is naught,’ he says, ’but destiny, and that is blind; an absolute, and that has no eyes; an idea, and that has no grasp.’" He hideth his face. He looks away; he does not wish to be troubled or disturbed by what occurs on earth. So the Epicureans in later times. He win never see it (comp. Job 22:12; Psalms 73:11; Psalms 94:7). Psalms 10:12 Arise, O Lord (comp. Psalms 9:19). At this point the psalmist passes from description to invocation. From Psalms 10:2 to the end of Psa 10:11 he has described the conduct, the temper, and the very inmost thoughts of the wicked. Now he addresses himself to God—he summons God to arise to vengeance. As Hengetenberg says, "Here the second part begins—prayer, springing out of the lamentation which has preceded;" prayer and invocation, beginning here, and terminating at the close of Psa 10:15. O God, lift up thine hand; i.e. to strike, to take vengeance on the wicked. Forget not the humble; or, the afflicted. Do not justify the hidden thought of the wicked (Psalms 10:11), that thou forgettest—show that thou rememberest at once the sufferings of the afflicted, and the guilt of their oppressors. Psalms 10:13 Wherefore doth the wicked contemn God? God’s long-suffering does but make the wicked despise him. Wherefore is this allowed to continue (comp. Psalms 10:1)? He hath said in his heart, Thou wilt not require it; rather, as in the Prayer-beck Version, while he cloth say in his heart (see Psalms 10:6, Psalms 10:11). Psalms 10:14 Thou hast seen it. The most emphatic contradiction that was possible to the wicked man’s "He will never see it" (Psalms 10:11). God sees, notes, bears in mind, and never forgets, every act of wrong-doing that men commit, and especially acts of oppression. For thou beholdest mischief and spite; or, perhaps, mischief and grief (see Job 6:2); i.e. the "mischief" of the oppressors, and the "grief’ of the oppressed. (so Hengstenberg, Cheyne, and the’ Speaker’s Commentary’). Others refer both words to the feelings of the oppressed, and translate, "travail and grief." To requite it with thy hand. Again the Prayer-book Version is preferable, "to take the matter into thy hand," both for reward and requital. The poor committeth himself unto thee. He has no other possible refuge—therefore no other reliance. Thou art the Helper of the fatherless. The word "thou" is emphatic—"Thou, and no other (אַתָּה)." Psalms 10:15 Break thou the arm of the wicked and the evil man; i.e. "break thou his strength; take away his ability to work evil to others." Seek out his wickedness till thou find none; rather, require his wickedness. The verb is the same as that used in the last clause of Psa 10:13. The wicked man had said in his heart, "Thou wilt not require;" the psalmist calls on God, not only to require, but to require to the uttermost. Seek out, be says, require, and bring to judgment, all his wickedness—every atom of it—until even thy searching eye can find no mere to require, requite, and punish. Psalms 10:16-18 Here begins the third part of the psalm. It is, as has been observed, "confident and triumphant." The psalmist has, in the first part, shown the wickedness of the ungodly; in the second, he has prayed for vengeance on them, and for the deliverance of their victims; in the third, he expresses his certainty that his prayer is heard, and that the punishment and deliverance for which he has prayed are as good as accomplished. Psalms 10:16 The Lord is King for ever and ever (comp. Psalms 29:10; Psalms 146:10). Thus God’s kingdom is established, his authority vindicated, his absolute rule over all men made manifest. Internal and external foes are alike overcome. The heathen—whether uncircumcised in the flesh or in the heart (Jeremiah 9:25, Jeremiah 9:26)—are perished out of his (Jehovah’s) land. Psalms 10:17 Lord, thou hast heard the desire of the humble (comp. Psalms 9:12). It is not the psalmist’s prayer alone that he regards as heard and answered. The oppressed have cried to God against their oppressors, and their cry has "come before him, and entered into his ears." Thou wilt prepare their heart; rather, thou dost establish (or, make firm) their heart. Through their conviction that thou art on their side, and art about to help them. Thou wilt cause thine ear to hear; or, thou causest. Psalms 10:18 To judge the fatherless (see Psalms 10:14) and the oppressed; i.e. to vindicate them—to judge between them and their oppressors. That the man of the earth may no more oppress; or, that terrene man may no longer terrify. There is a play upon the two words in the original, which might thus be rendered. But it has been said, with truth, that this sort of rhetorical ornament "does not suit the genius of our language" (Erle). Psalms 10:13 The protest of faith against sin. "Wherefore doth the wicked contemn God?" etc. This psalm is one of those which utter with burning fervour the protest of faith against unbelief, of righteousness against iniquity, of loyalty to God against rebellion. To understand these utterances, we must try to see sin as it is in itself, apart from the gracious light of forgiving mercy which the gospel sheds—as they saw it who had to live the life of faith when no cross had been set up, no sacrifice offered "for the sins of the whole world," no gospel of forgiveness preached to the nations. If the prevalence of sin, and its consequent misery, is so heavy a burden to pious hearts to-day, what must it have been then? I. A VIEW OF SIN: OF GOD. Wilful transgressors despise God. 1. They are regardless of his Law. (1 John 3:4.) It is written on their conscience. The blessing of obedience and the curse of disobedience are inwoven in their very nature; for besides that some sins (drunkenness, gluttony, lust, and sloth) destroy even the body, the man himself is worse, mentally, in character, for every sin he commits. 2. They are careless of God’s honour. Sin insults and dishonours God—a greater crime than all the injury it does to man. 3. They despise his call to repentance. (Isaiah 1:18; Acts 17:30.) 4. They defy his displeasure and are reckless of his judgment (Luke 13:3, Luke 13:5). II. A ASKED AND . "Wherefore," etc.? Because "he hath said in his heart, Thou wilt not require it" (so Psalms 10:11). Men persuade themselves that, as they forget God, so he forgets them. That is all they desire. An ungodly man’s notion of forgiveness is mere omission to punish; neglect of justice; indulgence, not because it is right not to punish, but merely because the thought of punishment is too dreadful and painful. "God," he says, "is too merciful to punish." He does not consider or understand that, as it is impossible for God to forget anything, so there would be no true mercy, but the reverse, in the neglect of justice. This is what is meant by "will by no means clear the guilty," even in the very proclamation of Divine mercy (Exodus 34:6, Exodus 34:7). III. THE FATAL MISTAKE. God has seen, does remember, will require and judge. To build hope for eternity on the supposed negligence and injustice of God, is to try to cross an abyss on a cloud. If God forgives sinners, he must do it justly, on good grounds (Romans 1:17, Romans 1:18; Romans 2:6-9; Romans 3:23-26). The gospel is the glorious revelation of God’s pardoning love and grace, not thrust at random on those who continue to despise him, but freely given to each, even the worst, who seeks to "be reconciled to God" (2 Corinthians 5:20), and lays hold on his promises in Christ (Hebrews 2:3; Hebrews 10:28, Hebrews 10:29). BY C. Psalms 10:1-18 Why? or, Hard facts and puzzling questions. Whether or no this psalm was originally a part of the ninth is a question which, as may be seen, is discussed by many expositors. The mere absence of a title to it is, however, a very slight indication in that direction; while the contrast, almost violent, between the two psalms seems to be sufficient to show that they could scarcely have been penned by the same writer at the same time. The ninth psalm is a song of praise over the great deliverance God had wrought in bringing about the destroyer’s destruction. This is a mournful wail over the ill designs and too successful plans of the wicked on the one hand, and over the long silence of God on the other. The ungodly are at the very height of their riotous and iniquitous revelling; and the Divine interposition is passionately and agonizingly implored. We have no clue whatever to the precise period of disorder to which reference is here made. Perhaps it is well that we have not. There have been times in the history of the world and of the Church, again and again, when designing and godless men have been, as it were, let loose, and have been permitted to play havoc with God’s people, while the righteous were mourning and the wicked were boasting that God did not interpose to check their cruelties and crimes. And it will be necessary for the student and expositor to throw himself mentally into the midst of such a state of things, ere he can appreciate all the words of a psalm like this. For it is one of those containing words of man to God, and not words of God to man. We have therein—terrific facts specified; hard questions asked; a permanent solace; a forced-out prayer. I. FACTS. (Psalms 10:2-11.) Let every phrase in this indictment be weighed; it presents as fearful a picture of human wickedness as any contained in the Word of God. It sets before us pride, persecution, device, boasting, ridicule, denial of Providence, hardness, scorn, evil-speaking, defying and denying of God, oppression and crushing of the poor, a glorying in deeds of shame, and expected impunity therein. £ And what is more trying still is, that God seems to let all this go on, and keeps silence, and stands afar off, and hides himself in times of trouble. £ Such trials were felt by the Protestants in their early struggles; by the Covenanters in times of persecution in Scotland; by faithful ones on the occasion of the St. Bartholomew Massacre; by the Waldenses and Albigenses; by Puritans and Independents under Charles I.; by Churchmen under Cromwell; and by the Malagasy in our own times; and it is only by the terror of such times that psalms like this can be understood. II. HARD . Of these there are two. One is in the first verse. 1. Why is God silent? As we look at matters, we might be apt to say that if God has indeed a people in the world, he will never let them fall into the hands of the destroyer; or that, if they are oppressed by evil men, God will quickly deliver them out of their hands, and will show his disapproval of their ways. But very often is it otherwise—to sight, and then faith is tried; and it is no wonder that Old Testament saints should ask" Why?" when even New Testament saints often do the same! But we know that to his own, God gives an inward peace and strength that are better marks of his love and better proofs of his timely aid than any outward distinction could possibly be. Take, e.g; the case of Blandina in the times of early persecution; and the cases of hundreds of others. And besides this, it is by the Christ-like bearing of believers under hardships such as these, that God reveals the reality and glory of his redeeming pace (see 1 Peter 4:12-14). 2. A second question is: Why doth the wicked contemn God? Ah! why does he? He does contemn God in many ways. (1) His inward thought is, "There is no God" (Psalms 10:4). (2) He denies that God will call him to account (Psalms 10:13). (3) He denies that God watches his actions (Psalms 10:11). (4) He lulls himself in imagined perpetual security (Psalms 10:6). Thus the life of such a one is a perpetual denial or defiance of God. And all this is attributed (a) to "pride" (Psalms 10:4); (b) to love of evil as evil (Psalms 10:3). And yet the psalmist, seeing through the vain boast of the ungodly, may well peal out again and again the question, "Why does he do this? "for the implied meaning of the writer is, "Why does he do this, when, in spite of all his proud glorying in ill, he knows that God will bring his wickedness to an end, and will call him to account for it? This is the thought which connects our present division with the next. III. SOLACE. However hard it may be to interpret the ways of nod at any one crisis, yet the believer knows that he must not judge God by what he sees of his ways, but ought to estimate his ways by what he knows of God. And there are four great truths known about God by the revelation of himself to man. 1. Jehovah is the eternal King (Psalms 10:14). 2. God is the Helper of the fatherless (Psalms 10:14). 3. God is known as the Judge of the oppressed (Psalms 10:18; cf. Psalms 103:6; Psalms 94:8-23). 4. God hears his people’s cry (Psalms 10:17). When believers know all this, they have a perpetual source of relief even under the heaviest cares. God’s plan for the world, in his government thereof by Jesus Christ, is to redress every wrong of man, and to bring about peace, by righteousness (Psalms 72:2, Psalms 72:4). IV. FERVID PRAYER. (Psalms 10:12, Psalms 10:15.) Times of severest pressure are those which force out the mightiest prayer (Acts 4:33 -38). Luther, etc.; Daniel (Daniel 2:16-18; Daniel 9:1-19). The true method of prayer is thus indicated, viz. to ascertain from God’s revelation of himself, what he is and what are his promises, and then to approach him in humble supplication, pleading with him to reveal the glory of his Name, by fulfilling the promises he has made; and when our prayers move in the direct line of God’s promises, we are absolutely sure of an answer (but see Psalms 65:5; Revelation 8:4, Revelation 8:5; Deuteronomy 33:26-29). To-day is a day of God’s concealing himself; but his day of self-revealing is drawing nigh.—C. BY W. FORSYTH Psalms 10:1-18 Times of darkness and fear. The experiences of the psalmist may differ from ours, but by faith and sympathy we can enter into his feelings. Besides, there is always more or less of trouble. Life is full of vicissitudes. Times of darkness and of fear come to all. Not from one, but from many, the cry goes up to Heaven, "Why standest thou afar off?" I. THE . (Psalms 10:1-11.) Why? Perplexity and fear are natural because of the silence of God. What makes his silence the more awful is that it is in sight of the sufferings of the good (Psalms 10:2). On every side evil abounds. Truth, justice, benevolence, are set at naught. Might prevails against fight. Righteousness is fallen in the dust. Oppression has reached such a height that it seems as if it would finally triumph. The mystery deepens, when we mark that God’s silence is in the hearing of the vauntings of the wicked (Psalms 10:3-11). The proud not only boast of their strength, but exult in their success. They have accomplished their evil desires. They parade their insolence and scorn in the very hearing of Heaven. Seeing there is no judgment executed, they harden their hearts, and hold on their way with reckless hardihood. II. THE APPEAL. (Psalms 10:12-18.) The cry is impassioned and urgent. God’s truth and honour are concerned. Redress must be given, else things will soon be beyond remedy. 1. The experience of the past is urged. (Psalms 10:14.) God is just. What he has done is earnest of what he will do. His deeds bind him as well as his promises. 2. The present also bears witness. (Psalms 10:5.) There is requital even now. As surely as the good is blessed in his deed, the wicked is cursed in his wickedness. 3. The future is therefore anticipated with confidence. (Psalms 10:6.) As the sinker muses on the character and ways of God, he rises to a bolder strain. Faith sees the vision of coming judgment. There are sore trials, there are great perplexities, but God is just. He is not indifferent. He is not helpless. He is not slack concerning his promise. But he waits in long-suffering mercy for the fit—the appointed time. A prepared heart will always find a prepared God (Psalms 10:16-18): "Thou wilt cause thine ears to hear." Men may give their ears, and no more. Not so God. He not only hears, but acts. There is the tenderest pity; but there is also the most tremendous power. "It is a fearful thing to fall into the hands of the living God."—W.F. Psalms 10:4 Man’s thoughts. I. MAN HAS . He can direct his mind to the past, the present, the future. He can speculate as to the manifold things that come before him and affect his interests. It is his glory that he can think; it is his shame that he so often thinks foolishly. II. MAN’S DEPEND UPON HIS MORAL . We are creatures of feeling. What is uppermost in our hearts will be uppermost in our thoughts. The good man has good thoughts, the evil man evil thoughts. Change the character of the heart, and you change the character of the thoughts (Proverbs 12:5; Proverbs 15:26; Matthew 12:33). III. WHEN THE MORAL IS CORRUPT, THE IS TO EXCLUDE GOD FROM THE . The plan, the labours, the enjoyments of life are too often without God (Luke 12:19, Luke 12:20; James 4:13). This is irrational, criminal, and ruinous (Psalms 146:4).—W.F. Psalms 10:17, Psalms 10:18 Trial in three aspects. I. TRIAL AS A PAINFUL . "For the present … grievous" (Hebrews 12:11). II. As A HOLY . There is a "needs be." God means us good, to make us partakers of his holiness. III. As A . David says, "It was good for me that I was afflicted," and he gives reasons for this. Looking hack, humbled and awed, but grateful, we can praise God for his judgments as well as for his mercies. We have the witness in ourselves that God is love, and that when he chastens us it is for our good. Thus we learn to suffer and to wait. The future is bright with hope. In the heavenly world to which we aspire there shall be no more pain, no more sorrow, nor crying, nor tears. Christ will make all things new.—W.F. BY C. SHORT Psalms 10:1-18 The righteous God. The one grand thought which runs through this psalm and most of the Old Testament literature is that God, notwithstanding all appearances to the contrary, is a Righteous Being, and that all wickedness must be punished and overthrown. In this psalm two principal thoughts are vividly pictured forth, and a prayer. I. A TO GOD OF THE DARING ATHEISM OF THE WICKED. (Psalms 10:1-11.) 1. He imagines himself to be above all restraint, human or Divine. (Psalms 10:2-4.) Proud. boastful, blessing the robber, despising God, blind. "He requireth not; there is no God." 2. He feels safe and prosperous. (Psalms 10:5, Psalms 10:6.) 3. His ways are full of deceit and violence. (Psalms 10:7, Psalms 10:8.) This is a description of the wicked man in the very fulness and monstrosity of his evil power. 4. The cruelty of his ways. (Psalms 10:9-11.) He is compared to a ravenous lion. His ferocity is entirely unrestrained, because either there is no God or he will not concern himself with the fate of the oppressed and afflicted. II. A PRAYER FOR GOD’S . (Psalms 10:12-15.) 1. Founded upon the contrast between the thoughts of the wicked and the actual conduct of God. (Psalms 10:12-14.) 2. And upon the expectations of the helpless and the forlorn. (Psalms 10:14.) "The helpless leaveth it to thee, and thou wilt not disappoint him." 3. Wickedness can be destroyed and made to disappear from amongst men. (Psalms 10:15.) III. THE TRIUMPH OF FAITH. The psalmist looks upon God’s work of comfort and salvation as being quite as certain in the future as if they had been works done in the past. 1. Jehovah is King for ever and ever. (Psalms 10:16.) Nothing can overturn his eternal will. 2. The future triumph of God’s righteousness is regarded as already completed. (Psalms 10:17, Psalms 10:18.) The beginning of the work which he has seen gives him faith that it will be perfected. "Perfect that which concerneth us." "He which hath begun a good work in you will perform it unto the day of Jesus Christ."—S. to David in the "title," this psalm is almost universally allowed to be his. It "has all the characteristics of the earlier Davidic psalms." No allusion enables us to assign it to any particular occasion; but, on the whole, it would seem to belong most probably to the period of David’s residence at the court of Saul, when he had provoked the jealousy of the courtiers, and calumnious accusations were being continually brought against him. At such a time his friends and companions may well have lost heart, and advised him to "flee away to the mountains." But David flees to God (Psalms 11:1), and trusts in him for deliverance from his persecutors (Psalms 11:4-7). Psalms 11:1 In the Lord put I my trust; or, in the Lord have I taken refuge (Kay, Cheyne). Before his friends address him on the subject of his danger, David has himself recognized it, and has fled to God for succour. How say ye to my soul, Flee as a bird to your mountain? rather, flee ye, birds, to your mountain. Probably a proverbial expression, used when it was necessary to warn a man that in flight lay his only safety. The singular (צִפוֹר) is used collectively. Psalms 11:2 For, lo, the wicked bend their bow. The words are still those of the timid friends. "Lo," they say, "the ungodly are already bending the bow against thee"—preparing, i.e; to attempt thy life. They make ready their arrow upon the string; or, fit their arrow to the string. The last thing before discharging it. That they may privily shoot at the upright in heart; literally, that they may shoot amid darkness at the upright in heart. Psalms 11:3 If the foundations be destroyed, what can the righteous do? The word translated" foundations" is a rare one, only occurring hero and in Isaiah 19:10. The meaning of "foundations," first given to it by Aquila, is now generally adopted. We must suppose the timid friends to be still speaking, and to mean that, under the lawless rule of Saul, the very foundations of society and of moral order were swept away; the righteous (צדִּיק, a collective) had done and could do nothing to prevent it. What remained for David, but to withdraw from a community where there was neither law nor order, where the first magistrate commanded (1 Samuel 19:1) and attempted (1 Samuel 19:10) assassination? Psalms 11:4 The Lord is in his holy temple. David’s reply to his timid advisers is an expression of absolute faith and trust in God. Saul may reign upon earth; but Jehovah is in his holy temple (or rather, "palace," הֵיכַל) on high—his throne is in heaven, where he sits and reigns. What need, then, to fear an earthly king? Especially when God is not inattentive to human affairs, but his eyes behold, his eyelids try, the children of men (comp. Psalms 7:9; Psalms 17:3; Psalms 139:1). His "eyelids" are said to try men, because, when we closely scrutinize a thing, we drop our eyelids and half close our eyes. Psalms 11:5 The Lord trieth the righteous. God tries the righteous, scrutinizing them with his penetrating glance, but a glance wherein there is protection and love. When he tries (or closely scrutinizes) the wicked, the result is different—the wicked and him that loveth violence his soul hateth. Psalms 11:6 Upon the wicked he shall rain snares. On Divine displeasure follows Divine punishment—not always speedy, but sure. Those who have plotted against David will have" snares rained" upon them. God is said to "rain" on men both his blessings and his curses, when he gives them abundantly (comp. Job 20:23; Hosea 10:12; Ezekiel 34:26). By "snares" are meant any difficulties or troubles in which men are entangled by the action of Divine providence. Fire and brimstone. The punishment of Sodom and Gomorrah was the typical example of God’s vengeance to the Israelites generally. And an horrible tempest; literally, a breath of horrors (comp. Psalms 119:53; Lamentations 5:10). It is thought that the simoom may be intended. But none of the threats are to be taken literally. All that the psalmist means is that God’s vengeance, in some shape or ether, will overtake his persecutors. This shall be the portion of their cup. This is probably the earliest place where the metaphor of a "cup" for man’s lot in life is employed. Other instances are Psalms 16:5; Psalms 23:5; Psalms 73:10; Psalms 75:8; Psalms 116:1-19:23; Isaiah 51:17, Isaiah 51:22; Jeremiah 25:15; Ezekiel 23:31, Ezekiel 23:32; Matthew 20:22, Matthew 20:23; Matthew 26:39; John 18:11. Psalms 11:7 For the righteous Lord loveth righteousness; rather, for the Lord is righteous; he loveth righteousness (see the Revised Version); literally, righteousnesses; i.e. good and righteous deeds. His countenance doth behold the upright. So the LXX; the Vulgate, Hengstenberg, Bishop Horsley, and ethers; but the bulk of modern commentators prefer to render, "The upright will behold his countenance." Either translation yields a good sense. Psalms 11:3, Psalms 11:4 The question of fear and the answer of faith. "If the foundations," etc. The Bible is God’s gift to a world such as its pages describe. Not a world of sinless holiness and painless peace, but a world of sin, sorrow, strife. A book for pilgrims, toilers, warriors, mourners, sinners. The "sword of the Spirit," forged in the fire of affliction, tempered in tears. Light in darkness; songs in the night-time; manna in the wilderness; water from the flinty rock; an anchor for the tempest-tossed soul. It leads us along the path beaten by the feet of scores of generations; across ancient bottle-fields; shows us the monuments of heroes and conquerors; and fills our daily life with the echoes of the mighty past. Whether or no this psalm belongs to some particular occasion in David’s life—a question of no practical moment—it reflects the stormy experience he and many another saint have had oftentimes to face; and it does this for all time. In these verses we have (1) the question of fear; and (2) the answer of faith. I. THE OF FEAR. "If … what shall the righteous do?" The foundations, namely, of society; the pillars or supports of public order, peace, prosperity. These main pillars are four: authority, justice, policy, wealth. If these are shaken, the fabric totters. If they utterly fail, anarchy or tyranny ensues. When war threatens or assails, a weak distrusted government, an unrighteous cause, incapacity, an empty treasury, are more dangerous than any foreign foe. And though there were profound peace as regarded other nations, a nation afflicted with these four evils, one in which these main pillars break, would be on the verge of ruin. Yet underneath all these lies a deeper foundation—national character (Proverbs 14:34). The particular form in which public life rested on religion has never been possible for any other nation than Israel. None other has had a covenant like that of Sinai—an inspired code of laws; a perfect identity of Church and state. The relations of Church and state differ in different lands; are matter of controversy. This does not change the fact that public as much as private life—that of the nation no less than of the individual—is healthful, safe, prosperous, truly free, only as it conforms to God’s law: is just, truthful, temperate, pure, peaceable, benevolent. II. THE ANSWER OF FAITH. God reigns; God rules. 1. "In his temple," q.d; "in heaven." "His throne"—his supreme omnipotent dominion—is the reign, not of arbitrary power or mere mechanical law, but of holiness; perfect righteousness, wisdom, love. Therefore it is the "throne of grace" (Hebrews 4:6). 2. "His eyes behold," etc. In all this wild confusion, as it seems, nothing is overlooked; nothing unjudged or uncontrolled. God rules as well as reigns. Never for a moment is his hand off the helm (Romans 8:28; Psalms 76:10). Example: The beneficial results of the Babylonish captivity, in which the ruin of the nation had appeared total and final. LESSONS (especially in times of political strife and danger). 1. Courage. "How say ye," etc.? it is no part of a Christian’s duty to flee, either in terror or disgust, from public duty. Public service—as citizen, official, or ruler—progresses under the great Christian law of love to our neighbour (comp. Galatians 6:10; 1 Peter 4:10). Who should be fearless and faithful, if not he who seeks in all to glorify God, and knows that all earthly as well as heavenly power is in Christ’s hands (Matthew 28:18)? 2. Prayer. Prayer for our country is a great Christian duty. BY C. Psalms 11:1-7 The victory of faith; or, rest amid storm. In each one of those psalms which represent some historic experience, there is its own differential feature. This feature it is the work of the student and expositor to seize and to utilize. We do not know and have no means of knowing the specific incidents in the writer’s life to which reference is here made, £ although, since David was the writer, we should find but little difficulty in fixing on some passages of his history to which the psalm might possibly apply. But although that might furnish some interesting points of history, it would add little or nothing to the value of the psalm. It is one which is far too much overlooked; since it yields us a powerful illustration of a faith which overcomes the world. Let us set to work and see if it be not so. I. HERE IS A IN GOD EXPOSED TO PERIL FROM FOES. (Psalms 11:2.) Those who are upright in heart are hated by the wicked (cf. 1 John 3:12, 1 John 3:13). This is not to be wondered at, for righteous men by their righteousness are a standing condemnation of the ungodly (Hebrews 11:7). The Lord Jesus was pre-eminently the object of hatred by the world (John 7:7; John 15:18-24). In the time of the psalmist this hatred was expressed by plots for the destruction of God’s servants (Psalms 11:2). £ But, as if conscious of wrong and of the meanness and wickedness of their aims, men sought the cover of darkness for their designs (see Psalms 11:2, Revised Version). What a mercy there is One to whom the darkness and the light are both alike! II. HERE ARE WELL-MEANING FRIENDS GIVING THEIR ADVICE. (Psalms 11:1, "Flee as a bird," etc.) This is the counsel of timidity. There may possibly be circumstances in which it may be right to take flight (see Matthew 10:23). Although our Lord expected his disciples to be prepared, If Need be, to lay down their lives for him, yet he did not wish them unnecessarily to expose themselves to danger. So that at times, flight may be wise. But in the case of the psalmist, the whole tenor of his psalm indicates that it would not have been right, and that the counsels of his friends were those of timidity and even of cowardice. Note: 1. We may any of us be exposed at some time or other to this temptation (1) to flee from the spot where we are placed; (2) to quit the duty we have in hand, because of peril; or (3) to resort to some safe nook, and thus consult our own ease and safety, regardless of the work in hand. 2. Such temptation may be even harder to resist when it comes from friends than if it came from foes. So our Lord Jesus found it; he felt Peter’s effort to dissuade him from the cross far more acutely than he did Satan’s (cf. Matthew 16:22, Matthew 16:23). III. THIS ILL-JUDGED ADVICE MAY BE WITH . (Psalms 11:1, Psalms 11:3.) The advice begins with the word "flee" (Psalms 11:1), and ends with the close of the third verse. The arguments for flight are: 1. The secrecy of the designs of the wicked; since they work under cover of the darkness, it is best to be entirely out of their reach. 2. The grievous consequences of their success (Psalms 11:3). If the men who are the strength and glory of a state are removed, the righteous therein will be dismayed, £ This is a more specious argument than the former: it is equivalent to, "If you care not to flee for your own sake, you owe it to others to guard yourself; for if you, as one of the supports of the state, are overthrown, what will the righteous people do?" The wicked would rejoice, and would seize the occasion for the purposes of rapine and murder; but the righteous would be in sore dismay. IV. TO SUCH ADVICE, FAITH HAS A READY ANSWER. (Psalms 11:4-6.) The various features of this answer may be summed up in one sentence, "The Lord reigneth!" This is faith’s rest and refuge in all times of trouble. Things are not left to the cross-purposes of man. There is a throne above all, and One sitting thereon. This fact has a manifold bearing: 1. On men generally. (1) God sees all (Psalms 11:4). (2) God tests all (Psalms 11:4). 2. On the righteous. (1) God tries his people. He proves them to improve them (Psalms 11:5). (2) He loves the righteous; i.e. he approves them, and, in the midst of all confusion, he smiles upon them. (3) He will crown them with honour at last (Psalms 11:7, Revised Version). 3. On the wicked. (1) He hates them; i.e. he disapproves their ways (Psalms 11:5; Psalms 1:6). (2) The time will come when that disapproval will be manifest (Psalms 11:6). The terrible figures used in this verse are probably drawn from the destruction of Sodom and Gomorrah. What the dread reality may be, of which these words are symbols, God grant that we may never know! More fearful than any physical judgments is the adverse verdict of the Great Supreme (John 3:19). Note: It is all-important for a believer in God, in the midst of the greatest calamities, and of the most serious public disorder, so to maintain his calm serenity of soul, as to enable him thus to rest in what he knows of God and of his revealed mind and will. V. KNOWING ALL THIS GOD, THE HAD THE ADVICE OF HIS , though in another and a better way (Psalms 11:1): "In the Lord put I my trust;" rather, "To the Lord I have fled for refuge." I need no other. He is mine. He will guard me. I am at rest in him. I will therefore stay where I am, and keep in the path of duty. I can calmly look on the raging storm, and wait till it has passed by. "Weeping may endure for a night, but joy cometh in the morning." Note: 1. The man who trusts in God has already a Refuge of which the ungodly man knows nothing. 2. That trust in God gives him the victory over his foes. 3. The God whom he trusts will be his Shield no% and his exceeding great Reward hereafter and for ever! How much broader, deeper, and firmer should be our trust, now that we know God’s love as revealed in Christ] "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" "This is the victory that overcometh the world, even our faith" (1 John 5:4, 1 John 5:5).—C. BY W. FORSYTH Psalms 11:1-7 A battle in the soul. Faith and fear are in conflict. Plausible reasons are suggested why the fight should be given up, but nobler thoughts prevail. I. FEAR FAITH. (Psalms 11:1-3.) The outlook is discouraging. Our foes are many and strong; more, they are inveterate in malice; more still, they have already gained ground, and amidst the overturn of all right principles and the confusion worse confounded, it seems as if they were to prevail all along the line. In such a state of things selfish fear suggests—Why fight longer? Our best efforts are fruitless; we are spending our strength and labouring in vain. Better bow to the inevitable; better look to ourselves ere it be too late. The temptation is subtle and dangerous; even the best of us have felt its force. It was Jeremiah who said, "I will not speak any more in his Name" (Jeremiah 20:9); it was the great Elijah who cried out, as if in despair, "I only am left, and they seek my life" (1 Kings 19:10). Then there are not wanting false and mistaken friends, who say, as St. Peter to our Lord, "This shall not be unto thee" (Matthew 16:22), or as the disciples said to St. Paul, "Go not up to Jerusalem" (Acts 21:11-13; Nehemiah 6:10, Nehemiah 6:11). So it has been in all great enterprises. There are lions in the way; difficulties arise that seem to the fearful impossibilities. So it is specially in the Christian life. "The fear of man bringeth a snare," but so also does the fear that rises in our own hearts. II. FAITH FEAR. (Verses 4-7.) God’s truth is like Constantine’s banner: "By this we conquer." 1. Realizing God’s presence. God is not afar off, but near; he is not an indifferent spectator, but pledged to defend the right. The end is in his hands. He will save his people. The presence of an earthly chief gives courage to his soldiers: how much more should we take heart when we know that God is with us! 2. Confiding in God’s protection. It is not chance, nor caprice, nor arbitrary rule, that settles things, but the will of God. He "trieth the righteous." There is a holy, loving discipline. The furnace may be hot, but it is for the purifying of the gold (Job 23:10). Let us have patience (James 5:10, James 5:11; 1 Peter 1:3-7). 3. Anticipating God’s deliverance. Faith looks beyond the seen. When the vision of God’s power is revealed, our fears give place to confidence, our tremblings to tranquillity (2 Kings 6:17). What God loves must live. What God has promised he will certainly perform (2 Peter 2:9). "Put we our quarrel to the will of Heaven, Who, when he sees the hour is ripe on earth, Will rain hot vengeance on th’ offenders’ heads." (Shakespeare.) W.F. Psalms 11:7 The righteous Lord loveth righteousness. This is true for ever. I. IS TO GOD’S NATURE. If light is pleasant to the eye, and music to the ear, and beauty to the soul, it is because they are in the line of rightness. "No man ever yet hated his own flesh" (Ephesians 5:29): how much more must God love that which is akin to himself—which is of the very essence of his character! II. FULFILS GOD’S . What God seeks is righteousness. This is the end of the Law; this is the purpose of all good government; this is the teaching of the prophets and the great object of Christ (Isaiah 42:1-14; Matthew 3:15; Romans 5:21). Christ is the "Righteous One;" and of him the Father said, "This is my beloved Son, in whom I am well pleased." "Christ suffered once the Just for the unjust;" and we see how dear righteousness was to God when "he made him to be sin for us who knew no sin, that we might be made the righteousness of God in him." The cross is the measure of God’s love of righteousness. III. SECURES THE OF GOD’S . Sin brought death into the world, and all our woe. It is by the taking away of sin and the re-establishment of the rule of God in the heart, that happiness is restored (Romans 14:17). The prophets tell with rapture of the good time coming; and note it as the peculiar glory of the new heavens and the new earth, that in them "dwelleth righteousness" (Isaiah 65:17-25; 2 Peter 3:13, 2 Peter 3:14). Here is a test: Do we love as God loves? "Whosoever doeth not righteousness is not of God" (1 John 3:5-10).—W.F. BY C. SHORT Psalms 11:1-7 Faith’s antidote to fear. This psalm is referred by some to the early struggles of David against the unrelenting jealousy of Saul; by others to the rebellion of Absalom; by others to the general conflict ever waging between the good and the evil powers. The subject of it is "Confidence in the Lord, and his protection even against the mightiest force of the wicked." The two leading ideas are the doctrine of David’s friends, and David’s own doctrine. I. SAFETY IN DANGER COULD BE FOUND ONLY IN FLIGHT. (Psalms 11:1-3.) This was the temptation with which his friends assailed him—to abandon the righteous cause by flight. The temptation was plausible: 1. Because his very life was in danger. If anything less had been threatened—reputation or property—it might have been prudent to remain; but "skin for skin," etc. 2. The attack upon his life was secret, and not open. (Psalms 11:2.) He might resist and conquer an open attack; but what can defend us against cunning plots hatched in secret? 3. The greatest social disorder prevailed. (Psalms 11:3.) "What shall the righteous do?" was their plea with him. "You are powerless if you remain." They were in despair, and thought that flight was his only desperate resource. But David’s doctrine was— II. THAT SAFETY WAS FOUND BY TO GOD’S CARE. (Psalms 11:4 7.) 1. Trust in God enabled him to stand by the righteous cause; by flight he would abandon it to the wicked. Faith in God gives an unconquerable devotion to the right; flight is unbelief and cowardice. Indolent trust—a trust that does not work and fight in the good cause—is no better than cowardly flight. 2. He trusted in God’s overruling power. (Psalms 11:4, Psalms 11:5.) That somehow he would uphold the righteous cause and righteous men; that as long as his throne was in the heavens, they could not be in any lasting peril, whatever appearances might be. 3. He trusted in the retributive providence of God. (Psalms 11:5, Psalms 11:6.) A providence that dealt with the righteous and the wicked; an inward and an outward retributive providence, which rewards and punishes in both spheres. 4. Whatever his outward lot, he trusted that he should one day see God’s face. (Psalms 11:7.) That is safety; that is salvation from all danger and all trouble. The highest salvation is of a spiritual kind, not outward and temporal. To see God’s face is to stand firmer than the mountains, and to be richer than all the outward universe.—S. ANOTHER Davidical psalm, both according to the title and to the general opinion of critics; said (like Psalms 6:1-10.) to be "upon Sheminith"—an expression of uncertain meaning. It consists of a complaint (Psalms 12:1, Psalms 12:2), a menace (Psalms 12:3, Psalms 12:4), and a promise (Psalms 12:5-8). Metrically, it seems to divide itself into four stanzas—the first, second, and fourth, of four lines each; the third, of six lines. There is nothing to mark definitely the time of the composition; but its position in the Psalter, and its general resemblance to the psalms which precede, point to the period of David’s residence at the court of Saul. Psalms 12:1 Help, Lord; rather, Save, Lord, as in the margin (comp. Psalms 20:9; Psalms 28:9; Psalms 60:5, etc.). For the godly man ceaseth. "Ceaseth," i.e; "out of the land "—either slain or driven into exile. We must make allowance for poetic hyperbole. For the faithful fail from among the children of men (compare, for the sentiment, Micah 7:2). The writer, for the moment, loses sight of the "remnant"—the "little flock "—which assuredly remained, and of which he speaks in Psalms 12:5 and Psalms 12:7. Psalms 12:2 They speak vanity every one with his neighbour; rather, they speak falsehood (Kay, Cheyne). Contrast the injunction of the apostle (Ephesians 4:25). With flattering lips and with a double heart do they speak; literally, with lips of smoothness, and with a heart and a heart do they speak. The Authorized Version gives the true meaning. Psalms 12:3 The Lord shall cut off all flattering lips. The complaint having been made, a threat follows (comp. Psalms 10:15; Psalms 11:6; Psalms 17:13, etc.). The men who flatter with their lips, beguiling and cozening their victims to get them completely into their power, shall be "cut off" from the congregation (see Genesis 17:14; Exodus 12:15, Exodus 12:19; Le Exodus 7:20, 27; Exodus 17:10, etc.). And the tongue that speaketh proud things; literally, great things; but proud and lofty boastings are intended (comp. Daniel 7:8, Daniel 7:20). The same man sometimes cozens with smooth words, sometimes blusters and talks big. Psalms 12:4 Who have said, With our tongue will we prevail; or, through our tongues are we powerful; i.e. whatever we desire we can accomplish through our tongues—by persuasion, or by menaces, or by skill in argument. Success in pleading before courts of law is, perhaps, included. Our lips are our own; literally, are with us; i.e. are on our side, are our helpers ("Nobis auxilio et praesto sunt," Michaelis). Who is lord over us? Who, i.e; can interfere with us and impede our action? They do not believe in any righteous Judge and Controller of the world, who can step in to frustrate their plans, upset their designs, and bring them to ruin (see Psalms 10:4, Psalms 10:11; Psalms 14:1). Psalms 12:5 For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord. The ungodly having been threatened, a promise of assistance is made to the righteous whom they oppress. God declares that, in response to the many calls made upon him (Psalms 3:7; Psalms 7:6; Psalms 9:19; Psalms 10:12), he will "now," at last, "arise"—interpose on behalf of the oppressed, and deliver them (comp. Exodus 3:7, Exodus 3:8). I will set him in safety from him that puffeth at him. This is a possible meaning; but it is perhaps better to render, with Hengstenberg and Cheyne, "I will place him in the safety for which he sighs," or "pants." Psalms 12:6 The words of the Lord are pure words. There is no base alloy in them: therefore they may be trusted. What God promises, he will perform. As silver tried in a furnace of earth; rather, perhaps, silver assayed in a crucible on earth (Kay). Purified seven times (comp. Psalms 18:30; Psalms 19:8; Psalms 119:140; Proverbs 30:5). Psalms 12:7 Thou shalt keep them, O Lord. God having promised to set the righteous, who are oppressed, in a place of safety (Psalms 12:5), the psalmist is sure that he will keep them and preserve them from the wicked "generation," which has possession of the earth, and bears rule in it, always. It is, no doubt, for the greater consolation and encouragement of these unfortunates that he dwells on the subject, and adds his own assurances to the Divine promise which he has recorded. Man’s faith is so weak that, unless promises and assurances are reiterated, they make little impression. Thou shalt preserve them (Hebrew, him) from this generation for ever. The "generation" is that of the worldly men in power at the time, of whom we have heard in Psalms 3:1, Psalms 3:2, Psalms 3:6, Psalms 3:7; Psalms 4:2; Psalms 5:4-6, Psalms 5:9, Psalms 5:10; Psalms 6:8; Psalms 7:1, Psalms 7:2, Psalms 7:9, Psalms 7:13-16; Psalms 10:2-11, Psalms 10:15; Psalms 11:2, Psalms 11:3, Psalms 11:6. "For ever" means "so long as they live." The substitution of "him’ for "them" in this clause is an instance of that generalization by which a whole class is summed up in a single individual—" all men" in "man," "all good men" in "the righteous" (צַדִּיק), and the like. Psalms 12:8 The wicked walk on every side. This can scarcely have been intended as an independent clause, though grammatically it stands alone. It is best to supply "while" or "though" before "the wicked," as Dr. Kay does, and to translate, Though (or, while) wicked men march to and fro on all sides; i.e. while they have their way, and control all other men’s incomings and out-goings, being free themselves. When the vilest men are exalted; rather, and though villainy (זֻלּוֹת) exalteth itself among the sons of men. Psalms 12:4 Unbridled speech. "Our lips are our own," etc. If it be true, as we often say, that "actions speak louder than words," it is also true that speech is a kind of action, and that words often speak more than the speaker means to utter. Light, thoughtless words, void of serious meaning, sometimes flash a light into the inmost chamber of the heart; they could not have been spoken if kindness, good sense, justice, humility, dwelt and ruled there. Profuse professions are often interpreted by the rule of contrary. When Judas said, "Hail, Master!’ he branded himself as a traitor, hypocrite, murderer. The text may not mean that these words are audibly uttered. The Bible speaks often of what men say in their heart. The temper and spirit which go with an unbridled tongue are expressed thus: "Our lips are our own." I. THIS IS A GREAT MISTAKE. Responsibility is not annihilated or lessened by our refusing to acknowledge it. We are responsible for our words as much as for the rest of our life. Our lips are not our own, because we ourselves are not our own (1 Corinthians 6:19, 1 Corinthians 6:20; Psalms 100:3, Revised Version). God "giveth richly all things to enjoy;" but he can give nothing away; all is his still, and cannot cease to be his (1 Chronicles 29:14; Romans 12:1). Responsibility to use God’s gifts in a way pleasing to him and to his glory increases with the preciousness of the gift. Who can reckon the value of speech? That without which reason would be not only dumb, but blind, deaf, paralyzed—the chief bond of human society, the instrument of truth, instruction, command, persuasion, comfort, converse. All life is "in the power of the tongue" (Proverbs 18:21). For good or for evil, even a short speech often long outlives the lips that uttered it. Not only "what is written remains." Books and writings decay and perish, while "winged words" fly from land to land, and live on through ages. A great trust is man’s gift of speech. II. A MORE COMMON MISTAKE THAN MAY BE THOUGHT. Thus boldly, coarsely spoken, it is indeed the language of atheism. But think of the enormous amount of idle, unprofitable, unkind, unjust, insincere talk poured forth every day; not to speak of what is wilfully false, impure, or malignant. What does all this mean but utter forgetfulness of responsibility to God for our use of this great gift? Passing sad, too, it is to think how it runs to waste; of all the words of counsel, comfort, kindness, prayer, praise, that might be spoken, but are not. The dulness of conscience on this point is astonishing. You may meet often with Christians who positively pride themselves on "speaking their mind," no matter at what cost to others. People who would think it unpardonably wicked to strike a hard blow with the fist, think nothing of giving a stab with the tongue, which perhaps years will not heal (James 3:6). III. It is not enough that we see the sin of unbridled speech, the reckless impiety of supposing "our lips are our own." Let us take to heart OUR to our brother man, above all, to our Saviour, for our use of this noble faculty and priceless gift. "The fruit of our lips" (Hebrews 13:15) may be a "sacrifice" in other ways as well as praise. Remember our Lord’s warning (Matthew 12:36, Matthew 12:37). Meditate on what we owe to the words of those who have taught, counselled, cheered, and helped us; to the words of inspired men; above all, to the words of the Lord Jesus. "A word spoken in season, how good is it!" A kind word, a faithful rebuke, an honest avowal of faith and conviction, a manly protest against impure or ill-natured speech, may be the turning-point for good of some young life. "Let your speech be alway with grace" (Colossians 4:6; Ephesians 4:29, Ephesians 4:30, where note the remarkable reference to the Holy Spirit; Psalms 19:14). Psalms 12:6 The preciousness of the Word. "The words of the Lord," etc. Thus the Bible bears witness to itself. We read often in Scripture of "the word of the Lord"—not so often of "the words" of the Lord. By "the Word of the Lord" is meant sometimes a particular command, promise, or prediction; but frequently—and usually in the New Testament—the substance or sum-total of Divine truth (Psalms 119:9, e.g.). But this phrase, "the words of the Lord," calls attention to the actual utterances in which this truth is recorded for us. So our Lord distinguishes (John 8:43) between his "speech," the particular form or method of his teaching, and his "Word," his doctrine. I. THE AND OF THE . "The words of the Lord." We must guard against such narrow, mechanical views of inspiration as would confine it to the Hebrew and Greek words in which it was written, so that one who reads a good translation would not have "the words of the Lord." "The meaning of Scripture," says Tyndale, "is Scripture." Inspiration is the Holy Spirit working in men and by men—not as machines, but as living, reasonable beings. We ought not to speak of "the human element’ and "the Divine element" as separable or hostile. A great picture is but paint and canvas, informed, vivified by the thought and genius of the artist. You cannot say, "This part is paint, and that part is genius." So in the Bible. "Men of God spake"—there is the human element—"as they were moved by the Holy Ghost"—there is the Divine. II. ITS TRIED AND PROVED TRUTH. The similitude is drawn from precious metal, whose worth and purity have been proved in the furnace, which separated the dross from the pure ore. The idea is not that we are to distinguish, in Scripture, dross from gold and silver, but that God has done so. He gives us not rough ore, but pure metal. But we may apply the image to the tests to which the Bible has been and daily is submitted. 1. The experience of those who have trusted it and gone by it. Those who have done this longest, most practically, with fullest faith, are the very persons most convinced of the truth and worth of the Bible. 2. Hostile criticism. For the last hundred years this has been especially fierce, learned, elaborate, determined, skilful. Had the Word not been pure gold, it must have perished in this fierce furnace. The result has been to shed a flood of light on the letter of Scripture, and to bring to light a mass of new and powerful evidence, bearing witness to its truth and genuineness. It stands both tests (1 Peter 1:23-25). III. ITS . It is worth all the care and trouble God has bestowed, by his providence and inspiration, on its composition and preservation; all the help and illumination which the Holy Spirit continually grants to those who read it with faith and earnest prayer; all the study given to it by friends and foes (Psalms 119:72; Psalms 19:1-14:20). . Is it precious to you? Is this the witness of your own experience? If not, it must be because you have not really tried it. BY C. Psalms 12:1-8 Hard, times. This psalm has no indication of the time in which it was written. £ At whatever time, however, it may have been penned, there is no doubt about the general features of the age here represented. It was one in which good men were becoming more and more rare, in which the wicked abounded, and took occasion from the numerical inferiority of the righteous to indulge in haughty and vain talk against them and against God. The psalmist looks with concern and distress upon this state of things, and sends up a piercing cry to God to arise and make his glory known. We have in the psalm three lines of thought fierce trials; fervent prayer; faithful promise. I. FIERCE TRIALS. They are not personal ones merely; they are such as would be felt mainly by those of God’s people who, possessed of a holy yearning for the prosperity of his cause and the honour of his Name, grieved more acutely over the degeneracy of their age than over any private or family sorrow. There were six features of society at the time when this psalm was written. 1. The paucity of good and faithful men £ (Psalms 12:2). 2. Wicked men being in power (Psalms 12:8). 3. The righteous being oppressed (Psalms 12:5). 4. Falsehood, i.e. faithlessness. £ 5. Pride. 6. Vain-glorious boasting and self-assertion. When wickedness gets the upper hand in these ways, times are hard indeed for good and faithful men. In such times Elijah, Jeremiah, and others lived, and wept, and moaned, and prayed. Many a prophet of the Lord has had to look upon such a state of things, when all day long he stretched out his hands to a disobedient and gainsaying people. Note: 1. This description of the degeneracy of the writer’s age is not a Divine record of the state of the world as a whole. The psalm is made up of words of man to God, not of words of God to man. 2. Still less is the psalm to be regarded as stating or implying that the world as a whole is always getting worse and worse. Let the student take the psalm simply for what it professes to be—a believer’s moan over the corruptions of his age—and he will find it far more richly helpful and suggestive than on any forced hypothesis. 3. The special ills of any age may well press on the heart of a believer; yea, they will do so, if a becoming Christian public spirit is cherished by him. 4. There are times when Christian men have to sigh and cry, owing to the abominations of the social life around them; and when Faber’s touching words are true— "He hides himself so wondrously, As if there were no God; He is least seen when all the powers Of ill are most abroad." 5. And trials not less severe are felt when there is a widespread defection from the faith once delivered to the saints, and when men are calling for a "religion without God;" and are even, in some cases, forsaking Christianity for Mohammedanism or Buddhism. Through such trials believers are passing now. At such times they must resort to— II. FERVENT PRAYER. The psalmist gives expression to the conviction that nothing but the immediate and powerful interposition of God will meet the crisis £ (cf. Isaiah 64:1). In what way this Divine aid shall be vouchsafed it is not for the praying man to say. He must leave that with God, content to have laid the case before him. The answer may come in the form of terrible providential judgments, or in the sending forth of a new band of powerful witnesses to contend with the adversaries, or in a widespread work of grace and of spiritual quickening power. All these methods are hinted at in Scripture, and witnessed to by the history of the Church. Note: Such prayers as this agonizing "Help, Lord!" while they are the outcome of intense concern, are yet not cries of hopeless despair. True, our help is only in God; but it is there, and an all-sufficient help it will prove to be—as to time, method, measure, and effect. In every age the saints of God have thus betaken themselves to him, and. never in vain. For ever have they proved the— III. PROMISE. 1. The contents of the promise are given in verse 5. 2. The value of the promise, as proved and tried, is specified in verse 6. There is not an atom of dross in any of the promises of God—all are pure gold. 3. Having these promises, the believer can calmly declare the issue in the full assurance of faith. (1) The false men and proud boasters shall be cut off (verse 3). (2) The Divine preserving guard will keep the righteous from being sucked into the vortex of corruption (verse 7). Note: The Christian teacher will feel bound to remember that in the work of the Lord Jesus Christ, in the gift of the Spirit, and in all the resulting activities of the Christian Church, the Lord has put forces in operation for the rectification of social wrongs, more effective than any of which the psalmist dreamt, and that these forces have only to be given time to work, and "all things will become new." The disclosures to this effect in the Book of the Apocalypse are an abiding source of comfort to God’s people in the worst of times.—C. BY W. FORSYTH Psalms 12:1-8 Christian growth. I. TROUBLE MOVES MEN TO PRAYER. (Psalms 12:1.) As the child instinctively cries to its father, so we cry to God. Society may wax worse and worse. The righteous may fail out of the land. It is hard to serve alone. Falsehood and lust prevail. There are fears on every side. In God alone is our help found. II. PRAYER FAITH. (Psalms 12:3, Psalms 12:4.) There is some relief in telling our griefs. Further, we are cheered by the assurance of God’s love. He must ever be on the side of truth and right. More particularly we are encouraged by the record of God’s mighty works, and his promises to stand by his people. In communing with God, and casting our cares upon him who careth for us, our faith gains force and grows in ardour and activity. III. FAITH HOPE. (Psalms 12:5, Psalms 12:6.) We remember God’s word, on which he hath caused us to place our hope. God’s promises are good, for he is love; they are certain, for he is faithful; they are sure of accomplishment, for he is able to do exceeding abundantly above all we can ask or think. Thus our hearts are revived. There may be delay, but not denial. There may be silence long, but never refusal. God has his own time and his own way. IV. HOPE IN . (Psalms 12:7, Psalms 12:8.) Light arises. The sky becomes brighter and brighter. "If God be for us, who can be against us?" All things are working to a perfect end. The prosperity of the wicked is vanity, and his triumph endures but for a little while. The end of the righteous is peace. "Thou shalt preserve them for ever."—W.F. BY C. SHORT Psalms 12:1-8 Lamentation over the growing corruption of the nation. "The psalmist is appalled by the rottenness of society around him; unscrupulous ambition appears to rule supreme; truth is scorned as folly, and the god of lies is enthroned in the national heart. But God had not left himself without a witness." Prophets and seers had already declared the Divine word of promise, that the righteous cause should be upheld and vindicated. I. A DARK PICTURE OF SOCIETY. 1. There were few conspicuous for righteousness. (Psalms 12:1.) Not that they had entirely ceased, but that they were fewer than they used to be. "Say not that the former times were better than these." Guard against this natural tendency—natural especially to men who are growing old. 2. The prevalence of unscrupulous falsehood. (Psalms 12:2.) Lies and flattery and deceit. A disregard for truth was widely spread, one of the sins most destructive of social life. This spirit of falsehood infested their most intimate relations—"every one with his neighbour "—and would corrupt at last even the family relations. 3. They worshipped that which won for them their evil success. (Psalms 12:3, Psalms 12:4.) Lying and deceit—the evil power of the tongue—prevailing for the time, made them feel that they were their own lords, that there was no higher power above them. II. THE HIMSELF WITH THE DIVINE PROMISE OF . (Psalms 12:5.) 1. That promise inspires him to pray for its fulfilment. (Psalms 12:1-3.) All true prayer bases itself on the Divine promise. "If we ask according to his will, we know that God heareth us" 2. The Divine promise is pure from the alloy that corrupts the words of men. (Psalms 12:6.) It has no admixture of flattery and deceit as the words of men have. "God cannot lie." 3. That promise guarantees them protection, even when wickedness walks in high places. (Psalms 12:7, Psalms 12:8.) Wickedness is most alluring when in high places; but if God helps us to see that it is wickedness, and keeps our consciences clear and active, we are effectually protected from it. The defence against wickedness must be a Divine work within us as well as without us.—S. THE writer—again, according to the title, David—is reduced almost to utter despair. He has undergone lengthened persecution—the Divine countenance has been turned away from him (Psalms 13:1); it seems to him that God has altogether forgotten him; he is in extreme perplexity and distress (Psalms 13:2), and raises the cry—so often raised by sufferers (Job 19:2; Psalms 6:3; Psalms 35:7; Psalms 79:5; Psalms 94:3, Psalms 94:4; Habakkuk 1:2; Revelation 6:10)—"How long?" This cry he repeats four times (Psalms 13:1, Psalms 13:2). He does not, however, quite despair. In Psalms 13:3 he passes from protest to prayer; and in Psalms 13:5, Psalms 13:6 he proceeds from prayer to praise, having (apparently) through his prayer received an internal assurance of God’s help. The tone suits the time when he was "hunted in the mountains" by Saul (1 Samuel 26:20). Psalms 13:1 How long wilt thou forget me, O Lord? for ever? God cannot forget, but man often feels as if he were forgotten of him (comp. Psalms 42:9; Psalms 44:24; Lamentations 5:20). David seems to have feared that God had forgotten him "for ever." How long wilt then hide thy face from me! (comp. Psalms 30:7; Isaiah 1:15; Ezekiel 39:29). The "light of God’s countenance" shining on us is the greatest blessing that we know (see Psalms 4:6; Psalms 31:18; Psalms 44:4; Psalms 67:1; Psalms 80:3, Psalms 80:7. etc.). When it is withdrawn, and he "hides his face," we naturally sink into despair. Psalms 13:2 How long shall I take counsel in my soul? or, How long shall I arrange plans? (Kay). Tossing on a sea of doubt and perplexity, David forms plan after plan, but to no purpose. He seeks to find a way of escape from his difficulties, but cannot discover one. Having sorrow in my heart daily; or, all the day. It is, perhaps, implied that the plans are formed and thought over at night. How long shall mine enemy be exalted ever me? A special enemy is once more glanced at. The allusion seems to be to Saul (comp. Psalms 7:2, Psalms 7:5, Psalms 7:11-16; Psalms 8:2; Psalms 9:6, Psalms 9:16; Psalms 10:2-11, Psalms 10:15; Psalms 11:5). Psalms 13:3 Consider and hear me, O Lord my God (comp. Psalms 5:1; Psalms 9:13; Psalms 141:1, etc.). David will not allow himself to be "forgotten;" he will recall himself to God’s remembrance. "Consider—hear me," he says, "O Lord my God;" still "my God," although thou hast forgotten me, and therefore bound to "hear me." Lighten mine eyes. Not so much "enlighten me spiritually,’’ as "cheer me up; put brightness into my eyes; revive me". Lest I sleep the sleep of death; literally, lest I sleep death. Death is compared to a sleep by Job (Job 11:12), Jeremiah (Jeremiah 51:39, Jeremiah 51:57), Daniel (Daniel 12:2), and here by David, in the Old Testament; and by our Lord (John 11:11-13) and St. Paul in the New (1 Corinthians 11:30; 1 Corinthians 15:51; 1 Thessalonians 4:14, 1 Thessalonians 4:15). The external resemblance of a corpse to a sleeping person was the root of the metaphor, and we shall do wrong to conclude from its employment anything with respect to the psalmist’s views concerning the real nature of death. Psalms 13:4 Lest mine enemy say, I have prevailed against him. The triumph of David’s enemy over him, whether he were Saul or any one else, even the ideal wicked man, would be the triumph of evil over good, of those who had cast God behind their back over those who faithfully served him, of irreligion over piety. He could therefore appeal to God—not in his own personal interest, but in the interest of truth and right, and the general good of mankind—to prevent his enemy’s triumph. And those that trouble me rejoice when I am moved. There would be a general rejoicing on the part of all his foes, if his arch-enemy succeeded in seriously injuring him. Psalms 13:5 But I have trusted (or, I trust) in thy mercy. I know, i.e; that thou wilt not suffer me to be overcome by my enemy. Thou wilt save me; and therefore my heart shall rejoice in thy salvation, whereof I entertain no doubt. Psalms 13:6 I will sing unto the Lord. I will exchange my cry of despair, "How long?" (Psalms 13:1, Psalms 13:2), for a joyful song of thanksgiving; because already I am cheered, I am revived—he (i.e. the Lord) hath dealt bountifully with me. And this mental revival is an assurance of deliverance to come. Psalms 13:1, Psalms 13:6 Despair turned to thankfulness. "How long," etc.? "I will sing," etc. The last verse of this tender and beautiful little psalm contains the reply to the first. Despondency is turned into thankfulness; the prayer of anguish into the song of praise. Its music, beginning with a plaintive, pathetic minor, passes through a solemn strain of pleading prayer into the triumphant major of full-voiced faith and joy. This is the music to which many a Christian life is set. It is not a strictly prophetic psalm; but we may well suppose that it is one of those in which the "Man of sorrows" read his own experience. I. DAVID’S APPEAL. "How long," etc.? Two questions run into one. It had endured so long, he felt as if it must go on for ever. The flame of hope flickered in the socket. Total darkness seemed at hand. Did David really think God had forgotten him? No; but he felt as if it were so. "Not that faith in God’s promises was dead in his soul, or that he no longer relied on his grace; but that, when troubles long press upon us, and no token of Divine help appears, this thought cannot fail to thrust itself into our mind, ’God has forgotten me’" (Calvin). Causes of his despondency. 1. The long continuance of his trouble. 2. Prayer seeming to remain unanswered. 3. His foes’ exaltation. 4. Fear lest he should die before deliverance came (see 1 Samuel 27:1). II. DAVID’S JOYFUL . "I will sing," etc. Light suddenly breaks out of darkness. What is the secret of this surprising change? Have his troubles ceased? Not at all. But that which made their worst bitterness is gone—his doubt of God’s goodness and truth. In the very act of prayer, his mind is led out of himself, and faith rekindled. "The grace of God, which is hid from carnal apprehension, is grasped by faith" (Calvin). Despair said, "Faith is an illusion. I have trusted and am forsaken." Faith answers, "God is faithful. I have trusted; therefore I cannot be forsaken." BY C. Psalms 13:1-6 Sorrow and trust; sighing and song. This is one of those numerous psalms which come under the first division specified in our introductory homily. It belongs to those which give us an insight into the religious experiences of an Old Testament saint—probably David—but it matters not whose they were. For they are a precise reflection of the alternations of spiritual mood through which many a sorrowful believer since then has passed; yea, through the like of which many of our readers may be passing now. We can never be too thankful for such psalms as these, showing us, as they do, not so much the objectivities of Divine revelation, as the subjectivities of inward experience. Not that we are bound, in our experience, to find that which corresponds to every phase. By no means. Experienced nurses say that no two babes ever cried exactly alike; and certainly no two children of God ever went through precisely the same experience. Still, the course pursued by the early believers is a fine lesson-book for modern ones. We shall find our study of this psalm suggestive of much in the experience of believers and in the dealings of God with them. I. HERE ARE OF MOOD AND EMOTION. £ There are seven notes in music; there are seven colours in light. If there are seven stages in religious emotion, surely this psalm notes them all. We have a believer: 1. Thinking himself shut off from God. "How long wilt thou forget me … hide thy face from me?" It does not follow that God had hidden his face; and assuredly he had not forgotten the troubled one. Had it been so, the afflicted one had not survived to offer this prayer. Note: It is not in the midst of sore anguish that we can rightly gauge the mind of God towards us. We may be the objects of tenderest compassion even when our sun seems to be eclipsed. 2. Fearing his adversaries. (See Psalms 13:4.) He was evidently surrounded by those who lay in wait for him. He could have faced them boldly had it not been for the hiding of God’s face. But that made him tremble, and no wonder. 3. Sorrowfully musing. (Psalms 13:2.) What a tumult of agitation was he now passing through! And what a bewildered and bewildering host of troublous thoughts and queries seize the mind at such times as these! 4. Sinking under the pressure. (Psalms 13:3.) The phrase indicates that the psalmist was at the very verge of despair. "Courage almost gone." So that his spirit is failing or his bodily frame is giving way. The writer may mean either or both. £ 5. Trusting. (Psalms 13:5.) "The darkest hour is just before the dawn." The woe reaches its deepest and bitterest; and then—trust prevents absolute despair. The renewed heart clings to God, even in the dark. And he to whom our spirit thus clings will appear for us at the right time, and in his own wonder-working way. 6. Trust leads to prayer. The whole psalm is a prayer. One of the greatest blessings in life is to have a friend who will never misunderstand us; and by whom all our unintelligible and contradictory words will be pitied, and not blamed; who will bury our follies in his own love. But there is only One in whom all this exists to perfection—even our God. He never misinterprets the language of broken hearts and bewildered souls—never! We may always tell him exactly what we feel, as we feel it; or, if words will not come, then "our groaning" is not hid from him. He will answer us, not according to our imperfection, but will do exceeding abundantly for us "above all that we can ask or think." The fourth verse may not and does not give us the highest style of pleading. But it indicates the burden on the heart. And whatsoever is a burden on a child’s heart is to the Father an object of loving concern, and maybe rolled over on to God (Psalms 55:22; Psalms 142:1-7). 7. Deliverance comes in answer to prayer. And thus it ever will be. So that he who moans at the beginning of prayer may sing at the end of it. "I will sing unto the Lord, because he hath dealt bountifully with me." Thus does this psalm run through the various shades or stages of emotion. Having gone down to the depths of the valley of anguish, the writer comes at length to stand on the heights of the mount of praise! II. SUCH A OF THROWS MUCH LIGHT ON THE SECRET OF GOD WITH HIS PEOPLE. "The secret of the Lord is with them that fear him," says the psalmist elsewhere (Psalms 25:14). And this thirteenth psalm lets us into it. It teaches us: 1. That the child of God is the object of the Father’s tenderest pity and love, even at the moment of tumultuous anguish and deep darkness of soul. The sun shines just as brightly on us, even when a film over the eyes obscures our sight of it. Saints are never nearer or dearer to the heart of God than when they are in trouble. 2. God graciously sanctifies the anguish, and makes it the means of quickening to intenser devotion. It is not when all is calm that prayer is at its best. Ah, no! It is when we are stunned, startled, half-paralyzed by some dreadful and unexpected trial, that we pray the most earnestly. It is quite possible that at such times words may fail; but God reads deep meaning in the tear, and hears heavenly eloquence in the sighs of those that seek him. 3. The anguish will be removed in God’s own time. When the trial sent us has secured its needed end in the quickening of devotion, the strengthening of faith, and the improvement of the whole life, then will the pressure be taken off. Nor ought we to desire it otherwise. It is far more important to have our afflictions sanctified than to have them removed. 4. By the very trials through which we have passed we shall have learnt to be comforters of others. If the psalmist had known that the written experience of his sorrows and his songs would have gone down to hundreds of generations, to comfort sorrowing souls in all time, he would have been thankful for his trouble, sharp as it was. Note: (1) It is only those who have gone through trouble that can effectually be comforters of others (2 Corinthians 1:6; cf. Hebrews 2:18). (2) It is not to be supposed that merely because we have sorrow at one moment we shall have joy in the future. Only God’s mourners can expect God’s comforts. Matthew 5:4 is for those named in Matthew 5:3. The vast difference pointed out in Isaiah 50:10, Isaiah 50:11 should be reverently and anxiously pondered. (3) It is only the renewed soul that can possibly thus trust, pray, and plead, when in the midst of anguish. The supreme concern of each is to accept peace with God through the Lord Jesus Christ; to have sin forgiven, and the soul renewed. He who has first cast his burden of sin and guilt on an atoning Saviour, and who is being renewed by the Holy Ghost, may come every day and cast any care, and all his care, upon his Father, God. (4) It is infinitely better to be in the depth of the valley of sorrow, as a good man, and to let our God lead us up to the height of joy, than, as a godless man, to be at the height of merriment and laughter for awhile, only to sink to the depths of despair.—C. BY W. FORSYTH Psalms 13:1-6 From despondency to peace. The soul may pass quickly from one emotion to another—from fear to hope, from the gloom of despondency to the brightness of peace. Such a change finds expression in this psalm. I. THE CRY. (Psalms 13:1, Psalms 13:2.) Under the pressure of affliction, hard thoughts of God arise. But if there be complaint of God, it is to be observed that the complaint is carried to God. Instead of sullen murmuring, there is meek confession. Instead of bitter resentment, there is affectionate remonstrance. There is not only the "taking counsel with his own soul," which left him in deeper "sorrow," but there is the going out of himself, to cast his cares upon God, whereby he finds relief, II. THE APPEAL. (Psalms 13:3, Psalms 13:4.) Led by the Spirit, the child of God quickly turns his cry of pain into a prayer for spiritual help. The shadows were deepening; night, with its sleep of death, seemed near; but God was able to bring deliverance. Hence the urgent and passionate appeal. So when we are in peril let us cry to God. Our extremity is his opportunity. Our time of need is his time of mercy. III. THE . (Psalms 13:5, Psalms 13:6.) Help seems to have come to the psalmist as to Daniel; while he was yet "speaking in prayer" (Daniel 9:20, Daniel 9:21). So it often is. God is more ready to hear than we are to ask. "He waiteth to be gracious." 1. The peace given is real. There may still be storm without, but there is calm within. 2. The confidence is comforting. Imagination no longer works by fear, but by hope, and brightens all the future. The soul that seemed about to enter the dark valley of the shadow of death, with the terrible fear that God was departed, now rejoices in the sunshine of God’s presence (Micah 7:9; Zechariah 14:7).—W.F. Psalms 13:1 God’s averted face. The hiding of God’s face is a sore trial to his people. If they did not love him, they could bear it; but as they love him so much, it is a great affliction. It may be said of such trials, that they are still harder to bear under the gospel. For the very fact that God once dwelt with men—going in and out among them as one of themselves, loving them, and doing them good—makes the mystery of his silence now the deeper, and our distress the greater. "Thou didst hide thy face, and I was troubled" (Psalms 30:7; cf. Job 13:24). 1. This conduct on the part of our Lord seems alien to his nature. We expect a friend to show himself friendly. We blame a physician if he comes not at once when urgently summoned. We would call a father or mother unfeeling and unnatural who shut their ears to the cries of their own child. 2. Then this silence of our Lord seems contrary to his action when he was in the world. He was then easy of access, and ready to help. True, he at first refused the Syro-phoenician; but he gave her all she asked in the end. True, he delayed coming to Bethany; but he did come, in his own time, and turned the house of mourning into a home of joy. 3. Then, again, we have our Lord’s teaching and promises. We remember what is said, that we should "not hide ourselves from our own flesh" (Isaiah 58:7); how we are taught to show kindness to our enemies, and even to have pity on the very brutes (Deuteronomy 22:1 - 4; Matthew 12:12); and "how much is a man better than a sheep!" We think also of the parables of Lazarus, and of the man who fell among thieves, and our hearts are in perplexity. "I weep … because the comforter that should relieve my soul is far from me" (Lamentations 1:16). Besides, we remember our Lord’s promises. It cannot be that he does not know; or that he lacks the power; or that his love is waxed cold. Why, then, does he let us lie at his gate; or leave us half-dead by the wayside; or fail to come to us when we are "comfortless"? These and such-like thoughts rise and trouble us. Our hearts are like a tree, with its many branches, tossed and torn by the storm. But in the multitude of our thoughts within us, there are comforts still left to us. First, Christ is not changed. Next, he knows all that has come to us, and has pity. Then, he has his own gracious purposes in our afflictions. They are necessary for our good (Isaiah 59:2; Hosea 5:15). Then we should not count such trials as strange, as we are under a spiritual dispensation. Christ is really with us still, in his Word and Spirit and the ministry of his people. He even comes at times to us, when we know him not (Matthew 25:38). Then we should remember that he has, for a season, put a restraint upon himself. We may say, like Martha, "If thou hadst been here, my brother had not died." And this is true. But our Lord could not be here with us, as in the days of Iris flesh, and at the same time carry out his plans of discipline and training under the Spirit. Last of all, let us remember that these trials are temporary. They may end here. They will certainly end hereafter. Our Lord knew himself the pain of desertion; and he longs to have us with him, where there shall he no more hidings of his face, or crying, or tears. Let us, therefore, take the counsel of Elihu, "Although thou sayest thou shalt not see him, yet judgment is before him; therefore trust thou in him" (Job 35:14; cf. Isaiah 8:17).—W.F. BY C. SHORT Psalms 13:1-6 The agony of desertion. Probably a psalm of David, composed at the time of Saul’s persecution. It expresses the agony of a mind that thinks itself deserted of God, in danger of death, and threatened by a formidable enemy. It is a long and weary struggle; and, wrestling with his despair, he breaks into a pitiful prayer, which is succeeded by the exercise of a returning faith. I. DESPAIR. (Psalms 13:1, Psalms 13:2.) 1. He thinks he is for ever forsaken of God. The emphasis lies on the "for ever." How much this implies of delight in the former friendship of God! Compare Christ’s cry on the cross. 2. Fruitless efforts of the mind to escape from its position. "Taking counsel," etc. These issue only in continued sorrow of heart. One plan after another is revolved and rejected; one solution after another of his difficulties is thought of, and then dismissed; and he is left in despair. He is helpless and hopeless. 3. Personal danger from some enemy. (Psalms 13:2.) Probably Saul. Internal and external causes combined to make him profoundly miserable. II. BUT EVEN IN HIS DESPAIR HE PRAYS. 1. Look upon me (equivalent to "consider"). And do not continue to hide thy face. 2. Hear and succour (equivalent to "answer me"). And do not forget me for ever. This is hope out of despair—the single ray of light that shot into his deep darkness. There is something left for each of us. 3. Give a renewed power of life (equivalent to "lighten mine eyes"). Anxiety and sorrow had induced physical depression, and he apprehended that he would sink into the sleep of death. "Lighten mine eyes" here means, "Send back the tide of life, that my eyes may again be lit with life, and the deathlike drowsiness dispelled." III. PRAYER LEADS HIM BACK INTO TRUST. 1. He remembers the object of his former trust. "In thy loving-kindness have I trusted." Not in his personal merits, nor only in the justice of his cause. Faith grasps the unseen as the pound of its trust. 2. He recollects the reasons of that trust. "Thy salvation," which I have experienced in former times. God’s bountiful dealing with him. That had been the rule of the Divine conduct towards him. Faith draws hope out of experience.—S. IT has been strongly argued, from the mention of the "captivity" of God’s people in Psalms 14:7, that this psalm was written during the sojourn in Babylon, and therefore not by David (De Wette). But "captivity" is often used metaphorically in Scripture (Job 42:10; Ezekiel 16:53; Romans 7:23; 2 Corinthians 10:5; Ephesians 4:8, etc.); and to "return to the captivity "—which is the expression used in Psalms 14:7—is simply to visit and relieve those who are oppressed. There is nothing, therefore, to prevent the psalm from being David’s, as it is said to be in the title. With respect to the time in David’s life whereto it is to be referred, Dr Kay’s conjecture, which assigns it to the period of the flight from Absalom, may be accepted. The psalm is composed of two stanzas, one setting forth the wickedness of the ungodly (Psalms 14:1-3), the other announcing their coming discomfiture, and the relief and consequent joy of the oppressed (Psalms 14:4-7). (On the resemblance and differences between this psalm and Psalms 53:1-6; see the comment on Psalms 53:1-6.) Psalms 14:1 The fool hath said in his heart, There is no God. An atheism is here depicted which goes beyond even that of Psa 10:1-18. There the existence of God was not so much denied as his providence. Here his existence is not only denied, but denied in the very depths of the man’s heart. He has contrived to convince himself of what he so much wishes. The psalmist regards such a state of mind as indicative of that utter perversity and folly which is implied in the term nabal (נָבַל). They are corrupt; literally, they have corrupted themselves (comp. Gem 6:12; Judges 2:19). Their atheism is accompanied by deep moral corruption. We have no right to say that this is always so; but the tendency of atheism to relax moral restraints is indisputable. They have done abominable works (comp. Psalms 10:3 and Psalms 10:4). There is none that doeth good; i.e. none among them. The psalmist does not intend his words to apply to the whole human race. He has in his mind a, " righteous generation" (Psalms 10:5), "God’s people" (Psalms 10:4), whom he sets over against the wicked, both in this psalm and elsewhere universally (see Psalms 1:1-3; Psalms 2:12; Psalms 3:8; Psalms 4:3, etc.). Psalms 14:2 The Lord looked down from heaven upon the children of men. Corruption having reached such a height as it had, God, is represented as looking down from heaven with a special object—to see if there were any that did understand, and seek God. To see, i.e; if among the crowd of the "abominable" doers spoken of in Psalms 14:1 there were any of a better spirit, and possessed of understanding, and willing to seek after God. But it was in vain. The result of his scrutiny appears in the next verse. Psalms 14:3 They are all gone aside. Haccol (הַכֹּל), "the totality"—one and all of them had turned aside, like the Israelites at Sinai (Exodus 32:8); they had quitted the way of righteousness, and turned to wicked courses. The expression "denotes a general—all but universal-corruption" (’Speaker’s Commentary’). They are all together become filthy; literally, sour, rancid—like milk that has turned, or butter that has become bad. There is none that doeth good, no, not one. St. Paul’s application of this passage (Romans 3:10-12), to prove that "all have sinned, and come short of the glory of God" (verse 23), goes beyond the intention of the psalmist. Psalms 14:4 Have all the workers of iniquity no knowledge? The exclamation is put in the mouth of God. Can it be possible that none of these evil-doers is aware of the results of evil-doing? Do they think to escape Divine retribution? The "wonder expresses the magnitude of their folly" (Hengstenberg). Who eat up my people as they eat bread. Reducing men to poverty, robbing them, and devouring their substance, is called, in Scripture, devouring the men themselves (see Proverbs 30:14; Isaiah 3:14; Micah 3:3). Those who are plundered and despoiled are compared to "bread" in Numbers 14:2. The Homeric δημοβόροςβασιλεὺς, adduced by Dr. Kay, is an instance of the same metaphor. And call not upon the Lord. This might have seemed scarcely to need mention, since "how shall they call on him in whom they have not believed?" (Romans 10:14). But it connects them definitely with the atheists of Num 14:1. Psalms 14:5 There were they in great fear. "There"—in the midst of their evil-doing, while they are devouring God’s people—a sudden terror seizes on them. Psalms 53:5 adds, "Where no fear was," which seems to imply a panic terror, like that which seized the Syrians when they were besieging Samaria (2 Kings 7:6, 2 Kings 7:7). For God is in the generation of the righteous. God’s people cannot be attacked without provoking him; they ere in him, and he in them; he will assuredly come to their relief. Psalms 14:6 Ye have shamed the counsel of the poor, because the Lord is his Refuge. The sense is obscure. Some translate, "Ye may shame the counsel of the poor (i.e. put it to shame, baffle it); but in vain; for the poor have a sure Refuge," and the ultimate triumph will belong to them. Others, "Ye pour contempt on the poor man’s counsel," or "resolve," because "the Lord is his Refuge;" i.e. ye contemn it, and deride it, just because it rests wholly on a belief in God, which you regard as folly (see Psalms 14:1). Psalms 14:7 Oh that the salvation of Israel were come out of Zion! The salvation of the "righteous generation" (Psalms 14:5), the "true Israel," is sure to come. Oh that it were come already! It will proceed "out of Zion," since God’s Name is set there. The ark of the covenant had been already set up in the place which it was thenceforth to occupy (see 2 Samuel 6:12-17). David’s reign in Jerusalem is begun. When the Lord bringeth back the captivity of his people; either, when the Lord turneth the ill fortune of his people, or, when the Lord returneth to the captivity of his people; i.e. when he no longer turns away from their sufferings and afflictions, but turns towards them, and lifts up the light of his countenance upon them, then Jacob shall rejoice, and Israel shall be glad. (For the union of these two names, see Psalms 78:21, Psalms 78:71; Psalms 105:23; Psalms 135:4, etc.) God’s people shall celebrate their deliverance with a psalm of thanksgiving. Psalms 14:1 The fool’s creed, and its consequences. "The fool hath said," etc. This is very plain speaking. Bible writers are not wont to wrap their meaning in soft phrases. They utter truth in words clear as sunbeams, keen as lightning. This word "fool" refers to character rather than understanding. The psalmist has in his eye one blinded by worldliness or besotted with vice, who can see no charm in virtue, no beauty in holiness, no loveliness, grandeur, attractiveness, in Divine truth. "The fool’s creed," as it has been called, is not the conclusion of his reason, but the practical language of a lawless, selfish life. On this very account it is objected that this is not only a harsh, ]out an unjust judgment, if it be taken to mean that none but fools say, "There is no God." Wise men, it is affirmed, are to be found saying the same thing. I. THIS CLAIM OUR CAREFUL . For our first duty is to be just. An unjust Christian is a living contradiction. 1. Now, it is at all events clear that any one who should affirm positively, as a truth men may be certain of, that "there is no God," would be guilty of stupendous folly. Whether the evidence that God exists be adequate and convincing or no, there can be no contrary evidence. To be entitled to assert that God does not exist, a man must possess at least one attribute of Deity—omniscience. 2. Therefore thoughtful sceptics in our own day do not venture on this tremendous assertion. They disclaim the name "atheists," and call themselves "agnostics;" q.d. persons who do not pretend to assert or deny the Divine existence, but simply maintain that the Cause of all things is altogether unknown and unknowable. Let us be honest, and not confuse things with a mist of words. Practically, agnosticism and atheism come to the same result. "The ungodly," in Scripture language, are not merely the openly vicious or violently wicked; they are those who do not fear, love, trust, obey God; who do not know God (1 John 4:8). Practically, therefore, the agnostic, who may be wise in all worldly wisdom; cultured, virtuous, benevolent; takes sides in the great warfare and journey of life, with the fool. If the agnostic be right, Moses, David, Isaiah, and all the ancient prophets; St. Paul, St. John, and all the apostles; St. Stephen and all the martyrs; with the greatest champions of justice and benevolence in all ages,—followed cunningly devised fables; Jesus Christ founded his religion and his Church on an illusion. The fool has in his blindness stumbled on the truth hid from the best and wisest in all ages: "There is no God!" II. Supposing this ghastly denial to be, not the fool’s, but the wise man’s creed—the nearest approach to truth we can make on the greatest of all questions: let us reflect a little on the consequences. Truth, it may be said, is truth, whatever be the consequences. That is so. But consequences may be a test of truth. Unless truth leads to happiness and goodness, life is aimless wandering, and human nature a lie. 1. "No God!" Then Divine providence is a fiction. No wise plan or gracious purpose lives through each life, or through the history of the race. No eye watches over us with unsleeping care. No hand is on the helm of human affairs. We thought that the steps of a good man were ordered by the Lord; that he was the Ruler of nations, King of kings, and Friend of the widow and fatherless. These ideas must be given up as idle dreams. Law—a meaningless word, if there be no Supreme Will or Organizing Mind; and chance—the jumble of misconnected causes—rule all. 2. "No God!" Then prayer must be an illusion. We thought that when the poor man cried, the Lord heard him; that when we east our care on him, he cared for us; that it was as easy for him to grant his children’s requests, without any interference with the laws of his universe, as for a mother to give her child bread. All the laws of the universe went to the making of the loaf—not to disable, but to enable her to grant her child’s prayer. If there be no God, or none we can know, prayer is of all delusions the most vain. 3. "No God! Then there is no pardon for sin. Conscience must bear its awful burden: the heart’s deepest wound must bleed without balm; the tears of repentance must be frozen at their source by the terrible thought—there is no forgiveness! 4. "No God!" Then human life is degraded inexpressibly. It has no supreme purpose—no aim beyond or above itself. Human reason can draw no light or strength from wisdom higher than its own. History has no goal. 5. "No God!" Then sorrow is comfortless, No voice has a right to say," Come unto me, and I will give you rest." You must bear your burden in your own strength. Death and darkness close all. 6. "No God!" Then there is as wisdom higher than man’s; no strength stronger; no love deeper. No communion with an unseen, ever-present Friend and Helper, to lift our life above this world. No fountain of hope, purity, wisdom, for humanity. No common object of trust or centre of unity for mankind. Is it reasonable to think that it is truth which leads us into this pathless, sunless desert of despair? Is it falsehood that has inspired the teaching of apostles and prophets, nerved the courage of martyrs, sanctified the genius and learning of some of the noblest intellects, inspired the purest and most loving and lovely lives; that is the salt of goodness in daily life, the lamp of home, the victory’ over death, the comfort of bereaved hearts? Or is it the truest as well as highest instinct in our nature that answers to the voice (Isaiah 41:10, Isaiah 41:13; Isaiah 43:11, Isaiah 43:13, Isaiah 43:25)? BY C. Psalms 14:1-7 The depravity of a godless world, viewed by God. This psalm is given us twice—as the fourteenth and the fifty-third. It is one of those which assumes a revelation of God as a redeeming God, and also the existence of a redeemed people of God. And by way of consequence it assumes the necessity of a Divine redemption in order to bring about "the generation of the righteous." This could only have come about by Divine grace and by Divine power. Hence the very manifest distinction noted in the psalm between "the children of men" (Psalms 14:2) and the people of God (Psalms 14:4). The central part of the third chapter of the Epistle to the Romans is a commentary on this psalm by one of the most richly inspired penmen. When God saw, as with his all-piercing gaze he looked down from heaven, that among "the children. of men" there was absolutely not one righteous, no, not one—manifestly, a "generation of the righteous" could never have existed save for a gracious redemption and regeneration from above. And while the Apostle Paul develops from this description of the world, man’s absolute need of a Divine interposition, we, in expounding the psalm itself, must work distinctly on its own lines, showing the state of things in the world on which the eye of God rested, and also how far that state of things exists in it still. The expositor must also take up the Christian standpoint, and show when and for what purpose the Lord looked down on such a sight. I. A FEARFUL SIGHT ON WHICH "THE LORD LOOKED DOWN? To what precise period of time the psalm refers, we have no means of knowing; nor at what exact period it was written. This, however, is of no consequence. Every point specified here can. be verified now. 1. The depravity of man had vented itself in the most egregious folly, even in the denial, of God. There is ample room for the Christian teacher to expose the folly of such denial quite irrespectively of his theory of creation, be it the evolutionary one or no. £ Either way, the (1) teleological, (2) cosmological, and (3) ontological proofs remain the same; in fact, the teleological proof is receiving abundant and amazing illustrations in modern discovery; so much so that its power again and again "overwhelmed" Mr. Darwin himself. The argument in Paley’s ’Natural. Theology ’ may need resetting, but in substance has lost none of its force. While Mr. Herbert Spencer’s statement, that we know with undoubting certainty that there is "an infinite and eternal Energy from which everything proceeds" is one of which the Christian advocate may make large and effective use. That there is a God all Nature cries aloud in all her works. And not till a man is a "nabal," "a fool," a withered, sapless being, does he come to deny the Divine existence. Such denial has, however, not yet ceased. On the contrary, it has assumed in our days a boldness not even contemplated by the psalmist himself. There is (1) practical atheism, where men profess to know God, while in works they deny him; (2) agnosticism; (3) theoretical atheism, and even anti-theism; (4) and in some of the works of positivists, £ it is even reckoned as a virtue for men to have no fear of God before their eyes I 2. Such atheism is the most striking and grievous folly. (1) It is irrational. (2) It is corrupting. (3) It breaks out into abominable acts. (4) In the course of its evolution, it makes aggressions on and even mocks at theology, religion, and religions people. (5) It will gradually dry up entirely the springs of social virtue. It may not do this in the first generation, if the denier of God has first been cast by early Christian teaching in the mould of social morality and goodness; but let generation after generation of atheists arise, and it will be seen that when the ties are snapped which bind men to their God, the ties which bind man to man are cut asunder as well! 3. Such atheism is fearfully widespread among "the children of men." "None that did understand, that did seek God." It is common among (1) the irreligious; (2) the free-thinkers; (3) philosophers, under the guise of philosophy; (4) scientific men, under the guise of science. The fact is, atheism is of the heart, not of the head. "The heart is deceitful above all things, and desperately wicked," and turns the very arguments which prove the Divine existence into an excuse for denying it! Its cry is, "Let us break their bands asunder, and cast away their cords from us!" How grievous and terrible a sight is a world like this! How loathsome to infinite purity, when men are altogether become unprofitable, when there is "not one that doeth good, no, not one." Every expression in the psalm should be critically examined: they are all "gone aside;" they are all together become "filthy," "stinking," "corrupt," etc. There is a marvellous variety of words in the Hebrew for moral corruption. Nowhere in the whole world was the sense of sin, as sin, so deep as among the Hebrews. How was this? It will be seen how it was when we study our second question. II. WHEN AND FOR WHAT PURPOSE DID THE LORD LOOK DOWN ON THIS MASS OF EVIL? The meaning of the psalmist could not go beyond the range of his inspiration and enlightenment. We live in a later age; the light is brighter now than then; and therefore the preacher will fall short alike of his privileges and of his mission, if he does not open up from this point more truth than it was possible for the psalmist to know. 1. In an early stage of the world, God looked down on it to punish its iniquity. The Deluge. Sodom and Gomorrah. The desolations which have come on Egypt, Babylon, Tyro, Edom, Ammon, Moab, Philistia, Jerusalem. And when great calamities come, the most irreligious men become the greatest cowards. "There were they in great fear, where no fear was." 2. God looked on the wickedness of the sons of men, and resolved to call out therefrom a people for himself. (Cf. Isaiah 51:1, Isaiah 51:2, Hebrew.) God called Abraham; and how his people became a family, a tribe, and a nation, the roll of sacred history records. And it is owing to this that the psalmist refers to "the generation of the righteous" (verse 5), in distinction from "the children of men" (verse 2). Hence it is and has ever been the case, that, however prevalent the depravity of men may have become, there have ever been some trusting hearts who have found their refuge in God. £ 3. God instituted a priesthood and sacrifices to instruct his people in the dread evil of sin. The whole Levitical institute means this, and nothing less than this. The Law was a "child-guide," which took men to school, and taught them that nothing was right with men till they were right with God. 4. God established a prophetic order, which should declaim against sin. (See Isaiah 59:1-20, specially the fifteenth verse.) The mission of all the prophets was to speak for God, and uphold his claims before the people. And as they prophesied, God’s treatment of the world’s sin was being unfolded, as we see in the chapter from Isaiah to which we have just referred. 5. In the fulness of the times, God sent forth his Son, who by his death should atone for sin, and who by his Spirit should conquer sin. This, then, is like a God. We might have expected, from the psalmist’s words, that God would take vengeance on the sinner and crush him. But no. He is a just God and a Saviour; condemning sin and saving the sinner (Romans 3:1-31.). 6. God has created in the hearts of his own a yearning after salvation and righteousness, which is in itself a prophecy of God’s ultimate triumph over sin, and of a time when the anguish of his people shall give place to joy (verse 7)! These desires of the holy are prophetic germs. The aspiration in the closing verse of the psalm £ is one the fulfilment of which has been going on ever since, and will, till the Redeemer who has come out of Zion shall have completed his saving work.—C. BY W. FORSYTH Psalms 14:1-7 Right views of God’s government. I. In considering God’s moral government of the world, we should be careful to TAKE THE RIGHT . Much depends on the way we look at things. We may be too near or too far off; we may lean too much to the one side or to the other. Here the standpoint is not earth, but "heaven." This is the perfect state. Here we take our place by the side of God, and look at things in the light of his truth. If we have the Spirit of Christ, the true Son of man, then, though on earth, we shall yet be "in heaven" (John 3:13). II. Another thing is that we should have regard to the TRUE OF . (Psalms 14:2.) Much is being done to find out about the people who lived in the ages that are past; but we have to do more with the present day. Wise governments make inquiry as to population and the condition of the people—materially, intellectually, and socially. Here God is represented as holding inquest, and the chief concern is as to the moral condition of men. Religion is put first. If men are fight with God, then all is right. The standard by which things are measured is the Law of God. How do men stand to God? Do they believe in God? What is the state of their mind and affections with reference to God? "To see if there be any that understand, and seek God." It is not what other men think of us, nor is it what we think of ourselves, that is of importance, but the supreme thing is what God thinks of us. III. We are thus led to apprehend THE JUST . (Psalms 14:2-6.) Life presents a varied aspect. But when we look at it in the light of God, society divides itself into two great parties—the wicked and the righteous. 1. There is marked diversity of character. Contrasted with the righteous—"my people," as God calls them in his love and grace there are the multitude who have gone aside, and who have waxed worse and worse, in their corruption and ungodly deeds. In this psalm there is something like a climax. In Psalms 10:1-18. we have the ungodly, or fool, hugging himself in his fancied security, and saying, "I shall not be moved." Then in Psalms 11:1-7. there is an advance to a bold denial of God’s omniscience and justice: "The foundations are destroyed." Then in Psalms 12:1-8. there is a further and still more fearful stride, in daring defiance of God: "Our lips are our own: who is Lord over us?" From this it is but a step to sit down "in the seat of the scornful," and to cry out in derision, "There is no God!" 2. But as there is diversity of character, so there will also be diversity of retribution. Judgment will be according to righteousness. Reason is appealed to (Psalms 12:4). In wonder and pity, the question is asked, "Are they so senseless as not to see the consequences of their own wrong-doing?" But their stupidity and stubbornness will not stop the progress of events. Conscience is also appealed to (Psalms 12:5). The term "there" brings the scene before us with the vividness of a picture. We see these wicked men "there" in their places; "there," in the midst of their works and their pleasures; "there," where they are priding themselves on their strength and their conquests; and "there" the hand of God seizes them, and they are stricken with terror (Leviticus 26:36). And what conscience confesses, experience confirms (Psalms 12:6). The uneasy sense, that, after all, God is on the side of the righteous, causes fear, and events are continually occurring which go to prove that the fear is well-grounded. The nearer we come to God, the fuller our sympathy with God, the more complete our trust in God, the better shall we be able to judge as to God’s doings. In God’s light we shall see light. God’s interest in man will be clear; God’s holy grief because of the folly and wickedness of man, will be evident; and bright and enlivening as the outshining of the sun from the midst of clouds and darkness will be the love of God for his people, and his tender and abiding care of them through all the vicissitudes of their earthly life. The wicked dishonour God by their distrust and their scorn. Let us honour God by our faith in his eternal love and goodness, and by our unceasing prayer that his salvation may come to all nations. "Alleluia! Salvation, and glory, and honour, and power unto the Lord our God!"—W.F. BY C. SHORT Psalms 14:1-7 Conflict between God and the wicked. The psalmist beans by lamenting the extent and the power of the atheism which reigns among men (Psalms 14:1-3). But the righteous who have to suffer much on account of it, must not therefore despair; fools shall certainly bring destruction upon themselves (Psalms 14:4-6). He closes with the prayer that God would send deliverance to his people (Psalms 14:7). I. ATHEISM. (Psalms 14:1-3.) 1. Atheism in the thought and in the desires. (Psalms 14:1.) The "heart" in the Old Testament is not only the seat of desire, but of thought also. But it is more easy for a bad man to wish there were no God, than honestly to think it. 2. Atheism in conduct. This is described under a positive and negative aspect. Corrupt conduct—they are gone away from the right path into every wrong way; especially they prey upon the righteous as they would eat bread; i.e. it is as natural for them to be cruel and unjust towards them as it is to eat bread. They have tried to defeat the counsels of the poor. The negative aspect is that not any of them did good, nor did they seek God or call upon the Lord. God was wholly shut out of their lives and thoughts. II. THE OF ATHEISM. The "fool" hath said. "The fool" expresses the climax of imbecility. "Have all the workers of iniquity no knowledge," etc.? 1. He is ignorant of God’s all-seeing scrutiny of the human race. (Psalms 14:2.) In Genesis 11:5 it is said, "The Lord came down from heaven, to see the city and the tower," etc. Men from a very early period have had this thought of God’s perfect knowledge of human affairs. 2. They have had experiences which filled them with great fear. (Genesis 11:5.) God was in the righteous generation; where they thought themselves safe, there they began suddenly to be afraid. The discourse here is of Divine judgments actually inflicted. 3. They have been frustrated in their best-laid plans. (Genesis 11:6.) "Whatsoever the pious man plans to do for the glory of God, the children of the world seek to frustrate; but in the final issue their attempt is futile; for Jehovah is his Refuge." This is the meaning; and their defeat should have taught them who was on the side of the righteous. III. THE PRAYER OUT OF THIS BETWEEN GOD AND THE WICKED. (Genesis 11:7.) Prayer for the speedy deliverance of God’s people. This is the perpetual cry of the Church.—S. So much having been said in so many psalms of the privileges and blessings accorded to the righteous man (Psalms 1:3; Psalms 3:8; Psalms 5:11, Psalms 5:12; 4:9,12, 18; Psalms 10:17, Psalms 10:18; Psalms 11:7, etc.), the arrangers of this book thought it fitting to insert in this place a definition, or description, of who the righteous man is. They found a "psalm of David" (see title) in which such a description was set forth with singular force and brevity. The psalm is one of five verses. In the first verse the question is raised; the remaining four give the answer, which is arranged in two strophes of two verses each, the first verse of each strophe declaring the character of the righteous man positively, and the second verse negatively. The result is that five positive and five negative features are pointed out, by which the righteous man may be known. There is nothing to indicate at what period in David’s life this psalm was composed, except that it was after the establishment of the tabernacle on Mount Zion (Psalms 15:1). Psalms 15:1 Lord, who shall abide in thy tabernacle? rather, Who shall sojourn? Whom wilt thou accept as a sojourner in thy tent, to be near to thee, and consort with thee? Who shall dwell (i.e. whom wilt thou permit to dwell) in thy holy hill? The "tabernacle" and the "holy hill" of Zion are, of course, not to be understood literally. They are figurative expressions, pointing to the Divine presence and favour, and the blessedness of abiding in them. Psalms 15:2 He that walketh uprightly, and worketh righteousness. An upright walk is the first requisite (comp. Genesis 17:1; Psalms 26:3, Psalms 26:11; Isaiah 33:15). Such a walk involves the doing of righteousness, not, of course, in absolute perfection, but with a sincere intention, and so as to have "the answer of a good conscience towards God" (1 Peter 3:21). And speaketh the truth in his heart. Not "from his heart," as in the Prayer-book Version, which would make the reference one to mere truth of speech, but "in his heart," which points to internal truthfulness—that truthfulness "in the hidden council-chamber of the soul," which "holds no parley with what is false" (Kay). Psalms 15:3 He that backbiteth not with his tongue. Among the negative virtues the first place is given to the observance of the ninth commandment, probably because to err in this respect is so very common a fault (see Jeremiah 6:28; Jeremiah 9:4; James 3:5-8). Nor doeth evil to his neighbour; rather, to his friend, or his companion—a different word from that used at the end of the verse, and implying greater intimacy. There is special wickedness in injuring one with whom we are intimate. Nor taketh up a reproach against his neighbour. The good man does not, even when it is true, spread an ill report concerning his neighbour. He prefers to keep silence, and let the report die out (see Exodus 33:1). Psalms 15:4 In whose eyes a vile person is contemned. So the LXX; the Vulgate, Ewald, Hupfeld, Hengstenberg, and the Revised Version. Others prefer to translate, "He is despised in his own eyes, [and] worthless" (Abort Ezra, Hitzig, Delitzsch, Kay, ’Speaker’s Commentary’). Either rendering furnishes a good sense; but the law of parallelism is very decidedly in favour of the former. As the righteous man honors those who fear God, so he contemns those who are vile or worthless. He is no respecter of persons. Men’s outward circumstances are nothing to him. He awards honour or contempt according to men’s moral qualities. But he honoreth them that fear the Lord. "It is no common virtue," says Calvin, "to honour pious and godly men, since in the opinion of the world they are often as the offscouring of all things (1 Corinthians 4:13)? He that sweareth to his own hurt, and changeth not. The righteous man, if he happens to have sworn to do something which it turns out will be to his own hurt, nevertheless keeps his engagement (comp Le Psalms 5:4, where לְהָרַע is used in the same sense). Psalms 15:5 He that putteth not out his money to usury. Usury, when one Israelite borrowed of another, was strictly forbidden by the Law (Exodus 22:25; Le Exodus 25:36; Deuteronomy 23:19). When the borrower was a foreigner, it was lawful (Deuteronomy 15:3; Deuteronomy 33:20); and no discredit can attach to the practice, so long as the rate of interest charged is moderate (comp. Matthew 25:27). Here the writer contemplates only such usury as was forbidden by the Law. Nor taketh reward against the innocent; refuses, i.e; to take a bribe, either as judge or witness, when a charge is made against an innocent person. The contrary conduct was widely practised by the Israelites in later times (see Isaiah 1:23; Isaiah 5:23; Jeremiah 22:17; Ezekiel 22:12; Hoe. 4:18; Micah 3:11, etc.), and prevails generally in the East to the present day. He that doeth these things shall never be moved (comp. Psalms 16:8). He shall continue "steadfast, unmovable,’’ having God "at his right hand," as his Protector and Sustainer. Psalms 15:1, Psalms 15:2 A standard of integrity. "Lord, who shall abide," etc.? We may truly call this brief psalm a flawless gem of religious ethics, unmatched in all the treasures of heathen literature. It is a sufficient proof that the moral failures which surprise and distress us in many of the Old Testament saints were due to human infirmity—the imperfect character of the men and of the times, not to deficient revelation of truth and duty. Then, as now, men knew more than they practised. What the New Testament has done for morality is, firstly, to give us a model of holiness—a pattern life, which human imagination could never have framed, in the Person and life of Jesus our Lord; secondly, to supply motives to holiness only given in his gospel. But no higher standard of spotless integrity can be set forth than this psalm contains. The best commentaries on it are St. John’s First Epistle and St. James’s Epistle. I. THE . Who is the guest of God? "Lord, who shall abide in thy tabernacle?" etc. In David’s time there were two tabernacles—the ancient one, where the brazen altar remained, at Gibeon; and the new one, to which the ark had been removed, on Mount Moriah, which thenceforth became the "holy hill" (1 Chronicles 15:1; 1 Chronicles 16:1; 2 Chronicles 1:3-6). But here is no question of priestly ritual or office, but of personal character before God; therefore under the image drawn from the actual tabernacle, the real thought is of spiritual communion with God (cf. Psalms 23:6; Psalms 27:4). Who is he who shall commune with God as a child with his father—to whom Christ’s great promise shall be fulfilled (John 14:23)? II. THE ANSWER. (Verse 2.) The portrait is here drawn in three strokes. The rest of the psalm is the shading and colouring of the picture. 1. "Walketh uprightly." Our walk in Scripture means our conduct, especially as regards ourselves, and as in God’s sight—the inward, even more than the outward, life (Luke h 6; Acts 9:31; Genesis 5:24). 2. "Worketh righteousness." Deals justly, fairly, honestly, with others. This is the outward side, of which Christ says, "Let your light shine" (Matthew 5:16). 3. "Speaketh truth in his heart." The correspondence of the inward and outward life. People sometimes speak truth with the lips—what is literally true, but with a different meaning in the heart. Transparent integrity is indicated—speech, the clear mirror of the hidden soul. No need to draw any strong line of distinction between these three—walk, work, speech. Like the sides of a triangle, each implies the other two. If we walk with God, we must needs deal justly with our fellows, and shall account our speech one of the most responsible parts of conduct towards God and towards man. This is no impossible picture of ideal perfection—simply a description of wholehearted obedience. Our Lord and Saviour expects no less. Strange if less were expected in a "disciple indeed’ than in "an Israelite indeed" (John 1:47; John 8:31). Fellowship with our Father and our Saviour implies "walking in the light" (1 John 1:5-7; John 15:1-5). This fellowship is the earnest of and preparation for that of which the earthly "tabernacle" and "holy hill" were the faint, vanishing shadows (Revelation 7:15; Revelation 21:3, Revelation 21:27; Revelation 22:3, Revelation 22:4). BY C. Psalms 15:1-5 The man in undisturbed rest. It matters little when this psalm was written, or by whom. Although there is no reason for denying its Davidic authorship, still its contents are manifestly and equally precious, whoever was the inspired penman, and whenever he penned these words. Manifestly, the psalm is a product of Judaism. £ The Mosaic legislation had its ritual, but it was not ritualistic. There was not only an altar of sacrifice, but also a pillar of testimony and the tables of the Law; and to leave out either the sacrificial or the ethical part of the Hebrew faith would give as the residuum, only a mutilated fragment of it. This psalm is not one of those which in itself contains a new revelation, but one the inspiration of which is due to a revelation already received. The forms of expression in the first verse indicate this with sufficient clearness; the entire psalm suggests to us three lines of truth for pulpit exposition. I. THERE IS A HOME FOR THE SOUL IN GOD. We do not regard the question in the first verse as one of despair, but simply as one of inquiry. It suggests that there is a sphere wherein men may dwell with God, and asks who are the men who can and do live in this sphere. The inquiry is addressed to "Jehovah," the redeeming God of Israel, who by this name had made himself known to the chosen people as their God—the Loving, the Eternal, the Changeless One. Moreover, there had been a tabernacle made, and afterwards the palace of the great King was erected on Mount Zion, the holy hill. "This is my rest for ever; here will I dwell, for I have desired it." And inasmuch as this was the spot where God dwelt with men, to the devout soul the happiest place was that spot where he could meet with God; and if, perchance, he could there abide, not only to sojourn as for a night, but even to take up his permanent abode, he would realize the very ideal of good. "One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." But in the later form of scriptural thought it is not only in this place or that that the yearning spirit can find God, but everywhere; yea, God himself is the soul’s home—a home neither enclosed by walls, nor restricted in space, nor bounded by time. And we know what are the features of that home—it is one of righteousness, of a purity which allows no stain; it is one of mercy, in which all the occupants have made a covenant with God by sacrifice; it is one of closest fellowship, in which there may be a perpetual interchange of communion between the soul and the great eternal God. And when we remember that on the one hand, God is of purer eyes than to behold evil, and cannot look on iniquity, and that on the other hand, even all our righteousnesses are as filthy rags, it must always be a wonder of wonders that the sinner should ever be allowed to find a home in God; and never can it be inappropriate to ask the question with which the psalm begins, "Lord, dost thou give it to all men to find their rest in thee? If not, who are these happy ones?" "Who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill?" II. ONLY SOME SOULS FIND GOD A HOME FOR THEM. The rest of the psalm answers the question which is raised at the outset of it. Inasmuch as the very phraseology of the psalm is built upon and assumes the divinely appointed institutions of priesthood, sacrifice, penitence, prayer, and pardon, it is needful only to remark in passing that the man who dwells in God’s holy hill is the one who accepts the divinely revealed plan of mercy and pardon through an appointed sacrifice. But the fact that by God’s mercy we are permitted to base the edifice of our life on such a foundation does by no means dispense with the necessity or lessen the importance of our erecting such edifice with scrupulous exactness according to the Divine requirements. The two parts of revealed religion cannot be disjoined now, any more than of old; the sacrificial and ethical departments must be equally recognized. And we arc here called upon to study a Scripture portraiture of a virtue which God will approve, by seeing how a man who lives in God will demean himself before the world. 1. His walk is upright. His entire life and bearing will be of unswerving integrity. Bishop Perowne renders the word "uprightly," "perfectly," which in the scriptural sense is equivalent to "sincerely," with an absolutely incorruptible aim at the glory of God. 2. His deeds are right. They correspond with the simplicity and integrity of his life’s aim and intent. 3. His heart is true to his words. He does not say one thing and mean another, nor will he cajole another by false pretences. 4. He guards his tongue. He will not "backbite" or "slander:" the verb is from a root signifying "to go about," and conveys the idea of one going about from house to house, spreading an evil report of a neighbour. 5. He checks the tongues of others. He will not take up a reproach against his neighbour. Retailers of gossip and scandal will find their labour lost on him. 6. He abstains from injuring a friend—by deeds of wrong. 7. He estimates people according to a moral standard, not according to their wealth. A base person is rejected, however rich. A man who fears the Lord is honoured, however poor. 8. He is true to his promise, though it may cost him much, even more than he at first supposed. 9. He is conscientious in the use of what he has. He will not be one to bite, to devour, or to oppress another by greed of gain, nor will he take a bribe to trick a guileless man. He will be clear as light, bright as day, true as steel, firm as rock. While resting on the promises of God as a ground of hope, he will follow the Divine precepts as the rule of his life. As Bishop Perowne admirably remarks, "Faith in God and spotless integrity may not be sundered. Religion does not veil or excuse petty dishonesties. Love to God is only then worthy the name, when it is the life and bond of every social virtue." £ A holy man said on his death-bed, "Next to my hope in Christ, my greatest comfort is that I never wronged any one in business." III. FROM THEIR HOME IN GOD such SOULS CAN NEVER BE . (Psalms 15:5, "He that doeth these things shall never be moved.") The man is one who lives up to the Divine requirements under the gospel. "Yet when his holiest works are done, His soul depends on grace alone." Even so. And he shall not be disappointed. Note, in passing, it is not his excellence that ensures this security; but the grace of God honors a man whose faith and works accord with his will. 1. No convulsions can disturb such a man. His rest in Divine love is one which is secure against any catastrophe whatever (Psalms 46:1, Psalms 46:2; Romans 8:38, Romans 8:39). 2. Time is on the side of such a one. For both the graces of faith and obedience will strengthen with age; while the Being who is his Stronghold is the same "yesterday, and to-day, and for ever." Such characters, moreover, can never get out of date. 3. No discoveries in science nor in any department can dim the lustre of such a life. To trust in the great eternal God and to aspire to his likeness, is surely that of which no advance in human thought can ever make us ashamed. 4. The faithful God will never desert such a one. Whoever clings to God in faith, love, and obedience will never find his love unreciprocated or his trust unrecompensed. 5. The promises made to each a one will never fail. They are all Yea and Amen in Christ; they are sealed by "the blood of the everlasting covenant." And hence they who repose their trust in them can never be moved. In conclusion, the preacher may well warn against any attempt to divorce these two departments of character—trust and action. 1. Without trust in God there can be no right action. 2. Without the aim at right action we have no right £ to trust in God.—C. BY W. FORSYTH Psalms 15:1-5 A life without reproach. In all ages there has been a sense of imperfection, and a longing and a cry for the perfect in human character. The ethical philosophers of Greece and Rome have given us their views; Christian teachers have aimed to set forth, in poetry and prose, their ideals of perfection; but it may be questioned whether anywhere we can find a truer or more beautiful portrait than this by the ancient Jewish poet. It has been said, "Christian chivalry has not drawn a brighter." And we might even dare to say that it compares well with the character of the perfect man as depicted by our Lord in the Sermon on the Mount. No doubt there are traits in the character that are peculiar to the times, and things are put differently in some respects from what they would have been in the light of the gospel; but we cannot contemplate the picture except with wonder and delight. In heart and tongue, in deed and life, as a member of society and as an individual, the man of this psalm is without reproach. I. HIS IS FROM ABOVE. It is the life within that determines character. Abraham walked before God, and therefore was exhorted to aim at perfection. The "tabernacle" is not wholly a figure of speech, but represents the meeting-place with God. For us Christ is the "tabernacle." Here we ever find light and strength. "Our life is hid with Christ in God." II. HIS IS MOULDED AFTER THE HIGHEST PATTERN. (Psalms 15:2, Psalms 15:3.) The law of righteousness is his rule. Conscience is not enough; the lives of the good are not enough: there is more needed. The will of God as revealed to us is our true rule of faith and practice. There is a certain order observed—first, the person must be acceptable by entire surrender to God; then he must work by righteousness; lastly, his word must be truth. So God had regard first to Abel, and then to his offering (cf. 2 Corinthians 8:5). III. HIS SOCIAL LIFE IS MARKED BY THE NOBLEST VIRTUES. (Psalms 15:3-5.) Some have counted here ten or eleven particulars; but it is better to regard the spirit than the letter. The chief things are truth, justice, and benevolence, while with these there is humility of spirit and charity towards all men. All this is brought out the more vividly by contrast with the selfish and worldly life of the wicked. IV. HIS HAPPY DESTINY IS SURE AS THE THRONE OF THE ETERNAL. (Psalms 15:5.) There are things that can be moved; they have no stability or permanence. There are other things which cannot be moved; they are true as God is true, and stable as God is stable, with whom there is "no variableness, neither shadow of turning." This holds good of religion and the religious life (Hebrews 12:27, Hebrews 12:28). There are people who have no fixed principles. They cannot be trusted. St. James compares them to the waves of the sea—driven with the wind and tossed (James 1:6). But the man who trusts in God can say, "My heart is fixed;" and of such it is true—he "shall never be moved" (cf. 1 Corinthians 15:56-58; Acts 20:22-24; Acts 21:13).—W.F. BY C. SHORT Psalms 15:1-5 The essentials of a spiritual religion. This psalm is supposed by some to have been written on the removal of the ark to Zion. "As it is not only in David’s time that the symbol has been placed above the thing signified, and a superstitious efficacy attached to the externals of worship, this psalm has an equal value in every age in keeping before the mind the great lesson that sanctity of life and truth of heart are the absolute essentials of a spiritual religion." How can we dwell truly and in the most intimate abiding fellowship with God? That is the question which the psalm answers; and the answer is—Access to God lies open to none but his pure worshippers. Two answers are given, each answer having both a positive and a negative form. I. FIRST ANSWER. 1. Positively. (Psalms 15:2.) (1) He walketh uprightly; i.e. with integrity, with an undivided purpose of heart and mind. He does not try "to serve two masters" (2) He worketh righteousness, or does the will of God. Not his own will, or the desires of the passions and appetites. He loves and does the right. (3) He speaks the truth in his heart. Speaks the truth because he loves it, not with unwilling constraint. He speaks it in his heart, because it dwells there, before he utters it with his tongue. 2. Negatively. (Psalms 15:3.) He is not one who injures others (1) by word; or (2) by deed; or (3) by listening to and propagating slander. II. SECOND ANSWER. (Psalms 15:4, Psalms 15:5.) 1. Positively. (Psalms 15:4.) (1) He turns away from the company of evil persons because he has no sympathy with them. He con-remus them. (2) He honours the good in every way that he can honour them—defending, applauding, imitating them. (3) He keeps sacred his word or his oath. "Not a casuist, who sets himself to find a pretext for breaking his word when it is inconvenient to keep it." 2. Negatively. (Psalms 15:5.) (1) Not one who loves usury, but is willing to help the poor from a generous heart (Exodus 22:25). (2) Does not take bribes in the administration of justice. Incorruptibly just. "Such a man may not take up his dwelling in the earthly courts of the Lord; but he shall so live in the presence of God, and under the care of God, that his feet shall be upon a rock." Would that all Christians answered to this picture!—S. THE sixteenth psalm is so far connected with the fifteenth that it is exclusively concerned, like the fifteenth, with the truly righteous man. It "depicts the true Israelite as rejoicing in God as the highest Good, and placing affiance in him in the face of Death and Hades" (Kay). The ascription of it to David in the title may well be acquiesced in. It has been called "a golden psalm," and the word "Michtam" in the title has been understood in this sense; but that is more probably a musical term, like "Mizmor," "Maschil," "Shiggaion," etc. It is "full of the spirit of David," and remarkably evangelical in tone; its Messianic character is attested by the Apostle Peter (Acts 2:25; Acts 13:35). It seems to divide itself only into two strophes—one extending from Psalms 16:1 to the end of Psa 16:6, and the other from Psalms 16:7 to the conclusion. Psalms 16:1 Preserve me, O God; i.e. keep me, guard me—protect me both in body and soul. It does not appear that the writer is threatened by any special danger. He simply calls upon God to continue his protecting care. For in thee do I put my trust. In thee, and in thee only. Therefore to thee only do I look for protection and preservation. Psalms 16:2 O my soul, thou hast said unto the Lord. The ordinary Hebrew text, אָמַרְתְּ, "thou hast said," requires the insertion of "O my soul," or something similar. But if we read אמרתי with a large number of manuscripts, with the LXX; the Vulgate, the Syriac, and most other versions, no insertion will be necessary. The meaning will then be, I have said to Jehovah. Thou art my Lord; Hebrew, adonai—"my Lord and Master." My goodness extendeth not to thee. This meaning cannot be elicited from the Hebrew words. Tobah is not "goodness," but "prosperity" or "happiness" (comp. Psalms 106:5); and ’aleyka is best explained as "beside thee," "beyond thee." The psalmist means to say that he has no happiness beside (or apart from) God. (So Ewald, Hengstenberg, Cheyne, the ’Speaker’s Commentary,’ and the Revised Version.) Psalms 16:3 But to the saints that are in the earth; rather, it is for the saints. It (i.e. my prosperity) is granted me for the advantage of the saints that are in the land; i.e. of all the true Israelites. "I hold it in trust for them" (Kay). And to (rather, for) the excellent, in whom is all my delight. And, especially, I hold it in trust for "the inner circle of the excellent ones," in whom God takes pleasure (Psalms 147:11), and in whom therefore I also "delight." Psalms 16:4 Their sorrows shall be multiplied that hasten after another god. This is the only note of sadness in the entire psalm, and it is inserted to add force by contrast to the joyous outburst in Psalms 16:5. If men would not cleave to Jehovah, but would "hasten after"—or perhaps it should be translated "wed themselves to"—another god (see Exodus 2:16, the only other place where the word occurs), then they must not expect "prosperity," or joy of any kind. Their "sorrows will be multiplied;" distress and anguish will come upon them (Proverbs 1:27); they will have to pay dear for their apostasy. Their drink offerings of blood will I not offer. Drink offerings of actual blood are not elsewhere mentioned in Scripture, and there is very little evidence of their having been offered by any of the heathen nations, though it is conjectured that they may have been employed in the worship of Moloch. It is therefore best to explain the expression, as hero used, metaphorically, as drink offerings as hateful as if they had been of blood (comp. Isaiah 66:3). Nor take up their names into my lips. By "their names" we must understand the names which they used—those by which they called their gods. The Law forbade the mention of these names by Israelites (Exodus 23:13; Deuteronomy 12:3). Psalms 16:5 The Lord is the Portion of mine inheritance. God had said to Aaron, when he gave him no special inheritance in Canaan, "I am thy Part and thine Inherit-ante among the children of Israel" (Numbers 18:20). David claims the same privilege. God is his "Portion," and he needs no other. And of my cup. A man’s "cup" is, in Scripture, his lot or condition in life (Psalms 11:6; Psalms 23:5)—that which is given him to drink. David will have God only for his cup. Thou maintainest my lot; i.e. thou makest it firm and sure (comp. Psalms 30:6, "In my prosperity I said, I shall never be moved"). Psalms 16:6 The lines are fallen unto me in pleasant places. The "lines" which marked out the place of his abode (comp. Deuteronomy 32:9; Joshua 17:5). These had fallen to him "in pleasant places"—in Jerusalem and its near vicinity. Yea, I have a goodly heritage. Some explain "heritage" here by the "inheritance" of Psalms 16:5. But the word used is different; and it is most natural to understand David’s earthly heritage, or lot in life. This, he says, is "pleasing" or "delightsome" to him. Psalms 16:7 I will bless the Lord, who hath given his counsel. God has become David’s "Counsellor" (see Psalms 32:8), makes suggestions to him which he follows, and so guides his life that he feels bound to praise and bless him for it. My reins also instruct me in the night seasons. The reins, according to Hebrew ideas, are the seat of feeling and emotion. David is "instructed" or "stimulated" (Hengstenberg) to bless God by the feelings which stir within him as he lies awake at night—feelings, we must suppose, of affection and gratitude. Psalms 16:8 I have set the Lord always before me. I have brought myself, that is, to realize the continual presence of God, alike in happiness and in trouble. I feel him to be ever with me. Because he is at my right hand (i.e. close to me, ready to protect and save), therefore I shall not be moved. Nothing will shake me or disturb me from my trust and confidence. Psalms 16:9 Therefore my heart is glad, and my glory rejoiceth. The thought of God’s continual presence at his right hand causes David’s "heart" to be "glad," and his "glory"—i.e. his soul, or spirit (Genesis 49:6), man’s true glory—to rejoice. My flesh also shall rest in hope. His "flesh"—his corporeal nature, united closely with his "heart" and "spirit"—rests, and will rest, secure, confident that God will watch over it, and make the whole complex man—body, soul, and spirit—to "dwell in safety" (Psalms 4:8). Psalms 16:10 For thou wilt not leave my soul in hell; literally, to Sheol, or "to Hades." The confidence in a future life shown here is beyond that exhibited by Job. Job hopes that he may not always remain in Hades, but may one day experience a "change" or "renewal" (Job 14:14); David is certain that his soul will not be left in hell. Hell (Sheol) is to him an "intermediate state," through which a man passes between his life in this world and his final condition in some blest abode. Neither wilt thou suffer thine Holy One to see corruption. The present Hebrew text has חסידיךָ, "thy holy ones," i.e. thy saints generally; but the majority, of the manuscripts, all the ancient versions, and even the Hebrew revised text (the Keri) have the word in the singular number, thus agreeing with Acts 2:27, Acts 2:31; Acts 13:35, which give us the translation, τὸνὄσιονσου, and declare the psalmist to have spoken determinately of Christ. Certainly he would not have spoken of himself as "God’s holy one." The translation of shachath (שָׁחַת) by "corruption" has been questioned, and it has been rendered "the pit," or "the grave," but quite gratuitously. The LXX. have διαφθορὰν as the equivalent; and the rabbinical commentators, giving it the same meaning, but expounding it of David, invented the myth that David’s body was miraculously preserved from corruption. Psalms 16:11 Thou wilt show me the path of life; i.e. the path which leads to the Source and Centre of all life, even God himself—the way to heaven, in contrast with corruption and Sheol. In thy presence is fulness of joy; literally, satiety of joy—enough, and more than enough, to satisfy the extremest cravings of the human heart. At thy right hand; rather, in thy right hand—ready for bestowal on thy saints. Are pleasures for evermore. An inexhaustible store, which may be drawn upon for ever. Psalms 16:10 The antidote to death. "Thou wilt not leave," etc. More than thirty generations of believers read and sang this psalm, pondered and prayed over it, and drew, no doubt, sweet though vague comfort from this verse, before the hidden glory of its meaning was disclosed. The temple built by David’s son was laid in ashes. The Scriptures were carried with the captives to Babylon, and brought back. A second and at last a third temple arose on Mount Moriah. Empires arose and fell. Above one thousand years rolled away. At last, one summer morning, when the Feast of Pentecost had returned in its yearly round, and Jerusalem was filled with gladness, the time arrived for putting the key into the lock. The same Spirit who inspired the prophecy, interpreted it. "Peter, standing up with the eleven," etc. (Acts 2:14, Acts 2:25-32). I. THE BETWEEN LIFE AND DEATH, IN ITS TWO MOST FEARFUL ASPECTS. 1. The separation of the soul. "My soul in hell," or "to hell." The Revisers here (and elsewhere) have given the Hebrew word Sheol, because the English word "hell" has come to be applied exclusively to the state of the lost. Thanks to the gospel, we have no word by which to translate this Hebrew word, because we have no corresponding idea. Often it is translated "grave;" but only figuratively—it never means a literal sepulchre. It is the world, place, or state of departed spirits, good or bad, happy or unhappy (in Greek, Hades). It is this view of death—the parting, rending asunder of spirit and body, which Solomon describes (Ecclesiastes 12:7). It is this which appals. We see the deserted house of clay; but where is the tenant? Gone, as if into nothingness and eternal silence. 2. The corruption of the body. The other view of death increases our distress. Death may come gently, as though but a deeper sleep; even with a solemn, sad beauty of its own. But the beauty death brings, it hastens to destroy. Just because that sleeping form is so dear, we must hasten to hide it out of sight. Cover it with green turf and flowers. Let not thought pierce the secrets of the grave. Nothing is plainer than that God meant death to be terrible. It is something wholly different to man from what it is to the lower animals. God knew we should love sin, and think it beautiful. So when he tells us "the wages of sin is death," it is as though he said, "Look at what death does to the body; that is the image of what sin does to the soul!" Whither shall we turn? The answer gleams forth in that word "not." "Thou wilt not leave," etc. Here is— II. THE TO THE TERROR OF DEATH IN THE OF JESUS. (Acts 2:31, Acts 2:32.) So St. Paul at Antioch in Pisidia (Acts 13:34-37). We are not now concerned with any reference these words may have to David himself. Modern critics are intensely anxious always to find a precise occasion for every psalm (after the manner of Horace’s odes), though such a rule would be wholly misleading if applied to modern poetry. But suppose it so. What concerns us is the glorious event to which the Apostles Peter and Paul apply these words as a prophecy. "Now is Christ risen from the dead; Come, see the place where the Lord lay." 1. Christ’s resurrection proves the fact of immortality; q.d. that death, which destroys the bodily life, does not touch the spirit, the self. "Behold," he said, "it is I myself "—not a spectre, a phantom. "This same Jesus," said the angels (Luke 24:39; Acts 1:11). The doctrine or belief of immortality was common to Jews and Gentiles. The Egyptians based their religion on it. The Greeks had their Elysium and Tartarus. So other nations. What was wanted was not doctrine, but proof. No proof so entirely decisive as this—that One should publicly die, and be buried, and rise from the dead. The value of the resurrection of Christ’s body lay in the proof thus given, that, though his body died, he lived. Death, then, does not end us. Hence the only way in which denial of immortality can now be maintained is by denying the resurrection of Jesus. For its reality there is not only (1) that mass of testimony which St. Paul summarizes (1 Corinthians 15:5-8; comp. Acts 2:32, etc.); and (2) the utter failure of the Jewish authorities to produce any contrary evidence; but (3) the whole history of the founding of Christianity, based entirely on this fact. It would have been utterly contrary to human nature for the disciples to have preached and suffered as they did, had they not believed in the Saviour they preached; equally impossible for them to have believed, if he had not really risen. Further, neither their faith nor their preaching would have availed, had not the living Christ fulfilled his promises (Matthew 28:20; Acts 1:4, Acts 1:5). 2. Christ’s resurrection is the assurance. As he has been one with us in death, we are to be one with him in life. His resurrection is the seal both of his power and of his faithfulness; and both are pledged (John 10:28-30; John 14:19). True, this flesh must "see corruption;" this "earthly house be dissolved." But for the humblest believer, as much as for an apostle, "to depart," is" to be with Christ;" "Absent from the body, at home with the Lord" (Philippians 1:23; 2 Corinthians 5:8). And the body is to be "raised incorruptible;" not fleshly, but spiritual (Philippians 3:20, Philippians 3:21; 1 Corinthians 15:50-53; John 5:28, John 5:29; John 6:39). Because he lives, where he lives, as he lives, we shall live also. . All this turns on one simple, infinitely significant question—Are we his? Psalms 16:11 The path of life. The attractiveness and ease, or the reverse, of any path may depend on many conditions. Smooth or rough, steep or level, plain or confused with turns and windings; bright with sunshine or dark with tempest. But the main question is—Whither will it lead? We speak often of human life as a journey—a path along which, like pilgrims, we are travelling. Whither does it lead? Apart from Christ and his gospel, the only answer is—to the grave. Our Saviour’s death and resurrection have changed all this; made both life and death something quite other than before. He lived in order to die; died in order to live again; lives again, to make us partakers of his life. I. JESUS LIVED THAT HE MIGHT DIE. In quite another sense from what is true of all men, or of any other, his life was the path of death. In the prime of life and unrivalled usefulness, he thirsted for death; not the rest of the grave, but the conflict of the cross (Luke 12:50). As the purpose of his coming (Matthew 20:28). The fulfilment of prophecy (Luke 9:31). The commission of the Father (John 10:17, John 10:18). The pain of his joy (Hebrews 12:2). II. JESUS DIED THAT BE MIGHT LIVE AGAIN. Life saw for him the path of death; death, the path of life. To this the text points, as interpreted by the Holy Spirit (Acts 2:24-32). His resurrection has changed our whole view of death, and. therefore of life (Hebrews 2:14, Hebrews 2:15). What seemed the mountain barrier against which the last waves of life break, proves to be but the narrow strait leading into the boundless ocean of life indeed. III. JESUS LIVES TO MAKE US OF HIS LIFE. (John 14:3, John 14:19; John 10:28.) . It is a poor, mean view of Christianity which speaks of it as preparation for death. It is preparation for life. It is more—it is the beginning, the first stage, the infancy and childhood, of eternal life (1 John 5:11, 1 John 5:12; Colossians 3:1-4). Psalms 16:11 Fulness of joy. The natural effect of sin is to quench all desire after God, deaden all sense of his presence; to make the thought of him unwelcome, even terrible. "I heard thy voice … and was afraid." The beginning of spiritual life is turning to God. Its highest attainments, joy in God. The supreme happiness to which it looks forward, fulness of joy in his presence. I. God has bestowed on human nature A FOR JOY. The sunshine of the heart, in which "all the flowers of life unfold:" Look at the child with a birthday gift, a game, a holiday. Joy shines in his eyes, sets him singing and dancing. As our nature expands, and life’s varied experience gathers strength, such simple exuberance of joy becomes impossible; but its sources are deeper, more manifold. No longer a dancing brook, but a deep well, sometimes brimming over. AS the Bible is fuller than all other books of human life, so you can nowhere match the fulness and variety of its images of joy. Beside its warm Eastern pictures, our Western modern life looks bleak and sad. But above the whole range of common life, it opens the range of spiritual joy—the joy of forgiveness, of salvation, of knowledge, of trust, peace, security; of fellowship with God in Christ (John 15:11; John 16:20, John 16:22). Higher still the Scripture lifts our thoughts—to the joy of angels; to God’s own joy (Luke 15:7, Luke 15:10, Luke 15:32; Zephaniah 3:17). II. GOD IS THE SOURCE OF ALL JOY. Even the gladness of the frisking lambs, of the gnats dancing in the sunshine, of the lark singing in the sky, is his gift; even as the momentary twinkle on the breaking spray is the sun’s image. All pure joy is from God. There are impure joys—"the pleasures of sin." But as the mountain stream is pure at its source, though in its course through plains and cities it becomes foul and tainted; so the original desires and affections of our nature are pure. Sin alone corrupts. III. JOY UNKNOWN BEFORE, AND ELSE , comes into human life through faith in the Saviour—our crucified, risen, glorified Lord. "Then were the disciples glad" (John 20:30). Well they might be; for the heaviest grief human hearts ever suffered was in a moment rolled away, and "life and immortality brought to light." 1. The joy of forgiveness—of knowing we are right with God (Romans 5:11). 2. Of strength, safety, courage, comfort, in fellowship with Christ (John 14:18). 3. The joy of hope (1 Peter 1:8). IV. "FULNESS OF JOY;" Joy unalloyed, complete, enduring, is not for this world. Not possible where all fairest flowers fade, fruits wither, brightest days have their sunset, fountains run dry. "In thy presence," etc. There will be many sources of "everlasting joy" (Isaiah 35:10) in the heavenly life: society, deliverance from pain, grief, sin, conflict, etc. (Revelation 7:15-17). But the source of all, "the fountain of living waters" (Jeremiah 2:13), wilt be God’s presence (Roy. 21:22, 23). . Is this the heaven we desire; for which we are preparing? There is no other prepared for us. In that measure in which the presence of God, realized by faith, love, prayer, is a source of joy here and now, we have the earnest and pledge of "fulness of joy" for ever. BY C. Psalms 16:1-11 Once thine, ever thine: the song of a saint, the vision of a seer. This psalm yields many texts for instructive discourse; but it is not on any of them that we propose now to dwell, but on the psalm as a whole. It is one of the most evangelical in all the five books of the Psalms. It opens with a prayer and a plea; but its main current is that of joy and praise. It is moreover repeatedly quoted in the New Testament, where, by the Apostles Peter and Paul, some of its words are declared to be those of David the prophet, and to have received fulfilment in Christ, and in him alone. We cannot, however, apply all the psalm to the Messiah. Some of it is evidently the expression of a private personal experience, and the utterance of a joyously devout saint, whose joy and devotion have both been inspired by a revelation of God to him; while other parts of it are the still more elevated utterances of one who was borne along by the Holy Ghost, to tell of visions which he saw of One in whom his royal line should witness the culmination of its glory! The touching expressions in 2 Samuel 23:3-5 will account for both the words of the saint and the words of the seer which are here found. As the saint, David was inspired by revelation; as the seer, he was inspired for it. £ And by making these two main divisions we shall, perhaps, best homiletically expound the psalm. I. WE HAVE HERE THE SONG OF A SAINT BY . In this light the contents of the psalm are very varied. We number them, not as re]lowing in exact logical or culminative order, but that we may call the student’s and preacher’s attention thereto, one by one; observing that we follow the Revised Version, which is most excellent. Here is: 1. A prayer and a plea. (2 Samuel 23:1.) Apparently he is in peril; what, we do not know; but, as is his wont, he makes his hiding-place in God; and very touching is the plea he puts in: "for in thee do I put my trust." Our God loves to be trusted. The confidence which his people repose in him is in his sight of great price; and he will hot—cannot disappoint them. 2. The psalmist has taken Jehovah to be his own God. Jehovah—the eternal God—the God of Israel, was his own sovereign Lord. And as he confided to him all his cares, so he yielded to him his entire homage. 3. He finds in God his supreme joy. "I have no good beyond thee" (cf. Psalms 63:1-11:25). All the largest desires of the soul have their perfect satisfaction in God. 4. In his fellow-saints, he finds a holy brotherhood. In them is his delight (Psalms 42:4; Malachi 3:16). The closest and dearest bond of permanent friendship is found in the fellowship of holy life and love in God. 5. He shuns the ungodly. In blended pity and anger he looks on those of his nation who have lapsed into idolatry, and exchanged the worship of Jehovah for the service of idols (cf. Jeremiah 2:13; Romans 1:25, Revised Version). 6. The portion which he has in God is secured to him. (2 Samuel 23:5.) It cannot slip from his grasp, nor be snatched out of his hand, nor can he in any way be despoiled thereof. God will uphold him in possession, and will give him timely counsel and assistance (2 Samuel 23:7). 7. God is ever before him, as a constantly present Friend. He is no abstraction. But one ever at his right hand, to guard, guide, advise, gladden, and strengthen. Yea, to give him a steadfast, unconquerable firmness in the midst of numerous foes. 8. Consequently, he has a heritage of wealth with which he is well pleased. (2 Samuel 23:6.) The inheritance assigned to him as it were by lot, and marked out as it were by line, was one which gave him a plenitude of delight. 9. For he knows that the near and dear relationship between himself and God is one which not even death itself can disturb. £ David caught a glimpse of the sublime truth of how much God had meant when he told Moses, "I am the God of Abraham, Isaac, and Jacob" (cf. Matthew 22:31, Matthew 22:32). We have almost the truth which is expressed in 1 Thessalonians 5:10. "My flesh," he says, "shall rest in hope." £ Yea, more; David even peers beyond the unseen state (Sheol); he beholds it conquered, and the one whose God is the Lord delivered for ever from the hold of death. And even this is not all; but he sees far, far beyond, awaiting the believer, fulness of joy and eternal delights in the immediate presence of the great eternal God. So that the burden of the song may be summed up in our final thought on this aspect of the psalm, that: 10. Once God’s, he was his for ever! "Thou wilt not leave my soul to Sheol" (cf. Psalms 48:14; Psalms 73:26). Is it any wonder that, with such a heritage in Divine love, the psalmist should find his heart glow with joy, and that his tongue should break out into shouts of praise? Surely if such a God is ours, and ours for ever, we are well provided for, and shall be well guarded, throughout eternity. II. WE HAVE HERE ALSO THE VISION OF A SEER WHO WAS FOR A . We have in that memorable sermon on the Day of Pentecost, when Peter opened up the kingdom to Israel, a remarkable reference to this very psalm (cf. Acts 2:25-31). In which the apostle declares that what David said respecting the Holy One, he spoke as a prophet, seeing far ahead the fulfilment of the covenant God had made with him. £ And in Acts 13:34-37 the Apostle Paul makes an equally distinct reference to this psalm, while he even more emphatically declares this prophetic utterance to be a Divine declaration. And we get a plain and distinct account of such far distant scriptural forecasts in 2 Peter 1:21. Thus we can clearly trace a second significance in the latter half of Psa 16:1-11; as it recounts "the sure mercies of David." For, indeed, if it had not been for the Divine promise and oath made to him—a promise and an oath the fulfilment of which could never be disturbed by the vicissitudes of time, there might not and probably would not have been the like joyful repose of the saint in God, in the prospect of death and of eternity. So that, although the vision of the prophet comes second in our consideration, it was really the first in importance, and the foundation of all the rest. And all this may be brought home in fruitful teaching, in four or five progressive steps. 1. David had had a direct revelation that his throne should be established for ever. (2 Samuel 23:3-5; 2 Samuel 7:12-16; Psalms 72:1-20; Psalms 89:20-37.) And to his dying day, amid all the disturbances of his house, this covenant, "ordered in all things and sure," was all his salvation, and all his desire. 2. In the foreglancings of prophetic vision he saw the Holy One in the coming age as its Ruler and its Head. £ 3. He beheld also the Holy One going down into the tomb. To Sheol; not hell, but Hades, the invisible realm of the departed. 4. He beheld the Holy One rising again. As the Lord and Conqueror of death; as the Head of the redeemed, he beheld him leaving the grave, and going forward and upward as their Forerunner. The resurrection of the Lord Jesus carries along with it that of all his followers. 5. It was on this sublime Messianic hope that the psalmist built his own. And, indeed, it was on this that such as Abraham fixed their gaze, with leaping gladness and thankful joy "That which is true of the members is true, in its highest sense, of the Head, and is only true of the members because they are joined to the Head" (Perowne); 1 Thessalonians 5:10. III. IN THE SONG OF THE SAINT AND THE VISION OF THE SEER, WE HAVE MOST AND FOR . 1. Here is the great secret of life made known to and by the holy prophets. As one expositor remarks, the antithesis in the psalm is not between life here and life there, but between a life in God and a life apart from him. 2. That God should have disclosed this great secret by his Spirit can bring no difficulty whatever to those who understand communion with God. 3. The grand redemption of God’s grace is realized in a fellowship of holy souls in blest and everlasting relation to God as their Portion, their endless Heritage of infinite purity and delight. 4. This fellowship of life centres round him whom no death can retain in its hold, even round him who is the Resurrection and the Life. Believers are one in God because one in Christ. 5. His triumph over the tomb is the pledge of theirs. He has gone ahead as their Forerunner, and has in their name taken his place in the Father’s house, preparing theirs likewise. 6. Hence the entire blessing of God’s great salvation is summed up in the words, "Thou wilt show me the path of life." In which phrase, as Austin £ finely says, "we have a guide, Thou; a traveller, me; a way, the path; the end, life." Happy are they who choose this Guide, who follow this way, who inherit such a life! How the troubles and perils of this life seem to dwindle away when we can realize that such a God and such a home are ours! and not ours only, but also of all those who have said to Jehovah, "Thou art my Lord"!—C. BY W. FORSYTH Psalms 16:1-11 Life-long convictions. Happy the man who holds to his faith in God through all changes and chances of this mortal life! Religion to him is a reality. He speaks of what he knows. He commends what he has proved to be good. He can rejoice in the assurance that God, who has been with him hitherto, will keep him safely to the end, and that the portion which satisfied his soul in this life will satisfy his soul eternally. We may take the psalm as expressing certain life-long convictions. I. THAT GOD IS TO BE TRUSTED AS THE SUPREME GOOD. Man is prone to seek happiness apart from God. This proves both his littleness and his greatness: his littleness in turning from God; his greatness, as nothing earthly can satisfy him, and his soul is restless till it finds rest in God. "Thou art my Lord" is the true response to God’s declaration, "I am the Lord thy God" (Exodus 20:2; Psalms 73:25). II. THAT THE SAINTS ARE TO BE AS EARTH’S TRUE NOBLES. When God has his right place, man gets his right place also. He is valued, not for his wealth, but for his worth; not for his circumstances, but for his character; not for his high standing among men, but for his near relation in love and holiness to God. If we love God, we shall love what God loves. If we delight in God, we shall delight in what God delighteth in. As a poet of our own has taught us— "’Tis only noble to be good. Kind hearts are more than coronets, And simple faith than Norman blood." III. THAT , IT , MUST IN THE END BRING . The wicked may be many; they may seem to prosper; they may appear as if they were to prevail, and have their own way in everything. There will be at times strong temptations to join them—to live as they live, to eat, drink, and be merry. But the heart that has known God recoils with horror from such a thought. What can come of forsaking God, but misery? This is the witness of history, observation, and experience. And we should be thankful that it is so. It is a proof of God’s love, as well as of God’s righteousness. That "the way of transgressors is hard" puts for many a warning in their path, and sounds for many a merciful call in their ears. "Turn ye: why will ye die?" (Ezekiel 33:11; Isaiah 55:1-7; Job 33:27-30). IV. THAT THE DESTINY OF THE GOOD IS ORDERED. Life is not fixed by chance, or by blind fate, or by man’s own designing and devising. It is of God’s ordering (Proverbs 19:21). As it is with the stars above, so it is with souls beneath. They stand as God ordains (Psalms 119:91; Psalms 147:3, Psalms 147:4). As it was with Canaan, which was divided among the tribes by lot (Numbers 26:55; Joshua 13:6), so it is with the inheritance of God’s believing people; it is settled by the hand of God. In many things—as to our birth, and kinsfolk, and associations, and so on—we have no choice. [But trusting in God, we cheerfully accept the place which he has appointed for us. And when we are free to choose, we seek counsel of God, and gladly and gratefully rest in his will (Hebrews 13:5). What the King of Babylon did according to his lights when at the parting of the ways (Ezekiel 21:21), we do, in a higher way (Acts 9:6). V. THAT HAS THE PROMISE BOTH OF THIS LIFE AND OF THAT WHICH IS TO COME. 1. This life. (Psalms 16:6-8.) 2. Guidance. (Psalms 16:7.) 3. Protection. (Psalms 16:8.) 4. The life to come. (Psalms 16:11.) This truth, dimly revealed of old, shines out brightly and beautifully in the gospel.—W.F. Psalms 16:11 The future state. In this prayer it is implied that there is one "path," which is truly "the path of life"—the path by which we can reach the highest ideal of our being, and be blessed for ever; and further, that God, and God alone, is able to show us this path. It may be said that the prayer has been answered in the fullest sense by Christ Jesus. We may use the words with reference to Christ’s teaching as to a future state. Christ has shown us— I. THE OF A FUTURE STATE. Reason may speculate, imagination may form pictures, the instincts of the heart may prompt the hope that there is a future state of being; but it is only through Holy Scripture that we attain to full conviction. What was dimly revealed to Old Testament saints has been now "made manifest by the appearing of our Saviour Jesus Christ" (2 Timothy 1:10). II. THE OF AS MAN’S PLACE IN A FUTURE STATE. Our Lord always teaches that holy character is indispensable to blessedness. True life is from God, and tends to God (John 5:26; Colossians 3:3). "The path of life" must be entered upon here, or we can never reach from earth to heaven. Faith and action determine character, and character settles destiny. "If ye believe not that I am he, ye shall die in your sins" (John 8:24). III. THE BETWEEN THE LIFE THAT NOW IS AND THAT WHICH IS TO COME. There is continuity. Death transfers, but it does not transform. Life is the seed-time for eternity. Our present actions, good or bad, determine our future fate (Galatians 6:7, Galatians 6:8; Romans 2:6-10). IV. THAT TENDS TO A GREAT CRISIS, WHEN SHALL BE GIVEN UPON ALL MEN. Our Lord teaches us that judgment is already begun. Whatever we do has its effect. Every deed of self-denial and justice and love brings its blessing, and every deed of evil its curse. But there is to be a final judgment, and our Lord shows us that the acts of that great day will be based on law; that God will render unto every man according to his works. It is very striking also that our Lord should put such emphasis upon acts of love and charity (Matthew 25:31-46). V. THAT HE HIMSELF WILL HOLD THE SUPREME PLACE AS JUDGE AND KING IN THE WORLD TO COME. If the future state is a reality, this has been made certain by Christ (John 2:25). If character will determine our place in eternity, it is through Christ that we are to attain to the meetness of character required (Colossians 1:12). If the awards of the judgment are final, it is because Christ is Judge, and there can be no appeal against his decisions. If the future state is, for the good, to be a state of highest and divinest "life," it is because they have been made partakers of the life of Christ, and shall dwell for ever with him in the light and love of God.—W.F. BY C. SHORT Psalms 16:1-6 Grounds of the prayer for preservation. This psalm is golden in thought, feeling, and expression. The substance of it is comprised in the first verse: "May God preserve him who has no other refuge in which he can hide but him!" The subject up to the end of the sixth verse may be called—Grounds of the prayer for preservation. I. HE HAS TAKEN GOD FOR HIS SUPREME GOOD. (Psalms 16:2, "I said to Jehovah, Thou art my Lord; beside thee I have no good.") The "good" here in contrast with the "sorrows" in Psalms 16:4. "Whom have I in heaven but thee," etc.? It is the answer of the soul to, "Thou shalt have no other gods but me." "Thou, O Lord, art my Portion, my Help, my Joy, my All in all." II. HE IN THE OF ALL THE GOOD. (Psalms 16:3.) He trusts God in company with the best and noblest in the land. If they trust and serve, it is my privilege also. That is one thought. Another is—I love the holy and the excellent who reflect most of God; not the worldly rich and great and powerful. The saints and only they are the excellent to him, even as they are to God. He is one with God. in this—he is wholly on God’s side; therefore, he says, save me from impending danger. III. HE ABHORS AND THEIR IDOLS. (Psalms 16:4.) He will be loyal, and refuse all participation in the fellowship or the rites of the surrounding idolaters. Even the names of the false gods he refuses to take upon his lips. Philosophy, and luxury, and commerce, and wisdom in government, and the glories of conquest, combined to recommend the seductive idolatries of Philistia, Phoenicia, Syria, Assyria, Egypt. But he regarded them all with righteous scorn. We have need of a strong and simple trust in God, and sympathy with the good, to be able to repudiate the idolatries that ever surround us—the worship of wealth, success, fashion. IV. HE ALL THINGS IN GOD. (Psalms 16:5, Psalms 16:6.) The Lord is the Portion of mine inheritance—an allusion to the division of the land among the tribes. And this was preserved to him by the protecting power of God. God was also his meat and drink (equivalent to "cup"). "The lines," etc.—in allusion to the ancient custom of marking out plots of land by measuring-lines. He had a goodly heritage. "What must not he possess who possesses the Possessor of all?" "All things are yours, for ye are Christ’s, and Christ is God’s."—S. Psalms 16:8-11 The confidence of the psalmist’s faith in the future. The two main ideas of the writer are (1) a sense of Divine privilege in having God as his chief Good; and (2) a confiding, hopeful prayer for deliverance from death. Not, of course, from death altogether; he could not hope to be finally delivered from the grave. The prayer therefore, must have been for deliverance, from impending, danger, from death that was then. threatened at that time, and for being conducted into and preserved in "the path of life." The application which has been made of the ninth and tenth verses to Christ by Peter and Paul has led to a misunderstanding of the original sense. They say that the prayer was fulfilled in Christ, and not in David; that David did see corruption, and that Christ did not. But the best Hebrew scholars say that it is a confident prayer, not to be given over to death, but to be preserved in the way of life. We must understand, of course, death at present; for it could not mean death altogether, nor deliverance from the grave after death. The general subject of these verses, then, is—The confidence of the psalmist’s faith in the future, because he had chosen God as his chief Good. I. THE SENSE OF GOD’S A FEELING OF SAFETY. (Psalms 16:8.) "Not in the moment of peril only, but at all times has he his eye fixed upon God." "God in David’s eyes is no abstraction, but a Person, real, living, and walking at his side," and able to protect him from danger. Have we such a sense of companionship with God? I shall not be moved—neither in character, nor in purpose, nor in work. II. HE IS THE THAT GOD WOULD NOT ALLOW HIM TO PERISH. Not only preserve him in life, but lead him on to that life whose joy is beholding the Divine face, and partaking of the everlasting pleasures which are at his right hand. The idea of immortality springs out of the sense of his relationship to God; for he could not think that such a relationship could end with death. If we are the sons of God, that is the strongest guarantee that we shall continue to partake of God’s life, rich and manifold and everlasting. Christ said, "Because I live, ye shall live also." This passage has its highest fulfilment when applied to the resurrection of Christ.—S. Psalms 16:8 The supreme choice of the soul. "I have set the Lord always before me: because he is at my right hand, I shall not be moved." "I have set Christ always before me: because he is at my right hand, I shall not be moved." I. THIS IS TO MAKE THE JOURNEY OF LIFE FULL OF LIGHT. Pillar of cloud and fire. And this, in whatever view you look at this life—whether as a stage on which work has to be done, or on which good has to be acquired, or as a journey to reach our destiny. By this light we can clearly see the nature of the work that must be done; the kind of good that must be sought; and the glorious destiny awaiting us. But let a man make himself or the world the light by which he walks, the guide he follows, then his work, his well-being, and the future all become dark. Some dark moments there will be, when God’s way is through the clouds or through the great deep. II. THIS WILL MAKE US TRULY STRONG. "I shall not be moved." We may know duty, self-interest, and the way to honour, and yet be too weak to follow them. Weakness of purpose and will is our misery and guilt. It is not merely our misfortune, but our sin. Importance of strength. "Be strong in the Lord, and in the power of his might." The only way to become strong is by "looking unto Jesus." All other stimulants soon spend their strength and leave us prostrate. But the setting God always before us will endow us with all strength to resist all temptations, and all fortitude to endure. III. THIS IS TO MAKE THE AIM OF LIFE REALLY GREAT. Our lives are mostly paltry and little. We go about filled with little vanities and ambitions, aiming at little ends, and content with little results. Often under the guise of humility our larger aims are mostly of the depraved or secular sort—wealth; social position; fame on the battlefield, or in the senate, or in literature. But to "have God always before us" is the real lasting greatness. This is the only true ideal of life. IV. THIS IS TO MAKE THE WAY OF LIFE SECURE. "Because he is at my right hand, I shall not be moved." 1. Not moved with fear. 2. Not moved from his hope. 3. Not moved from his righteousness.—S. THIS psalm is termed "a prayer"—"a Prayer of David." It consists, no doubt, mainly of a series of petitions (Psalms 17:1, Psalms 17:2, Psalms 17:6, Psalms 17:7, Psalms 17:8, Psalms 17:9, Psalms 17:13, Psalms 17:14); but contains also a number of verses which have no precatory character (Psalms 17:3, Psalms 17:4, Psalms 17:5, Psalms 17:10-12, Psalms 17:15); and, on the whole, it cannot be said to be occupied with supplication to a greater extent than many of the compositions which are simply termed "psalms." Probably it was called a "prayer" because the writer himself seemed so to entitle it in Psalms 17:1. David’s authorship is generally allowed, since the composition has "the marked characteristics of David’s early style" (’Speaker’s Commentary’). The current of thought and language is vehement and abrupt; there is a deep dependence upon God, and at the same time a warmth of indignation against the writer’s enemies, found frequently in the Davidical psalms, and not very noticeable in the others. There is also an earnest faith in a future life (Psalms 17:15), which was a marked feature of David’s character, but not very common among his contemporaries. The time in David’s life to which the psalm belongs is uncertain; but it has been conjectured, with a certain amount of probability, to have been written during the heat of the persecution by Saul, perhaps when David was pursued after by the wicked king in the wilderness of Maon (1 Samuel 23:26). (So Hitzig, Moll, and the ’Speaker’s Commentary.’) The metrical arrangement is somewhat doubtful. Perhaps the best division is that of Dr. Kay, who makes the poem one of four stanzas—the first of five verses (Psalms 17:1-5); the second of four (Psalms 17:6-9); the third of three (Psalms 17:10-12); and the fourth also of three (Psalms 17:13-15). Psalms 17:1 Hear the right, O Lord (comp. Psalms 9:4). Here and elsewhere the psalmist assumes that right is on his side, and that he is persecuted unjustly. Unless he had been convinced of this, he could not have called on God to vindicate him. The narrative in 1 Samuel 18:1-30.-27, fully justifies his conviction. Attend unto my cry (comp. Psalms 4:1; Psalms 5:2; Psalms 61:1). Rinnah, the word translated "cry" here (and in Psalms 61:1) is a strong term: it means "shout," "outcry"—most often, though not here, "a shout of joy." Give ear unto my prayer, that goeth not out of feigned lips; rather, feigning lips, or guileful lips—lips, i.e; that speak falsehood knowingly. Psalms 17:2 Let my sentence come forth from thy presence. David does not doubt, any more than Job (Job 13:18), what the sentence will be. As right is on his side (verse 1), it must be in his favour. Let thine eyes behold the things that are equal; literally, Let thine eyes behold equities. Psalms 17:3 Thou hast proved mine heart (comp. Psalms 26:2; Psalms 66:9; Psalms 95:9; Psalms 139:23). "Proved" means "tried," "tested," examined strictly, so as to know whether there was any wickedness in it or not. Thou hast visited me in the night. The night is the time when men can least escape those searching, testing thoughts which God’s providence then especially sends, to "try the very heart and reins" (Psalms 7:9). Thou hast tried me; and shalt find nothing; rather, and findest nothing. The process was one begun in the past, and continuing on in the present. God was ever searching David and trying him; but "found nothing," i.e. no alloy, no base rectal, no serious flaw in his character; not that he was sinless, but that he ’was sincere and earnest—a true worshipper of God, not a hypocrite. I am purposed that my mouth shall not transgress. "If any man offend not in word, the same is a perfect man" (James 3:2). David’s resolution to "keep the door of his lips" would have a chastening influence over both his thoughts and acts. Psalms 17:4 Concerning the works of man; i.e. "with respect to the actions of ordinary life "—here called "the works of Adam" ― i.e. of the natural man. By the word of thy lips I have kept me from the paths of the destroyer. By attending to thy Law, and following it (see Psalms 119:11), I have refrained myself from sin, and avoided the wicked courses of the violent. Psalms 17:5 Hold thou up my goings in thy paths, that my footsteps slip not. So De Wette and Rosenmuller; but most recent critics prefer to consider the words as an assertion rather than a prayer, and translate, "My steps have held fast to thy paths: [therefore] my feet have not been moved" (Kay, Hengstenberg, Alexander, Cheyne, ’Speaker’s Commentary,’ Revised Version). Psalms 17:6 I have called upon thee, for thou wilt hear me, O God (comp. Psalms 17:1, Psalms 17:2). Having established, as the ground of his claim to be heard of God, his own sincerity, steadfastness, and virtuous course in life (Psalms 17:3-5), David now recurs to his original intent, and resumes his "prayer." He is sure that God will hear him, since his prayer is grounded on "right." Incline thine ear unto me, and hear my speech (comp. Psalms 71:2; Psalms 88:2, etc.). Psalms 17:7 Show thy marvellous loving kindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them. It is uncertain to which clause of the sentence the word בִּימִיגָךָ belongs. Its position seems to attach it rather to those who resist God than to those who trust in him. See the marginal version, which has, O thou that savest them which trust in thee from those that rise up against thy right hand. But the rendering in the text of the Authorized Version is preferred by most writers. Psalms 17:8 Keep me as the apple of the eye (comp. Deuteronomy 32:10, where the same simile is used). Here, however, the expression employed is still more tender and more practical: "Keep me," says David," as the apple, daughter of the eye." Hide me under the shadow of thy wings. This seems also to be a reminiscence of Deuteronomy, where, after the mention of the "apple of the eye," the water continues, As an eagle stirreth up her nest, fluttereth over her young spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange god with him" (Deuteronomy 32:11, Deuteronomy 32:12; comp. further Psalms 36:7; Psalms 57:1; Psalms 63:8; Psalms 91:4). Psalms 17:9 From the wicked that oppress me; or, lay me waste—treat me as invaders treat an enemy’s territory (see Isaiah 15:1). From my deadly enemies, who compass me about; literally, my enemies in soul—those who in heart and mind are wholly set against me. When hunted by Saul upon the mountains, David was often "compassed about" with foes (1 Samuel 23:14, 1 Samuel 23:15, 1 Samuel 23:26; 1 Samuel 26:20). Psalms 17:10 They are enclosed in their own fat (comp. Deuteronomy 32:15; Job 15:27; Psalms 119:70). Self-indulgence has hardened their feelings and dulled their souls. An organ enclosed in fat cannot work freely. So their feelings cannot work as nature intended through the coarseness and hardness in which they are, as it were, embedded. With their mouth they speak proudly (comp. Psalms 12:3, Psalms 12:4; Psalms 86:14). Psalms 17:11 They have now compassed us in our steps; rather, [following] our steps, they now compass me (comp. Psalms 17:9; and see 1 Samuel 23:26). They have set their eyes bowing down to the earth; rather, they have set their eyes, to east [me] down to the earth. The simile of the lion is already in the writer’s mind. As the lion, before making his spring, fixes his eyes intently upon the prey—not to fascinate it, but to make sure of his distance—with intent, when he springs, to cast the prey down to the earth; so it is now with my enemies, who have set their eyes on me. (So Dr. Kay, the ’Speaker’s Commentary,’ and the Revised Version.) Psalms 17:12 Like as a lion that is greedy of his prey; literally, his likeness [is] as a lion that is greedy to rend (comp. Psalms 7:2; Psalms 10:9; Psalms 57:4). And as it were a young lion (kephir, "a lion in the first burst of youthful vigour") lurking in secret places; rather, crouching. The attitude of the lieu when he is just preparing to spring. Psalms 17:13 Arise, O Lord (comp. Psalms 7:6; Psalms 9:19; Psalms 10:12; Psalms 44:26, etc.). Having described the character of the wicked man, and pointed out his ill desert (Psalms 17:9-12), the psalmist now invokes God’s vengeance upon him. "Right" requires equally the succour of the godly and the punishment of the ungodly man. Disappoint him, cast him down; literally, get before him, bow him down; i.e. intercept his spring, and bow him down to the earth (see Psalms 18:39). Deliver my soul from the wicked. This will be the result of the interposition. When the ungodly are cast down, the righteous are delivered out of their hand. Which is thy sword. 4. true statement (see Isaiah 10:5), but scarcely what the writer intended in this place, where he is regarding the wicked as altogether opposed to God. It is best to translate, with the Revised Version, Deliver my soul from the wicked by thy sword. Psalms 17:14 From men which are thy hand, O Lord; rather, from men, by thy hand, as in the margin of the Authorized Version, and in the text of the Revised Version. From men of the world; i.e. men who are altogether worldly, whose views, aspirations, hopes, longings, are bounded by this life—the "children of this world," as our Lord expressed it (Luke 16:8). Which have their portion in this life; i.e. who have here all that they will ever receive, and all that they care to receive. And whose belly thou fillest with thy hid treasure; rather, with thy stores—the good things that thou makest the earth to produce. There seems to be some allusion here to the frequent worldly prosperity of the ungodly (comp. Job 12:6; Job 21:7-13; Psalms 73:3-12). They are full of children (so Job 21:8, Job 21:11; Job 27:14). And leave the rest of their substance to their babes (comp. Psalms 49:10). No doubt this is often the case; but the ill-gotten gains handed on by the wicked to their children seldom prosper (see Job 27:14-17). Psalms 17:15 As for me, I will behold thy face in righteousness; i.e. "As for me, I do not envy the wicked man’s prosperity. I set against it the blessedness of which I am quite sure. I in my righteousness shall behold the face of God, have the light of his countenance shine upon me, and thus be raised to a condition of perfect happiness." Moreover, I shall be satisfied, when I awake, with thy likeness. David had already spoken of death as a "sleep" (Psalms 13:3). Now he speaks of "awaking." What awaking can this be but an awaking from the sleep of death? When he so awakes, he says, he will he "satisfied with God’s likeness." The word used is the same as that employed in Numbers 12:8, of the manifestation of the Divine glory to Moses—viz. temunah. David therefore expects to see, on awaking, a similar manifestation, he will have the enjoyment of the "beatific vision," if not in the Christian sense, at any rate in a true and real sense, and one that will wholly "satisfy" him. Psalms 17:15 True satisfaction. "As for me … thy likeness." "I shall be satisfied." This is a great and bold thing to say. It implies one of two things—either a low standard of satisfaction, a poor measure of what it takes to satisfy a human soul; or else a prospect beyond this world. If only a question of lower wants—"What shall I eat … drink? wherewithal be clothed? what wages shall I earn? what holidays and amusements secure?"—then if your desires be temperate, you may easily say," I shall be satisfied." But if it be a question of your soul, life, whole being, with all high, deep, partially developed capacities for happiness and blessedness,—then it is not in this world that satisfaction is possible. Earth might be bankrupt, and yet leave your soul, your inner immortal self, starving (Matthew 16:26). I. THE DESIRED AND —ardently desired and confidently expected. To behold God’s face in righteousness; to awake from the dream of life, from the sleep of death, to the reality of his presence, the sight of his unveiled glory. We are met here by one of those apparent contradictions in Scripture, which are always rich in deep meaning and instruction. On one hand, it is declared that to see God is impossible. He is "the King immortal, invisible" (1 Timothy 1:17; 1 Timothy 6:16). "God is a Spirit," the Infinite Spirit; and how can spirit become visible to sense? On the other hand, our Saviour promises that "the pure in heart shall see God." Of Moses it was said, "The similitude [or ’form,’ ’image,’—the same word as in the text] of the Lord shall he behold" (Numbers 12:8). Isaiah tells us how, in vision, he beheld the Lord on his throne (Isaiah 6:1-13.). Ezekiel, Daniel, and St. John had similar visions. Visions, it is true; but visions that stood for that infinitely glorious reality of which the Lord said to Moses, "There shall be no man see me, and live" (Exodus 33:20). The explanation of this seeming contradiction is found in John 1:18. All those glorious manifestations, as well as the occasions on which a Divine angel appeared, as to Abraham, Jacob, Joshua, etc; who is identified with the Lord, we understand to have been manifestations of the Son of God, the everlasting Word, crowned and completed by the Incarnation (John 1:14). He is "the Image of the invisible God" (Colossians 1:15; Hebrews 1:3). Thus this desire and expectation have for us as Christians a clearness and force they could not have for the holiest of the ancient believers. Even in the days of his flesh, the Lord could say, "He that hath seen me hath seen the Father." How much more in his glory! The Lord God and the Lamb are the light of the heavenly city. This does not exclude other manifestations of God as Spirit to our spirits; like that of which Christ speaks (John 14:23). Some have thought there is a dead faculty in our nature, by which we should have direct intuition of God; be naturally conscious of his presence, as we are of space and time. If so, this dead or sleeping sense, partially quickened by faith, shall awake; we shall know, consciously, what now we believe, that "in him we live, and move, and have our being." Meantime, this is enough for faith to lay hold on, to rest in—we shall see Jesus our Lord in his glory. "To depart," is, for the Christian, "to be with Christ;" "Absent from the body, at home with the Lord." We shall "see him as he is;" "the Fulness of the Godhead bodily" dwelling in the immortal temple of glorified humanity. And in him we shall see the Father, and come to the Father. Our fellowship will be "with the Father, and with his Son Jesus Christ." Ambition cannot rise higher than this. Thought cannot soar beyond this. Faith, hope, love, cannot desire more than this. "Then shall I see and hear and know All I desired or wish’d below." Divines have been wont to call this "the beatific vision," q.d. the happy-making sight of God. But note that whatever be the forms of inconceivable glory in which God reveals himself to his children, the true satisfaction is in the knowledge of God himself (1 Corinthians 13:12). As we look into the face and eyes of a friend to read his soul—thought, feeling, inner self—so the knowledge of God of which Christ says, "This is life eternal" (John 17:3), is of his character, holiness, truth, wisdom, infinite love to us. II. THE FULNESS AND OF THIS . 1. The end of the conflict between faith and doubt. How many a soul has echoed Job’s cry (Job 23:3, Job 23:8-10)! The life of faith is a wholesome discipline (John 20:29; 1 Peter 1:8). But who could bear to think that it would last for ever? 2. The consciousness of perfect reconciliation to God. No shadow of fear, any more than of doubt. 3. The experience of complete likeness to our Saviour (Colossians 3:10). This is the point of 1 John 3:2. 4. The perfect rest of the soul. Hope is compared to the "anchor of the soul" (Hebrews 6:19). But the ship is still tossed on the surges (Hebrews 4:9). 5. The elevation of our being and life to the highest pitch of love, knowledge, and joy. . Turn this expectation and desire into a question, a heart-trying test—Shall I be thus satisfied? Is my keenest desire tuned to this note? Will this satisfy me?—this and nothing else? The presence of Christ, perfect likeness to him, and eternal fellowship with him; to behold, without a veil, the glory of God in the face of Jesus; to know God? Believe it, no other heaven is promised or possible. If you-life be not tending this way, you are misdirecting, misspending it. BY C. Psalms 17:1-15 The saint’s appeal from the wrongs of earth to the Righteous One on the throne. The title of our homily on this psalm is in some respects similar to that on the seventh psalm. There, however, the psalm is an appeal to the great Vindicator of one unjustly accused; here, it is the appeal of one beset with persecutors to the great Judge of all. Whenever or by whomsoever the words of this psalm were penned, it may not be easy to say. The probability is that it is one of David’s. £ If so, there is an abundance of incident in the record of his career by which it may be illustrated and explained. And, indeed, the surest (perhaps the only) way of interpreting such psalms as this is to read them by the light of the Books of Samuel. Anyway, however, it is an infinite mercy that we have preserved to us, not only psalms to be enjoyed at all times,(such as the twenty-third and the forty-sixth), but others adapted for special times. For very often the saints of God have been so impeached, slandered, worried, beset, and persecuted, that the words of this psalm have exactly fitted their ease. And in all such instances, the people of God may find sweet repose in reading the words before us; showing us, as they do, (1) that however greatly we may be wronged on earth, there is a Righteous One to whom we may make our final appeal; (2) that he who sitteth on the throne is not only just, but is also One of "marvellous loving-kindness;" (3) that therefore we may pour out our heart before him, and tell him our case—the whole of it, exactly as it is; so that, though we are by no means obliged to adopt as our own every word in psalms like this, yet we may learn from them to present our case before God as minutely and exactly as the psalmists did theirs,—as varied as are the cases, so varied may be the words. I. HERE IS A CASE LAID BEFORE GOD. There are in it six features. 1. The writer is sorely and grievously persecuted. (Psalms 17:9-12.) It has been well said, "Where would David’s psalms have been, if he had not been persecuted?" £ The experiences through which he passed may be studied in the records to which we have referred above. In fact, one of our most skilled expositors said to the writer that his own study of the Books of Samuel had thrown floods of light on the Psalms, had cleared up many phrases that before were unintelligible, and had shown the reason of many others that seemed unjustifiable. And since David was withal the poet of the sanctuary, be could and did put these hard experiences of his life in such words as should be helpful to the troubled and ill-treated saint in all future time. (For the exact significance of detailed expressions, seethe Exposition. £) Let believers follow David here, and whatever their cares and worries may be, let them tell them out, one by one, to their God, who will never misunderstand them, and, even if some expressions of emotion are unwise and faulty, will cover the faults with the mantle of his forgiving love, and fulfil the desires according to his own perfect wisdom. Oh, the infinite relief of having a Friend to whom we may safely tell every thing! 2. David is conscious of his own integrity. (Verses 1 4.) This is by no means to be understood as a piece of self-righteousness (see Psalms 143:2). It is quite consistent with the deepest humiliation before a holy and heart-searching God, that an upright man should avow his innocence of the guilt that false accusers may charge upon him. In fact, we ought, while penitent before our God for innumerable heart-sins, to be able to look our fellow-men in the face with the dignity of conscious honesty and purity. 3. David knows there is a Judge on the Throne, a Judge of perfect righteousness—and One who will listen to his cry (verse 7). He knows God as One who saves the trusting ones from their foes by his own omnipotent hand. 4. Hence to him David makes his appeal. (Verse 2.) Note: Only one who is at peace with God, and who is among the upright in heart, could possibly make such an appeal as this,—for sentence to come forth from God’s presence must be a terror to the rebel, for that sentence could only be one of condemnation. But souls in harmony with God can lovingly look to God as their Redeemer, their Goel, their Vindicator; they will say, with Job, "I know that my Redeemer liveth;" or with Cromwell, "I know that God is above all ill reports; and that he will in his own time vindicate me." Yea, they can call on God to do this, leaving in his hands the time and the way of doing it (cf. 1 John 3:21, 1 John 3:22). 5. With the appeal, David joins fervent supplication. (1) With regard to his enemies. That God would arise, i.e. interpose in the way of providential aid; that he would cast down the wicked from their high pretensions, and disappoint them, i.e. prevent them—be beforehand with them, and frustrate their evil designs ere they attempt to carry them out. (2) With regard to himself. (a) That God would deliver him out of their hand. (b) That God would hold up his goings in the right way. (c) That God would keep him (α) as the apple of the eye (literally," the little man," "the daughter of the eye")—an exquisitely beautiful figure, admirably adapted to be the basis of an address to the young on God’s care in the structure of the eye; (β) as a hen gathereth her brood under her wings—another figure of marvellous tenderness £ (Psalms 36:7; Psalms 57:1; Psalms 61:4; Psalms 91:4; Matthew 23:37). Nor let it be unnoticed that for all this, David uttered a "piercing cry’ (for so the word in the first verse signifies). 6. David remembers that, after all, he has no reason to envy his persecutors; that, after all, it is far better to know God as his God, and to have him as a Refuge, than to have all the ease, comfort, and wealth which this world can give. And this brings us to note— II. THAT, AS THE ’S CASE IS, IT TO US A STILL MORE . £ (Verse 14.) How much force is there in the expression, "As for me" (cf. Psalms 4:1-8:16)! Note: Amid all the confusion, strife, and whirl of earth, each man has a distinctive individuality, which is all his own, and is never confounded with another’s (Galatians 6:5; Isaiah 40:27). No one has a right to think he is lost in the crowd (2 Timothy 2:19; Revelation 2:17; Isaiah 43:1; Luke 12:6, Luke 12:7). Each one has a relation to God entirely his own. The bad may mingle with the good, but are never confounded with them. Not one grain of wheat is by mistake cast into the fire, nor yet one of the tares gathered into the garner. All that is momentous in hope, character, relation, security, destiny, gathers round the individual. Each one has an "As for me." In the psalm before us there are indications of six points of difference between David and his enemies; so vital are they, that not all the distress which he suffers from them could make him desire to change places with them. 1. He is right; they are in the wrong. (Verse 1.) As we have before said, the writer by no means claims to be perfect, but he knows that he has chosen the side of righteousness, and is sincerely anxious to walk according thereto; he walks in his integrity, though he may be conscious of coming far short of his own ideal. But as for his enemies, to be in the right is no concern of theirs! Their’s is might against right. Note: Happy is the man who sees infinite honour in being right, however much it may cost him! 2. God is to him a Defender; to them he is a Judge—to condemn them and put them to shame. This is the ground-tone of the psalm. The throne of the great Eternal is to the psalmist one of grace, mercy, and love; but to his enemies, it appears to shoot forth devouring flame. Note: God will seem to us according to our state before him (see Psalms 18:25, Psalms 18:26). 3. The psalmist addresses God in confident hope; they resist God, in proud defiance. The whole attitude of David’s enemies was one of proud self-confidence: "Our tongues are our own: who is Lord over us?" Hence: 4. The throne of righteousness, which was the safety of David, was the peril of his persecutors. His joy was their dread. Wicked men are afraid of God; and it is saddening to reflect that the guilt of an uneasy conscience projects its own dark shadow on the face of infinite love! 5. David had an eternal portion in his God; they lived only for this life. He calls them (verse 14) "men of the world" (cf. Hebrew original). David could say, "Thou art my Portion, O God;" but with them their all was laid up here. When they depart hence, they will leave behind them all their treasures; but David would go, at death, to the enjoyment of his. Hence: 6. The outlook of the psalmist was full of gladness; theirs, full of gloom. How blissful the anticipation in the one case! (1) A glorious vision. "I shall behold thy face in righteousness." Whether the writer thought of a bodily vision of Jehovah’s form, or of a spiritual vision of the invisible glory, we cannot say. At any rate, knowing even now the glory of God in the face of Jesus Christ, we can forecast the ecstatic rapture which we shall feel when he shall be manifested, and we shall be like him, because we shall see him as he is! (2) A glorious transformation. "When I awake, with thy likeness," i.e. with possessing it (otherwise the phrase would be a tautology). As Watts beautifully puts it— "I shall behold thy blissful face, And stand complete in righteousness." (3) Entire satisfaction therein; i.e. both with the vision and with the conformation. Yes! There will be full and complete realization of the glory which now we see only "as through a glass darkly." And this will be in the awakening (cf. Psalms 49:14, "The upright … in the morning"). The state after death has been viewed in three aspects. (a) As a slumbrous state in the under-world, from which there was no awaking. This was the pagan view. (b) As a slumbrous state in the underworld, but with the hope of an awaking "in the morning." This was the Hebrew conception. (c) To the Christian, however, the state after death is—"Absent from the body, at home with the Lord" (2 Corinthians 5:8, Revised Version). The glory, however, will be completed at the resurrection (Colossians 3:4, Revised Version). But how different the outlook of the wicked! (Matthew 7:13, Matthew 7:14; Philippians 3:19; Luke 16:22, Luke 16:23; Luke 12:21; Luke 13:28). Well may preachers plead agonizingly with their hearers to choose life rather than death (Hebrews 11:25, Hebrews 11:26)! Little will the godly think of past sorrow when they Gave their recompense in heaven! Small comfort, will earth’s wealth give to those who miss heaven!—C. BY W. FORSYTH Psalms 17:1-15 The righteousness of God’s dealing. It is a common saying that "the pillow is a good counsellor;" and there is much truth in this. In the quietness and retirement of night we are able to collect our thoughts and to commune with our own hearts, as to the past, the present, and the future. And if we do this in the spirit of the psalmist, realizing God’s presence and relying upon him for counsel and guidance, it will be well. Whether this psalm was written at night or not, we cannot tell; but it contains truths fitted to soothe and comfort the soul in the night of trouble, and that mark the progress of the light from sunrise to the perfect day. I. THAT GOD WILL HEAR THE RIGHT. This faith accords with the intuitions of the heart. We are sure that God must be on the side of right, for we feel that it is only when we are for the right that we are on the side of God. If we are true, much more must God be true. If we are just, much more must God be just. And this confidence is confirmed by God’s words and deeds (Psalms 17:4, Psalms 17:5). If it were otherwise, how could we trust God? and how could God govern and judge the world? II. THAT GOD WILL DEFEND THE . Perfect righteousness no man can claim. But as regards spirit and intention, and even as to actual conduct, some can plead integrity. Job could say, "Behold, my witness is in heaven" (Job 16:19). Samuel could appeal to Israel as to his uprightness, "Behold, here I am, witness against me before the Lord, … whom have I defrauded, or whom have I oppressed?" (1 Samuel 12:3). So David called Saul to witness to his innocence. "Moreover, my father, know thou and see that there is neither evil nor transgression in mine hand, and I have not sinned against thee" (1 Samuel 24:11). It is a great matter if we can thus approach God with a good conscience (1 John 3:21). But our integrity, after all, is nothing to boast of. Before men, we may be innocent, but not before God. Our trust must therefore be, not in our own merits, but in God’s mercy. God’s lovingkindness will shine forth in giving protection and deliverance (verses 6-12) to those who love him and hope in his mercy. He will be their Refuge and Defence against every foe. With tender care and never-failing prayer, he will keep them from the evil. II. THAT GOD WILL THE , WHILE HE WILL SATISFY THE DESIRES OF THE HUMBLE. (Verses 13-15.) When David was pursued by the forces of Saul, and in sore straits in the wilderness of Maon, God in a wonderful way brought him deliverance (1 Samuel 23:25). So we may expect that God will meet the enemies of his people, front to front, and cast them down. There are marvellous deliverances wrought by God in behalf of his children (2 Peter 2:9; 2 Thessalonians 1:6-10). But God does far more than deliver—he satisfies. The heart is ever yearning after some unattained possession and enjoyment. "Man never is, but always to be blessed." The children of this world have their desires, and, though they may so far be successful, though they may gain wealth, and have sons to bear their name and inherit their possessions, yet for all this they are not satisfied. Their blessings, through their own perversity, are turned to curses. But in bright contrast with these men of carnal minds, is the man who loveth God and worketh righteousness. "I shall be satisfied, when I awake, with thy likeness."—W.F. Psalms 17:3 The visits of God in the night. The psalmist seems to have been one of the children of Israel scattered abroad. From the midst of a strange country he looks with a wistful eye towards the far-off land of his youth. Tried and persecuted by the worldly and profane, he takes refuge under the sheltering wings of Jehovah, his father’s God. If he was not David, he has the spirit of David. There are foreshadowings and foregleams of gospel times, in the ideas as to "the world," the "loving-kindness," and saving power of the Lord; and the blessed hope of satisfaction in God. This verse leads us to consider the visits of God in the night. I. . The divisions of time have to do with man (Genesis 1:5; Psalms 104:20). "God has set labour and rest, As day and night to men successive, And the timely dew of sleep." When night comes, it brings, not only relief from toil, but needed rest in sleep. In this we see the mercy of God. Like the sunshine and the rain, sleep is a common gift from God to men. Sleep also often brings return of health. How often is it said of some beloved one, with trembling hope, "If he sleep, he shall do well" (John 11:12)! II. . We associate the day with safety (John 11:9). On the other hand, night is the season when not only wild beasts, but lawless men, seek their prey (Psalm cir. 20, 21; Job 24:14-17; 1 Thessalonians 3:7). There may be dangers unseen and unknown (Psalms 91:5, Psalms 91:6). Besides, there are perils from evil thoughts and the wiles of the wicked one. But come what will, God is our sure Defence. He visits us in love and mercy. He watches over us with untiring vigilance (Psalms 121:3). The angel of judgment may be abroad, but under the shelter of the blood of the covenant we are safe. Even though God should say, "This night thy soul shall be required of thee," it will be in love, and not in wrath. Even should we be taken away in our sleep, it will be to light, and not to darkness. Hence we may say, "I will lay me down in peace, and sleep; for thou, Lord, only makest me dwell in safety" (Psalms 4:8). III. . God has access to us at all times. He speaks to us continually by day, when our ears are open; but he also speaks to us, as he sees cause, by night, in dreams and visions, and when he holds our souls waking. Of this we have many examples in the Bible, and who is there who has not had some knowledge of this in his own experience? Dreams and visions are, for the most part, vain things; but there are even dreams and visions that have been found to be visits of God and turning-points in life. But it is when we have hours of sleeplessness that precious opportunities occur of communing in our hearts with God. Then there is not only quietness, but solitude. We are alone with God, and if we recognize his presence and hearken to his Word, we shall have cause to say, with thankfulness, "Thou hast visited me in the night." Sleeplessness, if prolonged, if it becomes a habit, is a sore evil; but sleepless hours may be turned to great profit. We have then the opportunity for quiet thought, for self-examination, for converse with God. Perhaps the past, with its joys and sorrows, rises before us, or we are troubled about the present or the future; but God is ever near, to counsel and to comfort us. "He giveth songs in the night" (Job 35:10). "One practical lesson at least may be remembered as bearing on this subject—the duty of storing the mind, while we are yet comparatively young and strong, with that which, in the hours of sleeplessness and pain, will enable us to rise up to God. A mind well stored with Holy Scripture, with good prayers and hymns, need never feel that the waking hours of the night are lost. We may do more, for the soul’s true sanctification and peace, than many others in their own brief earthly pilgrimage" (Canon Liddon).—W.F. Psalms 17:15 Three awakings. The Bible is a book of contrasts. Here we have a contrast between the man of God and "the men of the world." We may bring out something of its force and significance by considering the three awakings here suggested. I. THE AWAKING FROM SLEEP. The psalmist says (Psalms 17:3), "Thou hast visited me in the night." The sense of God’s presence abides. When he awakes, it is not, like the worldling, to a life of selfish pleasure, but to a life of holy service. His first thought is not of self, but of God. His highest joy is in fellowship with God and in doing his work. His prayer is— "Guard my first springs of thought and will, And with thyself my spirit fill." II. THE AWAKING FROM THE NIGHT OF TROUBLE. Darkness is the image of gloom; light, of joy. "The men of the world" have few troubles, but they have fewer comforts. Their hope is in the things that perish. The godly man may be sorely tried (Psalms 17:7-9), but he has "strong consolation." And even if gloom settles down upon him, it is but for a little, and when he awakes, thoughts that troubled him pass away as the visions of the night, and he rejoices in God’s favour as in the light. Joy comes with the morning. III. THE AWAKING FROM THE SLEEP OF DEATH. "Here we see right into the heart of the Old Testament faith." In life and death, God is all. Thus the soul rises to the hope of immortality. "God is not the God of the dead, but of the living." 1. This awaking holds good of the whole being. The spirit is first, but the body next. 2. This awaking opens up a glorious vision. There will be many and wondrous sights, but the first and chief of all will be God. "Thy face." So Moses (Numbers 12:8); so believers (2 Corinthians 3:18). But here in a far higher way. 3. This awaking will bring complete satisfaction. Here we are never satisfied. This awaking into glory will first of all, and in the fullest sense of the word, bring satisfaction. "Thy likeness." Nothing less will satisfy. This is the hope of all our hoping. The joy of joys. "The rest that remaineth for the people of God." How grand must that possession be that will satisfy the soul, awakened to the highest life and the noblest aspirings! Not only will the redeemed be satisfied, but the Redeemer also. "He shall see of the travail of his soul, and be satisfied." Study the awful contrast (Daniel 12:2; Luke 16:25; John 5:28, John 5:29).—W.F. BY C. SHORT Psalms 17:1-5 The prayer of the righteous. "In this psalm a servant of God, conscious of his own uprightness, and surrounded by enemies, prays to be kept from the evil world and from the evil men who persecute him, and then from the dark present looks forward with joy to the bright future." The first five verses are as the porch to the temple—the introduction to the main prayer of the psalm. The psalmist pleads with God— I. FOR THE CAUSE. (Psalms 17:1, Psalms 17:2.) God is righteous, therefore he must be on the side of justice and right. When we pray that liberty may prevail against slavery of mind or body, that justice may triumph over all injustice, that truth may overcome falsehood, that the spirit may be stronger than the flesh, and that religion may conquer all irreligion, we may be sure that we are praying according to the will of God, and may expect him to answer us. II. IS A SPIRIT. The prayer is offered by "lips without deceit," in all sincerity, without any hypocritical pretence. The truthfulness, righteousness, of his spirit are here pleaded as a ground for his being heard. "If I regard iniquity in my heart, the Lord will not hear me." Integrity of mind is necessary to all true and successful prayer. He is in earnest about the righteous cause, and not making a pretence to it. III. ON THE GROUND OF . (Psalms 17:3.) 1. God had subjected him to close scrutiny in the night. He had been divinely tested. 4, In the night," when good and evil thoughts spring up in greatest force, because of our freedom from outward occupation, and when the native bias discovers itself unchecked. Then God tries him, and does not find that his thoughts are dross, but gold. This is a bold statement, when put by the side of other statements, "If thou, Lord, shouldst mark iniquity," etc. 2. He keeps evil thoughts in subjection, even when they do arise. They do not pass his mouth, do not find expression, but are held back from utterance. We cannot help evil thoughts, but we can help the utterance of them. IV. HE PLEADS ALSO CONDUCT. (Psalms 17:4, Psalms 17:5.) He has kept himself from the common doings of men, from the ways of the oppressor and destroyer. This is the negative side of his conduct; but it is a great virtue to resist the mass and run against the stream. The positive is that he had held fast in his doings to the Divine paths, and been steadfast in the right course. He has been constant, and steered by the heavenly pole-star.—S. Psalms 17:6-15 Confidence in God. From the first to the fifth verse the prayer bases his confidence in God on four pleas. 1. He prays for the righteous cause. 2. In a righteous spirit. 3. On the ground of a righteous character. 4. On the ground of righteous conduct. Now we come to other grounds upon which he urges God to save him. I. THE OF GOD for THOSE WHO CRY TO HIM. (Psalms 17:6, Psalms 17:7.) He calls, because God answers him; and now he calls for a special exercise of mercy, because God saves those who find their refuge or safety in him. He was pleading according to the law of God’s nature, and had, therefore, a Divine warrant for his prayer: "If we ask anything according to his will, he heareth us." II. HIS DANGER. (Psalms 17:7, Psalms 17:9, Psalms 17:11, Psalms 17:12.) His enemies were the enemies of God (Psalms 17:7). They would destroy him (Psalms 17:9). They haunted his footsteps everywhere (Psalms 17:11). He prays, therefore, to be protected as the pupil of the eye is protected, as if he could not be kept secure enough; and to be hidden under the shadow of the Divine wings, where no danger could reach him (Deuteronomy 32:10, Deuteronomy 32:11). III. THE OF HIS . 1. Their want of sympathy and their hard pride. (Psalms 17:10.) "Enclosed in fat" is equivalent to "have become gross and unfeeling." 2. They were bent on the ruin of others as well as themselves. (Psalms 17:11.) 3. They were fierce and furious in their wicked efforts. (Psalms 17:12.) Like a greedy lion, like a young vigorous lion lurking in his lair. IV. THEY WERE MEN WHO SOUGHT THEIR PORTION IN THIS PASSING LIFE; WHILE HE SOUGHT HIS IN GOD. (Psalms 17:13-15.) 1. They were satisfied with the treasures of this world. With children and worldly substance, and were not worthy, therefore, to triumph over the righteous cause and the righteous persons. Deliver me from such worldlings. 2. He was seeking after the highest good. (Psalms 17:15.) "In righteousness let me behold thy face; let me be satisfied, when I awake, with thine image." An echo of the eleventh verse of the previous psalm, which reveals his trust in a future life. "There is an allusion probably to such a manifestation of God as that made to Moses (Numbers 12:8), where God declares that with Moses he will speak "mouth to mouth, even apparently, and not in dark speeches, and the similitude [rather, ’form,’ the same word as here] of Jehovah shall he behold."—S. THIS psalm has many characteristics which distinguish it, not only from all that have preceded it in the collection, but from all those which are assigned to David by their titles. In the first pace, it is the longest of such psalms, extending, as it does, to fifty distinguish it, not only from all that have verses, or a hundred and fourteen lines, but from all Hebrew poetry. Next, it is continuous, not broken into strophes (Hengstenberg). Thirdly, it appears, not only in the Psalter, but also in one of the historical books the Second Book of Samuel, in what seems to be a second edition. Further, it is in itself a very remarkable composition, being distinguished alike by "vigour and grace; full of archaic grandeur, and yet free from abrupt transitions and thoughts labouring for utterance, such as make some of the earlier psalms difficult to understand" (’Speaker’s Commentary’). Hitzig calls it "an unrivalled production of art and reflection." The authorship of David is generally allowed, and indeed has been questioned only by three recent critics—Olshausen, Von Lengerke, and Professor Cheyne. The period at which it was written is declared in the title to be "when the Lord had delivered him from the hand of all his enemies, and from the hand of Saul"—a date which is quite in accord with the contents of the poem. For while it celebrates his deliverance from perils of various kinds—from a "strong enemy" (Psalms 18:17), from a "flood of ungodly men" (Psalms 18:4), from the near approach of death (Psalms 18:4, Psalms 18:5), and from a host of foreign enemies (Psalms 18:29-43)—there is no allusion in it to domestic foes, and no indication of remorse for any special sin. The exact time cannot be fixed; but it was probably soon after the series of victories described in 2 Samuel 10:1-19; and before the events recorded in 2 Samuel 11:1-27. and 12. It is thought, with some reason, that the psalm was composed for a great occasion of public thanksgiving. Most likely it was processional, and therefore not broken into strophes, but continuous. Still, we may trace in it, (1) an introduction, or prologue (2 Samuel 11:1-3), which is an ascription of praise; (2) a central mass, chiefly in a narrative form (2 Samuel 11:4 -45), recounting God’s goodness; and (3) a conclusion, or epilogue (verses 46-50), which is mainly thanksgiving. The central mass is further broken up by the interposition into the narrative of a passage (2 Samuel 11:19-27) declaring the grounds of the favour and protection which God had extended to the psalmist, and, so far, "setting forth the subjective principles on which the Lord imparts his aid" to his servants (Hengstenberg). Psalms 18:1 I will love thee, O Lord, my Strength. This opening is very remarkable. The verb translated "I will love" expresses the very tenderest affection, and is elsewhere never used to denote the love of man towards God, but only that of God towards man. The entire verse, moreover, is withdrawn from the "second edition" of the psalm (2 Samuel 22:1-51.)—which was perhaps prepared for liturgical use—as too sacred and too private to suit a public occasion. Psalms 18:2 The Lord is my Rock; or, my Cliff—my Sela’—an expression used commonly of Petra. And my Fortress (comp. Psalms 144:2). Not only a natural stronghold, but one made additionally strong by art. And my Deliverer. A living Protector, not a mere inanimate defence. My God, my Strength; rather, my Rock, as the same word (tsur) is translated in Exodus 17:6; Exodus 33:21, Exodus 33:22; Deuteronomy 32:4, Deuteronomy 32:15, Deuteronomy 32:18, Deuteronomy 32:31; 1 Samuel 2:2; 2 Samuel 23:3; Isaiah 26:4. It is the word from which the strong city, Tyro, derived its. name. In whom I will trust (comp. Dent. 32:37). My Buckler (comp. Genesis 15:1, where God announced himself as Abraham’s "Shield;" and see also Deuteronomy 33:29; Psalms 3:2; Psalms 5:12; Psalms 84:11; Psalms 119:114; Psalms 144:2). The Horn also of my salvation (comp. Luke 1:69). The horn is the emblem at once of strength and of dignity. A "horn of salvation" is a source of excellency and might, whence "salvation’’ or deliverance comes to those who trust in it. And my high Tower (comp. Psalms 9:9, with the comment ad loc.). It is remarked that God, in this passage, receives seven epithets, "the mystic number which in sacred things symbolizes perfection" (Delitzsch). Psalms 18:3 I will call upon the Lord, who is worthy to be praised. Not so much a simple future, "I will call upon the Lord at some particular time," as a future of continuance, "I call, and will ever call, upon the Lord, worthy to be praised;" and so—i.e; so long as I call—shall I be saved from mine enemies (comp. Psalms 5:10, Psalms 5:12; Psalms 6:8-10; Psalms 10:15, Psalms 10:16, etc.). Psalms 18:4 The sorrows of death compassed me. Here begins the narrative of David’s sufferings in the past. "’The sorrows’—or rather, ’the cords’—of death," he says, "encompassed me," or "coiled around me" (Kay). Death is represented as a hunter, who goes out with nets and cords, encompassing his victims and driving them into the toils. David’s recollection is probably of the time when he was "hunted upon the mountains" by Saul (1 Samuel 26:20), and expected continually to be caught and put to death (1 Samuel 19:1; 1 Samuel 23:15; 1 Samuel 27:1). And the floods of ungodlymen made me afraid; literally, the torrents of Belial, or of ungodliness. The LXX. have χείμαῤῥοι, ἀνομίας. Streams of ungodly men, the myrmidons of Saul, cut him off from escape. Psalms 18:5 The sorrows of hell compassed me about; literally, the cords of Sheol, or Hades. Death and Hell are, both of them, personified, and made to join in the chase. The ensnaring nets are drawn nearer and nearer; at last the toils close in, the last cast is made, and the prey is taken. The snares of death prevented me; or, came upon me (Revised Version)—"took me by surprise" (Kay). Psalms 18:6 In my distress I called upon the Lord, and cried unto my God. At this supreme moment, when he is entangled in the snares, and on the point of being slain, the psalmist represents himself as invoking the aid of the Almighty. As Hengstenberg notes, "While the manifold distresses are united in the beginning of the verse into one great ’distress,’ so the manifold Divine hearings and helps are united into a single grand hearing and help"—and, we may add, the manifold cries into one great cry. He heard my voice out of his temple; i.e. his tabernacle, since the temple was not yet built (comp. Psalms 5:7; Psalms 11:4); or perhaps, "out of heaven "(Cheyne). And my cry came before him, even into his ears (comp. Exodus 2:23, where the same word is used for the "cry" of the children of Israel in Egypt). Psalms 18:7 Then the earth shook and trembled; or, quailed and quaked (Kay, who thus expresses the assonance of the Hebrew vat-tig’ash vat-tir’ ash). The psalmist must not be understood literally. He does not mean that the deliverance came by earthquake, storm, and thunder, but describes the discomfiture and dismay of his opponents by a series of highly poetical images. In these he, no doubt, follows nature closely, and probably describes what he had seen, heard, and felt. The foundations also of the hills moved and were shaken. In violent earthquakes, the earth seems to rock to its foundations; mountain ranges are sometimes actually elevated to a height of several feet; rocks topple down; and occasionally there are earth-slips of enormous dimensions. Because he was wroth. God’s anger against the psalmist’s enemies produced the entire disturbance which he is describing. Psalms 18:8 There went up a smoke out of his nostrils. Emissions of smoke are a common feature of volcanic disturbances, with which earthquakes are closely connected. The LXX. give, instead of "out of his nostrils," in his anger (ἐνὀργῇαὐτοῦ), which is better, since the Hebrew prefix בּ, "in," certainly cannot mean "out of." And fire out of his mouth devoured. Fire-balls are said to have accompanied some earthquakes, as especially that one by which Julian’s design of rebuilding Jerusalem was frustrated. Coals were kindled by it. The fire-balls above spoken of are declared to have scorched and burnt the workmen employed by Julian. Psalms 18:9 He bowed the heavens also, and came down (comp. Psalms 145:5). In a storm the clouds do actually descend, and the whole heaven seems to be bowed down to earth. God is said to "come down" to earth whenever he delivers the oppressed, and takes vengeance on their oppressors (see Exodus 3:8; 2 Samuel 22:10; Psalms 144:5; Isaiah 64:1-12. I, 3, etc.). And darkness was under his feet. A deep darkness commonly accompanies both earthquake and storm. When God actually descended on Mount Sinai, it was amid thunders and lightnings, and "a thick cloud" (Exodus 19:16), elsewhere called "thick darkness" (Deuteronomy 5:22). Psalms 18:10 And he rode upon a cherub, and did fly. The imagery here transcends all experience, and scarcely admits of comment or explanation. God is represented as borne through the heavens, as he proceeds to execute his purposes, by the highest of his creatures, the cherubim. Elsewhere (Psalms 104:3) he sails through the sky supported on clouds. Yea, he did fly upon the wings of the wind; rather, he sped swiftly (Kay). The verb used is different from that translated "did fly" in the preceding verse. It is applied elsewhere especially to the eagle (Deuteronomy 28:49; Jeremiah 48:40; Jeremiah 49:22). Psalms 18:11 He made darkness his secret place; i.e. he hid himself amid clouds and thick darkness. In executing his judgments he did not allow himself to be seen. God’s action is always secret and inscrutable. His pavilion round about him were dark waters and thick clouds of the skies. The original runs as follows: "He made darkness his secret place—his pavilion round about him—dark waters, thick clouds of the skies." The whole forms one sentence, "his pavilion" being in apposition with "secret place," and the last clause, "dark waters, thick clouds of the skies," being exegetical of the "darkness" in the first clause. God’s "pavilion," or "tent" (סבּה), is mentioned again in Psalms 27:5 and Psalms 31:20. Psalms 18:12 At the brightness that was before him his thick clouds passed. The "brightness" intended is probably that of lightning. The "thick clouds" are riven and parted asunder for the lightning to burst forth. Then come, almost simultaneously, hail stones and coals of fire; i.e; hail like that which fell in Egypt before the Exodus (Exodus 9:22-34), when "there was hail, and fire mingled with the hail" (Psalms 18:24)—a fire which "ran along upon the ground," or some very unusual electrical phenomenon. Psalms 18:13 The Lord also thundered in the heavens, and the Highest gave his voice. With the lightning came, necessarily, thunder, rolling along the heavens, and seeming like the voice of God (comp. Job 38:4, Job 38:5). Hail stones and coals of fire. The phrase is repeated for the sake of emphasis. The hail and the lightning are represented as conjointly the ministers of the Divine vengeance. Psalms 18:14 Yea, he sent out his arrows, and scattered them. God’s "arrows" are often spoken of. Job felt them within him (Job 6:4). David has already said of them, that they are "ordained against the persecutors’’ (Psalms 7:13). We may understand by the expression any sharp pains, mental or bodily, which God sends. And he shot out lightnings, and discomfited them. The effect of the tempest of God’s wrath is to "scatter" and "discomfit" the enemy (comp. Exodus 14:24). Instead of" and he shot out lightnings," our Revisers give, and lightnings manifold, which is perhaps better. Psalms 18:15 Then the channels of waters were seen. By "the channels of waters" seem to be meant the torrent-courses, so common in Palestine, especially on either side of Jordan, which convey into it the winter rains. These "were seen," lit up by the "lightnings manifold," having previously been in darkness (see Psalms 18:9-11). At the same time, the foundations of the world were discovered. The earthquake (Psalms 18:7) still continuing, the earth gaped in places, and the glare of the lightning enabled the eye to penetrate deep into the solid globe—so deep that it seemed to reach the "foundations." At thy rebuke, O Lord, at the blast of the breath of thy nostrils (comp. Psalms 18:7, "because he was wroth"). Psalms 18:16 He sent from above, he took me, he drew me out of many waters. While destruction thus came upon David’s enemies (Psalms 18:12-14), God’s protecting hand was stretched out to save David himself, who was carefully "taken" and tenderly "drawn" forth from among the "many waters," i.e. the dangers and difficulties which threatened him. Some commentators see in the words used—"he sent, he took me, he drew me"—a tacit reference to Exodus 2:5, Exodus 2:10, and, by implication, a sort of parallel between the deliverance of David from his foes and that of Moses from the waters of the Nile (Kay, Hengstenberg, ’Speaker’s Commentary’). Psalms 18:17 He delivered me from my strong enemy. This is generally understood of Saul. By the defeat of Gilboa, and its consequences (1 Samuel 31:1-4), God delivered David from the peril of death which hung over him so long as Saul lived. And from them which hated me. David’s enemies among the courtiers of Saul were powerless without their master. Many, probably, fell in the battle; the rest sank into obscurity. For they were too strong for me. I must have succumbed to them had not God helped me. Psalms 18:18 They prevented me in the day of my calamity. But the Lord was my Stay. God frustrated all the designs of David’s foes, and prevented him from falling into their hands. Psalms 18:19 He brought me forth also into a large place (comp. Psalms 31:8; Psalms 118:5). By "a large place" is probably meant open ground, not encompassed by snares, or nets, or enemies in ambush. He delivered me, because he delighted in me. David now proceeds to explain the grounds of God’s favour towards him. He begins by summing up all in a word, "God delighted in him." He then goes on to explain the causes of God’s "delight" (Psalms 18:20-26). Psalms 18:20 The Lord rewarded me according to my righteousness. David has spoken of his "righteousness" already in Psalms 7:8. We must not suppose him to mean absolute blamelessness, any more than Job means such blamelessness by his "integrity" (Job 27:5; Job 31:6). He means honesty of purpose, the sincere endeavour to do right, such conduct as brings about "the answer of a good conscience before God" (1 Peter 3:21). According to the cleanness of my hands hath he recompensed me (comp. Job 27:9; Psalms 24:4). "Clean hands" are hands unstained by any wicked action. Psalms 18:21 For I have kept the ways of the Lord. Compare the statement of the young man whom Jesus "looked upon and loved’ (Mark 10:21), "All these commandments have I observed from my youth" (Psalms 18:20). And have not wickedly departed from my God. It is observed that the word translated by "departed wickedly" implies "wilful and persistent wickedness" (’Speaker’s Commentary’)—"an entire alienation from God" (Calvin). Not even in the humblest of the penitential psalms, when David is bewailing his great offence, does he use this verb of himself. He is an example to all men not to indulge in a false humility, nor employ phrases concerning himself which go beyond the truth. Psalms 18:22 For all his judgments were before me; i.e. "all his commandments" (compare the use of the same word (מִשׁפַט throughout the hundred and nineteenth psalm). And I did not put away his statutes from me. The wicked are said to "cast God’s commandments behind their back" (1 Kings 14:9; Nehemiah 9:26; Psalms 50:17; Ezekiel 23:35). David declares that he had never so acted; he had kept God’s statutes always well before him, had borne them in mind, and given heed to them. Psalms 18:23 I was also upright before him (compare what is said of David in 1 Kings 11:4; 1 Kings 14:8; 1 Kings 15:5). Like Job, he was "perfect and upright "—" one that feared God, and eschewed evil" (Job 1:1). And I kept myself from mine iniquity; i.e. from the sin to which I was especially tempted." (Kay compares the αὐπερίστατοςἁμαρτία of Hebrews 12:1.) But what sin this was, we have no means of determining. All that appears is that David had an inclination to some particular form of sin, against which he found it necessary to be continually upon his guard. Psalms 18:24 Therefore hath the Lord recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight. Having set forth the particulars of his righteousness (Psalms 18:21-23), the psalmist returns to his previous general statement (Psalms 18:20), and emphatically reaffirms it. Psalms 18:25-28 A short didactic digression is here interposed, extending the principles on which God has dealt with David and his enemies, to mankind generally (Psalms 18:25-27); after which a return is made to Go&’s special dealings with David (Psalms 18:28). Psalms 18:25 With the merciful thou wilt show thyself merciful. The main principle is that God will act towards men as they act towards him. If they are kindly, gracious, loving towards him—for this is what the word chasid means—he will be kindly, gracious, loving towards them, and vice versa, as explained in Psalms 18:26, Psalms 18:27. With an upright man thou wilt show thyself upright; or, a perfect man (Revised Version). The word is the same as that used in Psalms 4:3; Psalms 12:1; Psalms 31:23; Psalms 34:6; Psalms 37:28, etc; and generally translated "godly," or, in the plural, "saints." Psalms 18:26 With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward; rather, thou wilt show thyself adverse. The same root is not here used for the verb as for the adjective, as is done in the three preceding clauses. The reason is well explained in the ’Speaker’s Commentary:’ "In dealing with the good, God shows his approval by manifesting attributes similar or identical in essence; in dealing with the wicked, he exhibits attributes which are correlative—in just proportion to their acts," but not identical. God cannot "show himself froward"—he can only show himself opposed, antagonistic, an adversary. What the psalmist means to say is that, if men oppose and thwart God, he in return will oppose and thwart them. But they will act in a perverse spirit, he in a spirit of justice and righteousness. Psalms 18:27 For thou wilt save the afflicted people; i.e. the oppressed and down-trodden, who are assumed to be pious and God-fearing (comp. Psalms 10:12-14; Psalms 11:2, etc.). But wilt bring down high looks (comp. Psalms 101:5 and Proverbs 6:17). The fact of "pride going before destruction, and a haughty spirit before a fall," was noticed by the heathen of the ancient world, no less than by the" peculiar people." And both alike attributed the downfall of the proud to God. "Seest thou," says Herodotus, "how God with his lightning smites always the bigger animals, and will not suffer them to wax insolent, while those of a lesser bulk chafe him not? How likewise his bolts ever fall on the highest houses and the tallest trees? So plainly does he love to bring down everything that exalts itself. Thus ofttimes a mighty host is discomfited by a few men, when God in his jealousy sends panic or storm from heaven, and they perish in a way unworthy of them. For God allows no one to have high thoughts but himself" (vii. 10, § 5). But the heathen seem to have imagined that God envied the proud ones, and therefore cast them down. Psalms 18:28-45 As in the former narrative section (Psalms 18:4-24) David seems to have had his earlier troubles in mind, so, in the present one, his troubles since he entered upon the kingdom seem especially to engage his thoughts. These consisted chiefly of wars with foreign enemies, in which, while he incurred many dangers, he was, upon the whole, eminently successful. Psalms 18:28 For thou wilt light my candle; rather, my lamp—the word generally used of the lamps supported by the seven-branched candelabrum of the tabernacle (see Exodus 25:37; Exodus 37:22, Exodus 37:23; Exodus 40:25). David himself is called "the lamp of Israel" in 2 Samuel 21:17. The Lord my God will enlighten my darkness. The true lamp of David, which "enlightened his darkness," was "the light of God’s countenance." While this shone upon him, his whole path was bright, and he himself, reflecting the Divine rays, was a lamp to others. Psalms 18:29 For by thee I have run through a troop. The military key-note is at once struck. Gedud (גְּדוּד) is a marauding band of light-armed troops sent out to plunder an enemy’s country. David "ran through" such a "troop," when he pursued and defeated the Amalekites who had plundered and burnt Ziklag (1 Samuel 30:17). It is called three times a gedud (Psalms 18:8 and Psalms 18:15 twice). And by my God have I leaped over a wall. Shur (שׁוּר) is a rare word for "wall," occurring in the Hebrew text only here and in Genesis 49:22, though used also of the walls of Jerusalem in the Chaldee of Ezra (Ezra 4:12, Ezra 4:13, Ezra 4:16). It may designate the walls of Jerusalem in this place, and David may intend to allude to his conquest of the stronghold of Zion from the Jebusites (2 Samuel 5:6, 2 Samuel 5:7). Psalms 18:30 As for God, his way is perfect (comp. Deuteronomy 32:4, "His work is perfect, for all his ways are judgment"). What God does, he does effectually; he does not have recourse to half-measures. The word of the Lord is tried; i.e. the promises of God are sure, they have been tested, and tried as by fire, and will never fail. He is a Buckler to all those that trust in him (comp. Psalms 18:2). Psalms 18:31 For who is God save the Lord (see Exodus 20:3; Deuteronomy 32:39). As the one and only God, absolute confidence may be placed in Jehovah, who is able to protect and preserve to the uttermost all who serve him. Or who is a Rock save our God? (comp. Psalms 18:2; and see also Deuteronomy 32:4, Deuteronomy 32:18, Deuteronomy 32:30, Deuteronomy 32:31; and Psalms 61:2). Psalms 18:32 It is God that girdeth me with strength (comp. Psalms 18:39). And maketh my way perfect. Keeps me, i.e; in the right way—the way of his commandments. Psalms 18:33 He maketh my feet like hinds’ feet. The Israelites reckoned swiftness of foot, agility, and endurance among the highest of warlike qualities. These qualities were needed especially in the pursuit of defeated enemies; and the rapidity of David’s conquests (2 Samuel 5:6-10; 2 Samuel 8:1-14; 2 Samuel 10:15 -20) must be ascribed to them mainly. And setteth me upon my high places; i.e. establishes me in the strongholds that command my extensive territory, and give me secure possession of it, as Zion, Rabbath-Ammon, Damascus, Petra, perhaps Zobah, Rehob, and others. Psalms 18:34 He teacheth my hands to war, so that a bow of steel is broken by mine arms (comp. Psalms 144:1). "A bow of steel" is a mistranslation, since nechusha (נְחוּשָׁה) is not "steel," but "brass," or rather "bronze "-and bows of steel were unknown to the ancients. Compare the comment on Job 20:24. Psalms 18:35 Thou hast also given me the shield of thy salvation; i.e. in battle thou extendest over me the shield of thy protection. Nothing was more common in ancient warfare than for a warrior, while he was engaged in using his offensive weapons, especially the bow, to be protected from the missiles of the enemy by a comrade who held a shield before him. The Assyrian kings were constantly thus defended in battle, and it was even common for an ordinary archer to be similarly guarded. And thy right hand hath holden me up. The "right hand" is always spoken of as the arm of greatest strength (comp. Psalms 44:3; Psalms 45:4; Psalms 48:10; Psalms 60:5, etc.). And thy gentleness hath made me great; rather, thy condescension (Kay)—the quality in God which most nearly corresponds to humility in man. The word is not elsewhere used of God. Psalms 18:36 Thou hast enlarged my steps under me, that my feet did not slip. Job often complained that God "hedged in his steps" (Job 3:23) and "fenced up his way" (Job 19:5), so that he had no liberty of movement. David enumerates among the blessings which he receives of God, the freedom which he enjoys (comp. Psalms 31:8). He is at liberty to go where he likes. and also his footsteps "do not slip." This is rather an independent clause than a consequence. Translate, and my ankles slip not. Psalms 18:37 I have pursued mine enemies and overtaken them (see 1 Samuel 30:8-17; 2 Samuel 8:1-13; 2 Samuel 10:6-18). Neither did I turn again till they were consumed. The greatest severities exercised by David seem to have been those against Edom (1 Kings 11:15, 1 Kings 11:16) and Ammon (2 Samuel 12:29-31). Otherwise he would seem not to have used, with any great harshness, his rights as a conqueror. Psalms 18:38 I have wounded them that they were not able to rise: they are fallen under my feet. It is remarkable that the nations which David subdued scarcely ever, while he lived, rose up again in revolt. Psalms 18:39 For thou hast girded me with strength unto the battle. Having boasted of his own actions during the space of two verses (Psalms 18:37, Psalms 18:38), David falls back upon his habitual acknowledgments, that all which he has done has been done wholly through the strength of the Divine arm, which has upheld him, sustained him, and given him the victory. Thou hast subdued under me those that rose up against me; rather, thou hast bowed down mine adversaries under me (Hengstenberg, Kay, Cheyne). Psalms 18:40 Thou hast also given me the necks of mine enemies; i.e. "thou hast made them turn their backs upon me in flight" (comp. Exodus 23:27, where the same expression is used). That I might destroy them that hate me. David must not be supposed to speak from personal animosity. He expresses himself as the king of God’s people, bound to do his utmost to protect them, and to deliver them from the enemies who "hate" him only because he is the leader and champion of his countrymen. The neighbouring nations in David’s time seem to have been bent on the total extirpation of the Hebrew people. Psalms 18:41 They cried, but there was none to save them: even unto the Lord, but he answered them not. It seems strange, at first sight, that the heathen enemies of David should "cry unto the Lord," i.e. to Jehovah; and hence some have been driven to suppose that a victory over domestic enemies is here interpolated into the series of foreign victories. But it seems better to explain, with Hengstenberg and the ’Speaker’s Commentary,’ that the heathen did sometimes, as a last resort, pray to a foreign god, whom they seemed to find by experience to be more powerful than their own (see Jonah 1:14). Jehovah was known by name, as the God of the Israelites, to the surrounding nations. Mesha mentions him upon the Moabite Stone; and Sennacherib declared, by the mouth of Rabshakeh, "Am I come up without the Lord against this place to destroy it? The Lord (Jehovah) said to me, Go up against this land, and destroy it" (2 Kings 18:25). Psalms 18:42 Then did I beat them small as the dust before the wind (comp. Psalms 35:5). The enemy were beaten and dispersed so that they seemed driven as dust before the wind. I did cast them out as the dirt in the streets. They were made no account of, treated with as little ceremony as the clay in the streets. Language of utter contempt. Psalms 18:43 Thou hast delivered me from the strivings of the people. David now approaches his conclusion. In one verse he at once sums up his past deliverances and anticipates fresh glories. God has delivered him from the strivings of those who were hostile to him among his own people (see Psalms 18:4-18), and has also given him victory over the heathen. In the future he will do even more. And thou hast made me the head of the heathen. The antithesis between "people" (עָם) and "heathen," or "nations" (גוֹיָם), is unmistakable. The long series of David’s victories have made him "head" over the latter. This is less clearly seen in the history of David’s reign than in the description given of the state of the kingdom inherited from David by Solomon (1 Kings 4:21, 1 Kings 4:24). A people whom I have not known shall serve me. It is not clear that this was ever fulfilled literally in the person of David, and, we are entitled to explain it as a Messianic prophecy, parallel with that of Psa 2:8. Psalms 18:44 As soon as they hear of me, they shall obey me; literally, at the hearing of the ear. But the meaning is that given in the Authorized Version. The words aptly describe the conversion of the Gentiles (see Acts 10:34-48; Acts 13:48; Acts 17:11; Acts 18:8, etc.). The strangers shall submit themselves unto me; literally, the sons of the stranger shall pay court to me—not necessarily a false court, as Hengstenberg and others suppose, but, as Dr. Kay explains, an "obsequious and servile homage." Psalms 18:45 The strangers shall fade away, and be afraid out of their close places. Converts are represented as coming into the Church, not merely from love, but partly from fear. The kingdom of the Redeemer at once attracts and alarms. So Isaiah says, "The nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted … The sons also of them that afflict thee shall come kneeling unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet, and they shall call thee, The city of the Holy One of Israel" (Isaiah 60:12-14; see also Micah 7:16, Micah 7:17). Psalms 18:46-50 This glorious and triumphant psalm concludes with a solemn ascription of praise, blessing, and thanksgiving to Almighty God—partly recapitulation of what has preceded (Psalms 18:47, Psalms 18:48), partly additional (Psalms 18:46, Psalms 18:49, Psalms 18:50). Terms of praise are accumulated, and the whole is made to culminate in a Messianic burst, where David is swallowed up in his "Seed;" and the "Anointed King" presented to our view is rather the antitype than the type—rather Christ Jesus than the son of Jesse. Psalms 18:46 The Lord liveth. God was known to Israel as "the living God" from the time of Moses (Deuteronomy 5:26). The epithet exalted him above all other so-called gods, who were not living. But it had also a very precious, absolute meaning. God’s life was the source of man’s. It was through God (who had life in himself) breathing into man the breath of life that man became a living soul (Genesis 2:7). Hence "the living God" (Psalms 42:2) is "the God of our life" (Psalms 42:8). And blessed be my Rock (see Psalms 18:1, Psalms 18:31). In blessing "his Rock," David blesses God for his qualities of firmness, steadfastness, and trustworthiness. And let the God of my salvation be exalted. "The God of my salvation" is a favourite phrase with David (see Psalms 25:5; Psalms 27:9; Psalms 38:22; Psalms 51:14; Psalms 88:1). Other writers use it rarely. When David prays that the God of his salvation (i.e. the God who continually saves him and preserves him) may be "exalted," he probably desires that he may be praised and honoured of all men. Psalms 18:47 It is God that avengeth me; rather, even the God avengeth me (comp. Psalms 18:3, Psalms 18:6, Psalms 18:14, Psalms 18:17, etc.). And subdueth the people under me; rather, the peoples; i.e. the nations (comp. Psalms 18:37-42). Psalms 18:48 He delivereth me from mine enemies. The "deliverance" was especially from domestic foes (see Psalms 18:17, Psalms 18:19). His foreign foes seem never to have brought David into much peril. Yea, thou liftest me up above those that rise up against me. The "lifting up" was above enemies of both kinds (see Psalms 18:43). Thou hast delivered me from the violent man (comp. Psalms 18:17). There is no reason to doubt that in both places Saul is intended. He was at once David’s "enemy," and a "man of violence." Were the question open otherwise, it would be closed by the statement in the title. Psalms 18:49 Therefore will I give thanks unto thee, O Lord, among the heathen. As, in some sense, "the head of the heathen" (Psalms 18:43), David was bound to offer prayer, and praise, and thanksgiving "among them," if it were only to teach them by his example, and lead them on towards the worship of the true God. And sing praises unto thy Name; i.e. to thy Person—God being in his Name. Psalms 18:50 Great deliverance giveth he to his king; literally, he magnifies salutations to his king. The primary reference seems to be to the gracious message which God sent to David by Nathan when he had brought the tabernacle into Jerusalem, and purposed to build a "house" worthy of it (see 2 Samuel 7:8-16). God had then "saluted" David as "his servant" (Psalms 18:5), and sent him a message of the most gracious character, even promising the kingdom to him and to his seed "for ever" (Psalms 18:13, Psalms 18:16). And showeth mercy to his anointed, to David. No doubt David is primarily intended, both by the "king" of the first clause, and by the "anointed" of the second; but the combination of the two, and the immediate mention of the "seed" which is to reign "for ever," carry the passage beyond the psalmist individually, and give to the conclusion of the psalm, at any rate, a semi-Messianic character. As Hengstenberg says, "Psalms of this kind are distinguished from those which may more strictly be called Messianic, only by this—that in the latter the Messiah exclusively is brought into view, while here he is presented to our notice only as a member of the seed of David". Psalms 18:25, Psalms 18:26 God’s revelation of himself is suited to man’s capacity. "With the merciful," etc. We see what we have eyes to see; hear what we have ears to hear; feel what we have capacity to feel. Suppose four listeners to the same piece of music. To one, with a critical ear, it is a rendering, good or ill, of the musician’s composition; to a second, a strain of national music; to a third, full of memories of childhood; to a fourth, who has no ear for music, a tedious noise. Suppose a group watching a lamb skipping in a field. One is a painter; another, a naturalist; another, a shepherd; another, a butcher. Each sees something the rest cannot see. Perhaps a simple Christian coming by sees what none of them perceives—a reminder of the good Shepherd, who gathers the lambs in his arms. As in outward things, so in spiritual. As with bodily sight, hearing, feeling, so with spiritual perception. He that has eyes will see. "He that hath ears to hear, let him hear." Therefore the lesson of the text is a great and widely applicable truth—God’s revelation of himself is suited to men’s spiritual capacity. Different souls get different views of God. I. THIS IS TRUE OF GOD’S . 1. They appear different to different eyes. Visit two homes, perhaps in the same street, in which there is similar trouble—sick-ness, or bereavement, or failure in business, or sore poverty. In one, all is gloom, repining, comfortless perplexity. In the other, there is light in the darkness, a rainbow on the storm. To one sufferer God’s ways are hard, dark, mysterious; he is even ready to think them unjust. The other says, "I could not bear it in my own strength, but the Lord stands by me and strengthens me. God’s will must be right. He cannot make mistakes or be unfaithful. He is my Refuge and Strength." So with God’s government of the world and general providence. One mind fastens on the pain, sorrow, calamity, which every hour records—pestilence, earthquake, tempest, and so forth. Another sees that the universal design and general working of all natural laws is for good and happiness, not evil; that the main part of human suffering has its root in sin; that "the earth is full of the goodness of the Lord;" and trusts God for the rest. 2. God’s dealings not only appear different; they are and must be different, according to the temper and attitude of our souls. To the soul that bows under God’s hand, trusts his Word, clings closer to him in trial, it is "chastening"—full of mercy, rich in result (Hebrews 12:6, etc.). The proud, stubborn heart, that resents and rebels against affliction, is hardened by it, like Pharaoh. II. IT IS SO WITH GOD’S WORD. Come to the Scriptures in a cavilling, critical, hostile spirit, and they will teem with difficulties. Read them carelessly, scornfully; they will be dull and lifeless. Search them, with an earnest desire to know the truth, with prayer for the Holy Spirit’s teaching, with candour and humility; they will "talk with thee" (Proverbs 6:22), and unfold their secrets. Thou shalt hear God’s own voice speaking to thy soul; and find what the Thessalonians found (1 Thessalonians 2:13). III. SO IT WAS WITH OUR LORD JESUS. Isaiah’s prediction was fulfilled (Isaiah lilt. 2, 3). Scrupulously religious persons, but blinded by self-righteousness, could no more see his glory than sceptics, hypocrites, or scoffing triflers (Matthew 13:14, Matthew 13:15). But his disciples—those who first believed on him, and then lived in close converse with him—could say, "We beheld his glory" (John 1:14). . SO it is to-day. This is a universal law—What God is to you—what Christ is to you, shows what you are, and determines what you shall be. The gospel is an open secret, but still a secret, from proud, worldly hearts. The physician is for those who are sick and know it. The Saviour is for sinners who feel themselves sinners. The living water will not flow into a vessel turned upside down. Heaven itself would be no heaven to a heart full of love of the world, of self, of sin, and void of love to God. Psalms 18:35 Our exaltation through God’s gentleness. "Thy gentleness hath made me great." "Gentleness!" A most remarkable and wonderful word to apply to the Almighty Creator, the infinite God! Nowhere else do we find it thus applied. As applied to men, the Hebrew word so rendered here means "meekness," "lowliness." We are reminded of our Saviour’s words, "Learn of me; for I am meek and lowly in heart." "Gentleness" is a very happy and beautiful translation. "Condescension," which the Revisers give in the margin, would not be nearly so apt. It reminds us of Psa 113:6. But there the leading thought is the glory and condescension of God; here, our exaltation through his gracious gentleness. I. THE OF GOD’S IS THE OF ALL OUR WELFARE, the condition of all human greatness and prosperity. Human life is like a flower, that can thrive only if fenced from storms and frosts. We are in a world filled with forces which, if they broke loose, would be our destruction. There is power sleeping in the winds and waves to wreck or drown all our navies; in earthquakes, to overthrow all our cities; in blight and insect ravages, to destroy our harvests. Even the light snowflakes, if they fell for a fortnight twenty feet deep all over our land, would turn it into a desert of the dead. On the other hand, how gently those immense forces work which minister to life! How smoothly earth flies in her yearly circle! No eye, or ear, or sense of ours can make the vapour rising from the ocean to fill the springs and water the plains; the secret ministry of the world of plants to the life of the animal world—pouring forth from numberless millions of millions of invisible mouths vital air, and removing what otherwise would soon poison and stifle us; or the pulse of growth in bud and blade, leaf, flower, and fruit, in spring and summer, as the returning tide of life answers to the gentle sunshine. "He causeth the grass to grow," etc. (Psalms 104:14, Psalms 104:24, Psalms 104:27; 2 Corinthians 9:10). How gently the great machine works! How gently the sunbeam touches the eye, after its flight of over ninety millions of miles in eight minutes! How gently the force of gravity, that holds suns and worlds in their places, draws the child’s foot to the ground and poises the gnat in the air! True, nature has a stern side, by fixing our thoughts on which a gloomy view may be made out. But take in the whole scope of natural law and Divine providence. For one city overthrown by earthquake, how many have stood safe for ages! For one shipwreck, how many prosperous voyages! For a season of local scarcity, how many plenteous harvests! For one home in mourning, how many bright with health and love!—how many happy years, perhaps, in that very home! In a word, our Saviour sums up all we can say of the gracious gentleness of our Father’s providence (Luke 12:6, Luke 12:7; Matthew 6:26-30). II. THE OF GOD’S OF HIMSELF IN HIS WORD IS OUR HIGHEST WISDOM. The Bible is a wonderfully different book from anything the wisest of men could have imagined as a revelation of God. Philosophers and men of genius, had they been consulted, would have agreed that it must be a book for the select few, not the multitude. The notion of teaching peasants, slaves, children, the deep things of God, would have seemed to them folly. But "the foolishness of God is wiser than men." He has given us a book for the cottage, the schoolroom, the sick-chamber, as well as for the college, the palace, the cathedral. A compilation of short books that look as though collected by chance, yet with wondrous living unity. Depth is concealed by clearness; sublimity by simplicity. Its deepest, highest lessons are given in words a child may understand. No words are too homely, no similitudes too humble, if only they can point the arrow of truth, or wing it home to the heart. We read of God’s eye, ear, hand, face; his throne, footstool, sword; of his remembering, forgetting, being angry, grieved, repeating, being well-pleased (look at Amos 2:13; Malachi 1:6; Isaiah 1:3, Isaiah 1:14, Isaiah 1:18; Isaiah 49:15, Isaiah 49:16; Revelation 7:17). A long unlovely name has been invented. by learned men to express this setting forth of Divine things in human language, "anthropomorphism." It is used as though a reproach, indicating the ignorance and narrowness of the sacred writers. Suppose the Bible had been a book to please philo-sophia critics, what would have been its value to mankind? Suppose our heavenly Father had disdained to speak to us in our own language, how should we have learned that we are his children? The aim of his Word, his message to men, is not to make us philosophers, but to bring us sinners home to God. That teaching which best secures this end is worthiest of God. III. THE OF GOD IS THE OF OUR PRAYERS. It would seem reasonable for God to say to us, "Prayer is needless; I know all your wants and desires. Presumptuous; I am the Judge, not you, of what is best. Useless; you cannot change my all-wise purposes." Then we should have been deprived of the main comfort of life; our sheet-anchor in trouble; our closest, happiest, highest fellowship with our Maker and Father. Look at Abraham interceding for the guilty cities; Moses interceding for apostate Israel; Jonah crying from the sea-depths; Peter praying by the corpse of Dorcas; Paul over that of Eutychus. Read the promises to prayer. Consult the experience of all Christians in all ages. In prayer, our weakness takes hold on God’s strength. His gentleness makes us great. IV. Lastly, GOD’S IS SEEN IN HIS MERCY TOWARDS SINNERS. The Bible, like Nature, has a severe side; a severity solely aimed against that which is man’s deadliest enemy—sin. It is possible so to read it that terror and judgment seem to overshadow mercy and love. This is to misread it utterly. It is to forget that the terrible judgments it records—such as the Deluge, the destruction of Sodom, the plagues of Egypt, the destruction of the sinful nations, the overthrow of Jerusalem, of Babylon—stand as sure warnings, indispensably necessary, in the long thousands of years during which God has made the sun to shine and his rain to fall on the evil and unthankful, "not willing that any should perish" (Matthew 5:45; 2 Peter 3:9). Above all, the crowning revelation of God to man, for which the whole Old Testament law and history were the preparation, is "the meekness and gentleness of Christ." He is "the Brightness of the Father’s glory, the express Image of his Person." All power is his. That brightness might have blinded us; that power crushed us. But "though he was rich, yet for our sakes he became poor, that we through his poverty might be rich." His gentleness makes us great. He stoops to lift us to God. Jesus, the Man of sorrows, the Friend of sinners, healing the sick, feeding the hungry, weeping by the grave, bidding the weary come to him for rest, taking the children in his arms, washing his disciples’ feet, led as a lamb to the slaughter, praying for his murderers, bearing our sins in his own body on the tree, asks us, as he asked his apostles, "Have ye understood all these things?" And if our hearts can answer, "Yea, Lord," he replies, "He that hath seen me hath seen the Father." BY C. Psalms 18:1-50 The conqueror’s song of praise and hope. It is not our purpose, nor is it our province, in this section of the ’Pulpit Commentary,’ to write homilies on specific texts; but rather to deal with this psalm (as we have done with others) as a whole—for it is a unity—and to show how grand a basis it presents for the pulpit exposition of the provisions of "the everlasting covenant" to which allusion is made in the last verse of the psalm. The student and expositor might with advantage refer at the outset to Isaiah 4:3, "I will give you the sure mercies of David," with the view of showing that the promises made to David do immeasurably transcend any merely personal reference; that they include all the blessings which come to us through him who, though David’s Son, was yet David’s Lord. There is no reason to doubt the Davidic authorship of the psalm. There are, moreover, more data than most psalms present, to aid us in deciding the approximate date of its composition. We have it recorded in 2 Samuel 22:4-51. This gives us one historic clue to its date. Besides, the tone of triumph which is heard throughout it was scarcely heard in the later days of David, after his great crime had darkened the remainder of his earthly life. 2 Samuel 22:19-24 could scarcely have been written after that catastrophe, even though it be urged that David writes rather of his administration as king than of his behaviour as a man. Regarding, then, the inscription at the head as showing us the occasion on which the psalm was first penned, and taking into account the prophetic far-reaching-ness of its closing words, we are called on to view it in a double aspect—one historical, the other typical. I. LET US SKETCH ITS AS TO KING DAVID AND HIS . 1. Here is a distinct reference to David as king. And while we should miss very much of the significance of the psalm, were we to omit the larger view to which we shall presently refer, yet, on the other hand, if we omit the strictly historical application, our use of the psalm will be strangely incomplete. As, without the historic setting, there would be no basis on which to set anything further, so, without the larger view, there would be no adequate superstructure set up upon that basis. Combine both, and the glory of the psalm stands forth as combining inspiration and revelation in the contents of this triumphant song (see 2 Samuel 22:50, where the remarkable, phrase occurs, "his king;" i.e. God’s king). David was God’s appointed king for Israel, and as such he tunes his harp for Jehovah’s praise. 2. With David as king, God had made a covenant. This is implied in 2 Samuel 22:50, where the mercies already granted are referred to as pledged "for evermore." 3. David had been plunged into fierce conflict. (See 2 Samuel 22:4, 2 Samuel 22:5.) The study of David’s life will furnish us with a host of facts in this direction. 4. Conflict had driven him to earnest prayer. (2 Samuel 22:6.) Again and again had he passed through this experience (see Psalms 34:6; Psalms 138:3). The believer’s most piercing cries are sent upward to God, when he is being pierced by the sharpest arrows of affliction. How is it that we so often need the pressure of sorrow to quicken us from languor in prayer. Sad,—that prayer should be forced out rather than drawn out] 5. Prayer had been followed by timely deliverance. This is set forth in poetry which is truly sublime (see 2 Samuel 22:7-16). £ ’The Divine deliverance was seen: (1) In girding the assailed one with strength (2 Samuel 22:39). (2) In rescuing him from his pursuers (2 Samuel 22:16). (3) In causing the foe to be prostrate under the conqueror’s feet (2 Samuel 22:40). (4) In bringing forth the conqueror to liberty and gladness (2 Samuel 22:19). 6. Such deliverance led him to triumph in God. It may be asked, however, "Is not such joy in God rather of an inferior order, when it arises because God has done for us just what we wished?" Perhaps so. But that is not a correct setting of the case before us. It is this: God had promised deliverance. David pleaded with God on the ground of the promise; and he found the great Promiser true. Hence the jubilation. When prayers that are presented on the basis of God’s promise are abundantly answered, gratitude may well burst forth in holy song (see 2 Samuel 22:1, 2 Samuel 22:2). What joy to a believer to read in the trials and reliefs of life a perpetual revelation of the loving-kindness of God! 7. The mercies of the past assure him of help in the future. (2 Samuel 22:50.) "For evermore." Even so. So often has prayer been turned to praise, so often have we cast our burden at God’s feet, and borne a song away, that we cannot doubt him now. Rather will we sing, "Because thou hast been my help, therefore in the shadow of thy wings will I rejoice." God has helped us, and will "for evermore." II. LET US NOTE ITS , AS AND IN ONE WHO IS OF DAVID’S SEED, YET IS DAVID’S LORD. £ Although it is easy to explain the greater part of the phrases of this psalm by incidents in David’s personal career, there are some which seem to tower above his or any man’s experience, and which can be adequately interpreted only as the psalm is regarded as having not only historical meaning, but also typical and predictive significance. How this manifests itself will appear, we trust, from the present outlines. 1. The kingship of David was not only personal, but also typical and prophetic. That such was the case may be gathered from the last verse of this psalm, and also from a study of the following passages: 2 Samuel 7:12-16; 2 Samuel 23:2-5; Psalms 16:8-10; Psalms 89:20-37; Psalms 132:11-18; Psalms 110:1-7.; Matthew 22:41-45; Acts 2:25-36; Acts 13:32-37. That gracious redemptive work, which began with the calling out of Abraham (Isaiah 51:2, Hebrew), was being carried forward through David with a view to its fulfilment in the Lord Jesus Christ, who is seated on David’s throne. And the glory of King David is infinitely surpassed in David’s Lord; while the promises made to David and his seed are made over to all who are in blessed covenant relation to God through the Lord Jesus Christ (Isaiah 4:3). £ 2. The Lord Jesus and his saints are gone forth to war. (Acts 13:34.) In a high and holy sense, as the kingship of David was typical, so also were his wars. One of the early visions of the seer of Patmos indicated this. He sees One who speaks of himself as the Root and Offspring of David (Revelation 22:16) going forth conquering and to conquer (Revelation 6:2); and, indeed, the entire Book of the Apocalypse might be called the ’Book of the Wars of the Lord.’ 3. The issue of the great conflict is already foreseen. The "for evermore" with which the psalm closes spans the whole of the present dispensation, and reaches forward to the time when Jesus shall have "all enemies beneath his feet." This is beyond doubt. The everlasting covenant is "ordered in all things and sure." 4. Ere this final victory, there will intervene many a struggle and many a rescue. While David’s Lord is on high, controlling the conflict, and administering all, the saints are in the midst of the struggle. As individuals they are called to "wrestle against the world-rulers of darkness." Ministers of the gospel are to "endure hardness, as good soldiers of Jesus Christ." And the Church, as a whole, will have to undergo many a severe struggle. At times it may seem as if the cause were all but lost. But the great Commander will ensure his army all timely rescue as well as final triumph. 5. All the enemies of Christ will be put to shame. (Isaiah 60:12; Romans 16:20; Psalms 18:40-42; also Psalms 18:13, Psalms 18:14, Psalms 18:45.) 6. The great King will receive the homage of the peoples, and be exalted above all. (Acts 13:43, Acts 13:44.) The expression in Acts 13:43, "the Head of the nations," can be fully accomplished only in Christ as our victorious Lord. "All nations shall serve him." 7. All who are now fighting on the King’s side will share his victory. That which is the result for David is ensured also to "his seed" (Acts 13:50). As our Lord is not alone in the war, so he will not be alone when the war is over. His triumph will be that also of those who are his. 8. The result of all will be a new disclosure of God. (Acts 13:1, Acts 13:2, Acts 13:30, Acts 13:31, Acts 13:46, Acts 13:47.) Just as David’s career was ever unfolding to him the faithfulness and love of God, so will the result of the Church’s conflict reveal to believers how great, how vast, was the scheme of mercy for men’s deliverance, and for the discomfiture of the powers of ill. The glory of God will stand out revealed in the day of final triumph, putting doubts and fears to fiight, as his love stands forth vindicated in the glorious result of all. And the oft-repeated Scripture phrase, "They shall know that I am the Lord," will be fulfilled with a glory and grandeur beyond our utmost stretch of thought. 9. All this is now God’s noblest prophecy, and will be hereafter the theme of the saints’ noblest song. Psalms 18:1-50, may well be regarded as finding its exposition, its supplement, in Revelation 5:1-14. In the psalm we have God’s providences forecast; in the Apocalypse we have God’s providences reviewed. In the former David’s conquests are recited; in the latter the conquests of the Root of David. In the former we have the song of the victorious David; in the latter the new song of the victorious Seed of David. And by as much as David’s Lord is greater than David, by so much will the new song of the redeemed transcend the noblest flights of Hebrew praise.—C. BY W. FORSYTH Psalms 18:1-50 A retrospect of life. The sailor tells of the perils of the sea; the traveller recounts the varied incidents of his career; and the soldier who has passed through battles and sieges can speak of hairbreadth escapes and moving accidents by flood and field. So it is with human life. We have the power of looking back; we can in imagination revive the past, and as scene after scene rises before us, our heart is thrilled with various emotions. And what we have experienced and recalled, we can set forth to others. The opening of this psalm is very touching and beautiful. It is as if the fire which had been burning within could no longer be restrained. The psalmist’s pent-up feelings must find an outlet. Before and beyond all, he must let his full heart speak. "I will love thee, O Lord, my strength." This may be regarded as the key-note, and it is touching how the psalmist dwells upon it, with variations, as if he could not let it go (Psalms 18:2). Love to God was not an impulse, or the result of purposes, but the very habit and delight of his soul. Name after name, and epithet after epithet, is pronounced, each having its own peculiar associations, and each; not only expressing, but exciting his love the more. In this retrospect of life we have— I. THE PERILS ESCAPED. Various images are employed. We see how enemies increased and dangers thickened. In the midst of one terrible scene of tumult and storm, where all perils are gathered into one, the psalmist seems about to be engulfed. But in his helplessness, the hand of God from out of the cloud lays hold of him, and draws him forth from the great waters. His cry for help was not in vain. So let us remember with gratitude God’s goodness. There are some that dishonour the great memories of life, because they forget God. Let us acknowledge the hand of God, not only in the crises of our life, but also in the countless instances in which God has shielded us from dangers that we knew not, and saved us from evils and mischances of our daily life which else might have been our ruin. II. THE EVOLVED. Trials are a test. There are certain principles which we should do well to hold fast, whatever comes. 1. God’s Fatherly care. Relation stands. God does not change his love, though he may change his ways. Through all afflictions he cleaves to his people, and his people should cleave to him. 2. The efficacy of prayer. There are infinite resources with God, but they are only available to us by prayer. We may not be able to see how help can come, or relief may reach us in ways different from what we expected; but let us have faith in God’s Word. "Call upon me in the day of trouble, and I will deliver thee." To this David and all the saints bear witness. 3. That all things are working to a perfect end. God is just, and will do justly. God is good, and he cannot will us aught but good. Let us trust him utterly. "It is good that a man should both hope and quietly wait for the salvation of the Lord" (Lamentations 3:26; Romans 8:28). III. THE ENJOYED. Light shines in the darkness. Strength is evolved out of weakness. Progress is made in spite of opposition. Peace is enjoyed in the midst of trouble. Hope is cherished in the face of difficulties and sorrows. Victory is assured over every foe. And why? Because God is with his people (Psalms 18:31-45). IV. THE . (Psalms 18:46, Psalms 18:50.) The psalm concludes with a joyous burst of praise, in which, with brief touches, scenes previously described are recalled, and the rich fulness of the Divine goodness is set forth. There is personal thanksgiving for God’s love and mighty works. But there is more. There is the acknowledgment of God as the God of all flesh—not only of David and of Israel, but of all nations. And there is the grand hope expressed that, as God had brought the nations around within the dominion of Israel, so he would draw all the nations of the earth within the benign and blessed rule of Messiah (Romans 15:9). "In Christ, the Son of David, David’s fallen throne has lasting continuance; and in him everything that was promised to David’s seed has eternal truth and reality. According to its final prospect, the praise of Jahve, the God of David, his Anointed, is praise of the Father of Jesus Christ’ (Delitzsch).—W.F. Psalms 18:35 A God-made man. We often hear of what are called self-made men; but here is something nobler by far—a God-made man. "Thy gentleness hath made me great." We learn from this text that— I. MAN IS CAPABLE OF . At first, man was made great, for he was made in the image of God. But he sinned and fell. Still, the capacity remained. Hence there was misery. Ambition wrongly directed became a bane. Powers and cravings that rose above earthly things left the heart unsatisfied. To be great, man must be raised from his fallen state, and renewed in the spirit of his mind. Love is the spirit of greatness; service is its test, and power with man is its proof. He is the greatest who serves his brethren best in love. II. THAT GOD IS ABLE TO MAKE MAN GREAT. It has been said that "some men are born great, some achieve greatness, and others have greatness thrust upon them;" but this is a low and false view of greatness. It is of the earth, earthy. True greatness does not come from without, but from within; it is not a thing of circumstances, but of character; it does not depend upon the will of other men, but upon the spirit that dwelleth in us. We must be great in heart before we can be great in life. When God would make a man great, he not only gives him the right spirit, but submits him to a process of education and discipline. God has already made many great. Think of the glorious company of the apostles, the goodly fellowship of the prophets, the noble army of martyrs, and the exceeding great multitude of the saints of every kindred and tongue; all these would acknowledge, with glad and grateful hearts, that they owed everything to God. Their confession would be, "We are his workmanship" (Ephesians 2:10; Revelation 4:10). III. GOD MAKES MEN GREAT BY HIS . Force may overcome force, but it cannot win the heart. If we are dealt with in the way of terror and wrath, our tendency will be to resistance, a version, and alienation. Severity may be, at times, necessary, but it is not severity but love that conquers. Mark God’s gentleness: 1. In his manifestation of himself in Christ. 2. In the love of the Spirit in the Word. 3. In the gracious discipline of Providence. We have in the life of David a beautiful example of the way in which God makes a man great. In the Gospels we have the true doctrine as to greatness (Matthew 20:26), and illustrative facts of the most convincing kind. See how Matthew was called; how Zacchseus was raised to a nobler life; how Peter and the rest of the apostles were trained to humble and loving service in behalf of their fellow-men. These, and such as these, will be hailed as truly great men when kings and conquerors, and all the "laurelled Barabbases of history," who have lived only for themselves, are forgotten.—W.F. BY C. SHORT Psalms 18:1-50 The retrospect of a life: a sermon for the close of the year. "In this magnificent hymn the royal poet sketches in a few grand outlines the history of his life. By God’s help he had subdued every enemy, and now, in middle life, looking back with devout thankfulness on the past, he sings this great song of praise to the God of his life." Divisions of the psalm: 1. The introduction, setting forth all that Jehovah is to David (Psalms 18:1-3). 2. The record of David’s sufferings and peril, and the mighty deliverance by which he was rescued (Psalms 18:4-19). 3. The reason for this deliverance, in the character of God and the principles of his government (Psalms 18:20-30). 4. The blessings which David had received in his life; his own preservation and that of his race; help and strength in battle, rule over all enemies (Psalms 18:31-45). 5. Joyful thanksgiving and acknowledgment of all God’s mercies (Psalms 18:46-50). The general subject of the psalm is—The retrospect of a life. The interest of such a retrospect depends on the following conditions:— This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ THE nineteenth psalm is one of meditative praise. The psalmist, looking abroad over the whole world, finds two main subjects for his eulogy—first, the glorious fabric of the material creation (Psalms 19:1-6); and, secondly, the Divine Law which God has given to man (Psalms 19:7-11). Having thus poured out his heart in praise and thanksgiving to God, he turns his eye inward upon himself, and finds many shortcomings (Psalms 19:12). The thought of these leads him to prayer, and so the hymn concludes with a few short petitions (Psalms 19:12-14). Rhythmically, the divisions correspond to the changes in the thought. There is first a stately movement, continued for six versos, devoted to the glories of the universe; then a livelier strain in longer (mostly double) lines, praising the Law of the Lord, and extending to five verses only; finally, a conclusion in short, broken lines, limited to three verses. The psalm is generally allowed to be David’s, and is declared to be his by the title. There are no internal indications by which to assign it a date. Psalms 19:1 The heavens declare the glory of God; literally, the heavens are recounting the glory of God—of El, "the Mighty One"—the God of nature (see Romans 1:20). David is perhaps carrying out his declared intention (Psalms 18:49) of praising God among the heathen," and therefore takes their standpoint—the ground of nature. And the firmament showeth his handywork. (On "the firmament," see Genesis 1:6, Genesis 1:20.) It is the entire atmosphere enveloping the earth, in which the clouds hang and the birds move. Like the starry heavens above, this, too, "showeth," or rather, "proclaimeth," God’s handiwork. Psalms 19:2 Day unto day uttereth speech; literally, poureth out speech, as water is poured from a fountain. Each day bears its testimony to the next, and so the stream goes on in a flow that is never broken. And night unto night showeth knowledge. Dr. Kay compares St. Paul’s statement, that "that which may be known of God" is manifested to man through the creation (Romans 1:19, Romans 1:20). A certain superiority seems to be assigned to the night, "as though the contemplation of the starry firmament awakened deeper, more spiritual, thoughts than the brightness of day." Psalms 19:3 There is no speech nor language, where their voice is not heard; rather, there is no speech, there are no words; their voles is not heard; i.e. the speech which they utter is not common speech—it is without sound, without language; no articulate voice is to be heard. (So Ewald, Hup-feld, Perowne, Kay, Hengstenberg, Alexander, and our Revisers.) Psalms 19:4 Their line is gone out through all the earth. It is much disputed what "their line" means. The word used, qav (קַו), means, ordinarily, a "measuring-line" (Ezekiel 47:3: Zechariah 1:16, etc.), whence it comes to have the further sense of a terminus or boundary; that which the measuring-line marks out. It is also thought to have signified an architect’s rule; and, hence, anything regulative, as a decree, precept, or law (see Isaiah 28:10). The LXX. translated it in this place by φθόγγος, "a musical sound;" and Dr. Kay supposes "the regulative chord," or "key-note." to be intended. Perhaps "decree" would be in this place the best rendering, since it would suit the "words" (minim) of the second clause. The "decree" of the heavens is one proclaiming the glory of God, and the duty of all men to worship him. And their words to the end of the world. Though they have neither speech nor language, nor any articulate words, yet they have "words" in a certain sense. Millim is said to be used of thoughts just shaping themselves into language, but not yet uttered (Kay). In them hath he set a tabernacle for the sun. God has made the heavens the sun’s dwelling-place, the place where he passes the day. There is, perhaps, a tacit allusion to the Shechinah, which dwelt in the tabernacle of the congregation: Psalms 19:5 Which is as a bridegroom coming out of his chamber; literally, and he is as a bridegroom. The bridegroom went forth to meet the bride in glorious apparel, and "preceded by a blaze of torch-light" (Kay). The sun’s "chamber" is where he passes the night—below the earth; from this he bursts forth at morning in his full glory, scattering the darkness, and lighting up his splendid "tabernacle." And rejoiceth as a strong man-to run a race (comp. Judges 5:31, "As the sun when he goeth forth in his might"). The Prayer-book Version, if less literal, better conveys the spirit of the original. Psalms 19:6 His going forth is from the end of the heaven The poet, like other poets, describes the phenomena as they appear to him. He does not broach any astronomical theory. And his circuit (i.e. his course) unto the ends of it; i.e. he proceeds from one end of the heavens to the other. And there is nothing hid from the heat thereof. Many things are hidden from the light of the sun, but nothing from its "heat." which is the vital force whence the whole earth receives life and energy. Psalms 19:7-11 The transition from the glories of the material universe to the "law of the Lord" is abrupt and startling. Some go so far as to say that there is no connection at all between the first and second parts of the psalm. But it is the law and order that pervades the material universe which constitutes its main glory; and the analogy between God’s physical laws and his moral laws is evident, and generally admitted (see the great work of Bishop Butler, part 1.). Psalms 19:7 The Law of the Lord is perfect. Whatsoever proceeds from God is perfect in its kind; his "Law" especially—the rule of life to his rational creatures. That salvation is not by the Law is not the fault of the Law, but of man, who cannot keep it. "The Law" itself "is holy, and the commandment holy, and just, and good" (Romans 7:12). Converting the soul. The word employed, meshibah, is used of restoring from disorder and decay (Psalms 80:19), from sorrow and affliction (Rth 4:15), from death (1 Kings 17:21, 1 Kings 17:22). The Law, by instructing men, restores them from moral blindness to the light which is theirs by nature (Romans 1:19), and, as a further consequence, in many cases, restores them from sin to righteousness. The testimony of the Lord is sure. ’Eduth—the word translated "testimony"—is employed especially of the Decalogue (Exodus 25:16, Exodus 25:21, Exodus 25:22, Exodus 25:26; Numbers 9:15; Numbers 17:1-13:23; Numbers 18:2, etc.); but may be regarded as sue of the many synonyms under which the whole Law may be spoken of (see Psalms 119:2, Psalms 119:14, Psalms 119:22, Psalms 119:24, Psalms 119:88, etc.). The Law is "sure"—i.e. fixed, firm, stable—in comparison with the fleeting, shifting, unstable judgments of human reason. Making wise the simple; i.e. enlightening their moral judgment. Psalms 19:8 The statutes of the Lord are right, rejoicing the heart; rather, the precepts of the Lord are right. Another of the many synonyms under which the Law may be spoken of (see Dr. Kay’s preface to the hundred and nineteenth psalm). God’s precepts "rejoice the heart" of the godly. They are not felt as stern commands, but as gracious intimations of what God desires man to do for his own good. The commandment of the Lord is pure; i.e. spotless, clean, without fault (comp. Psalms 19:7, "The Law of the Lord is perfect"). Enlightening the eyes; i.e. giving light to the intellect. Psalms 19:9 The fear of the Lord is clean, enduring for ever. Hengstenberg explains "the fear of the Lord" in this place as "the instruction afforded by God for fearing him." And certainly, unless we adopt some such explanation, we shall find it difficult to account for the intrusion of the clause into its present position. The Law, the testimony, the statutes (or precepts), the commandment (Psalms 19:7, Psalms 19:8), and the judgments (Psalms 19:9), are external to man, objective; the fear of the Lord. as commonly understood, is internal, subjective, a "settled habit of his soul." It is not a thing of the same kind with the other five nominatives, and appears out of place among them. Hence it seems best, with Professor Alexander, to adopt Hengstenberg’s explanation. The Law, viewed as teaching the fear of God, is undoubtedly "clean "—i.e. pure, perfect—and "endures for ever," or is of perpetual obligation. The judgments of the Lord are true and righteous altogether. In "judgments" we have another of the recognized synonyms for the entire Law (Psalms 119:7, Psalms 119:13, Psalms 119:43, Psalms 119:52, Psalms 119:62), which is from first to last "exceeding righteous and true" (Psalms 119:138, Prayer-book Version). Psalms 19:10 More to be desired are they than gold, yea, than much fine gold. (For the difference between "gold" (זהב) and "fine gold" (פז), see the ’Homiletic Commentary on Job,’ p. 458.) God’s Law is a far greater good to man, and therefore far more to be desired, than any amount of riches; much more must it be preferable to honey and the honeycomb. Psalms 19:11 Moreover by them is thy servant warned. This verse is a sort of connecting link between the second and the third parts of the psalm. Through its subject-matter, which is still the Law of the Lord, it belongs to the second part; but metrically, and by the introduction of the person of the psalmist ("thy servant"), it belongs to the third. David feels that to him it is the crowning excellency of the Law, that it teaches, instructs, or "warns" him. And in keeping of them there is great reward. Not only the reward promised in Exodus 15:26, or "the recompense of the reward" laid up for men in heaven, but a present reward "in the act of keeping them" (Kay). Obedience, like virtue, is its own reward. Psalms 19:12-14 A consideration of the Law cannot but raise the thought of transgression. Man "had not known sin but by the Law" (Romans 7:7), and he cannot contemplate the Law without being reminded of possible disobedience to it. The psalmist’s thoughts are led in this direction, and he ends with an earnest prayer against "secret sins" (Psalms 19:12), against "presumptuous sins" (Psalms 19:13), and against sins of word and thought (Psalms 19:14), addressed to "God his Strength [or, ’his Rock’] and his Redeemer." Psalms 19:12 Who can understand his errors? rather, who can discern (or, perceive) his errors? i.e. all of them. Who will not overlook some, try as he may to search out his heart? Cleanse thou me from secret faults. Those which are hidden from me, which I cannot discern. Psalms 19:13 Keep back thy servant also from presumptuous sins (comp. Exodus 21:14; Numbers 15:30; Deuteronomy 17:12). Wilful, intentional, deliberate sins are intended—such as cut off from grace. They are called "presumptuous ones," being "personified as tyrants who strive to bring the servant of God into unbecoming subjection to them" (Hengstenberg). Let them not have dominion over me (comp. Psalms 119:133; Romans 6:14). Then shall I be upright; or, "blameless" (ἄμωμος, LXX.). And I shall be innocent from the great transgression. There is no article in the original. Translate, and innocent of great transgression (see the Revised Version). Psalms 19:14 Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight. Nor let my doings only be righteous; let the door of my lips be kept, that I utter no evil word, and the recesses of my heart be purged, that I think no evil thought. O Lord, my strength; literally, my Rock (צוּדִי), as in Psalms 18:1. And my Redeemer (comp. Psalms 78:35; and see Genesis 48:16; Exodus 15:13; Leviticus 25:48; Rth 4:4; Job 19:25; Isaiah 63:9). As applied to God, the word "Redeemer" (גוֹאֵל) always means a "Deliverer" from sin, or death, or danger. Psalms 19:12, Psalms 19:13 The saint’s prayer against sin. "Cleanse thou me." Natural theology, revelation, spiritual experience,—these are the three successive spheres of thought through which this wondrously beautiful psalm leads us. God in nature; God in Scripture; God in the heart and conscience to which he manifests himself. And in this last sphere, reading the psalm with Christian eyes, we can see what the inspired psalmist "desired to see, but saw not"—God in Christ. First (as in Psalms 8:1-9.), David lifts up his eyes to the sky; and as he beholds the starry host in its silent unswerving march, the moon walking in brightness, marking, as she waxes and wanes, the lapse of days and months; the sun coming forth in morning splendour, accomplishing his appointed journey, and leading the seasons in his train,—the royal singer sees in all this a perpetual revelation of the glory of God, his wisdom, power, goodness, and unchanging law. Whether men attend to it or not, the revelation is there. "What though no real voice or sound," etc. Then the psalmist’s mind rises to contemplate a higher region, in which a nobler law than the laws of nature reveals God’s glory—the region of thought, duty, spiritual life. Compared with this, all outward beauty and order are but a passing shadowy show. "The Law of the Lord," etc. (Psalms 19:7). Lastly, conscience opens the windows of the psalmist’s own inmost soul, and lets the light of this glorious and perfect Law shine in. "In keeping … reward" (Psalms 19:11). Yes. But is that reward mine? Have I kept this glorious and perfect Law? If I have not wilfully broken and presumptuously despised it, yet has not my best obedience come immeasurably short? "Who can understand his errors?" And then the lofty and almost jubilant tone of the psalm is subdued into lowliness, and it closes with prayer, "Cleanse," etc. In these closing verses there is progress and climax. (1) Secret faults, from which the psalmist prays to be cleansed; (2) presumptuous sins, from which he prays to be kept; and (3) great transgression, of which he trusts God will hold him guiltless. I. SECRET SINS. Perhaps St. Paul had this passage in his mind (Romans 2:12, Romans 2:16). , There are two sorts of sin, widely different, which may be called "secret sins." (1) Sins which the offender practises secretly, and carefully keeps secret; (2) sins into which we fall unawares, and which are a secret even from ourselves. Of both kinds those solemn words are true (Psalms 90:8). Not seldom, the searching light of the great day is anticipated, and a hidden course of sin brought to light, to the confusion and ruin of the sinner. Of all the sad sights that meet the eye, and well-nigh break the heart of the Christian pastor, incomparably the saddest is when one who has lived in honour and esteem among his fellow-Christians, perhaps far on in middle life, or even in old age—active and prominent as a Christian worker; alas! in some cases even in the Christian ministry—is suddenly discovered to have been secretly leading a dishonest, impure, or intemperate life (like a tree, hollow at the heart, suddenly uprooted). Such cases not merely grieve; they astound. They give terrible point and emphasis to the question, "Who can understand errors?" (for, you observe, the word "his" is inserted). Who can unravel the deceitfulness of sin, or comprehend its folly, or picture the inward anguish of a life of "secret sin," hidden under a surface of apparent godliness and Christian activity? Evidently, however, it is the other kind of sins of which the text speaks—sins which God sees in us, though we see them not in ourselves. This is clear, firstly, because of the tone of intense sincerity pervading this psalm; secondly, because the word here rendered "cleanse" means "to absolve," or "set free from guilt." It is the same rendered "innocent" in Psalms 19:13 (Revised Version, "clear"). We must include, however, the idea of actual inward cleansing, by the Holy Spirit, of the thoughts, desires, and affections, from which such sins spring; because, wherever God bestows pardon, he gives grace to" follow after holiness." That such sins are sins, and need God’s forgiveness, is plain from the fact that we blame ourselves on discovering them. "I was wrong; I did not see it: I meant to do right, but I see I was very wrong." We failed to see what a larger exercise of charity, or humility, or sympathy, or care and attention, would have enabled us to see. We judged too harshly, hastily, ignorantly. We were absorbed in some agreeable duty, and neglected a more urgent but uninteresting one. How often we bitterly blame ourselves for what at the moment we never thought wrong; perhaps even prided ourselves upon! If we ourselves often make this discovery, what a multitude of sins hidden from our forgetful memory and imperfectly enlightened conscience, must lie naked and open to him who sets "our secret sins in the light of his countenance" (Hebrews 4:13)! What need to pray, "Cleanse," etc.! II. Here is, secondly, a class of sins regarding which the psalmist prays, not to be pardoned for having committed, but to be "kept back"—withheld, restrained altogether from committing them: " SINS." The best commentary here, because the one we may suppose the psalmist to have had in mind, is in the Law of Moses (Numbers 15:1-41; especially Numbers 15:27-31). These are the sins of which St. John says that the true child of God does not commit sin (1 John 3:9). He has fully taught that real Christians do commit sin, and need forgiveness (1 John 1:9, 1 John 1:10; 1 John 2:1). But not wilful sin—sin "with a high hand" (1 John 5:18). A child of God knowingly and perversely disobeying God, despising God’s Law, defying Divine justice, practically denying the Lord that bought him, and doing despite to the Spirit of grace, is an impossible supposition—a practical contradiction. Yet, how significant is it, that David prays to be "kept back" from even such sins—restrained by a power not his own! He even sees peril of sinking into abject bondage: "Let them not have dominion over me!" These are the sins of which our Lord speaks (John 8:34). The more willingly and wilfully a man sins, the more does he forge fetters for himself, and become "tied and bound." With profound humility and knowledge of his own heart, the psalmist feels that he has in himself no security. "Is thy servant a clog?" said Hazael (2 Kings 8:13); but he did it (Proverbs 28:26; 1 Corinthians 10:12; Psalms 119:117). III. GREAT . What the psalmist humbly prays, he confidently hopes. That he may "absolved," "held guiltless," or (as verse 12) "cleansed." This cleansing, as it regards sins actually committed, is what St. John calls being cleansed by "the blood of Jesus Christ" (1 John 1:7); St. Paul (Romans 5:9), "being. "justified by his blood;" St. Peter (1 Peter 1:2), "sprinkling of the blood of Jesus Christ. To forgiveness, the idea of practical holiness, actual purity, is added by the word "upright;" literally (as Revised Version), "perfect;" namely, with that perfection of which Scripture so often speaks—integrity; whole-hearted sincerity. What may we understand by "great transgression," from which the psalmist hopes to be clear? It seems to correspond to the "sin unto death" of which St. John speaks (1 John 5:16, 1 John 5:17). Hence was drawn the famous attempt to classify sins: (1) "mortal," or "deadly;" (2) "venial," capable of forgiveness. The fatal mistake is in trying to judge of sins apart from the person who sins. What is a sin of ignorance in one may be a presumptuous sin in another. The sin of which one repents and finds forgiveness may in another be a sin against so much light and grace that it is impossible to renew to repentance (Hebrews 6:4, Hebrews 6:6)—"a sin unto death." Let us not pry into that dark abyss; but seek to keep far from its fatal brink. Only remember and be sure of this—sorrow for sin and desire for pardon and purity are a sure proof that no unpardonable sin has been committed. God "pardoneth and absolveth all them that truly repent and unfeignedly believe his holy gospel"—the message of his grace and love in Christ Jesus. To every one—whatsoever his sins may be—who can truly make this prayer his own, the Saviour answers as of old, "I will: be thou clean." BY C. Psalms 19:1-6 The voice of God in his works. There is enough in this psalm for twenty discourses. But in this department of the ’Pulpit Commentary’ it is not our province to dwell on specific texts, however attractive, but to indicate how by a homiletic exposition of the psalm as a whole, it may be brought home to us for everyday life in the continuous unfolding of the Scripture. At the same time, the two divisions of the psalm are so entirely distinct that they call for separate treatment, as they open up to the preacher entirely different branches of thought and instruction. £ There is no reason to question the Davidic authorship of the psalm, but it is so couched that from its contents there is nothing by which we can infer either its authorship or date; and it so speaks to man as man, that it is of equal value by whomsoever or whensoever it was penned. We have in its first six verses a rehearsal of the voices of God in the firmament above. And we gather from the forms of expression that the writer was accustomed to speak of natural phenomena in the language of his day. In his view the firmament of heaven spread out as a hemisphere above the earth, like a splendid and pellucid sapphire, in which the stars were supposed to be fixed, and over which the Hebrews believed there was a heavenly ocean. The Bible was not meant to teach science, but to teach God. Science has to do with the matter, order, and laws of the creation. In religion we have to do with the great Author of all. And while we find the writer far enough away from our present conceptions of what the heavens are, we find he is one to whom God had spoken as Jehovah, the great I AM—and who had been taught God’s Law to man as well as God’s utterances in nature. And as God’s voices to us have become clearer than they were in the psalmist’s time, by his revelation in Christ Jesus, so the glory of his works has become amazingly clearer through the discoveries man has made therein; and he will fall very far short of a suitable setting forth of the truths of this first half of the psalm, who does not utilize the recent discoveries of science as a pedestal on which to set, in clearer and fuller ways, Jehovah’s glory! The expositor is bound to show how gloriously science helps religion, in furnishing him with new material for setting forth the greatness of God l An unfolding of the verses before us will lead us along several lines of thought, with which we propose to deal cumulatively. I. THERE ARE NATURAL OBJECTS AND FACTS HERE . The heavens. The firmament. The sun. The orderly succession of day and night. In regard to each of these, science helps religion. And grand as was the scene in olden time to the natural eye, and with all the imperfections of ancient knowledge, the grandeur is unspeakably vaster now, owing to discoveries which have since been and are still being made (The expositor of this psalm needs to read up to date in astronomical researches.) II. AMONG THEM THERE IS . "The heavens declare," etc. Their activity is not conscious on their part, but it is nevertheless real. Light is ever acting on the vegetable world, and helps to open the petals of the flower, to give blossom its colour, and fruit its sweetness. Thus there is a reciprocal relation established between the sunbeam and the plant. So also is there between the stars above us and the mind of man. And though they utter not a word (Psalms 19:3, Hebrew), they are sounding forth a message to the soul of man. "Their line is gone out," etc. (Psalms 19:4). The word "line" is one of much interest. It meant, first, any cord or string; then a string stretched out so as to emit a musical sound; then the sound emitted by the string; then a full musical chord. "For ever singing, as they shine, ’The hand that made us is Divine!’" III. THESE ARE VARIED. The four verbs used here are all of them exceedingly expressive. The heavens are falling the glory of God, recounting it to us as in the pages of a book; the firmament is showing his handiwork, setting it before our eyes as in a picture; day unto day welleth forth speech, pouring it out as from a fountain; night unto night breatheth out knowledge, breathing it out gently so that the attentive listener may hear. "During the French Revolution, it was said to a peasant, ’ I will have all your steeples pulled down, that you may no longer have any object by which you may be reminded of your old superstitions.’ ’But,’ replied the peasant, ’you cannot help leaving us the stars.’" £ IV. WITH ALL THIS VARIETY OF , THEY TELL OF A POWER. "The glory of God;" "The firmament showeth his handiwork." When this is said, there are two points involved—one implied, the other expressed. It is implied that man has the faculty of understanding these varied forms of expression. Surely a perceived object implies a perceiving subject, and a message addressed implies the existence of those by whom it can be understood. The question of the origin of things will, must, come up; quite irrespectively of method, there will be the question of cause. The old design argument is valid as ever, though it may need to be thrown into a different form. That which it requires mind to understand, must a fortiori require the equivalent of mind to bring into being. From nature’s framework, power, wisdom, benevolent adaptation, order, etc; are manifest. Even the objection raised from the existence of wasted seeds, abortive organs, rudimentary and undeveloped possibilities, comes to nought when it is remembered that no atom of matter is wasted, but, if unused at one moment, is worked up again in other collocations. The advance of the most cultured thought at the present time is remarkable. The old atheism is now out of date; and so, intellectually, is even the old agnosticism. It is behind the times. The latest developments of Darwinism honour God. £ But while on the ground of knowledge and culture, intellect must admit the existence of "a Power above us," it is only the lowly, devout, and loyal spirit that will see God in all things, and enjoy all things in God. V. GOD’S MESSAGE FROM THE HEAVENS IS TO IN HOLY SONG. Whoso forgets the title of the psalm will miss much of its beauty and glory. It is meant for the choirmaster. It is to be set to music, and uttered in song. Poetry, music, song, are the audible response of man to the inaudible voices of the day and of the night. Through the stars, God speaks to man without words; with his voice man speaks to God. Thus the universe is one grand antiphony. God’s music delighting man; man’s music adoring God. The heavens speak to us of God; we respond to the God of heaven. Note: Although we do not wish here to anticipate unduly the teaching of the second half of this psalm, yet we may be permitted to remark that, glorious as the music of the heavens is to those who have ears to hear, yet there is another message from the eternal throne, which alone tells us the thoughts God has towards us, and which, when understood and received, does touch our hearts and move our tongues to louder, sweeter, tenderer song than ever nature’s glory could inspire.—C. Psalms 19:8-14 The voice of Jehovah in his Word. The Prophet Isaiah, in his forty-fifth chapter, and in the eighth and ninth verses, refers both to the work of God’s hands in the world which he has created, and to the words of his lips in the promises he has made; and in both cases it is said, "not in vain" "Not in vain" is the earth formed; "not in vain" is the promise uttered. In both there is a Divine aim and purpose. That antithesis between the works and the Word of God is more ancient than Isaiah’s day. It goes back to the time of Moses, who in the ninetieth psalm speaks to God as the Ever-living One, the Framer of the earth, and yet the Refuge of his people. And between Moses and Isaiah, in this nineteenth psalm we have the like distinction drawn. Its first six verses refer to God’s works in the world, the rest, to his words in the Word. £ Seven lines of exposition are required for their unfolding. I. THE HEAVENS SPEAK OF GOD; THE WORD JEHOVAH. It is too commonly supposed that the use of the several words "Elohim" and "Jehovah" indicates a difference either of date, of document, or of authorship. There does not seem to us to be any adequate ground for such distinctions. As we in one and the same sermon or tract may use a dozen different names for God, why may it not have been so of old? £ The word "Elohim" indicates God as the God of nature. The word "Jehovah" points to him as the revealed God of our fathers. And it is from our own revealed God that the Word proceeds, from the depths of his heart; it is far more than any works of his hands. Hence the change of the word "God" to the word "Jehovah." II. JEHOVAH, THE GOD, HAS PUT BEFORE US FOR OUR USE. There are six various terms to indicate this. Law; or the great body of truth in which God would have his people instructed. Testimony; or the Divine declaration as to what he is, has done, is doing, and will do. Statutes; or precepts, which indicate specific duty. Commandments; or rules for the regulation of the entire life. Fear; i.e. that fear of him, so repeatedly enjoined, and which in an infantine age was the predominant view of duty towards God. Judgments; the right-settings, in the Divine declarations pronounced against sin and in favour of righteousness. Let us put all these together, and lo! how rich are we in having all these voices from the eternal throne! But how much richer still are we in having the words of the New Testament economy superadded to those of the old! III. THE WORDS OF JEHOVAH ARE AS FOR QUALITY AS FOR VARIETY. The very names given to them are inspiring: "perfect," "sure," "right," "pure," "true," "righteous," "standing fast." These several terms may be gathered up into three—true in statement, right in direction, everlasting in their duration. Even so. In the words of God we have absolute truth. In the precepts of God we have perfect directories for life and duty. And we know that, change what may, time is on our side, for "the Word of the Lord endureth for ever" Note: The words of God in the Bible are the only ones to which these epithets apply. Then it will be a very serious mistake if in school education or family training we ever allow the Bible to be crowded out or set on one side. For we must note— IV. THAT THE WORDS OF GOD ARE TO THE PART OF OUR NATURE. (Verse 7, "the soul.") Although this word, in Hebrew, is very frequently used in as free and popular a sense as it is with us, yet, on the other hand, it often denotes the highest part of our nature—even that which pertains to spirit, conscience, and to the regulation of the moral life of man. Such is the case here; as, indeed, the marvellous effects of the Divine Word (as pointed out under the next heading) plainly indicate. So much is this the case, that the Word is regarded even here as "dividing asunder of the soul and spirit, of the joints and marrow," and as a "discerner of the thoughts and intents of the heart." The Old Testament conceptions of man and of sin are very deep and very solemn. £ As the late Dr. Duncan, Professor of Hebrew, rightly remarked, £ "The Hebrew language is peculiarly rich in religious and moral terms, though scanty enough in others. The reason is evident—it chronicled a revelation." V. THE EFFECT OF GOD’S WORDS ARE AS AS THEIR AND AIM. Some six of these are specified in the psalm. And one other is illustrated by its writer. The six effects referred to are: 1. Converting the soul. Restoring it, calling it back from its wanderings, and causing it to return to God and home. 2. Making arise the simple. Where the words of God arc read, studied, appropriated, by an honest and upright heart, they will lead in the way of understanding, and make wise unto salvation. 3. Rejoicing the heart, by their disclosures of God’s glory, grace, wealth, and love. To those who drink in the Word, God is their "exceeding Joy." 4. Enlightening the eyes. This may mean either illumination or refreshment, £ restoring life and fainting energies (cf. 1 Samuel 14:24, 1 Samuel 14:29). The former meaning, "illumination," is triply true; tot God’s commandments enlighten a man concerning God, duty, and himself. There is nothing like the searching Word to reveal to us what we are. 5. Warning is another effect. The exhortations to good and the dissuasion from evil are standing menaces of the peril of refusing the one and choosing the other. 6. Reward. No one can follow the commandments of God without ensuring a rich, ample, constant recompense. Another effect of the Word of God is illustrated by the writer of this very psalm, who shows us the influence it had upon him. It awoke from him an earnest, prayerful response, awakened by the sight of himself which the commandment gave. The prayer is threefold—against involuntary, secret, and presumptuous sins. It is: 1. Cleanse me, which has a double meaning of" Pronounce me clean, and keep me so." 2. Keep me back. It is a prayer that the restraining grace of God may keep in subjection a wayward and impulsive nature. 3. Accept me. (Verse 14.) It is an earnest prayer that at the moment the Word reveals his guilt, the grace of God may cover it with the mantle of forgiving love, and receive him in spite of all his guilt. And to this prayer there is appended an earnest plea. The praying one invokes two of the names of God in which the Old Testament saints were wont most to delight, "My Rock" and "my Redeemer." The word translated "Redeemer" is specially noticeable. It is Goel. £ (For illustrations of the use of the former word, see Deuteronomy 32:4, Deuteronomy 32:31; 2 Samuel 22:32; Psalms 62:2, Psalms 62:6, Psalms 62:7; Psalms 73:26; Isaiah 26:4. Of the latter, see (in Hebrew) Numbers 35:12, Numbers 35:19, Numbers 35:21, Numbers 35:24, Numbers 35:25, Numbers 35:27; Job 19:25; Isaiah 41:14; Isaiah 43:14; Isaiah 60:16; Isaiah 63:16.) Note: (1) How unspeakable is the mercy that, though our guilt might welt make us dread the approach to a holy God, yet his grace is such that we may flee to him and find deliverance there! The same Word which unbares our sin also reveals his grace. (2) The revelation of God through the stars will not suffice for us; we want the word of promise too. (3) Those who most luxuriate in the Word should also, more than others, luxuriate in the works of God. (4) Those who accept both know perfectly well that nothing in the book of nature can run counter to the book of grace.—C. BY W. FORSYTH Psalms 19:1-14 Nature as a preacher. Mark— I. THE GRAND SUBJECT. "The glory of God." II. THE . "All the earth." III. THE . Marked by truth, freshness, constancy, impartiality (verses 1-4). Other preachers cannot continue by reason of death. Hence there is change. One succeeds another. But this preacher goes on without break or weariness from day to day and age to age, bearing witness for God (Romans 1:20; Acts 14:17). IV. THE DIVERSE RESULTS. Minds vary. Where there is freedom of thought, there will be difference of opinion. When Paul preached at Athens, "some mocked, and others said, We will hear thee again on this matter. Howbeit certain men clave unto him, and believed" (Acts 17:32-34). And so it is here. Some hear, and others hear not. Some recognize God’s presence and working, and give him praise, and others deny that in all they see there is anything more than the evolution of matter, and the play of cause and effect. V. THE OF THE WORD. Nature can teach, but only such as are susceptible. It can proclaim the glory of God, but only to such as have already been brought to the knowledge of God. Our minds have been darkened and deadened by sin. Nature cannot tell us how sin is to be taken away. It is dumb as to a Saviour. it cannot inspire hope. It cannot convert the soul. Hence the necessity of the Word—of the Law by which is the knowledge of sin, and the gospel which reveals to us a Saviour. It is those who have been brought to the knowledge and love of God through Jesus Christ who are best able to appreciate the service of nature.—W.F. Psalms 19:7-10 The Word of God. This passage may be regarded as teaching three things concerning the Word of God, or the Bible. I. WHAT IT IS. Six names are used, and six different statements are made with regard to the Bible. 1. It is "the Law of the Lord," and, as such, it is "perfect." 2. It is "the testimony of the Lord," and, as such, it is "sure." In it God speaks with solemn earnestness and insistance, and what he says may be trusted. 3. It is "the statutes of the Lord;" and the statutes of the Lord are "right." The way of duty is clearly and unmistakably marked out. 4. It is the "commandment of the Lord." It is not mere counsel or instruction, but has all the authority and awfulness of "commandment." And as such it is "pure," clear as crystal, illuminating as the light. 5. It is "the fear of the Lord." This may stand for religion (Proverbs 15:33; of. Deuteronomy 17:19), and as such it is "pure and undefiled." It is "our reasonable service." 6. Lastly, the Bible is spoken of as "the judgments of the Lord." This refers to the administration of the Law. God’s "judgments," being the execution of his will, must be "true." Based upon the eternal principles of right, they must themselves be eternal. II. WHAT THE BIBLE DOES. 1. "It converts the soul" (Psalms 23:3; 1 Timothy 1:15). 2. It "makes wise the simple" (Psalms 119:130; Acts 16:31). 3. It "rejoices the heart" (Psalms 119:162; Acts 8:39). 4. It "enlightens the eyes" (Psalms 16:11; Ephesians 1:18, Ephesians 1:19). 5. It "endureth for ever" (Psalms 100:5; 1 John 2:14-17). What is here stated as doctrine is elsewhere illustrated as fact. It is, as we believe the doctrine, that we shall become witnesses to the facts (1 Corinthians 6:11; 1 Peter 1:23-25). III. WHAT THE BIBLE . We have it in our hands. We have heard its character, and the claims made in its behalf, and what is our response? The language employed by the psalmist fitly expresses what our feelings and conduct should be, how we should treat God’s most Holy Word. 1. It deserves to be valued more than gold. 2. It deserves to be loved and delighted in as "sweeter than honey and the honey-comb." 3. It deserves to be studied and obeyed with increasing devotion; for thereby our minds are enlightened, and our lives illumined, and great is our reward in purity and peace and the love of God. And if we have learnt its preciousness ourselves, we shall surely labour to make it known to others, that they also may be enriched by its treasures and blessed with its joys.—W.F. BY C. SHORT Psalms 19:1-10 God’s revelation of himself in nature and in his Word. In nature it is continuous. Day utters speech unto day, night unto night. It is speechless; it has a language, but it is not articulate. It is universal. Gone out through all the world, and through all time. In his Word it his a converting power—power to make wise, to rejoice the heart and enlighten the eyes. It endures for ever; unlike the firmament, and is entirely true and righteous. I. A OF THESE TWO . 1. Both reveal God’s glory. The heavens reveal his glory by day and by night. But our solar system is but the glory of a single point of light, when compared with the glory of all the systems that fill infinite space. But quality rather than quantity is the test of the glory of any work. To redeem and reclaim a world of souls from the ruin of sin transcends the work of creating and sustaining all the suns and the stars of the universe; and this is the glory of God’s Word. 2. Both contain important instruction. "Day unto day uttereth speech" (Psalms 19:2). "The testimony of the Lord is sure [or, ’true’], making wise the simple.’’’ To the devout mind nature suggests more than it directly teaches—the Sun of Righteousness, the mighty Quickener and Joy of darkened souls. Christ the great Bridegroom of the Church. But the Word uttered by prophets, Christ, and inspired men, expels our ignorance upon the topics most necessary to our highest well-being. They make us truly wise. 3. Both demand study and labour to enjoy their blessings. Great things can benefit us only by the exercise of earnest and inquisitive thought. La Place and Newton thus came to understand the science of the heavens; Milton and others, their poetry; and David and others, their religion. We benefit by the Word in a similar way. Study leading to practice and experience will open its stores of truth to us. II. A OF THESE . 1. The one universal, the other partial. Every one not born blind has seen the heavens; there are millions who have never heard of Christ. God does some things by taking them entirely into his own hands; but he takes us as fellow-labourers in the work of making known his Word. 2. The one is full of great spiritual energies; the other is not. Material things can do only material work; nature cannot alter a depraved will or heal a wounded conscience. Spiritual forces must rouse spiritual natures like ours. Christ is the Word of God, and can give the highest deliverance and salvation which souls need. Makes us wise with the noblest wisdom, gives light to the mind. The one rejoices the senses, the other the heart. The mourner can be made to sing, the captive to leap for joy, the heartbroken to laugh with gladness, the penitent to receive peace. Nature can do nothing of this to any extent.—S. Psalms 19:11-14 Man’s relation to the Divine Law. The former part of the psalm is a comparison and a contrast between God’s revelation of himself in nature and in his Law. Now the psalmist passes on to consider his own relation to the Divine Law; what light it throws upon his character and circumstances, and what rewards it bestows upon those who abide in the steadfast observance of it. I. WHAT THE DIVINE LAW TAUGHT THE . (Psalms 19:12, Psalms 19:13.) 1. His manifold sins and errors. "Who can understand his errors?" Who can tell how often he offendeth? Our sins and mistakes are greater in number than we can understand or reckon. Our moral infirmity is greater than we can estimate. 2. That he was largely an ignorant transgressor. "Cleanse thou me from the sins that I know not of." Arising from self-deception and self-ignorance. Others see in us what we cannot see in ourselves. The proud and covetous and unjust do not think themselves so. Cleanse us from the pretence to virtues which we have not. 3. To pray for deliverance from the temptation to deliberate sins. That he might not commit presumptuous, wilful sin. He does not ask for the pardon of such sins, but to be restrained from them. "If we sin wilfully after that we have come to the knowledge of the truth," etc. No sacrifice in the Jewish Law for such sins. II. THE LAW GREATLY REWARDS THE . (Psalms 19:11, Psalms 19:14, 15.) 1. By giving them an increasing spirit of consecration. "Let my words and meditations and actions be more and more acceptable in thy sight." Obedience leads to further obedience, and longs for nothing short of being perfectly acceptable to God. 2. By giving a more perfect consciousness of God’s acquaintance with our thoughts and ways. The whole passage shows that, as well as the fourteenth verse. The disobedient think they can hide their ways from God. "How doth God know?" The obedient know that all things are naked and open before him; and rejoice in the thought, because they are aiming at what is acceptable to him. 3. By revealing God as a sure, faithful Redeemer from all evil. A rock is the image of faithful stability, and means that God will not swerve from his promise of redemption. The disobedient are the unbelievers; they attribute their own mind to God, and so cannot trust him.—S. Psalms 19:14 A sacrifice and a prayer. "Let the words of my mouth and the meditation of my heart, be acceptable in thy sight, O Lord, my Strength and my Redeemer." Let us look at this language— I. AS A . The thoughts and feelings of the soul uttered and unuttered. 1. The sacrifice is spiritual. Words and meditations. Man’s heart is the most precious thing God has created—the jewel of the universe. The thoughts that come out of the heart and the words that utter them—these are the precious treasures the psalmist offers before God. 2. The sacrifice is complete. The words of the mouth and the meditation of the heart indicate the whole man. This is the Christian view of man’s priestly work—the presenting of body and soul as living sacrifices. Not a partial offering of one part of our lives, nor of the outward apart from the inward life, but the total consecration of our whole being. 3. This offering is not acceptable to God on its own account. It is acceptable to God on account of the great expiatory sacrifice, and because that has brought us into a new and peculiar relation with God. Intrinsically, the offering is not acceptable. For all man’s words taken together, what are they? Our words when they utter our most religious thoughts, our truest deepest faith, our most rapturous love, our triumphant hope and praise, are unworthy of being thus offered. But when you add the words of every day and every employment, these are vain, proud, irreligious, sometimes blasphemous. And then our thoughts! But God in Christ is pleased with our offering. A child’s letter is pleasing to its father because it is his child’s. II. AS A PRAYER. Then what do they imply? 1. That God alone can deliver him from the sins he prays against. From secret and presumptuous sin. A faith is implied that God would so deliver him. They may have a wider meaning. 2. That God is the Inspirer of right words and right thoughts. "Make my words and thoughts such as shall be acceptable in thy sight." III. THE WARRANT FOR BOTH AND PRAYER. The psalmist felt that God was his Rock and his Salvation. Stability and deliverance are the principal thoughts here.—S. THIS psalm seems to have been composed for a special occasion, when David was about to proceed on an expedition against a foreign enemy. It is liturgical, and written to be recited in the court of the tabernacle by the high priest and people. The date of its composition is after the transfer of the ark from the house of Obed-edom to the city of David (2 Samuel 6:12-19), as appears from Psalms 20:2. The conjecture which attaches it to the Syrian War described in 2 Samuel 10:17-19, is probable. There is no reason to doubt the authorship of David, asserted in the title, and admitted by most critics. The psalm divides into two portions—the first of five, and the second of four verses. In the first part, the people chant the whole. In the second, the high priest takes the word, and initiates the strain (2 Samuel 10:6), while the people join in afterwards (2 Samuel 10:7-9). Psalms 20:1 The Lord hear thee in the day of trouble. The people intercede for their king in a "clay of trouble" or "distress," when danger impends, and he is about to affront it. They are made to ask, first of all, that God will hear the king’s prayers, which are no doubt being silently offered while they pray aloud. The Name of the God of Jacob defend thee. (On the force of the expression, "the Name of God," see the comment upon Psalms 7:17.) "Jacob’s God"—a favourite expression with David—is the God who made him the promise, "I will be with thee, and I will keep thee in all places whither thou goest" (Genesis 28:15). "Defend thee" is scarcely a correct rendering. Translate, exalt thee.’ Psalms 20:2 Send thee help from the sanctuary. "The sanctuary" here is undoubtedly the holy place which David had established on Mount Zion, and in which he had placed the ark of the covenant. God’s help was always regarded as coming especially from the place where he had "set his Name." In the original it is, "Send thy help"—the help thou needest and prayest for. And strengthen thee out of Zion; rather, support thee. Psalms 20:3 Remember all thy offerings. (On David’s offerings, see 2 Samuel 6:13, 2 Samuel 6:17; 2 Samuel 24:25; 1 Chronicles 15:26; 1 Chronicles 16:1; 1 Chronicles 21:28; 1 Chronicles 29:21.) It is not to be supposed, however, that David ever sacrificed victims with his own hand, or without the intervention of a priest. And accept thy burnt sacrifice; Selah. It is a reasonable conjecture that the "Selah" here marks a "pause," during which special sacrifices were offered, with a view of entreating God’s favour and protection in the coming war (Hengstenberg). Psalms 20:4 Grant thee according to thine own heart; i.e. whatever thy heart desireth "in connection with this expedition, all that thou hopest from it, all that thou wouldst have it accomplish." And fulfil all thy counsel; i.e. make all thy plans to prosper. Psalms 20:5 We will rejoice in thy salvation. David’s" salvation" is here his triumph over his enemies, which the people confidently anticipate, and promise themselves the satisfaction of speedily celebrating with joy and rejoicing. And in the Name of our God we will set up our banners. Plant them, i.e; on the enemy’s forts and strongholds. The Lord fulfil all thy petitions. A comprehensive prayer, re-echoing the first clause of Psa 20:1 and the whole of Psa 20:4, but reaching out further to all that the monarch may at any future time request of God, The first part of the psalm here ends, and the people pause for a while. Psalms 20:6 Now know I. The employment of the first person singular marks a change in the speaker, and is best explained by supposing that either the high priest or the king himself takes the word. The offering of the solemn prayer (Psalms 20:1-5) and of the sacrifices (see the comment on Psalms 20:3) has been followed by a full conviction that the prayer is granted, and the triumph of David assured. What was previously hoped for is "now known." That the Lord saveth (or, hath saved) his anointed (comp. Psalms 18:50). He will hear him from his holy heaven; literally, from the heaven of his holiness. With the saving strength of his right hand. God will hear him, i.e; and, having heard him, will help and defend him "with the saving strength of his right hand." Psalms 20:7 Some trust in chariots, and some in horses. The enemies of David towards the north—Syrians of Zobah, and Maachah, and Damascus, and Beth-Rehob—were especially formidable on account of their cavalry and their chariots. David on one occasion "took from Hadarezer, King of Zobah, a thousand chariots, and seven thousand horsemen" (1 Chronicles 18:4). On another he "slew of the Syrians seven thousand men which fought in chariots" (1 Chronicles 19:18). His own troops appear to have consisted entirely of footmen. But we will remember the Name of the Lord our God. Our trust, i.e; shall be in the Lord, who has commanded our kings "not to multiply horses" (Deuteronomy 17:16). Psalms 20:8 They are brought down and fallen; but we are risen, and stand upright. Confident of the result, the speaker represents it as already achieved. He sees the enemy bowed down to the earth, and fallen; he sees the host of Israel erect and triumphant. All stands out clearly before his vision, as though he were an actual spectator of the fight. Psalms 20:9 Save, Lord! This punctuation is adopted by Delitzsch, Kay, Professor Alexander, Hengstenberg, and our Revisers; but is opposed by Rosenmuller, Bishop Horsley, Ewald, Hupfeld, Cheyne, and the ’Speaker’s Commentary.’ It has the Hebrew Masoretie text in its favour, the Septuagint and Vulgate against it. Authorities are thus nearly equally balanced on the point; and we are at liberty to translate either, "Save, Lord: may the King hear us when we call!" or, "O Lord save the king: maybe hear us when we call (upon him)!" On the whole, perhaps, the former is preferable. Psalms 20:5 The safeguards of prayer. "The Lord fulfil all thy petitions." An amazingly bold wish! Especially if you read it in the light of Psa 20:4, "Grant thee thy heart’s desire!" It might be the worst wish we could express—even for a good man—that God would grant him all he desires. It is written of the rebellious, ungrateful Israelites, "He gave them their own desire." But it was their ruin (Psalms 78:29). We may be conscious of desires springing up in our own heart, even dwelling deep there, which, though we do not know them to be wrong, we ourselves would scarcely venture to put into our prayers. Nevertheless, this bold wish is not larger than our Saviour’s promise to prayer (Matthew 21:22; John 14:13, John 14:14). The text, therefore, suggests— I. GOD’S POWER TO ANSWER PRAYER. Nature, with its innumerable forms, mighty forces, all-comprehending laws, undisclosed secrets, is his. He designed, created, controls it. All hearts and lives are in his hand. All holy creatures do his will. With God all things are possible (Romans 8:28). To some minds, amazing difficulty and doubt beset this glorious fact, that God hears and answers prayer. The special stumbling-block, the objection most frequently urged, is that God works by law—governs all nature by unchanging law. Of course he does. So does man work by law; and, instead of governing, is governed by, the laws of nature. What then? This does not hinder men from answering prayer—granting, every minute, the requests of children, friends, customers, clients. Can anything, seriously considered, be more absurd than to suppose that God cannot do what he has enabled us to do?—that he has so made his universe that he cannot manage it; though, so far as our needs require, we can? Or is it anything less than childish narrowness of thought to suppose that, because we do not understand how the thing asked for can be done—the healing of a disease, e.g; or averting a danger, or giving a prosperous wind to a ship, or converting a sinner—therefore God does not know how to effect it? If there is one lesson the discoveries of modern science should teach, it is that our ignorance is not the measure of possibility, It is no business of ours to scheme how God can grant our prayers; only to see to it, as far as we can, that they are such as he can wisely, justly, and for our true welfare, grant. Infinite power, guided by infinite wisdom and love, suffices. This brings us to speak of— II. THE LIMITS AND OF PRAYER. "All thy petitions" would be too bold and rash a wish, were there no tacit limitation, no fence of safety in the background. We cannot possibly be certain what is best for ourselves, even in the near future; still less how the granting of our petition would affect others. Much more ignorant are we of far-off results. Many a Christian locks back on the unwise prayers he offered, with shuddering thankfulness that his request was denied. Yet, at the time, it seemed so reasonable. In this ignorance we should not dare to pray—the hazard would be too great—if we knew that God would give what we asked, whether it were wise or foolish, right or wrong. "With God all things are possible;" but it is certain he will do nothing but what is wise and good. He will not grant his child’s request to his ruin, or to the breaking off of his own gracious purpose (Psalms 138:8). It is ours to ask, his to judge. Therefore we may ask boldly, never forgetting," Not as I will, hut as thou wilt." III. THE PLEA AND WARRANT OF OUR PRAYERS IS THE ALL- OF CHRIST. The title "Anointed" (Psalms 20:6)—"Messiah"—though often applied to David and his descendants, suggests a higher application (as in Psalms 2:7, Psalms 2:8). So the best Jewish as well as Christian interpreters (comp. John 2:1-25:41, 42). His prayers must always be in perfect accord with both the mind and the will of God, his wisdom and his goodness. When he says to the weakest disciple, "I have prayed for thee’ (Luke 22:32), that disciple cannot perish. Our weak, unworthy prayers are mighty and acceptable in his Name (John 15:7; John 16:23, John 16:24). The glory of heaven is waiting to fulfil his prayer (John 17:20-24). BY C. Psalms 20:1-9 Prayer for Israel’s king when going forth to battle: a national sermon. In this psalm, as indeed in the rest, there are most suggestive verses, which might be elaborated into useful discourses. £ But in this division of the Commentary we refrain from dealing with isolated texts. We desire rather to show how the whole psalm may be used by the expositor of Scripture as the basis of a national sermon in a time of impending war. No doubt, as Mr. Spurgeon remarks, it has been used by court preachers and pressed into the service of unctuous and fulsome flattery. There is, however, another kind of abuse to which it has been subjected, even that of an extreme spiritualizing, in which the words are made to convey a meaning which there is no indication that they were ever intended to bear. No commentator seems to have set forth the bearing of the psalm more clearly and accurately than that prince of expositors, John Calvin. We have no clue, indeed, to the precise occasion on which the psalm was written; but we can scarcely be wrong in regarding it as a prayer to be said or sung in the sanctuary on behalf of the king when he was called forth to defend himself in battle against his enemies. And inasmuch as the kingship of David was a type of that of the Lord Jesus Christ, the psalm may doubtless be regarded as the prayer of the Church of God for the triumph of the Saviour over all his foes. It is said, "Prayer also shall be made for him continually," and those words are being fulfilled in the ceaseless offering of the petition, "Thy kingdom come." At the same time, there is such deep and rich significance in the psalm when set on the strictly historical basis, that to develop it from that point of view will occupy all the space at our command. The scenes here brought before us are these: £ Israel’s king is summoned to go forth to war; sanctuary service is being held on his behalf; a prayer is composed, is set to music, and delivered to the precentor, to be said or sung on the occasion; after sacrifices have been offered, and the signs of Divine acceptance have been vouchsafed, the Levites, the singers, and the congregation join in these words of supplication. Obviously, there is here assumed £ a Divine revelations; the aid of Jehovah, the covenant God of Israel, is invoked; he is called, "Jehovah our God." The disclosures of God’s grace in the wondrous history of their father Jacob are brought to mind. They, as a people, have been raised above reliance on chariots and horses alone. The Name of their God has lifted them up on high, "as in a fortress where no enemy can do harm, or on a rock at the foot of which the waves fret and dash themselves in impotent fury." £ They know of two sanctuaries—one in Zion (verse 2), the other "the heaven of God’s holiness" (verse 6); they know that God hears from the latter, when his people gather in the former. Hence the prayer is sent up from the sanctuary below to that above. We, as Christians, have all Israel’s knowledge, and more. The revelation the Hebrews had through Moses is surpassed by that in Christ. And although, as a "geographical expression," no nation now has the pre-eminence over any other as before God, yet any praying people can get as near to God now as ever Israel did. All devout souls have boldness to enter into the holiest by the blood of Jesus. Hence, when any trouble-especially that of war—befalls them, they may betake themselves to their God, and plead with him on behalf of their emperor, their king, their president, their state. And the psalm before us is truly a grand one for preachers to use at such emergencies, that they may cheer a people’s heart, quicken the people’s prayers. The abuse of the psalm by some courtiers, who feared man rather than God, is no reason why the preachers of any day should leave such a psalm unused, still less is it a reason why they should refuse to preach national sermons at all. For a long time, Nonconformists were so treated, that some of their preachers almost lost the national esprit de corps. But it is to be hoped that that is passing away; for on the basis of a psalm like this, some lines of thought may be so expounded and applied from the pulpit as to cause times of national peril and anxiety to be most fruitful in spiritual elevation and power. I. IT IS AN ANXIOUS TIME FOR ANY PEOPLE WHEN THE HEAD OF THEIR STATE IS CALLED FORTH TO BATTLE. (See 2 Chronicles 20:1-3.) The interests at stake in the conflict itself, and for the promotion of which it is entered upon, must press heavily on the nation’s heart. The fearful bloodshed and unspeakable suffering and distress in private life, which any battle involves, must bring anguish to many mothers, wives, and children; many a home will be darkened, and many a heart crushed, through the war, however large the success in which it may ultimately result. II. WHEN WARS ARE ENTERED UPON , FOR A RIGHT OBJECT, THE PEOPLE MAY LAY BEFORE THEIR GOD THE BURDEN THAT IS ON THEIR HEARTS. (2 Chronicles 20:5-15.) There is a God. He is our God. He has a heart, tender as a father’s, and a hand gentle as a mother’s; while, with all such pitying love, he has a strength that can speed worlds in their course. Nothing is too large for him to control; nought too minute for him to observe. And never can one be more sure of a gracious response than when, with large interests at stake, a people are united as one in spreading before the throne of God their case with all its care. If "the very hairs of our head" are all numbered, how much more the petitions of the heart! III. AT SUCH TIMES THE OF THE PEOPLE GATHER BOUND THEIR ARMY AND THEIR THRONE. (Verse 5.) "We will rejoice in thy deliverance," etc. Whatever may have been the sentiment in bygone times, we now know that the king is for the people, not the people for the king. Hence his victory or defeat is theirs. The soldiers, too, who go forth loyally and obediently to the struggle, with their lives in their hands, leaving at home their dear ones weeping as they leave them lest they should see the loved face no more, how can it but be that a nation’s warmest, strongest sympathies should gather round them as they go to the war? IV. THE NAME OF GOD IS A DEFENCE TO SUCH A PEOPLE THAN ALL FORCES CAN COMMAND. (Verses 6, 7.) This is so in many senses. 1. God himself can so order events as to ensure the victory to a praying people, however strong and numerous the foes. 2. An army sent out with a people’s prayers, knowing that it is so sustained, will fight the more bravely. 3. To the generals in command, God can give, in answer to prayer, a wisdom that secures a triumphant issue. 4. All chariots and horsemen are at his absolute disposal, and he can cause them all to vanish in an hour. The army of Sennacherib, The Spanish Armada. History is laden with illustrations of Divine interposition (Psalms 107:43). V. WHEN THE PEOPLE LAY THE WHOLE MATTER BEFORE GOD, THEY MAY LEAVE IT TO HIM AND CALMLY AWAIT THE RESULT. (cf. verse 8.) When once their affairs are rolled over on God, they are on his heart, and will be controlled by his hand on their behalf. Hence the wonderfully timely word of Jahaziel (2 Chronicles 20:15), "The battle is not yours, but God’s." Such a thought may well inspire the people with the calmness of a holy courage, and may well lead them patiently to wait and see "the end of the Lord." Note: By such devotional use of national crises, they may become to a nation a holy and blessed means of grace; whereby the people at large may learn more of the value and power of prayer than in many a year of calm, and may be drawn more closely together for ever through a fellowship in trouble and in prayer.—C. BY W. FORSYTH Psalms 20:1 The day of trouble. Such a day comes sooner or later to all. Nations have their "day of trouble," when they are visited with pestilence, famine, or war, or torn by internal strifes. Individuals also have their "day of trouble" (Job 5:6, Job 5:7). Trouble is a test. It shows what manner of persons we are. Happy are we, if, like the king and people of this psalm, trouble brings us nearer to God and to one another in love and service! The day of trouble should— I. DRIVE THE SOUL TO GOD. In prosperity there are many helps, but in adversity there is but one. God is the true Refuge. His ear is ever open, and can "hear." His hand is ever stretched out, and can "defend." His resources are infinite, and he can "strengthen us out of Zion." The name here given to God, "the God of Jacob," is richly suggestive. It holds out hope to the sinful; for God was very merciful to Jacob. It assures comfort to the distressed; for God was with Jacob, to keep him during all his wanderings. It encourages trust, for God had a gracious purpose with Jacob, and made all the trials of his life contribute to his moral advancement. "Happy is he who has the God of Jacob for his help, whose hope is in the Lord his God!" (Psalms 146:5). II. BRING ALL THE GOOD IN HOLY SERVICE. In face of a common danger, there is a tendency to unite. So "Pilate and Herod were made friends" (Luke 23:12). So Jehoshaphat and the King of Israel entered into alliance (1 Kings 22:2). So, in a nobler way, God’s people come together for mutual edification and comfort, and to call upon the Name of the Lord (Malachi 3:16). The Jews had the temple and the sacrifices, and the high priest to plead for them. But we have greater privileges. For us our great High Priest, "having offered one sacrifice for sin for ever, sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool" (Hebrews 10:12, Hebrews 10:13). We have common dangers and needs, and can do much to help one another. When David was in trouble in the wood of Ziph, Jonathan went down to him, and strengthened his hands in God. When Peter was in prison, and in peril of death, "prayer was made without ceasing of the Church unto God for him" (Acts 12:5). When the Jerusalem Christians were in sore straits, the sympathies of their fellow-Christians in happier circumstances were called forth in their behalf (Romans 15:26). So when the truth is assailed, and the interests of the kingdom are endangered, it is the duty of all true lovers of Christ to band together, and by prayer and holy effort to "contend for the faith once delivered to the saints." III. OUR TO THE SUPREME OF RIGHT. There are many things dear to us which we may have to defend, but we must make a difference. "The day of trouble" is a searching and a sifting time. In drawing near to God, and by mutual warnings, we find out what is really of the highest value; what we may let go, and what we should keep; what we may safely relinquish, and what we should fight for to the last gasp; what is only of temporary or of secondary importance, and what is essential and more to be valued than all worldly and personal advantages, or even life itself (Daniel 3:16-18; Acts 4:18-20). IV. PREPARE FOR THE OF THE COMING VICTORY OF GOOD OVER EVIL. Waiting upon God gives hope. Praying and working inspire confidence. Imagination, kindled by the thought of God’s Name, portrays in glowing colours the near deliverance. There is something very inspiriting in the "I know" of the psalmist. Job says, "I know" (Job 19:25); Paul says, "I know" (2 Timothy 1:12); and so we may join with the psalmist in saying, "Now know I that the Lord sayeth his anointed." We are too apt to think only of our troubles; but let us rather "remember the Name of the Lord." We are too ready to wish the defeat of our opponents, but let us rather seek the vindication of truth and the triumph of right, and, if God will, the transformation of foes into friends, so that they, as well as we, may share in the joys of the great day.—W.F. BY C. SHORT Psalms 20:1-9 Help from the sanctuary for the battle of life. A liturgical psalm, which was sung on behalf of the king, who was about to go forth to battle. It was chanted in alternate voices by the congregation and the priest or Levite who led the choir. As the king stands within the sanctuary, offering his sacrifice, the crowd of worshippers in the spacious courts lift up their voices in the prayer of the first five verses; then the answering chant of the priest or leader from Psalms 20:6 to 8; then all join in the prayer of the ninth verse, "God save the king!" Help from the sanctuary for the battle of life. Influences to be gathered there. I. A SENSE OF GOD’S HELPFUL TO US. (Psalms 20:1, Psalms 20:2.) He hears in trouble, defends us in danger, and strengthens us for conflict; and thus helps us by means of the worship of the sanctuary. It is thus he remembers our offerings and accepts our worship. II. GOD GRANTS THE DESIRES AND FULFILS THE WHICH ARE IN HIS SERVICE. (Psalms 20:4.) "If we ask anything according to his will, we know that he heareth us." III. WE CAN WIN THE BATTLE ONLY SO FAR AS WE REALIZE THAT IT IS GOD’S BATTLE..(Psalms 20:5.) "In the Name of our God must we set up our banners." He is the Captain of our salvation, and if we are loyal to him we shall rejoice in a victorious cause. IV. TRUE FAITH IN GOD IS ASSURED OF VICTORY BEFORE THE BATTLE IS FOUGHT. (Psalms 20:6.) "I know whom I have believed, and … that he is able to keep that," etc.; "Thanks be unto God, who giveth us the victory!" "Who shall separate us from the love of Christ?" V. "RIGHT IS MIGHT" TO ALL WHO HAVE BEEN TAUGHT OF GOD. (Psalms 20:7, Psalms 20:8.) They do not trust in material strength, but in the justice of their cause, i.e. in the power of God, and not in chariots and horses. God, therefore, is not, in any historical war, on the side of the strongest battalions. "They are brought down and fallen: but we are risen, and stand upright." VI. THE AND FINAL CRY OF THE TRUE IS FOB THE OF GOD. (Psalms 20:9.)—S. Psalms 21:1-13 is generally regarded as a companion composition to Psalms 20:1-9, being the thanksgiving after the victory for which the preceding psalm was the supplication. It consists of three parts: (1) a direct thanksgiving to God, offered by the people on behalf of the king (Psalms 20:1-7); (2) an address to the king, auguring for him future successes on the ground of his recent victory (Psalms 20:8 -12); and (3) a brief return to direct praise of God in two short ejaculatory sentences. Part 1 is interrupted by a pause at the end of Psa 20:2, when thank-offerings may have been made. The Davidical authorship, asserted in the title, is not seriously disputed. Psalms 21:1 The king shall joy. The future is used to give the idea of continuance, "The king rejoices, and will go on rejoicing." In thy strength, O Lord; i.e. in the strength that thou puttest forth to help and protect him (comp. Psalms 20:6). And in thy salvation how greatly shall he rejoice: God’ s "salvation" had been confidently anticipated (Psalms 20:5, Psalms 20:6, Psalms 20:9), and has now been experienced. Psalms 21:2 Thou hast given him his heart’ s desire (comp. Psalms 20:4, "Grant thee according to thine own heart"). And hast not withholden the request of his lips. "Out of the abundance of the heart the mouth speaketh." The deliverance from his enemies, which David had earnestly desired in his heart, he had also devoutly requested with his lips (Psalms 20:1, Psalms 20:5). Selah. The pause here may have been for the presentation of a thank-offering. Psalms 21:3 For thou preventest him with the blessings of goodness; i.e. thou givest him blessings before he asks, and more than he asks.. "The blessings of goodness" is pleonastic, since a blessing cannot be otherwise than a good. Thou settest a crown of pure gold on his head. It is remarked that David, as the result of one of his wars, did actually take the crown of the conquered king, which was a crown of gold, from off the king’ s head, and place it upon his own head (2 Samuel 12:30); but this is scarcely what is intended here. As Hengstenberg observes, "The setting on of the crown marks the bestowment of dominion," not in one petty ease only, but generally, and is scarcely to be altogether separated from the promises recorded in 2 Samuel 7:12-16. Psalms 21:4 He asked life of thee, and thou gavest it him, even length of days for ever and ever. The "life" intended cannot be ordinary human life, since in David’ s case this certainly did not continue "for ever and ever." We must understand the psalmist to have asked for continuance in his posterity, and this was guaranteed him in the message which God sent him by Nathan (2 Samuel 7:13, 2 Samuel 7:16). In the full sense the promise was, of course, Messianic, being fulfilled only in Christ, the God-Man, who alone of David’ s posterity "liveth for ever." Psalms 21:5 His glory is great in thy salvation. David’ s glory exceeds that of all other living men, through the "salvation" which God vouchsafes him. That salvation is partly temporal, consisting in deliverance from his foes; partly of an unearthly and spiritual character, arising out of his relationship to the coming Messiah. It is from the latter point of view, rather than the former, that it is said, Honour and majesty hast thou laid upon him. Psalms 21:6 For thou hast made him most blessed for ever; literally, for thou settest him to be blessings for ever. Thou makest him, i.e; to be a perennial source of blessings to men. As all mankind were blessed in Abraham (Genesis 12:3; Genesis 18:18; Genesis 22:18), i.e. in his seed, so were they all blessed in David’ s seed. Thou hast made him exceeding glad with thy countenance; i.e. with thy favour and protection, so frequently and so markedly extended to him. Psalms 21:7 For the king trusteth in the Lord. This is at once the ground and the result of God’ s favour to him. God favours David because of his trust, and David trusts in God because of his favour. The result is that, through the mercy (or, loving-kindness, Revised Version) of the Most High he shall not be moved (comp. Psalms 15:5; Psalms 112:6). The words appear to denote a conviction, as Professor Alexander says, that David "would never be shaken from his standing in God’ s favour." This conviction we may well conceive him to have felt, and to have regarded as one that might fittingly be expressed by his subjects, in whose mouth he placed it. But such a conviction is not always borne out by events, and David confesses elsewhere, that, at any rate, once in his life, after he had said, "I shall never be moved," God "hid away his face from him," and he "was troubled" (Psalms 30:6, Psalms 30:7). Psalms 21:8-12 In this second portion of the psalm, the people address themselves to David, anticipating future glories for him. "Having shown what God would do for his anointed, the psalm now describes what the latter shall accomplish through Divine assistance" (Alexander). Past success is taken as a guarantee of victory over all other enemies. Psalms 21:8 Thine hand shall find out all thine enemies; i.e. "shall reach them, attain them, punish them". Thy right hand (the hand of greater power) shall find out those that hate thee; and, of’ course, punish them severely. Psalms 21:9 Thou shalt make them as a fiery oven in the time of his anger. Some suppose a reference to the event mentioned in 2 Samuel 12:31, "He (David) made them (the Ammonites) to pass through the brick-kiln.;" but the expression "fiery oven" is probably not intended to be taken literally, but metaphorically. Severe suffering is continually compared in Scripture to confinement in an oven or furnace (see Deuteronomy 4:20; 1 Kings 8:51; Isaiah 48:10; Jeremiah 11:4; Ezekiel 22:18, Ezekiel 22:20, Ezekiel 22:22; Malachi 4:1). And we may best understand the present passage to mean simply that in the time of his anger David would subject such of his enemies as fell into his hands to very terrible sufferings. (See, as showing what extreme severities David did sometimes inflict on captured enemies, 2 Samuel 12:31 which is to the point, as also Isaiah 1 Kings 11:15,1 Kings 11:16.) The Lord shall swallow them up in his wrath, and the fire shall devour them. The metaphor is followed up, with the addition that what was previously attributed to David alone is here declared to have the sanction of God. Psalms 21:10 Their fruit shalt thou destroy from the earth; i.e. their offspring or progeny. Joab, by David’ s orders, remained in Edom "until he had cut off every male" (1 Kings 11:16). And their seed from among the children of men. The second clause, as so often, re-echoes the first; without adding anything to it. Psalms 21:11 For they intended evil against thee. Their destruction is brought upon them by their own selves. They plot against the people of God, and thus provoke God to anger, and cause him to deliver them into their enemy’ s hand. It does not matter that they can effect nothing. The "intention" is enough. They imagined a mischievous device, which they are not able to perform. The inability is not so much from a deficiency of strength in themselves, as from the opposition offered to their schemes by God. The best-laid plans an powerless, if God wills to baffle them. Psalms 21:12 Therefore shalt thou make them turn their back; literally, their neck (comp. Is. Psalms 18:40). The meaning is simply, "Thou shalt put them to flight." When thou shalt make ready thine arrows upon thy strings against the face of them. The Authorized Version, by supplying "when" and "thine arrows," expresses what the psalmist has left to the intelligence of the reader. The psalmist says, "Thou shalt put them to flight; thou shalt make ready upon thy strings against the face of them, no doubt meaning that the discharge of arrows would produce the hasty flight, but not saying it. Psalms 21:13 Be thou exalted, Lord, in thine own strength. The psalm, as already remarked, ends, as it began, with the praise of God. "Be thou exalted" means, "Be thou lifted up, both in thyself, and in the praises of thy people" (comp. Psalms 18:46; Psalms 46:10). So will we sing and praise thy power. We, at any rate, will do our part to exalt thee. Our tongues shall ever sing of the great deeds thou doest for us. Psalms 21:2 The triumph of victory. "Thou hast given him his heart’ s desire." We seem to hear in this psalm the trumpets and harps and shawms of the temple, and jubilant voices of Levites praising God for some great victory. Joy-bells are rung and Te Deum laudamus chanted because the king has come home in triumph. The psalm is closely connected with the preceding one. There we see the king going forth to war, consecrating his banner and trusting his cause to God. The Church prays, "The Lord hear thee … grant thee according to thine own heart" (Psalms 20:1-4). Here it triumphs in victory, and praises God as the Hearer of prayer. Whether the psalm refers to some special victory of David or any of his successors; or whether it be applied to Christ and his kingdom, the practical spiritual lessons we may draw from it are the same. One of the greatest Jewish commentators says, "Our ancient doctors interpreted this psalm of King Messiah; but against the heretics (Christians) it is better to understand it of David" (Rashi, quoted by Perowne). Take up briefly the leading thoughts which the text naturally suggests. I. DESIRE IS THE OF LIFE. Could the infinite multitude of desires, good or bad, transient or constant, noble or base, loving or selfish, which at this moment agitate human hearts, all cease, and be replaced by dull apathy, hope and effort would die. The whole busy drama of life would come to a dead stand, like an engine stopping when the fire is burnt out. Because so many of these desires are either wrong or ill-regulated, the word "lust"—often used in our English Bible, originally meaning simply "pleasure" or "desire "—has come to have an ill meaning. St. James puts his finger on these ungoverned discordant desires as the source of all the strife that disturbs the world (James 4:1, James 4:2). If all hearts submitted their desires to reason and God’ s law, the world would be one vast peace society. Vexatious litigation and unfair competition would be unknown. II. Therefore OUR HEART’ S DESIRE IS THE TEST OF OUR . Not what a man says and does, but what he would like to say and do, if he could and dared, decide his character. "As he thinketh in his heart, so is he." From the momentary wish, too unreasonable or too languid to stir us to action, to the deep steadfast purpose which rules a life, our desires mark us for what we are, and mould us to what we shall be. Find what it is you deeply and habitually desire, and you have the key to your characters (Proverbs 19:22). III. DESIRE IS THE SOUL OF PRAYER. If we do not present to God our heart’ s desire, we do not pray. Words without desire are not living prayer, only a dead form. Desire without words may be the truest, highest kind of prayer (Romans 8:26). Here is the peril of even the best forms of prayer. Their benefit is that they help to put our best desires into better words than we could find for ourselves; and by the power of association, as well as aptness, quicken our desires and instruct us what we ought to desire. Their danger is that we may mistake form and habit for life and spirit—a danger not confined to set forms. Extempore prayer may be as heartless and lifeless as a Tartar prayer-mill. Our own private prayers may degenerate into dead forms. Every earnest Christian (I suppose) is aware of this danger. When men came to our Saviour, his question was not "What have you to say?" but "What wilt thou that I should do unto thee?" What is thy heart’s desire? IV. The whole world of human desire is OPEN TO GOD’ S EYE. Heart-secrets are no secrets to him (Jeremiah 17:9, Jeremiah 17:10). The silent wish that flashed to the surface of consciousness, soaring up into light, or plunging, like a guilty thing, into darkness—God saw it; sees it still. The passionate longing, so timid yet so strong that the heart would die sooner than betray it, is to him as though proclaimed with sound of trumpet. No wish so sudden, strange, ambitious, as to take him by surprise. No lawful desire but he has provided for its satisfaction, either in creatures or in his own uncreated fulness. And unlawful desires are so, not because he forbids anything really good for us, but because they mean our harm, not happiness. This perfect Divine knowledge of all our desires, and of the wisdom or unwisdom of granting them, is not confined, remember, to the moment when we become conscious of them, or present them in prayer. They are foreseen. For the most part—perhaps, if we knew all, in every case—an answer to prayer implies preparation. Our prayer for daily bread is answered out of the fulness of last year’ s harvest—the fruit of all harvests since corn was first reaped and sown. This abyss of Divine foreknowledge utterly confounds our intellect; yet to doubt it would be to doubt if God is God. Why then, with this boundless knowledge—foreknowledge—of all our desires and the conditions of their fulfilment, has God appointed prayer? Why does his Word show it to us as the very heart of religion? Partly, we may venture to say, because God delights to answer prayer. If not, it would scarcely be true—at least intelligible—that "God is love." Partly because blessings are doubly, nay, tenfold, precious when they come in answer to prayer; a strong help to faith, a spur to hope, an assurance of God’ s love, and powerful motive to love (Proverbs 13:19). But supremely (I venture to think) in order that what is deepest, innermost, strongest, in our nature—our "heart’ s desire"—should bring us closest to God; make us intensely feel our dependence on him; be consecrated, being offered to him in prayer. V. Thank God, OUR HEART’ S DESIRES—how large, lofty, pure, reasonable, soever—ARE NOT THE MEASURE OF GOD’ S GIVING; do not circumscribe his willingness, any more than his power. He is "able to do exceeding abundantly," etc. (Ephesians 3:20). If men’ s desires are like the sea, his mercy is the shore. His chiefest, "his unspeakable Gift" came in answer to no desire of human hearts or prayer from human lips. "God so loved" a prayerless, thankless, godless "world, that he gave his only begotten Son." This Gift has given us a new measure of expectation (Romans 8:32). What is more vital, it has opened a new fountain of desire in our hearts, and thereby enlarged, deepened, exalted, the whole scope of our life. Desire to be like Christ, to glorify Christ, to be with Christ,—these three give to life a new meaning, purpose, hope. If these be our heart’ s desires, they are secure of fulfilment, because they are in agreement with God’ s most glorious Gift, his most merciful purpose, his most precious promises. Here, as everywhere, our Saviour has left us an example, that we should follow his steps. We know what the supreme consuming desire of his heart was John 4:34. In the midst of life and usefulness, he longed for death; not as an escape from this world, but as the accomplishment of his destined work (Luke 12:50; John 10:17, John 10:18). "For the joy," etc. (Hebrews 12:2). In your salvation and mine he sees "of the travail of his soul" (Isaiah 53:1-12:24). . We are furnished with a practical test—first, of our desires; secondly, of our prayers. Our desires (we said) are the index to our character. Will they fit into our prayers? Are they such that we can come with boldness to the throne of grace through the blood of Jesus, and say, "Lord, all my desire is before thee" (Psalms 38:9; Isaiah 26:8)? Prayer (we said) is living, real, worth offering, only as it is the utterance of our desires, the pouring out of our heart. Are our prayers such a true outbreathing of our "heart’ s desire" ? Suppose, when you have joined in some high-toned hymn, or prayed in the earnest words of some ancient saint, a voice from heaven were to ask, "Do you mean what you say?" would it be for good or ill, here and hereafter, if God indeed granted your heart’ s desire? BY C. Psalms 21:1-13 A royal thanksgiving for answers to prayer. (For a day of national thanksgiving.) We fail to see, in the structure of this psalm, sufficient indications of its being the counterpart of the preceding one, to lead us to call it a Te Deum, to be sung on returning from battle as victor. It would equally well suit other occasions on which the grateful hearts of king and people desired to render praises in the house of God for mercies received; e.g. Psalms 21:4: would be equally adapted to the recovery of the king from sickness. Its precise historic reference it is, however, now impossible to ascertain; but this is of comparatively small importance. That the psalm is meant for a public thanksgiving is clear; and thus, with differences of detail in application thereof according to circumstances, it may furnish a basis for helpful teaching on days of national rejoicing over the mercies of God. We must, however, carefully avoid two errors in opening up the hid treasure of this psalm. We must not interpret it as if its references were only temporal, nor as if we lost sight of the supernatural revelation and of the Messianic prophecies which lie in the background thereof; nor yet, on the other hand, may we interpret its meaning as if the religious knowledge or conceptions of Israel’ s king were as advanced as the thoughts of Paul or John. E.g. "His glory is great in thy salvation." If we were to interpret this word "salvation" as meaning, primarily, the redemption which is in Christ Jesus, we should be guilty of an anachronism. Its first meaning is, rescue from impending trouble or danger. This, however, may be regarded as prophetic of the triumph awaiting the Church’ s King; but our exposition will be sure and clear only as we begin with the historic meaning, an& then move carefully forward. The prayers and thanksgivings of a people cannot rise above the level of inspiration and revelation which marked the age in which they lived. We, indeed, may now set our devotions into another form than that which is represented by verses 8-12; and, indeed, we are bound so to do. For since revelation is progressive, devotion should be correspondingly progressive too. So that if the remarks we make on the psalm are in advance of the thinkings of believers in David’ s time, let us remember that this is because we now look at all events and read all truth in the light of the cross, and not because we pretend to regard such fulness of meaning as belonging to the original intention of the psalm. There are here six lines of exposition before us. I. HERE IS THE RECALL OF A TIME OF TROUBLE- OF TROUBLE WHICH , ROUND THE PERSON OF THE KING. (Verse 1.) We cannot decide (nor is it important that we should) what was the precise kind of anxiety which had been felt. The word "life" in the fourth verse may indicate that some sickness had threatened the life of the king. The word "deliverance" and the allusions to "enemies’ rather point to peril from hostile forces. Either way, when a monarch’ s life is threatened, either through sickness or war, the burden is very heavy on the people’ s heart. The first cause of anxiety was felt in Hezekiah’ s time; the second, often and notably in the days of Jehoshaphat. II. THE TROUBLE LED TO PRAYER. We gather from the contents of the psalm that the specific prayer was for the king’ s life, either by way of recovery from sickness or of victory in war. Note: Whatever is a burden on the hearts of God’ s people may be laid before God in prayer. Prayer may and should be specific; and even though our thought, desires, and petitions in prayer may be very defective, still we may tell to God all we feel, knowing that we shall never be misunderstood, and that the answer will come according to the Father’ s infinite wisdom, and not according to our defects; yea, our God will do abundantly for us above all that we can ask or think. Hence we have to note— III. THE PRAYER BROUGHT AN ANSWER. The trust of the praying ones was not disappointed (cf. verses 2-7). The jubilant tone of the words indicates that the prayer had not been barely, but overflowingly answered. God’ s good things had gone far ahead of the petitions, and had even anticipated the king’ s wishes and wants (verse 3). "Life" had been asked; and God had granted "length of days for ever and ever." This cannot refer to the personal earthly life of any human king; the meaning is that in the deliverance vouchsafed there had been a new confirmation of that "everlasting covenant, ordered in all things and sure," wherein God had promised to establish David’ s throne for ever (Psalms 61:6; Psalms 132:11-14). Dr. Moll says, £ "I find here the strongest expression of the assurance of faith in the personal continuance of the life of those who hold fast to the covenant of grace in living communion with Jehovah." Yea, the old Abrahamic covenant has been again confirmed. "Thou hast made him to be blessings for ever". So that this deliverance thus celebrated in Hebrew song is at once a development of God’ s gracious plan, and the answer to a king’ s and a people’ s prayer! "Thou settest a crown of pure gold upon his head" (verse 3; cf 2 Samuel 12:30). IV. NEW ANSWERS TO PRAYER NEW HOPE (Verse 7.) "Through the loving-kindness of the Most High he shall not be moved" (cf. Psalms 23:6; Psalms 63:7). He who proves himself to be our Refuge to-day, thereby proves himself our Refuge for every day. V. THE IN ANSWER TO PRAYER NEW OF GOD’ S WORKS AND WAYS. (Verses 8-13.) God is what he is. He remains "the same, yesterday, and to-day, and for ever." But he cannot seem the same to his enemies as to his friends; the same events which fulfil the hopes of his friends are the terror and dread of his foes. This general principle is always true: it must be (verse 10); and side by side with the Divine provision for the continuance of good, there is the Divine provision for shortening the entail of evil. But we are not bound in our devotions to single out others as the enemies in whose overthrow and destruction we could rejoice. At the same time, it is but just to the Hebrews to remember that they were the chosen people of God, and from their point of view, and with their measure of light, they regarded their enemies as God’ s enemies (see Psalms 139:22). The way David sometimes treated his foes can by no means be justified. £ The views of truth which God’ s people hold are often sadly discoloured by the conventionalisms of their time; and David was no exception thereto. We may pray for the time when Zion’ s King "shall have put all enemies under his feet," and even praise him for telling us that it will be so. But we may surely leave all details absolutely with ]aim. VI. THE EVER- OF WHAT GOD IS MAY WELL CALL FORTH SHOUTS OF JOYOUS SONG. (Verse 13.) When we have such repeated illustrations of God’ s loving-kindness, mercy, and grace, we can feel unfeigned delight in singing of his power. What rapturous delight may we have in the thought that- "The voice which rolls the stars along Speaks all the promises;" that the same Being who is most terrible to sin, is infinitely gracious to the sinner, and. that to all who trust him he is their "exceeding Joy"!—C. BY W. FORSYTH Psalms 21:1-13 Let the children of Zion be joyful in their King. This psalm concerns the king. But the question is which king? It may have been David. There is much that might apply to him. Perhaps on his recovery from some sickness, or on his return from some signal victory over his enemies, or on the occasion of his birthday or some great anniversary, David and his people may have rejoiced before the Lord with the voice of joy and praise. But a greater than David is here. If the psalm in part is true of David, it finds its highest and most complete fulfilment in David’ s Sou and Lord, and in the glorious salvation which he has accomplished for his people. We know that Jesus is a King. As a King he was announced by Gabriel (Luke 1:32); as a King he was worshipped in his cradle by the Wise Men (Matthew 2:11); as a King he was rejected by the Jews, persecuted by the chief priests, and crucified by Pilate (John 19:19). And as a King he rose from the dead, was received up into glory, and now rules in power in heaven and upon earth (1 Timothy 6:15). To this day and everywhere Jesus receives royal honours—his people say as with one voice and one heart, in the words of the ancient hymn, "Thou art the King of glory, O Christ!" The burden of this psalm may be said to be, "Let the children of Zion be joyful in their King." I. BECAUSE OF HIS FAVOUR WITH GOD. (Psalms 21:1-3.) Other kings have been honoured of God, but none like Jesus. From the cradle to the cross we find continual proof and token of the favour of God towards him (Luke 2:52; Luke 9:35; John 3:35; John 8:29). The secret was in the perfect accord between the Father and the Son, and the absolute and complete surrender of the Son to do his Father’ s will. What was said of the land of Israel, and still more tenderly of the house of the Lord, is true in the higher sense of God’ s dear Son, "Mine eyes and mine heart shall be there perpetually" (Deuteronomy 11:12; 1 Kings 9:3). II. BECAUSE OF THE GREAT WHICH HE HAS . (Psalms 21:1, Psalms 21:5.) 1. This salvation was very dear to him. It was "his heart’ s desire." 2. This salvation was obtained by a stupendous sacrifice. "Life" (Psalms 21:4). We may take the scene in the Garden of Gethsemane as the true interpretation of this passage (Matthew 27:38 44). There we see Jesus in an agony. There we see him "asking life," thrice, with strong crying and tears. And there we see him submitting, with the truest faith and love, to the holy will of God, which decreed that he should die that sinners might be saved (Matthew 27:53, Matthew 27:54; John 10:17, John 10:18; Hebrews 2:14, Hebrews 2:15). 3. This salvation has secured inestimable benefits to mankind. (Psalms 21:6; 2 Corinthians 5:14, 2 Corinthians 5:15; Ephesians 1:7; Ephesians 2:4-6.) III. BECAUSE OF THE SURE TRIUMPH OF HIS CAUSE AND KINGDOM. (Psalms 21:7-13.) 1. Certain. (Psalms 21:8.) Might here is right. God’ s word is pledged, and what he has promised he is able to perform. The King’ s strength is still in God, and through him all opposition shall be overthrown. 2. Complete. (Psalms 21:9-12.) The same power that is able to crush and confound the foe is arrayed in defence of God’ s people. The end is as the beginning—praise. It is like an anticipation of the song of Moses and the Lamb of the Apocalypse (Revelation 15:3).—WF. Psalms 21:4 Prayer. What is true of Christ is true, in a sense, of his people. Here we learn— I. THE TRUE NATURE OF PRAYER. It is the desire of the heart (Psalms 21:2). This is frequently taught by doctrine and fact in Holy Scripture. Words are of the mouth, thoughts are of the heart. "Words without thoughts never to heaven go." It is asking of God for things agreeable to his will. While there is real "asking," there is also loving trust and acquiescence. God’ s will is aye the best will. II. SOME LIGHT AS TO THE MANNER IN WHICH GoD ANSWERS PRAYER. 1. By giving what is good. "Life." 2. In a higher sense than we thought of. "For ever." 3. In such a way as shall be for the greatest benefit to others as well as to ourselves. "Blessings" (cf. Paul, "more needful for you," Philippians 1:24). Hence faith is confirmed. Our hopes as to the future are sustained. Our hearts are soothed amidst the disappointments and trials of life, by the assurance that all is well. We ask "life" for ourselves; and God gives what he sees best. We ask "life" for our friends. Some child or loved one is in peril of death. We plead for him. We entreat that he may be spared. We continue with "strong crying and tears" to pray that his life, so precious and so dear, may be prolonged. But in vain. He dies. We are troubled. We mourn in bitterness of soul, as if God had forgotten to be gracious. But when we look at things aright, we find comfort. God has answered us in his own way. He knows what is best. Your little one has gone quickly to heaven. Your darling boy has been taken to a nobler field of service than earth. The "desire of your eyes" has been caught up into the glory of God. There they await us. Love never faileth. The fellowship in Christ endures for ever.—W.F. BY C. SHORT Psalms 21:1-13 Thanksgiving for prayer answered. Close connection between this and the previous psalm—that a prayer for the king; this a thanksgiving that the prayer has been answered. The people speak to God (Psalms 21:1-7); then (Psalms 21:8-12) they speak to the king; then in Psalms 21:13 they speak again to God. The occasion of the psalm has been disputed. Some think it is a birthday ode; some, a coronation hymn; and others, a thanksgiving for victory in battle. Let us take it first— I. AS A ODE. "He asked life of thee, and thou gavest it him, even length of days for ever and ever." 1. This notwithstanding his sin. Which was thought in the Hebrew mind to forfeit length of days. His long life, therefore, was a special act of God’ s salvation (Psalms 21:1, Psalms 21:4, Psalms 21:6). 2. His long life had been made a prosperous one. (Psalms 21:2.) His heart’ s desire had been granted him. How few can say this of a long life! How few feel that they have grasped the greatest good in life! II. A HYMN. (Psalms 21:3, Psalms 21:5.) "Thou forestallest, or surprisest him with choicest blessings; thou settest a crown of gold upon his head." "Honour and majesty hast thou laid upon him." 1. This highest earthly honour was to represent God. He was God’ s vicegerent to the nation. The Lord’ s anointed, who stood on earth for God in heaven; the image of the invisible King. This ought to be the idea still of all the highest earthly offices—king, statesman, teacher. 2. But the grandest crown is that of supreme moral influence. That is Christ’ s crown; he is King of men, not by physical force, but by spiritual power. And this is our brightest crown when we can influence men supremely for their good. III. FOR VICTORY IN BATTLE. (Psalms 21:8-12.) This may be the bearing of the whole strain of the psalm. Then from his previous victories it is prophesied in the eighth and following verses that he shall gain the victory in all future battles. 1. Trust in God is the source of all our strength in our conflicts. This is the victory that overcometh the world, even your faith—not a passive, but an active faith. 2. Former victories show us that we can, if we will, conquer in all future conflicts. By taking unto us "the whole armour of God."—S. THERE is no psalm which has raised so much controversy as this. Admitted to be Messianic by the early Hebrew commentators, it is by some understood wholly of David; by others, applied to the Israelite people, or to the pious part of it; by others again, regarded as an ideal representation of the sufferings of the righteous man, and the effects of them; and by one or two eccentric critics, explained as referring to Hezekiah or Jeremiah. Against the view that David means to describe in the psalm his own dangers, sufferings, and deliverance, it is reasonably urged that David was at no time in the circumstances here described—he was never without a helper (Psalms 22:11); never "despised of the people" (Psalms 22:6); never stripped of his clothes (Psalms 22:17); never in the state of exhaustion, weakness, and emaciation that are spoken of (Psalms 22:14-17); never pierced either in his hands or feet (Psalms 22:16); never made a gazing-stock (Psalms 22:17); never insulted by having his garments parted among his persecutors, or lots east upon his vesture (Psalms 22:18). The suppositions that the nation is meant, or the pious part of it, or an ideal righteous man, are negatived by the impossibility of applying to them the second portion of the psalm (Psalms 22:22-31), and the consideration that abstractions of the kind suggested belong to the later and not the earlier phases of a nation’s poetry. The only explanation which remains is that traditional in the Christiau Church, that David, full of the Holy Ghost, was moved to speak in the Person of Christ, and to describe, not his own sufferings and perils and deliverance, but those of his great Antitype, the Messiah, which were revealed to him in vision or otherwise, and which he was directed to put on record. The close correspondence between the psalm and the incidents of the Passion is striking, and is admitted on all hands, even by Hupfeld, and it is a correspondence brought about by the enemies of the teaching of Christ, the Jews and the Romans. References indicative of the prophetic and Messianic character of the psalm are frequent in the New Testament. Note especially the following: Matthew 27:35, Matthew 27:46; Mark 15:34; John 19:24; Hebrews 2:12. The psalm is composed, manifestly, of two portions—the complaint and prayer of a sufferer (Psalms 22:1-21), and a song of rejoicing after deliverance (Psalms 22:22-31). According to some critics, the first of these two portions is also itself divided into two parts—each consisting of two strophes (Psalms 22:1-10 and Psalms 22:12-21), which are linked together by a single ejaculatory verse (Psalms 22:11). A further analysis divides each of the three strophes of ten verses into two strophes of five; but there is certainly no ,such division in the second strophe of ten, since Psalms 22:16-17 are most closely connected together. The composition of the psalm by David, though not universally admitted, has in its favour a large majority of the critics. The imagery is Davidical; the sudden transition at Psalms 22:22 is Davidical; the whole psalm "abounds in expressions which occur frequently, or exclusively, in psalms generally admitted to have been composed by David" (’Speaker’s Commentary’). David’s authorship is moreover distinctly asserted in the title, and confirmed by the "enigmatic superscription," which is a Davidical fancy. Psalms 22:1 My God, my God, why hast thou forsaken me? Not a cry of despair, but a cry of loving faith, "My God, my God—Why hast thou for a time withdrawn thyself?" It is remarkable that our Lord’s quotation of this passage does not follow exactly either the Hebrew or the Chaldee paraphrase—the Hebrew having ’azabthani for sabacthani, and the Chaldee paraphrase metul ma for lama. May we not conclude that it is the thought, and not its verbal expression by the sacred writers, that is inspired? Why art thou so far from helping me, and from the words of my roaring? It is very doubtful whether our translators have done right in supplying the words which they have added. The natural translation of the Hebrew would be, Far from my salvation are the words of my roaring. And this rendering yields a sufficiently good sense, viz. "Far from effecting my salvation (or deliverance) are the words of my roaring;" i.e. of my loud complaint. Our Lord’s "strong crying and tears" in the garden (Hebrews 5:7) did not produce his deliverance. Psalms 22:2 O my God, I cry in the daytime, but thou hearest not; rather, thou answerest not; i.e. thou dost not interpose to deliver me. And in the night season, and am not silent. Psalms 22:3 But thou art holy. Still God is holy; the Sufferer casts no reproach upon him, but "commits himself to him that judgeth righteously" (1 Peter 2:23). O thou that inhabitest the praises of Israel. God is seen enthroned in his sanctuary, where the praises and prayers of Israel are ever being offered up to him. If he hears them, he will assuredly, in his own good time, hear the Sufferer. Psalms 22:4 Our fathers trusted in thee. It sustains the Sufferer to think how many before him have cried to God, and trusted in him, and for a while been seemingly not heard, and yet at length manifestly heard and saved. They trusted in thee, and thou didst (ultimately) deliver them. Psalms 22:5 They cried unto thee, and were delivered. If they were delivered because they cried, the Sufferer who cries "day and night" (vex. 2) can scarcely remain unheard for ever. They trusted in thee, and were not confounded; or, were not put to shame (οὐκατησχύνθησαν, LXX.). Psalms 22:6 But I am a worm, and no man (comp. Job 25:6; Isaiah 41:14). The worm is a symbol of extreme weakness and helplessness—it is naturally despised, derided, trodden upon. A reproach of men, and despised of the people (Comp. Isaiah 49:7; Isaiah 53:3; and for the fulfilment, see Matthew 27:39). How deeply Christ was "despised of the people" appeared most evidently when they expressed their desire that, instead of him, a murderer should be granted to them (Acts 3:14). Psalms 22:7 All they that see me laugh me to scorn; ἐξεμυκτήρισάνμε, LXX. (comp. Luke 23:35, "The people stood beholding;and the rulers also with them derided him (ἐξεμυκτήριζον)"). They shoot out the lip, they shake the head, saying. Psalms 22:8 He trusted on the Lord that he would deliver him. This is a translation of the Septuagint Version rather than of the Hebrew text, which runs, Trust in the Lord (literally, Roll [thy care] upon the Lord): let him deliver him. Let him deliver him, seeing he delighted in him. St. Matthew has put it on record that this text was actually cited by the scribes and elders who witnessed the Crucifixion, and applied to our Lord in scorn (Matthew 27:43). They quoted apparently from the Septuagint, but with an inaccuracy common at the time, when books were scarce, and persons had to depend on their memory of what they had occasionally heard read. Psalms 22:9 But thou art he that took me out of the womb (comp. Job 10:8-11). God’s creatures have always a claim upon him from the very fact that they are his creatures. Every sufferer may appeal to God as his Maker, and therefore bound to be his Helper and Preserver. Thou didst make me hope when I was upon my mother’s breasts. Thou gavest me the serene joy and trust of infancy—that happy time to which man looks back with such deep satisfaction. Every joy, every satisfaction, came from thee. Psalms 22:10 I was cast upon thee from the womb. In a certain sense this is true of all; but of the Holy Child it was most true (Luke 2:40, Luke 2:49, Luke 2:52). He was "cast" on God the Father’s care in an especial way. Thou art my God from my mother’s belly. The Child Jesus was brought near to God from his birth (Luke 1:35; Luke 2:21, Luke 2:22). From the first dawn of consciousness God was his God (Luke 2:40, Luke 2:49). Psalms 22:11 Be not far from me. The considerations dwelt upon in Psalms 22:3-5, and again in veto. 9, 10, have removed the sense of desertion expressed in vex. 1; and the Sufferer can now confidently call on God to help him. "Be not far from me," he says, for trouble is near. The time is come when aid is most urgently required. For there is none to help; literally, not a helper. David himself had never been in such straits. He had always had friends and followers. Under Saul’s persecution he had a friend in Jonathan; he was supported by his father and his.brethren (1 Samuel 22:1); in a short time he found himself at the head of four hundred (1 Samuel 22:2), and then of six hundred men (1 Samuel 25:13). In Absalom’s rebellion there remained faithful to him the priestly tribe (2 Samuel 15:24) and the Gibborim (2 Samuel 15:18), and others to the number of some thousands (2 Samuel 18:4). But he whom David prefigured, his Antitype, was desexed, was alone—"All the disciples forsook him and fled" (Matthew 26:56)—he was truly one that "had no helper." Psalms 22:12 Many bulls have compassed me. The Sufferer represents the adversaries who crowd around him under the figure of "bulls"—fierce animals in all parts of the world, and in Palestine particularly’ wild and ferocious. "Bulls,, and buffaloes are very numerous, says Canon Tristram, "in Southern Judaea; they are in the habit of gathering in a circle around any novel or unaccustomed object, and may be easily instigated into charging with their horns". Strong bulls of Bashan have beset me round. Bashan, the richest pasture-g"round of Palestine, produces the largest and strongest animals (Ezekiel 39:18). Hence "the kine of Bashan" became an expression for powerful oppressors (Amos 4:1). Psalms 22:13 They gaped upon me with their mouths. One metaphor is superseded by another. Fierce and threatening as bulls, the adversaries are ravenous as lions. They "gape with their mouths," eager to devour, ready to spring on the prey and crush it in their monstrous jaws. As a ravening and a roaring lion. The tumult and noise made by those who demanded our Lord’s death are noted by the evangelist, περισσῶςἔκραζον—θόρυβοςγίνεται (Matthew 27:23, Matthew 27:24). Psalms 22:14 I am poured out like water (comp. Psalms 58:7; 2 Samuel 14:14). The exact meaning is uncertain; but extreme’ weakness and exhaustion, something like utter prostration, seems to be indicated. And all my bones are out of joint. The strain of the body suspended on the cross would all but dislocate the joints of the arms, and would be felt in every bone of the body. My heart is like wax; it is melted in the midst of my bowels. The proximate cause of death in crucifixion is often failure of the heart’s action, the supply of venous b]cod not being sufficient to stimulate it. Hence palpitation, faintness, and final syncope. Psalms 22:15 My strength is dried up like a potsherd. All strength dies out under the action of the many acute pains which rack the whole frame, and as little remains as there remains of moisture in a potsherd. And my tongue cleaveth to my jaws. An extreme and agonizing thirst sets in—the secretions generally fail—and the saliva especially is suppressed, so that the mouth feels parched and dry. Hence the cry of suffering which was at last wrung from our Lord, when, just before the end, he exclaimed, "I thirst" (John 19:28). And thou hast brought me into the dust of death. "The dust of death" is a periphrasis for death itself, which is so closely associated in our thoughts with the dust of the tomb (see below, Psalms 22:29; and comp. Psalms 30:10; Psalms 104:29; and Job 10:9; Job 34:35; Ecclesiastes 3:20; Ecclesiastes 12:7, etc.). Psalms 22:16 For dogs have compassed me. "Dogs" now encompass the Sufferer, perhaps the subordinate agents in the cruelties—the rude Roman soldiery, who laid rough hands on the adorable Person (Matthew 27:27-35). Oriental dogs are savage and of unclean habits, whence the term "dog" in the East has always been, and still is, a term of reproach. The assembly of the wicked have enclosed me; or, a band of wicked ones have shut me in. The "band" of Roman soldiers (Mark 15:16) seems foreshadowed. They pierced my hands and my feet. There are no sufficient critical grounds for relinquishing (with Hengstenberg) this interpretation. It has the support of the Septuagint, the Syriac, the Arabic, and the Vulgate Versions, and is maintained by Ewald, Reinke, Bohl, Moll, Kay, the writer in the ’Speaker’s Commentary,’ and our Revisers. Whether the true reading be kaaru (כָאְרַוּ) or kaari (כָאֲרִי), the sense will be the same, kaari being the apocopated participle of the verb, whereof kaaru is the 3rd pers. plu. indic. Psalms 22:17 I may tell all my bones. Our Lord’s active life and simple habits would give him a spare frame, while the strain of crucifixion would accentuate and bring into relief every point of his anatomy. He might thus, if so minded, "tell all his bones." They look and stare upon me (comp. Luke 23:35, "And the people stood beholding"). Psalms 22:18 They part my garments among them, and cast lots upon my vesture. It has been well observed that "the act here described is not applicable either to David or to any personage whose history is recorded in the Bible, save to Jesus". Two evangelists (Matthew 27:35; John 19:24) note the fulfilment of the prophecy in the conduct of the soldiers at the crucifixion of Christ. The circumstance is reserved for the final touch in the picture, since it marked that all was over; the Victim was on the point of expiring; he would never need his clothes again. Psalms 22:19 But be not thou far from me, O Lord (comp. Psalms 22:11). The special trouble for which he had invoked God’s aid having been minutely described, the Sufferer reverts to his prayer, which he first repeats, and then strengthens and enforces by requesting that the aid may be given speedily, O my strength, haste thee to help me. Eyaluth, the abstract term used for "strength," seems to mean "source, or substance, of all strength." Psalms 22:20 Deliver my soul from the sword. "The sword" symbolizes the authority of the Roman governor—that authority by which Christ was actually put to death. If he prayed, even on the cross, to be delivered from it, the prayer must have been offered with the reservations previously made in Gethsemane, "If it be possible" (Matthew 26:39); "If thou be willing" (Luke 22:42); "Nevertheless not as I will, but as thou wilt." The human will in Christ was in favour of the deliverance; the Divine will, the same in Christ as in his Father, was against it. My darling—literally, my only one—from the power of the dog. By "my darling" there is no doubt that the soul is intended, both here and in Psalms 35:17. It seems to be so called as the most precious thing that each man possesses (see Matthew 16:26). "The dog" is used, not of an individual, but of the class, and is best explained, like the "dogs" in Psalms 35:16, of the executioners. Psalms 22:21 Save me from the lion’s mouth (comp. Psalms 22:13). Either the chief persecutors, viewed as a class, or Satan, their instigator, would seem to be intended. For thou hast heard me from the horns of the unicorns; rather, even from the horns of the win oxen hast thou heard me. The conviction suddenly comes to the Sufferer that he is heard. Still, the adversaries are round about him—the "dogs," the "lions," and the "strong bulls of Bashan," now showing as ferocious wild cattle, menacing him with their horns. But all the Sufferer’s feelings are changed. The despondent mood has passed away. He is not forsaken. He has One to help. In one way or another he knows himself—feels himself—delivered; and he passes from despair and agony into a condition of perfect peace, and even exultation. He passes, in fact, from death to life, from humiliation to glory; and at once he proceeds to show forth his thankfulness by a burst of praise. The last strophe of the psalm (Psalms 22:22-31) is the jubilant song of the Redeemer, now that his mediatorial work is done, and his life of suffering "finished" (John 19:30). Psalms 22:22 I will declare thy Name unto my brethren. The thought of the brethren is uppermost. As, when the body was removed, loving messages were at once sent to the disciples (Matthew 28:10; John 20:17), so, with the soul of the Redeemer in the intermediate state, the "brethren" are the first care. God’s Name, and all that he has done—the acceptance of the sacrifice, the effectuation of man’s salvation—shall be made known to them (see Hebrews 2:9-12). In the midst of the congregation will I praise thee. He will join with them in praising and adoring his Father, so soon as circumstances allow (compare the Eucharist at Emmaus, Luke 24:30). Psalms 22:23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. "All Israel:" all the people of God are called upon to join in the praise which the Sea will henceforth offer to the Father through eternity. The praise of God is to be joined with the fear of God, according to the universal teaching of Scripture. Psalms 22:24 For he hath not despised nor abhorred the affliction of the afflicted. The Father might seem by his passivity to disregard his Son’s affliction; but it was not really so. Every pang was marked, every suffering sympathized with. And the reward received from the Father was proportionate (see Isaiah 53:12, "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death;" and Philippians 2:8-11, "He became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him, and given him a Name which is above every name: that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father"). Neither hath he hid his face from him; but when he cried unto him, he heard. There was no real turning away, no real forsaking. Every cry was heard, and the cries were answered at the fitting moment. Psalms 22:25 My praise shall be of thee in the great congregation. The phraseology is that of the Mosaic dispensation, with which alone David was acquainted. But the fulfilment is in those services of praise where, whenever Christ’s disciples are gathered together, there is he in the midst of them. I will pay my vows before them that fear him. "Vows," in the strict sense of the word, are scarcely meant; rather "devotions" generally. Psalms 22:26 The meek shall eat and be satisfied. In the Eucharistic feasts of Christ’s kingdom it is "the meek" especially who shall eat, and be satisfied, feeling that they have all their souls long for—a full banquet, of the very crumbs of which they are not worthy. They shall praise the Lord that seek him. The service shall be emphatically one of praise. Your heart shall live for ever. The result shall be life for evermore; for the body and blood of the Lord Jesus Christ, worthily received, preserve men’s bodies and souls to everlasting life. Psalms 22:27 All the ends of the world shall remember and turn unto the Lord. The Gentiles from every quarter shall come into the new kingdom, remembering him whom they had so long forgotten, Jehovah, the true God. And all the kindreds of the nations shall worship before thee. Pleonastic. A repetition of the idea contained in the preceding clause. (For the fulfilment, the history of missions must be consulted.) Psalms 22:28 For the kingdom is the Lord’s (comp. Psalms 96:10; Psalms 97:1). Christ has taken the kingdom, and even now rules on the earth—not yet wholly over willing subjects, but over a Church that is ever expanding more and more, and tending to become universal. And he is the Governor among the nations. Not the Governor of one nation only, but of all. Psalms 22:29 All they that be fat upon earth shall eat and worship. The Christian feast is not for the poor and needy only, like Jewish sacrificial feasts, but for the "fat ones" of the earth as well—the rich and prosperous. As Hengstenberg observes, "This great spiritual feast is not unworthy of the presence even of those who live in the greatest abundance: it contains a costly viand, which all their plenty cannot give—a viand for which even the satisfied are hungry; and, on the other hand, the most needy and most miserable are not excluded". All they that go down to the dust shall bow before him; i.e. all mortal men what-soever—all that are on their way to the tomb—shall bow before Christ, either willingly as his worshippers, or unwillingly as his conquered enemies, made to lick the dust at his feet. And none can keep alive his own soul. Life is Christ’s gift; the soul cannot be kept alive except through him, by his quickening Spirit (John 6:53, John 6:63). Psalms 22:30 A seed shall serve him. The Church is founded on a rock, and the gates of hell shall not prevail against it. So long as the world endures, Christ shall always have worshippers—a "seed" which will "serve" him. It shall be accounted to the Lord for a generation. If we accept this rendering, we must understand that the seed of the first set of worshippers shall be the Lord’s people for one generation, the seed of the next for another, and so on. But it is suggested that the true meaning is, "This shall be told of the Lord to generation after generation" (so Hengstenberg, Kay, Alexander, and our Revisers). Psalms 22:31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. One generation after another shall come, and shall report God’s righteousness, as shown forth in Christ, each to its successor—a people yet to be born—telling them that God "has done this;" i.e. effected all that is here sketched out, and so accomplished the work of redemption. Psalms 22:4 A pedigree of faith and piety. "Our fathers trusted," etc. The Bible takes great account of pedigree. Yet not on those grounds in which men commonly glory—rank, title, wealth, fame; but in the line of faith and piety. These words contain— I. A . It is no small honour and blessing to spring from a godly stock. Those who have not this happiness in family lineage may yet claim it by adoption. A true Christian has all past generations of God’s people as spiritual ancestors (Galatians 3:29; Romans 4:16, Romans 4:17). II. A HOLY EXAMPLE, powerfully moving to faith, prayer, and holiness (Hebrews 6:12; Hebrews 12:1; 2 Timothy 1:3-5). Noblesse oblige. III. A HUMBLE CLAIM ON GOD’S . Because: 1. The trust and prayers of God’s people in past generations were not for themselves only, but for their children (Genesis 17:18, Genesis 17:20). Ancestral prayers are a rich inheritance. 2. God’s promises have regard to the children of his people (Psalms 103:17, Psalms 103:18; Acts 2:39; Acts 3:25). IV. AN TO FAITH. The experience of those who have gone before us, the consenting testimony of so many generations, and so innumerable a multitude of believers, to the truth of the Bible, the power of prayer, the reality of God’s grace, the fulfilment of his promises, is no small or feeble aid to our faith (Psalms 34:4-8; Hebrews 11:32-40). . 1. We inherit the past. The wise thoughts, immortal words, noble deeds, holy lives, fervent prayers, toils, and sufferings of those who have gone before us, are a great treasure and trust, of which we shall have to give account. 2. We are making the future. What pattern, work, prayer, memory, that they will "not willingly lot die," are we handing down to our successors? Psalms 22:28 God’s supreme dominion over all nations. "The kingdom is the Lord’s," etc. The second clause of this verse defines the meaning of the first. God’s supreme dominion, in right and in fact, is over all nations. He reigns and he rules. There is a wide view of God’s kingdom, as embracing the universe (Psalms 103:19; Psalms 93:1; Psalms 97:1). There is also a spiritual view, in which the kingdom consists of individuals, ruled not by force, but by truth, love, and the Spirit of God (Luke 17:21; John 18:36). Nations have no place here. None the less, God’s government of nations is a sublime fact and undoubted truth, holding a prominent place in Scripture. "All authority in heaven and earth" (Matthew 28:18) must include this. The nations are promised as Christ’s inheritance (Psalms 2:8), and are to be blessed in him (Galatians 3:8). I. GOD GOVERNS THE NATIONS BY HIS ALL-, WISE, JUST, AND . This is one main lesson of the whole of Old Testament history—specially enforced in Jeremiah 18:7-10; Jeremiah 1:1-19.!0; Genesis 15:16, etc.; Deuteronomy 9:4. The ordered succession of empires, in Nebuchadnezzar’s and Daniel’s visions, emphatically enforces the same truth (Acts 17:26). The history of our own nation is a marvellous example, only second to that of Israel. II. THE OF RESTS ON DIVINE . (Romans 8:1-6.) No human being can claim authority over another human being; no majority, any more than a single despot, over a minority or a single citizen, but by Divine ordinance. This is not merely revealed in Scripture, but imprinted and inwoven in human nature. III. NATIONS, AS MUCH AS , ARE SOUND BY GOD’S LAW. Human laws lack sanction when they contradict justice; they may he enforced, but cannot be reverenced. Government which outrages mercy, virtue, truth, purity, equity, denies the very end of its existence, and forfeits allegiance. On this ground of natural right, the American colonies revolted. "Natural right" is but another name for God’s justice. IV. LIFE AND , which are very far wider than government or state action, are within the province of Divine government; either conform to or disobey God’s Law and revealed will. Private, family, social, morality; religion, trade and industry in every branch; amusement and society; education; literature; art,—are all favouring or hindering the formation of a "righteous nation" (Isaiah 26:2; Psalms 144:15). (This touches the great question of state religion. Are the aims and means of the Church and of the state the same? It is possible to have an established Church, yet an irreligious nation; or many Churches, all free, yet a religious nation.) V. THESE WORDS ARE OF WHAT SHALL YET BE. (Psalms 72:8, Psalms 72:11, Psalms 72:17; Revelation 11:15.) Christ holds the sceptre of providence as well as of grace (Ephesians 1:22); and "he must reign" (1 Corinthians 15:25). . Practical lessons. 1. The character of a nation depends on the character of its individual citizens. A truly Christian nation would be one the bulk of whose citizens are personally real Christians. Its laws, institutions, and policy would then be moulded by principles learned from God’s Word. 2. Public duty, political, municipal, etc; far from being inconsistent with the Christian calling (as some teach), is, when rightly performed, religious—part of the service we owe to God. BY C. Psalms 22:1-31 From darkness to light; or, the song of the early dawn. This is one of the most wonderful of all the psalms. It has gathered round it the study of expositors of most diverse types—from those who see in it scarcely aught but a description beforehand of the Messiah’s suffering and glory, to those who see in it scarcely any Messianic reference at all, and who acknowledge only one sense in which even the term "Messianic" is to be tolerated, even in the fact that light gleams forth after the darkness. Both these extreme views should be avoided, and we venture to ask for the careful and candid attention of the reader, as we move along a specific path in the elucidation of this psalm. The title of the psalm is significant; literally, it reads, "To the chief musician [or, ’precentor’] upon Aijeleth Shahar [or, ’the hind of the morning,’ margin]. A Psalm of David" We accent the heading, here and elsewhere "a Psalm of David," unless adequate reason to the contrary can be shown. But what can be the meaning of the expression," the hind of the morning"? A reference to Furst’s Lexicon will be found helpful. £ The phrase is a figurative one, and signifies, "the first light of the morning." In this psalm we see the light of early morn breaking forth after the deepest darkness of the blackest night. Hence the title given above to this homily. But then the question comes—Whose is the darkness, and whose is the light? We reply—Primarily, the writer’s, whoever he may have been, whether David or any other Old Testament saint. For the psalm is not written in the third person, as is the fifty-third chapter of Isaiah. There is no room here for the question, "Of whom speaketh the prophet this? of himself, or of some other man?" In Isaiah 53:1-12. the reference is to another; in this psalm the wail is declared to be the writer’s own. Yet we have to take note of the fact that in the New Testament there are some seven or eight references to this psalm in which its words and phrases are applied to the Lord Jesus Christ. There are other phrases in the psalm which were literally true of our Lord, but yet are not quoted in the New Testament. £ We do not wonder at Bishop Perowne’s remark. £ "Unnatural as I cannot help thinking that interpretation is which assumes that the psalmist himself never felt the sorrows which he describes … I hold that to be a far worse error which sees here no foreshadowing of Christ at all. Indeed, the coincidence between the sufferings of the psalmist and the sufferings of Christ is so remarkable, that it is very surprising that any one should deny or question the relation between the type and the antitype." To a like effect are the devout and thoughtful words of Orelli, £ "What the psalmist complains of in mere figurative, though highly coloured terms, befell the Son of God in veritable fact. Herein we see the objective connection, established of set purpose by God’s providence, which so framed even the phrasing of the pious prayer, that without knowledge of the suppliant it became prophecy, and again so controlled even what was outward and seemingly accidental in the history of Jesus, that the old prophetic oracles appear incorporated in it." There is no reason to think, on the one hand, that the writer was a mere machine, nor yet, on the other, that he fully knew the far-reaching significance of the words he used. £ And this leads us to a remark which we make once for all, that there are two senses in which psalms may be Messianic—direct and indirect. 1. Direct. In these the reference is exclusively to the Messiah; every phrase is true of him, and of him alone, and cannot be so translated as not to apply to him, nor so that it can, as a whole, apply to any one else. The fifty-third chapter of Isaiah, and also the second and hundred and tenth psalms are illustrations of this. 2. Indirect. In these the first meaning is historical, and applies to the writer himself; hut many phrases therein have a second and far-reaching intent; of these the fullest application is to him who was David’s Son and yet David’s Lord. The psalm before us is an illustration of this indirect Messianic structure; and this not only, perhaps not so much, because in the first writing of the words the Spirit of God pointed forward to Christ, as because our Lord himself, having taken a human nature, and shared human experiences, found himself the partaker of like sorrows with the Old Testament saints, plunged into like horrible darkness, which found expression in the very same words, "My God, my God, why hast thou forsaken me?" £ Mr. Spurgeon, indeed, admits some possible application to David himself, but says that believers will scarcely care to think of his sufferings; they will rather fasten their gaze on those of their Lord. That is true, in a very touching sense. At the same time, we shall lose much of the comfort the psalm is adapted to afford, if we do not look very distinctly at the sufferings of David, in order to see, with equal distinctness, how completely our Lord shared his "brethren’s" sorrows, darkness, and groans, when he took up their burdens and made them his own. £ Let us therefore deal with this psalm in a twofold outline—first, as it applies to the writer; and then as it it taken up by the Lord Jesus, and made his own (with such exceptions as that named in the first footnote below). I. ISRAEL’S KING PASSES THROUGH DEEPEST TO THE LIGHT. Here let us answer by anticipation a remark with which we have frequently met, to the effect that we cannot fasten on any incident in the career of David which would lead to such extreme anguish as that indicated here. Who that has any knowledge of the horrors to which sensitive souls are liable, could raise any difficulty over this? Far more depends on subjective condition than on outward incident. Why, the saints of God now do pass through times of indescribable anguish, of which no outward incident affords even a glimmer of explanation. "The heart knoweth its own bitterness." Let the outer occasion have been whatsoever it may, here at any rate is: 1. A saint in terrible darkness. In the midst of his woe, he remembers his transgressions, £ and it may have been, as is so often the case, that the writer attributes his anguish to his numberless transgressions (verse 1, LXX.). The details of his intensity of sorrow are manifold. (1) Prayer rises from his heart day and night without relief (verse 2). (2) He is despised (verses 6-8). His enemies laugh and mock. (3) His foes, wild, fierce, ravenous, plot his ruin (verses 12, 13). (4) His strength is spent with sorrow (verse 15). (5) There are eager anticipations of his speedily being removed out of the way (verse 18). (6) And, worst of all, it seems as if God, his own God, whom he had trusted from childhood (verses 9,10), had now forsaken him, and given him up to his foes. How many suffering saints may find solace in this psalm, as they see how God’s people have suffered before them? Surely few could have a heavier weight of woe than the writer of this plaintive wail. 2. The woe is freely told to God There may be the stinging memory of bygone sin piercing the soul, still the psalmist cleaves to his God. (1) The heart still craves for God; even in the dark; yea, the more because of the darkness. (2) Hence the abandonment is not actual. However dense the gloom may be, when the soul can cry, "My God," we may be sure the cry is not unreciprocated. (3) Such a cry will surely be heard. Past deliverances assure us of this. Yea, even ere the wail in the dark is over, the light begins to dawn. "One Sunday morning," said Mr. Spurgeon, in an address at Mildmay Hall, June 26, 1890, reported in the Christian of July 4, "I preached from the text, ’My God, my God, why hast thou forsaken me?’ I could not tell why I should be made to preach it. I felt while preaching as if I were myself forsaken. On the sabbath evening, there came into the vestry a man of about sixty, whose eyes were bright with a strange lustre. He took my hand, and held it, and cried. He said to me, ’Nobody ever preached my experience before. I have now been for years left, deserted, in a horrible gloom of great darkness; but this morning I learned that I was not the only man in the darkness, and I believe I shall get out!’ I said, ’ Yes; I have got out; but now I know why I was put in.’ That man was brought back from the depths of despair, and restored to joy and peace. There was a child of God, dying in darkness. He said to the minister who spoke with him, ’Oh, sir, though I have trusted Christ for years, I have lost him now. What can become of. a man who dies feeling that God has deserted him?’ The minister replied, ’ What did become of that Man who died saying," My God, my God, why hast thou forsaken me?" Is he not on the highest throne of glory even now? ’The man’s mind changed in a moment, and he began to say, ’ Father, into thy hands I commend my spirit;’ and he died in peace." 3. The light dawns at last. The "everlasting covenant" does not fail; it has been "ordered in all things," and remains sure and steadfast; and oftentimes, even while the saint is on his knees, he will scarce have ended his groaning ’ere his sigh is turned to a song (cf. Psalms 27:12-14). Hence the last ten verses of the psalm are as joyous as the others are sad. "The darkest hour is before the dawn," and the brightness of morning shall chase away the gloom of night. So it is here. (1) The saint who takes his groans to God alone, shall yet sing his praises in the assemblies of the saints. Having told the rest to his God, he will "give others the sunshine." (2) The rehearsal of this story shall be the joy of other hearts in day to come (verses 25-27). (3) The outcome of all will be that God will vindicate his own honour, and that the generation yet unborn will praise him and declare his righteousness. II. WORDS OF A SAINT ARE BY A SAVIOUR. The Lord Jesus Christ, in all things "made like unto his brethren," takes up words from this psalm into his own lips. If we were dealing only with the Messianic aspect of the psalm, we should open it up in the following order: (1) The Saviour’s suffering. (2) The Saviour’s inquiry: "Why?" (3) The Saviour’s joy. Since, however, we are seeking to expound the psalm in both its aspects, we rather indicate four lines of thought, the pursuing of which will throw light on the wonder of the appropriation of the words of a suffering saint by a suffering Saviour; while some look at the fierce cry with which this psalm beans as intended to set forth the woes of the coming Messiah, that cry seems to us far more touching when we find that our dear Redeemer uses the words of an ancient sufferer as his own! £ Observe: 1. There is no depth of sorrow through which the saint can pass, but Jesus understands it all. How many causes of woe are enumerated here! But in all points Jesus felt the same. The writer endured (1) the cutting remarks of many; (2) weakness; (3) reproach and scorn; (4) the plotting of foes; (5) the treachery of friends; and, worst of all, (6) the sense of separation form God. Every one of these forms of hardship and ill pressed sorely on Jesus; and though we may meditate continuously and with ever-deepening wonder £ on each of them, yet all the rest fade away into insignificance compared with the anguish that arose from the hiding of the Father’s face. Every trouble can be borne when the Father is seen to smile; but when his face is hidden in a total eclipse, what darkness can be so dreadful as that? There was, as it were, a hiding of the face from him (Isaiah 53:3). £ Let those saints of God who have to pass through seasons of prolonged mental anguish remember that, however severe the conflict may be, the Saviour has passed through one still more terrible than theirs. 2. If even the saint asks "why?" even so did the Saviour. The "why?" however, applies only to the opening words—to the hiding of God’s face. There may be mystery therein, even when (as in the case of every saint) there are transgressions to be bemoaned. But our Saviour has an unfathomable woe, "yet without sin." The "why?" then, imperatively requires an answer. In the tire, at the faggot, and at the stake, martyrs have sung for joy. Why is it that at the moment of direst need the sinless Sufferer should have felt aught so dreadful as abandonment by God? Not that the abandonment was real. The Father never loved the Son more than when he hung bleeding on the cross. But our Saviour endured the sense of it. Why was this? He did not deserve it. But he had laden himself with our burden. "The Lord hath laid on him the iniquities of us all." Nor do we know that we can put the pith and essence of the atonement in fewer words than these: (1) sin separates from God; (2) Jesus bore our sin; therefore (3) Jesus endured the sense of separation. We can understand that, coming as Man into the midst of a sinful race, all the suffering which a holy nature must endure in conflict with sinful men would be his. But the sense of desertion by God while doing his Father’s will can only be accounted for by the amazing fact that "he sent his Son to be the Propitiation for our sins." 3. In passing through his manifold experience of sorrow, the Saviour learned to suffer with the saint, and was being made perfect as the Captain of salvation. (Hebrews 2:10; Hebrews 5:2, Hebrews 5:7, Hebrews 5:8, Hebrews 5:9.) Our Saviour was (1) to lead many sons unto glory; (2) to be One who could sympathize, soothe, and succour in every case of woe (Hebrews 2:18); (3) to be One who by his sympathetic power could inspire his hosts; and (4) to teach them that, as they were destined to follow him in his heavenly glory, they must not be surprised if they have first to follow him in the pathway of woe. "The disciple is not above his Master, nor the servant above his Lord." Objection: "But how can the sympathy of Jesus with me be perfect? He was without sin, and I am not. So the parallel fails." Good people who urge this objection forget that it is the presence of sin in each of us which makes our sympathy with each other so imperfect. Because Jesus was without sin, he can draw the line exactly between defects that are due to infirmity and such as are traceable to sin. The second he forgives; the first be pities. Is not this the very perfection of sympathy? III. THE WORDS OF THE SAINT FROM HIS GLOOM ARE TO THE SAVIOUR IN HIS AND TRIUMPH. With the Saviour, as with the psalmist, the darkest night was the prelude to the brightness of day. The brightness which marks the last ten verses of the psalm is a declaration that the kingdom of David shall be established for ever and ever, and that, though David may have to pass through fire and flood, his kingdom shall abide through age after age; and thus we find the phraseology of these verses applied to the after-career of David’s Son and David’s Lord in Hebrews 2:11,Hebrews 2:12. Whence five points invite attention. The Holy Ghost, inditing the psalmist’s words so that they forecast the issue of Messiah’s sufferings as well as his own, shows us our Saviour (1) emerging from the conflict; (2) joining with his people in songs of rejoicing; (3) declaring the Father’s Name to his "brethren;" (4) gathering home the severed tribes of mankind; (5) bringing in the victorious kingdom (verses 21-31). It is not, it is not for nought that the Messiah endured all his woe (Isaiah 53:11; Hebrews 12:1, Hebrews 12:2; Philippians 2:11). It behoved him to suffer, and then "to enter into his glory." And as with the Master, so with the servant. "If we suffer, we shall also reign with him." He hath said, "Where I am, there shall also my servant be." Following him in sharing his cross, we shall follow him in sharing his crown.—C. BY W. FORSYTH Psalms 22:1-31 A struggle from the gloom of adversity to peace and joy. It was said among the heathen that a just man struggling with adversity was a sight worthy of the gods. Such a sight we have here. We see a truly just man struggling from the gloomiest depths of adversity upwards to the serene heights of peace and joy in God. Three stages may be marked. I. THE WAIL OF . (Psalms 22:1-10.) Suffering is no "strange thing." It comes sooner or later to all. Always, and especially in its severer forms, it is a mystery. We cry, "Why?" "Why am I thus?" "Why all this from God to me?" God’s servants who have been most afflicted have most felt this mystery. So it was with Abraham, when" the horror of great darkness fell upon him" (Genesis 15:12). So it was with Jacob, in that night of long and awful wrestling with the angel (Genesis 32:24). So it was with Moses and the prophets (Isaiah 40:27). So it was with the psalmist here. His sufferings were intensified by the sense of desertion (Psalms 22:1, Psalms 22:2). He cried to God, but there was no answer. He continued day and night in prayer, and yet there was no response. And yet he will not give up his trust in God. He tries to calm himself by remembrance of God’s holiness and love, and by the thought of God’s gracious dealings with his people. But, alas! this only aggravated his pare. The contrast was sharp and terrible. "Our fathers trusted in thee, and thou didst deliver them. But 1 am a worm, and no man." It seemed to him that the desertion, which he felt so keenly, was equally apparent to others. But instead of pity, there was scorn; instead of sympathy, there was reproach. Lowered in the estimation of others, he was lowered also in his own. All this seemed irreconcilable with a right relation to God. He cannot understand, but no more can he reproach. The bond of love is strained, but it is not ruptured. Like Job, he is ready to say, "Though he slay me, yet will I trust in him." How thankful should we be for such revelations! They not only teach us patience, but they help us in the time of our trial to draw nearer in loving concord with Jesus and his saints. II. THE PRAYER OF TRUST. There is a time to speak. Speech helps to unburden the heart. But the psalmist does not cry for help till he has reached a calmer mood, and so far encouraged himself by recollection of God’s love and kindness in his life from the first (verses 9, 10). He looks to the past, that he may be braced to look at the present. Then, in sight of all the distresses and perils that surrounded him, he cries mightily to God (verses 11-18). His faith is sorely tried, but it does not fail. Even with things waxing worse and worse, with enemies many and fierce, with strength well-nigh worn out, with death staring him in the face (verse 18), he renews his pathetic cry, "Be not far from me, O Lord: O my strength, haste thee to help me’ (verses 19-21). III. THE SONG OF VICTORY. The capacity of the soul is wonderful. It can sink very low, and it can rise very high. It has been said of prayer— "What changes one short hour Spent in thy presence has availed to make!" And we see this here. Fear is turned to praise (verses 22-24). Loneliness gives place to the joys of "the great congregation" (verses 25, 26). Individual sufferings are forgotten in the glad vision of the triumphs of Messiah, and the glory and blessedness of his kingdom (verses 27-31). Who is there who loves the Lord, whose heart does not rejoice in foretaste and foresight of these good times, and with renewed ardour pray, "Thy kingdom come "?—W.F. BY C. SHORT Psalms 22:1-10 The cry of despair struggling with the cry of faith. The writer was’ apparently an exile, still in the hands of his heathen captors. His extreme peril, the obloquy and scorn to which he was exposed as a professed worshipper of Jehovah, his imminent death, are touched on with a tenderness and a power which have made the language familiar to us in another application—as used by Christ in the agonies of the cross. It is the cry of despair struggling with the cry of faith. I. THE CRY OF DESPAIR. That God had forsaken him. 1. Had forsaken him for a long time. (Psalms 22:1, Psalms 22:2.) It was not a temporary eclipse, but seemed a permanent desertion. 2. That this abandonment was somehow consistent with God’s faithfulness. (Psalms 22:3.) There was no doubt it did not arise from caprice, but from holiness. That made the darkness very dark. 3. It arose from his personal unworthiness. (Psalms 22:4 - 6.) God had rescued his fathers; but he was a worm, and not a man, unworthy of deliverance, despised of men. "Fear not, thou worm Jacob." 4. A contrast to God’s former care of him. (Psalms 22:9, Psalms 22:10.) Not easy to analyze the contents of such a consciousness. But in general, "It is the sense of the Divine mercy, care, and support gone!" II. But there is in the background, FAITH AGAINST THIS DESPAIR. 1. He still can say, "My God." Repeatedly (Psalms 22:1, Psalms 22:2). No unbelief could dissolve that tie. 2. Faith will not let go its hold upon his "holiness," however dark its aspect towards him now. (Psalms 22:3.) God cannot be far from a man who retains the sense of his holy faithfulness. 3. He is suffering in the righteous cause—for God’s sake. (Psalms 22:6-8.) As Christ was. There is more than a gleam of hope for him here. 4. God had brought him into the world, and cared for him in helpless infancy. (Psalms 22:9, Psalms 22:10.) These are the grounds of persistent faith battling against the sense of desertion and despair; and they are all-sufficient for us in our darkest hours. "We can but trust; we cannot know."—S. Psalms 22:11-21 Prayer in suffering. The persecuted exile continues to speak of his sufferings, but seems to rise up out of the despair of the first verse into the faith implied in prayer. Much of the suffering here described, if not productive, was at least typical, of the suffering of Christ. An argument is still going on in the sufferer’s mind as to whether God had finally forsaken him or not. He has been trying in the first ten verses to argue down the feeling, but has not yet succeeded; and now he breaks out into prayer, driven by the urgency of the crisis into which he has come. I. THE OF THE PRAYER. The general argument is stated in the eleventh verse. Trouble was near, and there was none to help; it had come to the last extremity with him, and not to help now would be completely and finally to forsake. The particulars of the argument are: 1. The strength and fury of his persecutors. (Psalms 22:12, Psalms 22:13, Psalms 22:16.) They are compared to hulls and lions, the most formidable beasts a man can encounter. Further on his enemies are compared to wild dogs, that have enclosed and surrounded him. So that there is no escape except by the hand of God. 2. He has lost all strength of body and courage of heart. (Psalms 22:14-17.) He sees no human means of escaping death. Severe trials from man and the Divine desertion (Psalms 22:15) have "laid him in the dust of death." 3. The last act of indignity, previous to his death, has been accomplished. (Psalms 22:18.) They strip him, and cast lots for his garments. So that this is a cry for deliverance, uttered in the very jaws of death itself. Of course, the psalm was written after the experiences it describes. II. THE PRAYER ITSELF. It Was begun at the eleventh verse, and now again breaks forth with full power (Psalms 22:19-21). 1. He cries to the Infinite Strength to make haste to help him. This looks back to the second verse, where he complains, "Thou answerest me not;" and, if help is to come, it must come at once, for he is in the very article of death. 2. He is alone and unfriended among ruthless enemies. "My darling," equivalent to "my lovely person" (Psalms 22:20). Utterly and solely dependent on God, as we shall be in dying. 3. The cry ends with an expression of assured confidence (Psalms 22:21, "Thou hast answered me.") "Thou hast heard me." At last he sees deliverance at hand, and knows that his prayer has been heard, and he has been delivered from death.—S. Psalms 22:22-31 Consequences of deliverance. In this last part the sufferer depicts the happy consequences of his deliverance, which he anticipates in faith, and, lifted up in spirit above the present, beholds, as if it were already present. I. THE ’S SHALL BE A CAUSE OF TO ALL ISRAEL. (Psalms 22:22-26.) 1. He will inspire the whole congregation with the tidings. We cannot and ought not to keep to ourselves the great fact of our salvation. "Go home to thy friends, and tell them how great things the Lord hath done for thee," etc. 2. The good tidings were that God had answered the cry of one who was in the very jaws of death. (Psalms 22:24.) And if he had heard one, the unavoidable conclusion was that he would hear all who cried to him. The psalmist’s experience showed that God’s mercy was universal; that was the suppressed premiss of this argument. II. THE OF GOD’S GRACE SHALL EXTEND TO HEATHEN NATIONS. (Psalms 22:27, Psalms 22:28.) This is to be rejoiced in. 1. Because the he then have greater need of it than the Church. The Church (Israel) have already some knowledge of it; but the heathen are sunk in deeper sins and sorrows, and have no knowledge of God’s redeeming grace. 2. It is God’s will that the heathen should know and receive his grace. He saves one man or one nation, in order that they should make his work known to other men and other nations. He is to be made known as "the Governor among the nations." III. ALL CLASSES, WHETHER HAPPY OR , SHALL WELCOME THIS . (Psalms 22:29.) 1. The great spiritual feast will be enjoyed by those who live in outward abundance. Because here is food for which even the satisfied are still hungry, which their plenty cannot supply. All guests are poor here, and God is rich for all. 2. It is a fountain of life to those ready to sink in death. They shall bow before and worship him. IV. THE PRESENT AGE SENDS FORWARD THE GLAD TIDINGS TO . (Psalms 22:30, Psalms 22:31.) See how God’s work, beginning with a single individual, propagates itself by its effects upon the mind, spreading, first among those nearest to him; then, through them, to those remote, among the rich and poor, the living and the dying; and on through the ages with ever-increasing power and influence.—S. THIS little psalm is an idyll of great beauty, describing the peace and calm delight which dwell with one whose trust is wholly in God. David’s authorship, asserted in the title, is highly probable; but we cannot fix the poem to any special period in his lifetime; we can only say that he is beyond the days of boyhood, having already enemies (Psalms 23:5), and that he has known what it is to be in danger of death (Psalms 23:4). But, when he writes, he is experiencing a time of rest and refreshment (Psalms 23:1-3), nay, of prosperity and abundance (Psalms 23:5). His thoughts are happy thoughts—he lacks nothing; he has no fear; God’s mercy and goodness are with him; and he feels assured that they will continue with him all the days of his life (Psalms 23:6); he has but one desire for the future, viz. to dwell in the house of God—i.e. in the presence of God, for ever. Psalms 23:1 The Lord is my Shepherd. This metaphor, so frequent in the later Scriptures (Isaiah 40:11; Isaiah 49:9, Isaiah 49:10; Jeremiah 31:10; Ezekiel 34:6-19; John 10:11-19, John 10:26-28; Hebrews 13:20; 1 Peter 2:25; 1 Peter 5:4; Revelation 7:17), is perhaps implied in Genesis 48:15, but first appears, plainly and openly, in the Davidical psalms (see, besides the present passage, Psalms 74:1; Psalms 77:20; Psalms 78:53; Psalms 79:1-13:14; Psalms 80:1—psalms which, if not David’s, belong to the time, and were written under the influence, of David). It is a metaphor specially consecrated to us by our Lord’s employment and endorsement of it (John 10:11-16). I shall not want. The Prayer-book Version brings out the full sense, "Therefore can I lack nothing" (comp. Deuteronomy 2:7; Deuteronomy 8:9; and Matthew 6:31-33). Psalms 23:2 He maketh me to lie down in green pastures; literally, in grassy homesteads—" the richer, oasis-like spots, where a homestead would be fixed in a barren tract of land" (Kay). He leadeth me beside the still waters; rather, waters of refreshment; ἐπὶὓδατοςἀναπαύσεως (LXX.). Psalms 23:3 He restoreth my soul; i.e. revives it and reinvigorates it when it is exhausted and weary (see the comment on Isaiah 19:7, where the same verb occurs). He leadeth me in the paths of righteousness. Which are also "paths of pleasantness and peace" (Proverbs 3:17). For his Name’s sake. To magnify his Name as a gracious and merciful God. Psalms 23:4 Yea, though I walk through the valley of the shadow of death. A sudden transition and contrast, such as David loved. The quiet paths of righteousness and peace remind the poet of the exact opposite—the dark and dismal way through the valley of the shadow of death. Even when so situated, he does not, he will not, fear. I will fear no evil, he says. And why? For thou art with me. The same Protector, the same gracious and merciful God, will be still with him—leading him, guiding his steps, shepherding him, keeping him from evil. Thou art with me, thy rod and thy staff—i.e. thy shepherd’s crook, and thy staff of defence—they comfort me. They make me feel that, however long and however dreary the way through the dark vale, I shall still have thy guidance and thy protection. Psalms 23:5 Thou preparest a table before me in the presence of mine enemies. Another transition. The danger of death is past. David reverts to the thought of the tranquil, happy, joyous time which God has vouchsafed to grant him. He has "adversaries,’’ indeed, but they are powerless to effect anything against hint They have to look on with ill-concealed annoyance at his prosperity, to see his table amply spread; his condition such as men generally envy; his wealth typified by abundant oil—thou anointest my head with oil—great, his whole life full to overflowing with blessedness. My cup runneth over, he declares—is not only full to the brim, but runs over the brim—an expressive metaphor, indicative of a state of bliss rarely experienced in this life. Psalms 23:6 Surely goodness and mercy shall follow me all the days of my life. The past is an earnest of the future, As God’s "goodness and mercy" have always followed him hitherto, David has no doubt that they will continue to cling to him while his life continues. And I will dwell. in the house of the Lord for ever. Such passages are, of course, not to be understood literally; they express the longing of the soul for a sense of the continual presence of God, and a realization of constant communion with him. Psalms 23:1 Human experience and Divine inspiration. "The Lord is my Shepherd." The few verses which compose this psalm would leave but a small blank on the page, if blotted out; but suppose all translations which have been made of them into all languages, all references to them in literature, all remembrance of them in human hearts, could be effaced, who can measure the blank, the void, the loss? To have written this short psalm is one of the highest honours ever put upon man. What libraries have these few lines survived? Yet they arc as fresh as if written yesterday. They make themselves at home in every language. They touch, inspire, comfort us. not as an echo from three thousand years ago, but as the voice of a living friend. The child, repeats them at his mother’s knee; the scholar expends on them his choicest learning; the plain Christian loves them for their simplicity as much as for their beauty; the Church lifts them to heaven in the many-voiced chorus; they fall like music on the sick man’s ear and heart; the dying Christian says, "That is my psalm" and cheers himself with its words of faith and courage as he enters the dark valley. Mere poetic beauty could not confer or explain this marvellous power. The secret of it is twofold. These words are the language (1) of human experience, and (2) of Divine inspiration. I. HUMAN . This is the utterance of weakness and of trust. In the Bible, as in the Person of our Saviour, the human and the Divine are found, not apart, but in closest union. God spake not merely by the lips or pens of the prophets, but by the men themselves (2 Peter 1:21). Were an angel to say, "The Lord is my Shepherd," this would bring no assurance to a frail, sinful human heart. A voice from heaven might declare, "The Lord is a Shepherd," or as promise, "The Lord is your Shepherd;" but only the voice of a brother man, weak and needy as ourselves, can speak this word, the key-note of the whole psalm, "my Shepherd." God could have given us a Bible written, like the tables of the Law, "with the finger of God;" but he has spoken through the minds and hearts and personal experience of men of like passions with ourselves, making their faith, penitence, sorrow, joy, prayer, thanksgiving, the mirror and pattern of our own. This is the voice of personal experience. David is better known to us than any Bible hero except St. Paul. This psalm leads back our thoughts to his youth; but it is no youthful composition—it bears the stamp of deep experience. The young shepherd might have sung of the famous past, or of the glorious future; but the veteran king, looking back to his youth, sees in it a meaning he could not have seen then, and a light shining all along his path. II. WORDS. Sweet and deep as are these echoes from the depth of the past, they would never have reached us had they been no more than the words of a man, though a hero, a poet, a king; they arc the voice of God’s Spirit in him. Hence, with that continuity which is one principal note of the inspiration of Scripture, we find this image taken up again and again, especially in five passages of signal importance—two in the Old Testament, three in the New. 1. In Ezekiel 34:1-31. God is seen as the Shepherd of his people—the nation and Church of Israel. Hence the similitude passes on to the New Testament. Christ is the chief Shepherd, who employs under-shepherds to feed his flock (John 21:15-17; 1 Peter 5:2-4). 2. In Isaiah 40:11 (as in the psalm) Christ’s tender care of individuals, even the youngest, is represented. 3 and 4. In Luke 15:3-7 and John 10:1-16 our Saviour appropriates this similitude to himself, as seeking and saving the lost, ruling and feeding each one who follows him, laying down his life for the flock, gathering "other sheep" into "one flock." 5. In Revelation 7:16, Revelation 7:17 we see the Divine Shepherd gathering his whole flock in the safety, rest, and joy of heaven. . Can you say, "The Lord is my Shepherd"? If not, the gospel has not yet fulfilled its mission in your heart and life. Observe, the warrant is not in yourself, but in your Saviour; not, "I am one of Christ’s flock," but, "He is my Shepherd." If you can say this, then you may fearlessly cast all your care on him, and finish the verse, "I shall not want." (1 Peter 5:7, Matthew 6:25, Matthew 6:26). Psalms 23:1-4 The Shepherd of Israel. To a countryman of David, an ancient Israelite, the shepherd with his flock was no poetical figure, but a most familiar object. From Carmel to Gilead, from Hermon to the pastures of the wilderness of Paran, the green hills of Canaan were covered with flocks. On these same hills and plains the forefathers of the nation—Abraham, Isaac, Israel—had pitched their camps and fed their flocks, when as yet they could not call a rood of land their own. With us the shepherd’s trade is a very humble calling. The shepherd, though he may tend the sheep as faithfully as if they were his own, is a hired servant, "whose own the sheep are not." We must dismiss all such associations if we would understand either the poetry or the parables of Scripture. Abraham and his descendants were not the only wealthy chiefs who fed their own flocks and herds. In Homer’s poetry, princes and princesses are seen tending their flocks, and kings and rulers are called, as in Scripture, "shepherds of the people." Rightly understood, it is an image of as great dignity as tenderness by which the Lord is spoken of as "the Shepherd of Israel; ’ and each believer is encouraged to say, with David, "The Lord is my Shepherd." I. DIVINE . (Psalms 100:3, Revised Version.) This is a sublime contemplation, full of comfort, but also of awe. "I belong to God." God is the only absolute Owner. "The earth; etc. (Psalms 24:1; Psalms 95:5; Psalms 115:16). We talk largely about our possessions—"My money, business, home; my time, labour, life." All well enough—for he "giveth us all," etc. (1 Timothy 6:17)—if only we never forget that all is his, that we belong to him. "Despotism "—q.d. absolute, unlimited, lordship—is a word of terror and degradation among men, because of the cruel, selfish, tyrannical use men have made of it. Doubtful if there lives a man who could safely be trusted with it. But in Divine lordship is no shadow of terror, except for the wilfully, wickedly disobedient, no taint of degradation, no suggestion of tyranny or arbitrary caprice. It would be absurd to suppose there can be a right to do wrong with God any more than with man. God’s wisdom, love, righteousness, are a law to himself. That he is Lord of all is our safety, glory, joy. God must cease to be himself before he can inflict the lightest wrong on the weakest or unworthiest of his creatures. II. DIVINE , , TENDER AND CARE. Religion, worthy of the name, cannot subsist on the bare relation of Creator and creature, any more than flowers and fruit on granite; it must be "rooted and grounded in love." The assurance that God cannot possibly inflict wrong might free us from the slavery of fear, which otherwise the thought of his absolute ownership might bring with it, but would not suffice to fill our life with Brightness and joy, our heart with trust and courage. To feel in any measure the force and beauty of the similitude, and get into sympathy, with the soul of the psalmist, we must get rid of all that is mean, hard, mercenary in our modern English notions, and dress our thoughts in the bright colours of Eastern life; we must see the shepherd opening the well-guarded fold and walking at the head of his own flock, calling now one, now another, by its name, while the sheep willingly follow, for they know and love their shepherd’s voice; see him in dewy morning choosing their pasture, at hot noon leading them to some tranquil pool or hidden well, ever on the watch; ready, like David, to do battle with lion, bear, or wolf, in their defence; rather laying down his life than leaving them to perish (John 10:11). "The Lord is my Shepherd," etc. (Psalms 23:1, Psalms 23:2). In Psalms 23:3, Psalms 23:4 the spiritual meaning shines through the figure, as in Psalms 23:5, Psalms 23:6 it is laid aside altogether; yet still the psalmist speaks of the "rod and staff." "Rod," the shepherd’s crook, the received emblem of authority, guidance, and discipline. "Staff," that on which one leans, emblem of Divine strength and support. (Only one word would be used of a real shepherd; the two are employed for the full spiritual meaning.) All is not ease and brightness in the lives which God has in his wisest, tenderest care. Divine shepherding means more than green pastures and still waters; it sometimes means "the valley of the shadow of death." "Paths of righteousness’ may be taken to include both the way of duty and the leading of God’s providence. In both, the right path must be, in the highest sense, the safe path, but it may be the path of deadly peril and anguish (Psalms 34:19). Oar blessed Lord’s own path led through Gethsemane to Calvary. "The valley of the shadow of death" must not be limited to mean only the actual approach and experience of death; it may stand for any crisis of danger, suffering, or weakness, bodily or spiritual Travellers tell of a desolate gorge near Ispahan, "the valley of the angel of death." Through such a ravine, trackless, waterless, gloomy with overhanging precipices, where in every cleft wild beasts or robbers may lurk, the psalmist imagines himself led. But the Divine Shepherd is with him: this forbids fear. In Bunyan’s glorious dream the valley is placed midway in Christian’s pilgrimage—the image of fierce spiritual conflict (Psalms 18:5). The hardest trial that can befall the believer is, when tempted to doubt God’s goodness, to deem himself forsaken. The answer to all doubt is, "Thou art with me" (Isaiah 50:10). The same trials are not appointed for all God’s children. Faithful, whom martyrdom awaited in Vanity Fair, had sunshine all through the valley. But there is a point to which all paths converge. If we must not limit the figure, still less must we exclude that one application common to all, that experience in which we must he absolutely alone, unless we can say, "Thou art with me." Death. Here, again, experience wonderfully varies. To some the approach of death is a valley of sunshine, not shadow, or only such as falls from a summer cloud; to some, a momentary passage—through before they know it; to some, dark and rough with long suffering; to a few (even real Christians), gloomy with spiritual conflict. Here, then, above all, we need (both for ourselves and others) that highest application of this comforting image taught by our Lord himself (John 10:1-18, John 10:26-29). III. THE SAVIOUR’S AND GRACE. (comp. Psalms 23:1, Psalms 23:2 with John 10:9; John 7:37.) It is his to restore the soul, to reclaim the lost sheep (Luke 15:3-7), raise the fallen, refresh the weak, to lead in the path of duty (John 8:12). But especially in times of urgent need is his presence to Be claimed and felt. With Paul and his companions it was a veritable valley of the shadow of death, when "all hope … was taken away" (see Acts 27:20, Acts 27:23; again 2 Timothy 4:16, 2 Timothy 4:17). Above all, in the hour and moment of death he has passed through it; he has "the keys;" he alone can be with us. Gentle and tranquil often is the actual approach of death; weakness and unconsciousness prevent fear; but take away the gospel, take away Christ, and who in health and strength can calmly face death, and say, "I will fear no evil"? You may be an unbeliever. Suppose the gospel not true, it does not follow there is nothing beyond death. But the believer has a right to say this—knows what is beyond (John 14:2-4; Revelation 7:15-17). Psalms 23:6 Goodness and mercy. "Surely goodness," etc. These two words, "goodness and mercy, are to be taken together rather than over-curiously distinguished. Yet they are not mere synonyms. Goodness is the stream, mercy the fountain; goodness the open hand of God’s bounty, mercy his loving heart. "Mercy" is not to be taken in the restricted sense in which we often use it, as contrasted with justice—goodness to the unworthy, pardon to the guilty. It is (in the Hebrew) the same word often beautifully Englished as "loving-kindness*’ (e.g. Psalms 107:43). "Goodness" reminds us that our nature is a bundle of wants; "mercy," that our deepest, highest need can be satisfied, not by all God’s gifts, but only by himself. Faith here employs the great law of experience, and. from the past infers the future. Consider (1) the wealth of hope, (2) the blessedness of certainty, expressed in these words. I. THE WEALTH OF HOPE. 1. "All the days of my life"—days to come, as in (lays past. The course of thought in this psalm reminds us of a path which, after crossing peaceful plains and narrow gorges, climbs the mountain, and from its top beholds the wide, glorious prospect bathed in sunshine. This is the privilege of faith; only faith can see goodness and mercy in all God’s past dealings, and foresee them in all to come; for that varied fitness which is one great feature of God’s loving-kindness, implies a great mixture of rough with smooth, dark and bright. The "restoring of the soul" implies wandering, and means chastening as well as forgiveness. The "rod and staff" are needed in the dark valley; the table is spread in the desert and amongst foes. A child can see that a cricket-ball is a globe; but it needed much philosophy to convince men that this great world, which to ordinary vision is fiat, is a globe too. So any eye can see goodness and mercy in health, wealth, prosperity, joy; but in sickness, poverty, bereavement, private or public calamity, we are ready to ask Gideon’s question (Judges 6:13). It needs strong faith to be sure that "all the paths of the Lord are mercy and truth" (Psalms 25:10). To have David’s bold hope, we need David’s experience, submission, unreserved trust. 2. "And I will dwell … for ever." This cannot mean the earthly tabernacle. David could not dwell there; even a priest or Levite could not dwell there "for ever." He means the heavenly temple (Psalms 11:4). How bright or dim his faith was we know not. But for us the way into the holiest is made plain (Hebrews 9:8, Hebrews 9:24; Hebrews 10:19, Hebrews 10:20). II. Here is A OF . "Surely;" "all the days;" "I will dwell," or "I shall dwell;" not simply "I choose and desire," but "I expect assuredly to dwell in my Father’s house for ever." Beyond the rough, weary, winding path lies rest; beyond the conflict, peace. The mysteries and seeming contradictions of God’s dealings, compared with his promises, cannot last long. Faith sees them vanish in the light of eternity. Whence this calm, exulting security? How can one whose life is "a vapour" (James 4:14), standing on a point which crumbles beneath his feet, ignorant what the next hour may bring, thus boldly challenge the hidden future of earthly life, the boundless future beyond? The answer comes from the Divine Shepherd, the faithful Witness—"Because I live, ye shall live also" (John 14:1-3, John 14:19; John 12:26; 2 Corinthians 5:1; Romans 8:35-39). BY C. Psalms 23:1-6 The good Shepherd and his flock. This is one of the sweetest of all the psalms. That it was written by him who was raised from having care of a flock to be the king on Israel’s throne, there is no reason for doubting, spite of all that destructive critics may say. No amount of Hebrew scholarship can possibly let any one into the deep meaning of this psalm. No attainments in English literature will ever initiate any student into the mysteries of a mother’s love, and no attainments in Oriental learning will help any one to learn the secret of the Lord which is here disclosed. There is nothing to equal it in the sacred books of the East; for none but the Hebrews have ever had such a disclosure of God as that in which the writer of this psalm rejoices. Every clause in this psalm is suggestive enough to be the basis of a separate discourse; but in accordance with our plan in this section of the ’Pulpit Commentary,’ we deal with it as a unity, indicating the wealth of material for perpetual use therein contained. We have presented to us—Four aspects of the Shepherd-care of God. I. GOD’S -CARE IN . For the Scripture doctrine of God’s relation to his people as their Shepherd, the student may with advantage study and compare the following: Psalms 74:1; Psalms 77:20; Psalms 79:13; Psalms 80:1; Psalms 95:7; Psalms 100:3; Psalms 119:176; Isaiah 40:11; Isaiah 53:6; Jeremiah 31:10; Jeremiah 23:1-3; Ezekiel 34:1-31.; Micah 7:14; Zechariah 11:16; Zechariah 13:7; Matthew 10:6; Matthew 15:24; Matthew 18:12; Luke 15:4-6; John 10:1-16, John 10:26-29; John 21:16; Acts 20:28; Hebrews 13:20; 1 Peter 2:25; 1 Peter 5:4. These passages summarize Bible teaching on this theme for us. We may set it forth under the following heads: 1. God is related to men as their Shepherd. A purely absolute Being out of relation does not exist. To whatever God has made he stands in the relation of Maker. And when he has made man in his own image, after his likeness, he stands to such a one in a relation corresponding thereto; and of the many names he bears to express that relation, few more tenderly illustrate his watchful care than this word "shepherd." 2. This relation is manifested in Jesus Christ. (John 10:1-16.) He claims to be emphatically "the good Shepherd." The apostle speaks of him as "the Shepherd and Bishop of … souls." 3. As the Shepherd, Jesus came to seek and save the lost. His mission on earth was emphatically for this. He regards men as his wealth, in which he rejoices; and if they ace not under his loving care he misses them—he is conscious of something lacking (Luke 15:4-6). 4. He has risen and ascendent up on high as the great Shepherd of the sheep (Hebrews 13:20). 5. He now appoints under-shepherds to care for the flock. (Acts 20:28.) 6. As the chief Shepherd, he will again appear. Then he will gather in and gather home all the flock (1 Peter 5:4). 7. Only as he gathers men to himself as their Shepherd, do they find safety and rest. (1 Peter 2:25.) Till then they are homeless wanderers, perpetually in danger of stumbling "over the dark mountains." 8. When men return to him they find all they need in his Shepherd-care. (Psalms 23:1-6.) 9. This Shepherd-care is for each as well as for all. Each one may say, "He loved me, and gave himself up for me;" "The Lord is my Shepherd." Let us not forget to note the Shepherd’s individualizing care. II. GOD’S -CARE IN ACT. The points of detail are set forth in this psalm with exquisite tenderness and beauty, £ 1. Repose. "He maketh me to lie down in green pastures." In such a restless age as this, there is no thought which a believer has greater need to appropriate than this. As physically we must find time for sleep, however severe the pressure of work, so spiritually we must find time for repose. And God’s gracious arrangements are planned with a view to this. "He maketh me," etc. The good Shepherd says, "I will give you rest." When he gets back the wandering sheep he lays it on his own shoulders (Greek, see Luke 15:5). The Master never expects his servants to be always on the stretch. He tells them to "rest awhile;" and if they are heedless of this kind monition, he will himself call them out of the rush into the hush of life. It would be well if some Christians thought more of rest in Christ; their work would be richer in quality even if less in quantity. 2. Refreshment. "Still waters;" literally, "waters of rest," or refreshment. The believer has no craving thirst: he can ever drink of the living stream, and therewith be refreshed (see John 4:10; Revelation 7:17). Dropping the figure, the truth here conveyed is that there shall be a constant supply of the grace of Christ, and of the Spirit of Christ (cf. John 7:37-39). 3. Restoration. (1 Peter 5:3.) This may either mean renewing the strength when worn down, or bringing back after wandering. We need not omit either thought, though the latter seems principally intended. 4. Leadership. (1 Peter 5:3.) "Paths of righteousness," i.e. straight paths. This follows on the restoration. Having recalled him from "by-paths," the good Shepherd will lead him in the right way. The sheep can wander wide easily enough, but if they are to be kept in the right way that can be only through the Shepherd s care. God guides by (1) his Word; (2) his providence; (3) his Spirit. Sometimes, indeed, the way may be dark, even as death itself; still it is the right way (Psalms 107:7; Ezra 8:21-23). 5. A living presence. "Thou art with me’ (1 Peter 5:4). This means, "Thou art continually with me," not merely with me in the darkness, but with me always. The sunshine of the living presence of a Guide, Help, Friend, Saviour, is always on the believer’s path; and if the mingling of unbelief with faith did not dim the eyesight, he would always rejoice in it. 6. Discipline. (1 Peter 5:4.) The rod and staff are special emblems of the Shepherd’s care in tending and ruling the flock. The Shepherd chides us when we rove, and uses sometimes sharp measures ere he recalls us. And this comforts us! Even so. The disciplinary dealings of our God are among our greatest mercies. 7. Ample provision. (1 Peter 5:5.) The riches of God’s love and life are the provisions on which we feed, and on which souls can grow and thrive; and these supplies are ministered to the soul through the invisible channels of God’s grace, even while enemies prowl around. Yea, we are entertained as guests st the Father’s board. The anointing oil is the token of the right royal welcome which the Host delights to give! So rich, so abundant, are the mercies and joys which are vouchsafed, that our "cup runneth over"! III. THIS -CARE OF GOD IS , AND IN IT THE NEEDY ONE GLORIES. We can but hint. 1. Here is appropriation. "My Shepherd" (see John 10:11, John 10:27, John 10:28). 2. Here is satisfaction. "I shall not want." 3. Here is loyalty. The psalmist not only consents to but delights in this Divine care, and has no wish but to follow where the Shepherd leads. 4. Here is joy. This thought is (perhaps Intently, but really) in the expression, "Thou art with me." The presence of God is life’s exceeding joy. 5. Here is fearlessness. "I will fear no evil." Not even the darkest shade can make him fear, for God is with him there. 6. Here is recognition of the infinite grace of the Shepherd. (1 Peter 5:3.) "For his Name’s sake." Not for our sakes, but for his own; having undertaken to be the Shepherd, he will for his own glory’s sake do all that a shepherd’s care demands. IV. THE -CARE OF GOD IS IN SONG. The song has a threefold significance. 1. It is a song of gratitude. "Goodness and mercy" mark every feature of the Divine treatment, and they will, to life’s end. 2. It is a song of hope. The psalmist looks forward, without a moment’s fear of the Shepherd ever leaving him (1 Peter 5:6). 3. It is a song and vow of consecration. "I will dwell in the house of the Lord for ever." To what extent David thought of a future state when he wrote these words, we cannot say. Yet his meaning is to some extent clear. The house of God was the place where God made his home and manifested himself to his people (see Psalms 132:13-16). And the writer says, "Where God makes his home, there shall be mine. He and I will never part company" (see Psalms 61:4; Psalms 48:14; Psalms 73:24-26). It was not the house of God, but the God of the house, that was to be David’s home—and the home of all the saints—for ever and for ever! There is a picture by Sir Noel Paten, which is a marvellous illustration of this psalm. It is entitled, ’The Valley of the Shadow of Death.’ It is worthy of prolonged study. In the foreground is a dismal and dark valley, through which a blasting wind has swept, laying low alike the warrior and the king; the helmet of the one and the crown of the other lie useless on the ground. In the centre of the picture is the Lord Jesus, with a halo of glory over his head, a crown of thorns around his brow, and in one hand a shepherd’s staff. On the left is a young maiden, whose face bears traces of the terror she has felt in coming through the valley, and yet of radiant hope as she now sees the good Shepherd there. She grasps his hand; he holds hers; his feet stand on a gravestone, beneath which lie the remains of the fallen; but where the Shepherd sets his feet, the tombstone is luminous with the words, "Death is swallowed up in victory!" The very sight of that glorious picture weaned one from the vanities of the world, and drew her to Jesus; and in the case of "an old disciple" it completely abolished the fear of death! May we all, by faith, catch a glimpse of our Shepherd, and every fear will vanish quite away!—C. BY W. FORSYTH Psalms 23:1-6 The good Shepherd. Dr. Arnold said that "amongst Christians, all looking upon the Scriptures as their rule of faith and life, there are particular passages which will most suit the wants of particular minds, and appear to them therefore full of an extraordinary measure of comfort and of wisdom." This is true. Most people have their favourite passages of Scripture. But it may be said of this psalm that it holds a peculiar position. It has for more than three thousand years been one of the most precious possessions of the Church. Jews and Christians alike hold it dear, and there are few, if they were asked, but would thankfully confess that of all the psalms, it was to them the sweetest and most precious. It is among the psalms what Daniel was, compared with other men, "greatly beloved." Why is this? Much, no doubt, depends upon association; but apart from this there are reasons, in the psalm itself, to account for the high place which it holds in all hearts. Three may be mentioned. I. BECAUSE IT BRINGS GOD BEFORE US IN SO A . He is here represented as a Shepherd and a Host. The better we understand what this meaneth, the more will our hearts go forth to him in love and trust. He is all, and in all. Yea, each of us may say, "He is mine." II. BECAUSE IT GIVES US SUCH A PICTURE OF THE OF GOD’S PEOPLE. They are the sheep of his pasture, and the guests of his table. Here in this world they are ever under his good and gentle keeping, and when they depart hence, it shall be to dwell in his house for ever. "The psalmist describes himself as one of Jehovah’s flock, safe under his care, absolved from all anxieties by the sense of his protection, and gaining from this confidence of safety the leisure to enjoy, without satiety, all the simple pleasures which make up life—the freshness of the meadow, the coolness of the stream. It is the most complete picture of happiness that ever was or can be drawn. It represents that state of mind for which all alike sigh, and the want of which makes life a failure to most; it represents that heaven, which is everywhere, if we could but enter it, and yet almost nowhere, because so few of us can" (’Ecce Homo’). III. BECAUSE IT IS SO CLOSELY WITH OUR LIFE. Though much of Scripture may be neglected, and almost unknown, this psalm is known and loved by all. We learnt it at our mother’s knee, and we have cherished it fondly ever since. To young and old, to the rich and poor, to the people of various lands and tongues, it is equally dear. At home and in the sanctuary it is in constant use. In the time of our joy it has been the vehicle of our gladness, and in days of darkness it has brought us comfort. When weary it gives us rest; when lonely it gives us company; when oppressed with sin and care it leads us to him who can restore our souls, and guide us safely through all difficulties and dangers, onward to the bright future. In itself it is exceedingly precious, but in the light of the gospel, and as interpreted by our dear Lord and Saviour, its value is infinitely enhanced. Jesus "the Good Shepherd" is here, and his sheep hear his voice, and follow him—to glory, honour, and immortality.—W.F. Psalms 23:1-6 The power of reflection. The psalmist looks back over his life, and sings with grateful heart of God’s love and care. We may use the psalm as bringing before us some of the changes and contrasts of life. I. YOUTH AND AGE. This psalm breathes the air of youth. It is the echo of the shepherd-life among the hills of Judah. But the psalmist was now old. Still, he cleaves to God. Happy are they who have sought God early, and whose days from youth to age are linked together by natural piety! II. AND . What creatures are, when left to themselves, more weak and silly than sheep? But under the shepherd’s care they are safe. So it is of the soul. Christ is the good Shepherd, and cares for his sheep. From first to last, and through all changes and dangers, they are safe under his loving guardianship. III. SORROW AND JOY. How sweet the picture of the flock feeding in "the green pastures," and by the "still waters"! But there is another scene brought before us—the dark and terrible "valley of the shadow of death." So there are alternations in the Christian life. If there are lights, there are also shadows. If there are times of sweet rest and comfort, there are also times of struggling and of fear. Mark the order—God does not at once call us to face the dark valley. It comes not at the beginning, but near the end of the Christian’s course. Christ’s disciples who have been with him in "the green pastures," and whose souls have been "restored," when they have fallen into sin, by his gracious discipline, are the better fitted for meeting with trial, and for treading with fearless step even the dark valley itself. IV. WANT AND . Always there is want on our part, and always there is supply with God. He who has God, the Possessor of all things, has everything. God is not only our Shepherd, but our Host, and the supplies of his table never fail. V. AND . All things here are fading. Sheep and shepherds pass away. Joys and sorrows come to an end. Our life is hut as a vapour. But we look to the things that are unseen and eternal. God’s two angels, "goodness and mercy," not only abide with us here, but will bring us to the everlasting habitation. We shall dwell in the house of the Lord for ever.—W.F. Psalms 23:5 A table prepared. First we may apply this saying to our daily bread. Every "table" needs preparation. There is the material food, which may have come from far; and there are the kind hands that have made it ready. But besides this, there is love of God. We recognize that God has to do with our "daily bread." It is a matter between him and us. "Thou" and "me." How greatly is every blessing enhanced, when it is taken as from the hand of God! Then circumstances may give a special significance to our commonest mercies; difficulties are overcome, and wants are supplied, in a way that surprises us, and that leads us to confess with grateful hearts the loving-kindness of the Lord. Again, we may apply this to our social pleasures. We are not made to live alone. We crave fellowship. How graciously does God provide for our needs! We have not only the joys of home, but the pleasures of society. There are some who forget God amidst the stir an& the seductions of life. They conduct their business and enjoy their pleasures "without God" (Isaiah 5:8-12). But it is not so with the righteous. They desire to set the Lord always before them, and especially to acknowledge his goodness and mercy in the manifold social blessings which they enjoy. But chiefly should we apply the text to our religious privileges. The Word of God is as a "table" prepared for us. Think how much had to be done and suffered before we could have the Bible as a book free to every one of us! Think also how much there is in this blessed book to refresh and bless our souls!—a "feast of fat things." Public worship is another "table" spread for us. When the Lord’s day comes round, what multitudes come together, and there is bread enough and to spare for them all! More particularly it may be said that the Lord’s Supper is a "table" prepared by God for his people. Here we see his wise forethought. He saw what was needful, and designed this feast for the good of his people. Here we see his loving care. His hand is seen in everything from first to last. The table is the Lord’s table. The "bread" is his "body;" the wine is "his blood;" the voice that says, "Come, eat," is his voice. There is not only preparation of the table, but of the guests. When we think of what we were and what we are; of what we deserved and of what we have received,—it is with wonder, love, and praise that we say, "Thou preparest a table before me." We have "enemies," but they have not prevailed. We can think of them with pity, and forgive them; we can even pray for them, that they may be converted into friends, and, should they continue alienated and hostile, we can face them without fear, because "greater is he that is with us, than all they that are against us." The future is for us bright with hope. The dark valley is behind, and the power of God before. The table below is the earnest of the table above.—W.F. Psalms 23:6 All the days of my life. Life is made up of "days." Confidence in God gives— I. FOR LIFE’S WORK. "I shall not want." God is able to meet all our needs. "As thy days, so shall thy strength be" (Deuteronomy 33:25; Philippians 4:13). II. SUPPORT UNDER LIFE’S TRIALS. There will be changes. The "green pastures" may give place to the dark valley. There may be loss of health, of property, of friends; there may be unknown trials. "Thou art with me." III. OF LIFE’S GREAT HOPES. It is a great thing to be one of Christ’s flock, ever under the Shepherd’s tender care. But more is promised. There will be the going in and out, and finding pasture—all through; but the end is not here, but above. The best is to come. The perfection of manhood; the "rest that remaineth;" the "fulness of joy;" the glorious fellowships that know no break, and that bring no pain, are in our Father’s house. "For ever with the Lord! Amen, so let it be; Life from the dead is in that word, ’Tis immortality." W.F. BY C. SHORT Psalms 23:1-4 God’s providential care. "The Lord is my Shepherd; I shall not want" etc. God’s care and providence over man are denoted by the following things. I. HE GIVES REST TO THE WEARY. "Maketh me to lie down in green pastures." Man is a combatant; he has a fight to maintain, a work to do; and he shall have seasons to rest from his exhaustion. He is a pilgrim-traveller. He has rest from bodily toil. So also rest from spiritual work. But the rest is spiritual in its kind. Not mental inactivity. But a clearer perception of those grand truths which afford the truest relief from the distraction of the conflict. Composure amidst distractions. The blessed end we aim at, and the certain issue of it. II. HE RENEWS THE OF MAN. (Psalms 23:2, Psalms 23:3.) Religious strength consists in the power to do and the power to suffer—or courage and fortitude. This power to do—to conquer sin in ourselves and in the world—is strengthened by unshaken faith in God’s truth, and by the power of self-denial. These are God’s gifts, not by any direct act of his, but as the consequence of striving to do his will. III. GOD WILL AFFORD IN THE DARKEST AND MOST TIMES. (Psalms 23:4.) Death is not always dark or difficult to good men. But the general tendency is to view death as dark and evil, and to fear it on those accounts. Darkness creates a feeling of uncertainty and a desire for guidance. God has removed the uncertainty and affords us guidance. The evil of death is the sense of guilt. Christ gives us the victory over that evil by proclaiming the forgiveness of the Father, and the removal of our sin. All who submit to God’s guidance may claim him for their Shepherd. Jesus Christ fulfils the character of man’s true Shepherd.—S. Psalms 23:5, Psalms 23:6 Fulness of joy. The psalmist has hitherto spoken of the care of the good Shepherd in removing the miseries, pains, and sufferings which this life brings—of the rest, refreshing, and protection he had received. Now he rises higher into the rich fulness of joy he receives, and the good things of God’s house. Four principal ideas here. I. THAT THERE IS AN FOR EVERY WANT. (Psalms 23:5.) For all outward and inward want. A feast or banquet is spread for us by a royal Host. There is a feast provided for the senses and appetites in outward nature—if we do not turn it into a riot and a debauch. The enjoyment of it arises from and depends on labouring for it and the moderate use of it. There is also the greater feast provided for the mind and heart, in finding the truth and responding to the love which God has set forth, as the means of building up the true life. Christ is the Bread and Wine of life. David’s honour as God’s guest was the greater, that it was witnessed by those who had been his enemies. II. HIS HEART WAS FULL OF SOLEMN AND JOY. (Psalms 23:5, "Thou hast anointed my head with oil; my cup overflows.") He had a most vivid perception that the feast, the anointing, the fulness, all came from the Divine hand This sense of God in our lives makes a whole world of difference to our experience. No gratitude possible Without it. No sense of the glory of life without it. III. OUR OF THE OF THE DIVINE LOVE AND . (Psalms 23:6.) What God had been to him in the past, he would continue to be in the future. He had suffered, had been weary, been persecuted, had had battles to fight, had been bewildered in his path; but God had been his Guide and Deliverer, and would continue to be all through the remainder of his life. IV. HE WOULD BE BLESSED WITH THE AND OF GOD FOR EVER. (Psalms 23:6.) This is the meaning of "And I will dwell in the house of the Lord for ever," so as to be near him and have constant intercourse with him. It includes all kinds of intercourse with God—worship, communion, sonship, obedience, guidance, so as to fill the whole life of thought and feeling and action. "For ever" looking onwards, perhaps, dimly, to the life beyond, which was not so clear to him as it is to us.—S. AT first sight this psalm seems to be composed of two quite separate fragments (Psalms 24:1-4 and Psalms 24:7-10); whence Ewald has laid it down that, in their origin, the two parts were wholly separate, and that the union took place subsequently. But a careful consideration reveals points of unity which favour the view that the connection was intended from the first, and is essential and congenital. "The glory of the approaching Lord is, in both parts of the psalm, the fundamental idea" (Hengstenberg). Both parts speak of an ascent into the holy hill of Zion, the first manifestly (Psalms 24:3), the second by implication (Psalms 24:7, Psalms 24:9). If we regard part it; with most critics, as intended to be sung by the choir of Levites, which bore and accompanied the ark of the covenant as it was brought to the gates of the tabernacle or of the citadel of Zion, then it is clear that in part 1. we have a very suitable introduction. Part 1. puts forward two ideas—the infinite glory of God (Psalms 24:1, Psalms 24:2), and the need of holiness in all that draw near to him (Psalms 24:3-6). To impress on the minds of those present the infinite glory of God is the main object of part it.; while, if we regard the lifting up of the gates as emblematic of the lifting up of men’s hearts, we may say that the direct teaching of the part is the need of a pure spirit of devotion in worshippers. David’s authorship is allowed by most critics; and the most probable period of the composition is the time when David determined to bring up the ark of God from the house of Obed-Edom to the tabernacle which he had prepared for it on Mount Zion (2 Samuel 6:12). The psalm is made up of three strophes: Psalms 24:1, Psalms 24:2; Psalms 24:3-6; and Psalms 24:7-10. The first and second arc closely connected; the third is a little detached. Psalms 24:1 The earth is the Lord’s, and the fulness thereof. God’s glory was set forth in Psalms 19:1-14. from a consideration of the heavens (Psalms 19:1-6); here it is manifested from the other half of creation—the earth. The whole earth, and all its fnlness, is his. He made it, and he remains its sole Owner and Master. There is no inferior δημιουργός, as some believed, who framed it and governs it. All its marvels, all its beauty, all its richness, proceed from God alone. The world, and they that dwelt therein. "The world" (תֵּבֵל) seems to be here synonymous with" the earth" (הָאָרֶץ). Not only do its material products belong to God, but its inhabitants also. Psalms 24:2 For he hath founded it upon the seas, and established it upon the floods (comp. Genesis 1:9). God has established the earth above the seas and floods, causing it to "appear," and thus making it a fitting habitation for man. Hence his right of property in the earth and in all the dwellers on it. They exist through his providential care (comp. Psalms 104:6-9). Psalms 24:3 Who shall ascend into the hill of the Lord? The second strophe opens with one of David’s sudden transitions. Who is worthy to be brought into contact with a God of such might and glory? Who shall ascend into his hill? God’s "hill" is, in reality, the highest heaven, wherein he has his dwelling-place. Its representative on earth was, at this time, the Mount Zion, where it was already determined in the Divine counsels that the temple should be built, and whither David was now about to transfer the ark of the covenant (see the introductory paragraph). David asks the question as a warning to the Levites, whom he was about to employ in the transport of the ark, that they might purify themselves in heart and soul before venturing to take part in the solemn ceremony. Or who shall stand in his holy place? Who, i.e; shall stand and minister inside the tabernacle, when the ark has been placed therein, and it has thus become, in a special sense, God’s holy place? Psalms 24:4 He that hath clean hands. He whose hands are free from acts of sin (comp. Psalms 15:2-5), and not only so, but he who hath also a pure heart, since the heart is the source of all evil (Matthew 15:19, Matthew 15:20), and wrongful words and wicked acts are the necessary results of the heart being impure. "God’s demands upon his people," as Hengstenberg observes, "go beyond the domain of action. Those only see him—those only are fit to ascend into his hill—who have a pure heart." Who hath not lifted up his soul unto vanity; i.e. who has not lusted after vain and worthless things, whose desires are subdued, brought into captivity to the Law of God, and kept under strict control. This is really implied in purity of heart. Nor sworn deceitfully. False swearing is the worst—or, at any rate, one of the worst—sins of the tongue. The psalmist means to say that a man is not fit to draw near to God unless he is righteous in act, in thought, and in word. Psalms 24:5 He shall receive the blessing from the Lord; rather, blessing, without the article. On the pure in thought, word, and act, God’s blessing is sure to rest (see Matthew 5:8). And righteousness from the God of his salvation. To the man who comes to God with an honest and true heart, God will give additional graces, such as justification, assurance, perseverance, unwavering hope, perfect charity. Psalms 24:6 This is the generation of them that seek him. Men with this character impressed upon them are the "generation," the stamp of men, whom God will recognize and accept as his worshippers, true seekers after him. That seek thy face, O Jacob. The LXX. have, ΖητούντωντὸπρόσωποντοῦΘεοῦἸακώβ, whence some suppose אלהי to have fallen out of the Hebrew text. This, no doubt, is possible, and removes all difficulty. But it is better to loose a Gordian knot than to cut it. We may keep the present text, and obtain a satisfactory sense, by regarding "Jacob" as grammatically in apposition with "generation,’’ and translating, "This is the generation of them that seek him—that seek thy face—even Jacob." All they are not Israel who are of Israel (Romans 9:6). The true Jacob consisted of those Israelites who answered to the character described in Psalms 24:4. Selah. A break, or pause, here occurred, while the procession of Levites advanced to the very gates of the sanctuary. Then the strain was resumed—the choir being divided into two parts, which sang antiphonally. Psalms 24:7 Lift up your heads, O ye gates. So sang one half of the choir, calling upon the gates to throw themselves wide open to their full height, that free entrance might he given to the approaching sacred fabric. And be ye lift up, ye everlasting doors. Pleonastic, But giving the emphasis of repetition, and adding the epithet "everlasting," because the tabernacle was viewed as about to be continued in the temple, and the temple was designed to be God’s house "for ever" (1 Kings 8:13). And the King of glory shall come in. God was regarded as dwelling between the cherubim on the mercy-seat, where the Shechinah from time to time made its appearance. The entrance of the ark into the tabernacle was thus the "coming in of the King of glory." Psalms 24:8 Who is this King of glory? The other half of the choir, acting as keepers of the doors, inquires, as if ignorant of the motive and character of the procession, "Who is this King of glory?"—who is it to whom ye give this high-sounding appellation, and to whom ye require us to open? And the reply follows from the previous speakers. The Lord strong and mighty, the Lord mighty in battle. It is Jehovah, the Strong and Mighty One-strong in himself, mighty in his acts, mighty especially in battle; whom ye may therefore be glad to receive among you as your Defence. It is this King for whom we demand admission. Psalms 24:9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. A repetition of Psa 24:7, the first part of the choir reiterating its challenge. Psalms 24:10 Who is this King of glory? The second part of the choir reiterates its question, as though not yet quite understanding. "Who is he, this King of glory?" and the first, slightly varying its answer, replies, The Lord of hosts, he is the King of glory. The epithet, "Lord of hosts" well known at the time (1 Samuel 1:11; 2 Samuel 5:10; 2 Samuel 6:2; 2 Samuel 7:18, 2 Samuel 7:26, 2 Samuel 7:27, etc.), made all clear, and, the gates being thrown open, the ark was brought in, and set in its place in the midst of the tabernacle (2 Samuel 6:17). It has been generally recognized that the reception of the ark into the tabernacle on Mount Zion typified the entrance of our Lord into heaven after his ascension, whence our Church appoints this psalm as one of those to be recited on Ascension Day. Psalms 24:1 The world for God. "The earth is the Lord’s," etc. The world-wide breadth and grandeur of the Old Testament Scriptures, contrasted with the local narrowness and national bigotry of the Jewish people, is among the most impressive notes of its Divine inspiration. Every Israelite was trained in two convictions, which lay close to the heart of the national religion: (1) that Israel, in a sense that put a wide difference between them and all other nations, was God’s chosen people; and (2) that the land which God had given as an inalienable inheritance was peculiarly Jehovah’s land. What the Israelite was apt to lose sight of was that these gifts and distinctions were not for Israel’s own glory, but for the good of mankind. The Holy Land was to be the seed-plot of the world. Probably no ancient nation could have grasped this grand idea. But the spirit of prophecy fills the pages of Old Testament Scripture with God’s all-embracing purpose; brightens them with the promise of a universal kingdom and religion; claims the whole world for Jehovah. I. THE EARTH IS THE LORD’S, AS THE WHOLE IS HIS, BY RIGHT OF . This is the first lesson of religion (Genesis 1:1). David beautifully expresses this (1 Chronicles 29:11, 1 Chronicles 29:12, 1 Chronicles 29:14). Men may call themselves lords of the soil, and make what laws they choose about land; but in literal truth, every inch of earth, from centre, to surface, Belongs to "the Blessed and only Potentate." The wealthiest owner, the most absolute despot, is but a tenant-at-will, who may at any moment receive notice to quit (Luke 12:20). Bear in mind that creation implies design. Every creature, every atom, force, law, existed in the Infinite Eternal Mind, before "he spake, and it was done" (Psalms 30:6-9). II. AS THE OBJECT OF HIS , CARE, , BOUNTY. Men talk and think as though God were an absentee owner; at most a constitutional Sovereign, ruling by laws that restrict his action and bind his will. This is in truth an absurd fancy, yet one which often passes for scientific. Even really godly people have often a way of talking as though God’s providence were partial, intermittent, an occasional interference with the regular course of nature. The glorious truth, alike rational and scriptural, is that "he maketh his sun to rise … and sendeth rain," feeds the birds, clothes the lilies, makes all events to "work together for good" (Matthew 5:45; Matthew 7:26, etc.; Romans 8:28; Psalms 119:89-91). There is no rational standing ground between the fancy (void of shadow of proof) that atoms and forces, with their intricate laws of action and reaction, have an independent existence—a self-acting machine, grinding out irresistible fate; and the faith that God lives in every atom of his universe; nor can their slightest movement evade his knowledge and care, or gainsay his will. III. AS THE SCENE AND FIELD OF HUMAN LIFE, in which he is everywhere to be acknowledged and glorified. The first claim on life, with all its possessions, faculties, opportunities, is that God be loved and honoured (Revelation 4:11). The hard boundary-line men draw between things sacred and secular is never recognized in God’s Word. All is sacred; for all is his (1 Timothy 4:4). On this text St. Paul rests the doctrine both of Christian liberty and of Christian self-denial; the right freely to enjoy what God freely gives; and the duty to abstain from any use of these gifts through which he might be dishonoured (1 Corinthians 10:25-31). To all the motives drawn from the foregoing considerations, the gospel adds those drawn from God’s "unspeakable Gift," and from our redemption through the blood of Christ and new creation by the Spirit of God (1 Corinthians 6:19, 1 Corinthians 6:20; Romans 12:1). Psalms 24:4 A high standard of practical morality. "Clean hands, and a pure heart." It would be impossible to condense into so few words a more beautiful and comprehensive description of true holiness. The gospel reveals motives and offers grace beyond not only the experience, but the conception, of Old Testament saints. But it cannot set a higher standard of practical morality than this: blameless conduct, and right motives; clean hands, and a pure heart. To come up perfectly to this mark would be to resemble him who was "holy, harmless, undefiled, separate from sinners," and who could safely challenge his bitterest enemies, "Which of you convicteth me of sin?" (John 8:46). I. "CLEAN HANDS" is a phrase containing a fulness of varied meaning. 1. The hand is in Scripture the symbol of work (Psalms 95:5; Psalms 111:7; Ecclesiastes 9:10); the gospel version of which is Colossians 3:23. "Clean hands" in this sense are hands whose work is faithful and thorough. Among the evil omens of our time is a decay of honest pride in good work—a tendency to substitute cheap show for solid value. Every stroke of unfaithful work is a nail in the coffin of national honour and prosperity. Here religion steps in to our rescue. The Bible puts great honour on work. Every Christian should look on his daily work as a ministry to man for God’s sake. If he would have "clean bands," he must engage in no business which cannot be so regarded. 2. The hand is the symbol of earning and paying, getting and giving. (Proverbs 10:4.) "Clean hands "are hands never defiled by unjust gain, never disgraced by withholding what is due (see Isaiah 33:15). 3. The hand is the symbol of mutual faith and honour. To "lift up the hand" is to pledge one’s truth (Genesis 14:22; Deuteronomy 33:1-29:40). "Clean hands" therefore mean unblemished honour, inviolable faithfulness (Psalms 15:4). 4. The hand is the symbol of power and of conduct. Hence the prophet’s indignant denunciation (Isaiah 1:15), and St. Paul’s injunction (1 Timothy 2:8). 5. Clean hands are hands not only kept clean, but washed. The purest hands have on them stains that nothing but the blood of Christ can cleanse. And this can cleanse even the foulest. Our greatest poet has pointed out the anguish of a guilt-burdened conscience— "What I will these hands ne’er be clean?… All the perfumes of Arabia win not sweeten this little hand." But "the blood of Jesus Christ cleanseth from all sin." II. "A PURE HEART." Inward holiness: right motives, feelings, aims. The hands without the heart may pass muster in human eyes. Worldly morality concerns itself rather with conduct than motives (1 Samuel 16:7). But the grave characteristic of Bible morality is that everywhere the worth of actions is made wholly to depend on their motives. The unaccomplished purpose, if sincere, is accepted (1 Kings 8:18). The holiest service, with impure motive, is hateful to God (Proverbs 21:27). Thus that modern philosophy, which seeks to derive conscience from the experience of the usefulness to society of certain actions, utterly breaks down. The judgments of enlightened conscience, and all just praise or blame, take account, not of outward actions as such, or their consequences, but of motives. St. James puts these together (James 4:8), He that would keep "clean hands" must put up David’s prayer (Psalms 51:10, Psalms 51:11). BY C. Psalms 24:1-4 Celebrating the Real Presence. (For opening or reopening a church.) There seems to be no very great difficulty in finding the occasion on which this magnificent psalm was originally composed. In all probability it was written by David, and sung on the occasion of bringing up the ark of God to Mount Zion (2 Samuel 6:2, 2 Samuel 6:18; 2 Samuel 1:1-27 2 Samuel 7:25, 2 Samuel 7:26). Some regard it as prophetic, and call it "the Song of Advent," others "the Song of the Ascension." Others again apply it individually, and look upon it as appropriate for one who would open his heart to God, and let the King of glory enter therein. There are, however, so many Scriptures bearing more manifestly on these three latter applications, and there is such a fulness of instruction in dealing with the truths which are immediately suggested by the song as prepared for the historic occasion above referred to, that we shall simply invite the reader to follow the course of thought suggested thereby. All the historic information needed may be gathered from the writers referred to below; especially from the brilliant and inspiring description of Dean Stanley. £ The psalm discloses to us the grand revelation of God which the Hebrews possessed, and the joy which they felt at his making his dwelling-place among them. From the Hebrew standpoint we are bound to move forward to that of the Christian. Remembering this, let us note— I. THE NAME AND DOMAIN OF JEHOVAH ARE VAST; while the greatness of his attributes, as disclosed to his people of the olden time, is correspondingly august. The various names given to him in this psalm show us how far removed were the Hebrews’ thoughts of God from those to which other nations of the earth had attained. The various expressions for the Name of God which are found here remove us very far from anything like anthropomorphism. 1. Jehovah; pure being—he who is, was, and will ever be. 2. The God of salvation. 3. The God of Jacob (LXX.), who can note the individual while watching over all. 4. The King of glory in whom the highest glory centres, and from whom all created glory proceeds, of every kind. 5. The Lord of the whole earth. The wide difference in this respect between the thoughts of the heathen and those of Israel is seen in i Kings 20:23; Daniel 2:11. The idea of local and tutelary deities is common enough among pagan nations. But that of one God supreme and alone is taught by revelation (Deuteronomy 6:4). 6. The Lord of hosts; Lord of all the hosts of heaven, whether the hosts of stars that roll at his command, or the hosts of seraphim and cherubim who wait upon his word. All these names of God are now a joy to the believer. He sees more in each of them than the saints of old could possibly do; and seeing God as revealed in Christ, he can add yet other names, and say: 7. "God is Spirit;" "God is light;" "God is love," adding to the latter the touching words, "He loved me, and gave himself for me." Thus while the universe is no tax on his power, the humblest child may nestle in his love. "His greatness makes us brave as children are When those they love are near." II. , THERE ARE SOME SPOTS WHERE HIS IS SEEN. "The hill of the Lord" (Daniel 2:3); "His holy place" (Daniel 2:3). A careful student of the Scriptures may find matter of absorbing interest in two disclosed facts: (1) that the great aim of God’s revelation is to bring about the dwelling of man with God, and of God with man (cf. Exodus 25:8); (2) that this is one of the thoughts of God unfolded in its different stages in the Scriptures. 1. There was the patriarchal period, when each holy man might commune with God, or erect his altar or his Bethel anywhere. 2. There was the Mosaic and prophetic period, during which there was one place that the Lord chose to put his Name there. 3. There is the present Christian period, of which it is said (1) in prophecy (Malachi 1:11); (2) in promise (Matthew 18:20), that wherever God’s people meet in his name, he will be with them. 4. There will be the heavenly state (Revelation 21:3, Revelation 21:22, Revelation 21:23). We have not yet come to the rest and inheritance which the Lord hath promised to give us. The fourth stage is yet ahead. The second is past. The third is ours. To the believer, any room where but two or three meet in their Saviour’s name may be as really a house of worship as the proudest cathedral. Such worship-rooms were common in the early Christian age. £ The worship itself consecrates the place. And the presence of God is in it, because it is with those who worship there. No Church has any monopoly of this Real -Presence. To all believers the Living One has said, "Go! teach, baptize, and lo! I am with you all the days, to the end of the age!" III. THE LIVING OF GOD, , SHEDS A OF GLORY. The ark was to the Hebrews the symbol, sign, and token of the Divine presence, and when it was conveyed to the Hill of Zion, that hill at once attained a proud preeminence, before which hills of far greater height became quite insignificant. Hence Psalms 68:16. £ And whether in earlier or later days, in tabernacle or temple, God’s "way" was "in the sanctuary." Note: The tokens of God’s presence, and these alone, will light up any place of worship with glory. That presence is realized: 1. In the blest fellowship the saints have in their worship, with all the redeemed on earth and in heaven, as well as with the Lord. 2. In the concert of prayer, as they plead for each other and for all men. 3. In the messages of love that come to them from their Father’s Word. 4. In partaking of the tokens of love which are given in the sacrament of the Lord’s Supper. 5. And in the reception of new blessing and power for life’s service through the energy of the Holy Ghost, who in his blest fellowship quickens and inspires. Surely, any place where all these boons are enjoyed is indeed radiant with light and blessing! IV. THIS MAY FILL THE HOUSE OF WORSHIP, NOT ALL THEREIN WILL BE EQUALLY OF IT. Surely this must be the deep meaning of Psa 68:3-6. The question in Psalms 68:3 is unintelligible. As a matter of fact, any one could ascend the hill of the Lord, and even take up his abode in the sacred precincts. But physical proximity to the ark of God, and spiritual nearness to the God of the ark, are two very different things. It is easy to be where God is blessing his people; it is another thing to be one of those who get the blessing. Moral and spiritual receptivity is needful if we would enjoy the fulness of that blessing. Mechanism is not inspiration. Posture is not devotion. The Real Presence cannot be had through the bread and wine of the sacrament. It will not come to any through a line of officiating priests. While no one may limit the extent of the blessing so as to shut out any true worshipper, on the other hand, not even the holiest place will ensure the blessing to any except the worshipper is true. "He that hath clean hands and a pure heart; he shall receive the blessing from the Lord, and righteousness from the God of his salvation." V. BY SUCH AS WORSHIP IN SPIRIT AND TRUTH THE SACRED GATES MAY BE OPENED WITH JOYOUS ACCLAIM, TO RECEIVE THE KING OF GLORY. (Psalms 68:7-10.) Yea, "the King of glory shall come in." He will. There is no doubt of it. The gates will not be opened in vain. The joyous host of devout souls wending their way thither will not be doomed to disappointment (Psalms 26:8; Psalms 27:4-6; Psalms 42:4; Psalms 43:3, Psalms 43:4; Psalms 48:9; Psalms 66:13-19; Psalms 63:1-11:16, 17; Psalms 77:13; Psalms 84:1-12.; 87.; Psalms 116:14-19; Psalms 117:1-2:19-27; Psalms 132:13-16). They may take up the grand choral song of this psalm, and make it their own. That they and God thus may meet is the only reason why these houses of worship are erected. That they do thus meet, the experience of the saints declares. That they will thus meet, the promises of God’s Word ensure. Note: The dignity of God’s worshippers. Not only do they go to speak to the King, but the King of heaven comes to meet them!—C. BY W. FORSYTH Psalms 24:1-10 The King of glory. Christ as the King of glory is represented here in three aspects. I. AS THE LORD OF THE EARTH. (Psalms 24:1, 21.) The kingdoms of this world are limited. Some are larger than others, but the largest has its bounds (Esther 1:1; Daniel 4:1). Christ’s kingdom is unlimited. Go where you will, pass from one country to another, visit different peoples, with different customs and laws, you can never get beyond its bounds. Like the sky, it covers all—"the earth, and the fulneas thereof; the world, and they that dwell therein." The grounds of this universal Lordship are absolutely just and sufficient (Psalms 24:2). He is the Proprietor, because he is the Maker; he is the Ruler, because by him all things subsist. While this belief should call forth our admiration and trust, it should also quicken our humility, and excite us to watchfulness and care as to the use we make of all things committed to us. We are occupants, not owners; we are stewards, not proprietors; we are servants, not lords. II. THE SUPREME JUDGE OF MANKIND. The question asked hero is one of transcendent importance. "Who shall ascend into the hill of the Lord?" It comes home to each of us. It demands consideration. It presses for a reply. Who is fit for this high honour? Who is worthy of this holy fellowship? Who is capable of entering upon this transcendent service? The question relates to character; and the answer is given by him who alone can rightly judge as to character. In the deepest sense the description can be applied only to Christ Jesus. But the words hold good also of all who are Christ’s (Psalms 24:6), the true community of Israel, who have been redeemed and sanctified for the service of the Holy One. As Dean Stanley had said, "The answer is remarkable, as expressing, in language so clear that a child may understand it, the great doctrine that the only service, the only character, which can be thought worthy of such a habitation, is that which conforms itself to the laws of truth, honesty, humility, justice, love. Three thousand years have passed; Jerusalem has fallen; the Jewish monarchy, and priesthood, and ritual, and religion have perished; but the words of David still remain, with hardly an exception, the rule by which all wise and good men would measure the worth and value of men, the greatness and the strength of nations." III. THE OF THE . (Psalms 24:7-10.) Under the grand imagery of this passage we may find some important truths. 1. That Christ is the King of glory. He has vindicated his right to this title on earth and in heaven. He is the highest Manifestation of the Divine Majesty. 2. That as the King of glory he claims admission to the heart of man. In his Word and by the providence of his Spirit he comes to all He offers himself in the plenitude of his grace and power as a Saviour. If we are overawed by his greatness, we are conquered by his love. He will not force an entrance, nor will he come in secretly or by stealth. If we are to receive him, it must be willingly, and with all honour and welcome as our Lord and King. 3. That as the King of glory he is destined to reign everlastingly over his people. "Of his kingdom there shall be no end.’—W.F. Psalms 24:3 This psalm breathes the spirit of aspiration. It speaks of the earth as the Lord’s; but we are not to rest with the earth. The call is," Who will ascend?" As one of our own poets has said— ’’Not to the earth confined, ascend to heaven." Aspiration is an instinct of the heart. The young man is full of hope. Nothing seems to him impossible. His spirit leaps within him, longing to take part with others in the struggle of life. "Men, my brothers, men the workers, ever reaping something new, That which they have done but earnest of the things that they shall do." Often such aspirations come to little. Work is hard. Progress is difficult. Things turn out so different from what was expected. Some fail. Others falter and lose heart. Others sink down to the dull routine of business, and the bright vision that charmed their youthful fancy fades away. But there are some who succeed. They have had ambitions, and they have stuck to them. They have had purposes, and have courageously carried them out. But if their aspirations have been limited to this world, success brings no real satisfaction. Byron found himself famous, and for a while was a great power; but how miserable were his last days! Even Gibbon, when he had brought his great work, that cost three and thirty years of labour, to an end, felt anything but quite satisfied. "I will not dissemble," he writes at Lausanne, "the first emotions of joy on the recovery of my freedom, and, perhaps, the establishment of my fame. But my pride was soon humbled, and a sober melancholy was spread over my mind, by the idea that I had taken an everlasting leave of an old and agreeable companion, and that whatsoever might be the future fate of my History, the life of the historian must be short and precarious". Our aspirations need guidance and support. The true ascent is to "the hill of the Lord," and "his holy place." The Hebrews had much to stimulate them in the very conditions of things. They had to "go up" to Jerusalem, and when they went to the house of the Lord, the way was "still upward"—from the entrance to the holy place (Ezekiel 41:7). And all this was made helpful to them as regards higher things. But we have greater aids and encouragements. We have "the hope of glory;" the lives of the good who have gone before us; the voices of the prophets; the example of our blessed Lord; and the promise of the Holy Spirit. Every true life has its Jerusalem, and we must "go from strength to strength," still upward, if we are at last to reach the joy and peace of God. There are difficulties, as there will be in the way of all high endeavours; but we are comforted with the promise of help and the assurance of success. Thought is good, "meditated action" is better, but right action carried out, and that to the end, is best of all. If we are of the generation that seek God (Psalms 24:6), then our motto will be, "Death to evil, and life to good." If we open our hearts to the King of glory, then under his leading our path shall ever be onward and upward, till at last we stand in the holy place, and receive the blessing from the Lord. "Breathe me upward, thou in me Aspiring, who art the Way, the Truth, the Life! That no truth henceforth seem indifferent, No way to truth laborious, and no life— Not even this life I live—intolerable" (’Aurora Leigh.’) W.F. BY C. SHORT Psalms 24:1-6 Who can dwell with God? The twenty-third psalm concludes with the hope of dwelling in the house of the Lord for ever, and this psalm asks, "Who is qualified to dwell with God in his holy place?" Composed on the bringing of the ark to Mount Zion. Psalms 24:1-6 are introductory. I. GOD’S EXALTED NATURE. (Psalms 24:1, Psalms 24:2.) Relation of land to water in Genesis 1:9. God’s creative universal power was connected in the mind of the psalmist with: 1. His omniscience. He saw with unerring truth the character of those who professed to worship and serve him. 2. His holiness. None but the pure in heart could have fellowship with him. The hypocrite, therefore, could not hope for acceptance. "God is a Spirit, and those who worship him must worship him in spirit and in truth." And he was a Holy Spirit, who could have no fellowship with the untruthful and unclean. II. OF . (Genesis 1:4.) 1. Pure conduct. "Clean hands"-significant of conduct—the outward life of action, which must be unstained and righteous. No man’s inward life can be right if his outward life be unclean or unjust. 2. Pure thoughts and affections. "A pure heart." The heart is the seat of the purposes and desires, and if these be not in the main and on the whole pure—"the single eye"—the whole character and life are defiled. "Not that which goeth into a man defileth him, but that which cometh out of him." "He hath not lifted up his soul unto vanity or falsehood." He is not pursuing vain or untrue things—things which are only a show, but have no substance. 3. Pure speech. "Nor sworn deceitfully." His word corresponds to his thought, and is not uttered to deceive. This requires not only truthfulness, but courage, to brave all consequences of being truthful. A man who combines these attributes can live in God’s highest presence, and have fellowship and friendship with him. III. THE REWARD OF SUCH . (Genesis 1:5, Genesis 1:6.) 1. Increase of righteousness. By seeing God and having real communion with him. The "blessing" he receives is this increase of righteousness. No priestly benediction avails, unless there be the moral condition indicated. 2. He shall seek the face of God with increased earnestness. "To seek the face of the Lord" is to be greatly concerned about his favour and the doing his will. And this can come only as the result of previous effort and practice.—S. Psalms 24:7-10 Appeal for God’s entrance into the heart of man. Sung on the entry of the ark into the ancient gates of the fortress of Jerusalem. The singers, two choirs of priests—the one bearing the ark, the other already stationed there as warders. First choir demanding admission; second reply from within, "Who is this King of glory?" The transaction may suggest and represent the appeal made for God’s entrance into the heart of man. Then— I. THE WOULD THE MIND OF MAN AS GOD’S TEMPLE. What views of our nature are suggested by such a representation? 1. The religious destination of man. A temple is built for religious uses and objects. So this is the grand destiny for which man is created—religion. Physical, intellectual, moral destiny. 2. Represents the mind as a sanctuary/or the Divine habitation. The glory of God dwelt between the cherubim; but man is God’s grandest Shechinah. This is fully recognized and asserted in the New Testament, "He dwelleth with you, and shall be in you;" "Ye are God’s temple." II. GOD AS A KING IS EVER SEEKING INTO OUR MINDS. 1. The King of glory assumes the attitude of a majestic suppliant. "Let the King come in." "Behold, I stand at the door, and knock." Illustrates the voluntary nature of our relations with God. Wonderful! Infinity pleading with the finite; majesty supplicating meanness; holiness stooping before the unholy! 2. The purpose for which he seeks to occupy our minds. To draw us into friendship and harmony with himself, and to establish a glorious rule over us. We are incapable of self-rule, and cannot exist alone. And this is our proper and normal relation to him. III. THE OF MIND BY WHICH GOD IS INTO OUR NATURE. A lifting up of its powers—an elevation and expansion of them—in the following ways. 1. It is the reaching forth of our powers towards the Infinite Being. An effort to embrace our infinite and eternal concerns—a going forth out of the transient and visible into the everlasting and spiritual. 2. The active reception of God enlarges our best powers and affections. It enlarges and exalts love, will, and conscience.—S. THIS is the second of the "alphabetic psalms." It is not so irregular as Psalms 9:1-20; but still is defective in some respects, the letters beth and vav being omitted in their proper place, resh being substituted for koph, and a second he being addled at the end. Some of these variations may be accidental, but others would seem to have been intentional, being found also in Psalms 34:1-22. The psalm consists of a number of prayers, reflections, and pious ejaculations, not drawn up in any systematic order, and not very clearly connected by any single line of thought. The separate portions have, however, in many cases much beauty; and it is observed that "some of the most precious spiritual treasures of the Church have been drawn from tiffs psalm" (Kay). The thoughts are quite worthy of the writer to whom it is attributed in the title, viz. David; and the alphabetic arrangement, which has been urged against David’s authorship, is scarcely conclusive on the point. Many of the best critics regard Psalms 9:1-20. and 34; which, like this, are imperfectly alphabetic, as David’s. The metrical arrangement is not very marked. Some divide the psalm into five unequal strophes—Psalms 9:1-7, Psalms 9:8-10, Psalms 9:11-15, verses 16-21, and verse 22; others see no divisions beyond those of the Hebrew verses, which are followed in our Authorized Bible. Psalms 25:1 Unto thee, O Lord, do I lift; up my soul (comp. Psalms 86:4; Psalms 143:8). The Hebrew phrase does not mean a temporary raising of the heart to God, but a permanent setting of the affections on him (see Deuteronomy 24:15; and comp. Psalms 24:4). Psalms 25:2. O my God, I trust in thee (comp. Psalms 7:1; Psalms 11:1; Psalms 31:1-24. I, 6, etc.). Let me not be ashamed; i.e. do not disappoint my trust, and thereby bring me to shame (comp. Job 6:20). Let not mine enemies triumph over me. It does not appear whether the "enemies" intended are domestic or foreign foes. Either would triumph were David disappointed of a confident expectation. Psalms 25:3 Yea, let none that wait on thee be ashamed. The prayer passes from the particular to the universal. What David desires for himself he desires also for all the true servants of God—all who wait on him, look to him, seek for indications of his will (comp. Psalms 123:2). Let them he ashamed which transgress without cause. Let shame be the portion, not of thy servants, but of thy adversaries—of those who transgress (or rebel) without reasonable cause. Such persons deserve to be brought to shame. Psalms 25:4 Show me thy ways, O Lord; teach me thy paths. An echo of the prayer of Moses when his people were rebellious at Sinai (Exodus 33:13), reiterated by David in Psalms 27:11, and perhaps again in Psalms 86:11 (see also Psalms 119:33). Man is so wanting in spiritual understanding, so morally blind and ignorant, that, unless enlightened from on high, he cannot discern aright the "way of godliness;" he does not know at any given moment what God would have him to do. Hence it is the constant prayer of every religious man that God will "lighten his darkness;" "make his way plain before his face;" "show him the path that he should walk in;" enable him to see, if no more, at any rate the next step which it is his duty to take. The idea has been beautifully expressed by a modern poet— "Lead, kindly Light, amid the encircling gloom Lead thou me on. The night is dark, and I am far from homo; Lead thou me on. Keep thou my feet; I do not ask to see The distant scene; one step enough for me." Psalms 25:5 Lead me in thy truth, and teach me. "Thy truth" would seem to mean here "the true, right path"—the "way of godliness." The prayer is that God will both teach this to the psalmist and "lead him in it"—cause him, i.e; to walk in it, and never stray from it, so long as he lives. For thou art the God of my salvation. Thou art the God from whom alone I obtain salvation, and to whom alone, therefore, I am bound to pray for everything on which salvation depends—as, for instance, light and guidance. On thee do I wait all the day. In prayer for these blessings, I wait on thee all the day long. Psalms 25:6 Remember, O Lord, thy tender mercies, and thy loving-kindnesses. Past mercies form a ground for the expectation of future blessings. God’s character cannot change; his action as one time will always be consistent and harmonious with his action at another. If he has been kind and merciful to David in the past, David may count on his continuing the same in the future. For they have been ever of old. Not lately only, or to David only, have his mercies been shown, but through all past time, to all his servants, from of old. Psalms 25:7 Remember not the sins of my youth, nor my transgressions. Job thought that God counted against him the "iniquities of his youth" (Job 13:26); David, with greater faith and a deeper insight into the true character of God, can ask with confidence that his may not be reckoned against him. An earthly father does not remember them against his son. How much less will our heavenly Father! According to thy mercy remember thou me, for thy goodness’ sake, O Lord! Still, put me not from thy mind. "Remember thou me" always—but in the light of thy tender mercy, with the rays of thy love streaming over me and hiding the deformities of my transgressions. Do this "for thy goodness’ sake," i.e. because thou art essential Goodness, perfect Tenderness, perfect Love. Psalms 25:8 Good and upright is the Lord. A transition. From prayer the psalmist turns to reflection, and meditates awhile (Psalms 25:8-10) on the character and ways of God. God is, indeed, "good," as he has implied in the preceding verse—i.e; kind, tender, gentle, merciful; hut he is also "upright" (יָשָׁר)—just, straight, strict, undeviating from the path of right. As Bishop Butler observes, "Divine goodness, with which, if I mistake not, we make very free in our speculations, may not be a bare single disposition to produce happiness, but a disposition to make the good, the faithful, the honest man happy"—s disposition, i.e; to be just as well as merciful to distribute happiness by the canon of right. Therefore will he teach sinners in the way. He will not abandon sinners—this is his "goodness;" but will reclaim them, chasten them, make them to walk in his way—this is his uprightness. Psalms 25:9 The meek will he guide in judgment. It is only such sinners as are "meek"—i.e.. humble, submissive, contrite, teachable—that God will take in hand and teach. The proud and perverse he will leave to their own devices, but the meek he will guide in the paths of righteousness, and the meek will he teach his way. Psalms 25:10 All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies. Mercy and truth will meet together (Psalms 85:10) in the case of those who, however they may have sinned, meekly submit themselves to God’s guidance, and thenceforth keep his covenant and his testimonies. Psalms 25:11 For thy Name’s sake, O Lord, pardon mine iniquity. The psalmist here resumes the attitude of prayer, which he had laid aside in Psalms 25:8. The" sins of his youth," and his other "transgressions," which he had asked God to forget (Psalms 25:7), rankle in his own memory, and force him to cry out again and again for pardon (see Psalms 25:18; Psalms 32:5; Psalms 38:18; Psalms 39:8; Psalms 41:4, etc.). Here he beseeches God to pardon him "for his Name’s sake," i.e. for the honour of his Name, that his mercy may Be known far and wide, and his goodness cause all the world to praise him. He enforces his plea by the confession, For it (i.e. his iniquity) is great; so great, that his need of forgiveness is excessive: so great, that to forgive it will be truly Godlike; so great, that, unless forgiven, he must be lost. (For his "great sin," see 2 Samuel 11:4-17.) Psalms 25:12 What man is he that feareth the Lord? Once more we have a series of reflections (Psalms 25:12-15)—first, with respect to the God-fearing man. Every such man shall have favour shown him by God—him shall he (i.e. God) teach in the way that he shall choose. This is, of course, the right way—the way of God’s commandments (Psalms 119:30, Psalms 119:173). God shall make his way plain to the God-fearing man. Psalms 25:13 His soul shall dwell at case; rather, his soul shall dwell in bliss; i.e. he shall enjoy, while on earth, blessings of every kind. And his seed shall inherit the earth. His posterity after him shall be continued upon the earth, and shall prosper (comp. Psalms 37:11, Psalms 37:22, Psalms 37:29). There is a tendency in righteousness to "inherit the earth," only held in check by accidental and temporary circumstances. Psalms 25:14 The secret of the Lord is with them that fear him. God favours those who fear him with secret and confidential communion (comp. Proverbs 3:32). He "comes unto them, and makes his abode with them" (John 14:23), and "teaches them" (John 14:26), and enlightens them, and leads them in his way, and learns them (Psalms 25:5), and "seals their instruction" (Job 33:16). And he will show them his covenant; i.e. make them see the full force of it, since his "commandment is exceeding broad" (Psalms 119:96). Psalms 25:15 Mine eyes are ever toward the Lord. David is always looking to God (Psalms 141:8), waiting for him (Psalms 40:1; Psalms 62:1, Psalms 62:5; Psalms 69:3, etc.), expecting his providences, anticipating his deliverances (Psalms 3:7; Psalms 5:11; Psalms 7:1; Psalms 9:3, etc.). He is now, apparently, in some danger or difficulty, and in need of the Divine succour (comp. Psalms 25:2). For he shall pluck my feet out of the net (comp. Psalms 9:15; Psalms 10:10; Psalms 31:5; Psalms 35:7, etc.). Psalms 25:16 Turn thee unto me, and have mercy upon me. The approach of peril is regarded as a sign that God has "turned away his face." He is besought, therefore, to turn towards one who needs his aid. For I am desolate and afflicted (comp. Psalms 25:17, Psalms 25:18). The affliction evidently comes from enemies, either foreign or domestic (Psalms 25:2, Psalms 25:19); but its nature is not further indicated. Psalms 25:17, Psalms 25:18 The troubles of my heart are enlarged: O bring thou me out of my distresses. Look upon mine affliction and my pain; and forgive all my sins. The affliction, of whatever kind it may have been, was regarded by David as a punishment sent on him for his sins. Of his sins he was at this time deeply conscious (Psalms 25:7, Psalms 25:11) and deeply repentant. Probably they included his great sin (see the comment on Psalms 25:11). Psalms 25:19 Consider ,nine enemies; for they are many (comp. Psalms 3:7; Psalms 5:8; Psalms 6:7, Psalms 6:10; Psalms 7:1, Psalms 7:6; Psalms 17:9; Psalms 18:2, Psalms 18:17); and they hate me with cruel hatred. This would appear to point to domestic rather than foreign foes (see 2 Samuel 16:6-8). Psalms 25:20 O keep my soul, and deliver me (comp. Psalms 6:4; Psalms 17:3; Psalms 22:20, etc.): let me not be ashamed; for I put my trust in thee (see comment on Psalms 25:2). Psalms 25:21 Let integrity and uprightness preserve me. Scarcely his own inherent integrity and uprightness, the want of which he has deplored when confessing that his iniquity is great (Psalms 25:11). Rather an integrity and uprightness whereto he hopes to attain, by the grace of God, in days to come—an integrity and uprightness for which he "waits" For I wait on thee. Psalms 25:22 Redeem Israel, O God, out of all his troubles. It is supposed by some that this verse was added during the "trouble" of the Captivity; and certainly its stand-lug outside the alphabetical arrangement favours this view; but the similar irregularity at the close of Psa 34:1-22, rather makes against it. David evidently was not a slave to a mechanical arrangement; and any pious Israelite, at any age (therefore certainly David) might naturally append a prayer for his people to an outpouring of prayer for himself. Moreover, redemption is an idea familiar to David (Psalms 19:14; Psalms 26:11; Psalms 31:5; Psalms 34:22). Psalms 25:4, Psalms 25:5 Show me thy ways, etc. Prayer ought to be the most natural, as it is the noblest, form of speech. It would be if human nature were not off its balance, out of tune, morally crippled and disjointed. In extremity of peril or grief, the instinct of prayer often wakes up even in godless hearts— And lips say, ’God be merciful!’ That ne’er said, ’God be praised!’" But no godless lips would be surprised by danger or stung by pain into uttering such a prayer as this (Romans 8:26). The Book of Psalms abounds in prayers like this, or like verses 6, 7, 11, which bear the stamp of the Holy Spirit’s teaching. I. THESE WORDS TEACH OUR URGENT NEED OF GOD’S . 1. Concerning himself. Nature is a revelation of God; a lesson-book stored with Divine meaning (Psalms 19:1; Romans 1:19, Romans 1:20). His existence; his infinite wisdom and goodness in design, power in execution, ruling, upholding; unchanging faithfulness;—these are lessons we may read, if we have eyes, in this glorious universe. But nature has no message to the individual; no answer to this petition, "Show me, teach me, lead me." Like a machine, it is guided by fixed laws; all is universal, calculable, relentless. The knowledge of God the heart needs is personal. Does he care for me, love me, invite my love? Have I sinned against him? and, if so, will he pardon? Will he listen if! speak, answer if I pray? Is that Arctic creed true, that he "Sees with equal eye, as God of all, A hero perish or a sparrow fan"? Or that blessed faith, that, while not a sparrow dies without the will of my heavenly Father, I count for more in his reckoning "than many sparrows"? 2. Concerning curatives. Our life, duty, salvation. This is the teaching the psalmist asks for: "thy ways;" "thy paths;" "Lead me in thy truth." The revelation of Scripture in a sense resembles that of nature. It is universal—for mankind ("all nations," Matthew 28:19; Luke 24:47). The individual soul needs more than revelation—inspiration, the light and leading of the Holy Spirit. II. THIS DIVINE IS TO BE SOUGHT AND BY PRAYER. 1. Not as a substitute for Scripture. The inward light is not to supersede the written Word. God has given us there, so far as words can convey it, all the knowledge we need of himself, and of our duty, salvation, and destiny. 2. Nor yet to make us independent of human teaching. God does not bestow equal light on all Christians; but larger, deeper, clearer knowledge and wisdom to some, that they may impart to others. A mind too proud to learn from man is not in a fit state to be taught of God (1 Corinthians 12:8; Ephesians 4:11, Ephesians 4:12). 3. But the capacity to apprehend Divine truth is from God. So is a right disposition of heart—faith, humility, sympathy, desire for holiness, love God. The Bible is a sealed book to the understanding as long as the heart is closed against the gospel (Matthew 13:13-15; 1 John 2:20, 1 John 2:27). The Spirit of God can teach us more in a single verse or sentence of a sermon, book, or letter, than we can gain without his teaching from whole volumes (Acts 16:14; 1 Thessalonians 1:5), Remark: This truth is vital to Protestantism. Private judgment apart from Divine teaching would mean only the right to err. Daily experience shows the adequacy of the Scriptures, studied with earnest prayer for the Holy Spirit apart from human teaching, to convert the heart and bless and guide the life (John 6:45). Without such prayer and Divine teaching the most learned biblical scholar may utterly fail to reach the hidden heart of Scripture. Psalms 25:10 Glorious prospect of God’s dealings. "All the paths" etc. The spirit of this psalm is lowly but tranquil faith. Lowly, because of deep sense of sin (Psalms 25:7, Psalms 25:11, Psalms 25:18)and experience of sorrow (Psalms 25:2, Psalms 25:15-17); tranquil, because resting in God (Psalms 25:1, Psalms 25:6, Psalms 25:8, Psalms 25:12). Like a flower rooted in a rock-cleft, that shivers with every breeze, hut which you may tear to pieces but not uproot. This tenth verse contains an answer to the prayer of Psa 25:4. Starting from his own experience, the psalmist is elevated to this glorious universal prospect of God’s dealings. Consider (1) the features here selected as characteristic of God’s dealings: "mercy and truth;" (2) the assurance that these are never wanting in any instance: "all the paths," etc. I. THE OF GOD’S . 1. "Mercy;" or, "loving-kindness," as the same Hebrew word is often rendered. (In Proverbs 31:26 and some other places, "kindness.") Although it is a useful general rule to employ one English. word constantly to represent one Hebrew or Greek word, yet we could not afford to spare either of these words from our English Bible. Rules must not be pressed with pedantic strictness when they hurt in place of helping. Mercy, or loving-kindness, means goodness, and something more—a personal reference, inviting personal trust and thankfulness. You show goodness, large-hearted bounty, if you set up a public fountain where one is needed. But if you are journeying through the desert, and. share your own scanty supply with a traveller ready to die of thirst, that is mercy, loving-kindness. When Israel dwelt in Goshen, God’s goodness was shown in every ripening fruit and bending ear of corn. But perhaps the poor slaves forgot to praise the bountiful hand which fed their oppressors as richly. But when a table was spread for them morning by morning in the desert, and water gushed out of the rock, Israel learned the lesson they were brought there to learn, and praised the Lord, "for he is good; his mercy endureth for ever." So with God’s greatest Gift: "God so loved the world, that he gave his only begotten Son" (John 3:16; 1 John 3:9, 1 John 3:10). But it is in the personal reception of this universal gift that "whosoever believeth" really learns its value. The sense of personal sin and unworthiness is indispensable to any adequate sense of God’s mercy (comp. Genesis 32:10). 2. Truth is the other great feature of God’s character here set forth. These two are inseparable (Psalms 85:10). Neither apart from the other would furnish a gospel. God’s mercy is the matter and motive of our faith; his truth its warrant and assurance (1 John 5:9-11). Among men one would rather trust a hard-hearted but incorruptibly truthful man, than one full of kind feeling but faithless. In God the two are as inseparable as the form and the colour which make to our view one image. II. THESE OF GOD ARE , because he is unchangeable. They characterize all his dealings without exception, for God is always himself "All the paths of the Lord are mercy and truth." The psalmist adds, "unto such," etc. This twofold description of God’s written Word corresponds with the two features we have been contemplating of the Divine character. "His covenant," including all his promises (2 Corinthians 1:20), is the expression of his mercy; "his testimonies," the utterance of his truth. Inseparable, like the glories of his nature. They also correspond with the twofold nature of faith—personal trust in God, and intelligent belief o! Divine truth. Why this limitation—"unto such," etc.? Are not God’s mercy and truth his free gift to all men—the charter from which none may bar them? Surely, if they will receive them. Truth is not truth to one who refuses to believe it—treats it as a fancy or a lie. A promise is no promise to one who rejects it (1 John 5:10). Such limitation lies in the nature of things, not in any arbitrary appointment. All are included who are willing to be included. None are shut out but those who shut themselves out (1 Timothy 2:4-6). Does any child of God, sorely tried in mind, body, or estate, find it hard to hold fast this faith? Are you tempted to think some of God’s ways unmerciful—that some of his promises fail? Rest assured this is your ignorance and weakness, not God’s harshness or forgetfulness. This was Asaph’s temptation, so pathetically recorded in Psalms 77:1-20; so triumphantly overcome. When "the end of the Lord" comes to be known, every one who has "kept his covenant and his testimonies" shall find that "hope maketh not ashamed;" and shall confess, "He hath done all things well." Psalms 25:11 For thy Name’s sake. The distinction between "natural religion" and "revealed religion," which makes a great figure in theological writings, finds no place in Scripture. Religion, as set forth in the Bible, is alike natural and revealed. Air nature, human nature above the rest, bears witness to God. Ignorant of God, and separated from him either by ignorance or by want of natural affection, man is in an unnatural condition—out of harmony with his native surroundings. But just as it is not enough for vision that we have eyes, or for hearing that we have ears—we need light and sound—so if religion is to have any reality and worth, it is not enough that our nature cries out for God; we must have the light of Divine truth, the voice of Divine teaching. This, in a word, is just what is meant by this phrase, so constantly employed in Scripture, "The Name of God." It stands for all that God has made us capable of knowing of him, and all that he has actually made known of himself. This plea, "for thy Name’s sake," is accordingly an appeal—first, to God’s manifestation (or revelation) of himself to men; and then, further, to his unchangeableness; and to his pledged word of promise. I. To GOD’S OF HIMSELF. In other words, to his recorded dealings with mankind. Our knowledge here, as elsewhere, rests on experience. When we speak of the Bible as "a revelation," we express but half the truth. It is the history of revelation—the record of God’s progressive manifestation of himself to mankind. Speech is a powerful revealer of character. But words must be accompanied or backed up by deeds, if we are to trust them fully. Conduct reveals character as words cannot. And these, conduct and speech combined, cannot give full, intimate knowledge of any one without converse—personal communion and sympathy. Accordingly, this threefold cord is woven right through the Bible: (1) the revelation of God in his Word—law, instruction, promise, warning; (2) the revelation of God in his public dealings with nations and with individuals; and (3) the revelation of God by his Spirit in personal communion with the soul that seeks and loves him. It is little to say that, outside the Bible, in the religions and religious books of the heathen world, there is no such record, nor any semblance of it. There is nothing from which the very imagination of it could be drawn. To illustrate this threefold manifestation of God would be to go through the whole Bible. The light which dawns in Genesis shines brighter and brighter, till in the gospel we have the perfect day (1 John 2:8). The words of Jesus tell all that words can express of God. His atoning death is everywhere in the New Testament declared to be the highest, deepest, most convincing revelation of both God’s love and righteousness—the two main features of his character. And personal communion with God cannot possibly go beyond our Saviour’s promise to his disciples (John 14:7, John 14:10, John 14:21), combined with the promise of the indwelling presence of God’s Spirit (verses 16, 17). II. AN APPEAL TO GOD’S . In other words, to what in men we call consistency and stability of character. This is all-important; yet in the case of men we must rest content with something short of complete certainty. The best of men may change or break down. We may say— "He was a gentleman on whom I built An absolute trust." But temptation may find some weakness in him. Disappointment may sour his spirit. Some secret sin may undermine his virtue and piety. Circumstances, if they cannot conquer his will, may destroy his power to make good his word. But God cannot change (2 Timothy 2:13; Malachi 3:6). The revelation of God in Scripture is progressive but consistent. His Name is, as it were, spelled out letter by letter; but no letter once written is ever erased. In this sense, therefore, our knowledge of God has greater certainty than of our fellow-men. What is true of them to-day may not hold good this day year. But 1 John 4:16 is true for all time, for all eternity. III. AN APPEAL TO GOD’S WORD OF PROMISE. When an honest man puts his name to a promise or engagement, he is bound by a tie stronger than iron. God has condescended to give us this security. Purblind critics may call this "anthropomorphism;" it is what the Bible calls "the grace of God" ― the settled plan and effort of the Father of spirits, by coming near to us to draw us home to him. Glimpses of this sublime idea, irrevocable Divine promise, may be found in heathen literature (’Homer,’ e.g.)—a religion based on God’s promise will be found nowhere but in the Bible. Fear not, then, to use this plea, which God himself puts in thy mouth, "For thy Name’s sake!" BY C. Psalms 25:1-22 Prayer: its warrant, petitions, and arguments. It is thought by some that this prayer belongs to the Exile period; but by whomsoever it may have been penned, or at whatsoever age, matters little. There is nothing in it which depends on known historic incident £ for its elucidation. And whoever desires to dive into the depths of its meaning will find the habit of waiting on God the best key to its words and phrases. No merely natural man can possibly unravel spiritual things, and he who is a stranger to prayer will get no help whatever in the understanding of this psalm from all the scholastic critics in the world. There are a few doubtful phrases, on which Perowne’s notes will throw some light; but, speaking generally, this is one of the psalms on which Calvin and Matthew Henry will furnish adequately suggestive remarks. Reserving all dealing with specific texts in it for other writers in this Commentary, we propose to survey the psalm as a whole, though it may be that each heading thereon might furnish a theme for separate discourse. This prayer of an Old Testament saint suggests— I. THAT WE KNOW ENOUGH OF GOD TO FURNISH US WITH A SOUND BASIS FOR PRAYER. Interspersed among the several petitions there are here several statements of exquisite beauty (cf. verses 8, 9, 10, 12, 14, 3, 13). These may be thus set forth: 1. God is good and upright; therefore will he teach and guide those who seek him. Good, so that he delights to do it; upright, so that he will be true to his promise. 2. This guidance he vouchsafes to the meek (verse 9). Taken in a physical sense, the word translated "meek" is equivalent to "afflicted;" in a moral sense its meaning is as given here (cf. James 1:21; James 4:6; Matthew 11:25). 3. To loyal souls all his ways are mercy and truth (verse 10); hence he cannot shut his ear to their prayer (see also verse 12). "Him shall he teach in the way that he shall choose;" Luther, "Er wird ihn unterweiseuden besten Weg." 4. He will give such souls a rest and refuge in himself (verse 13)."His soul shall lodge in goodness" (Hebrew cf. Psalms 91:1 Hebrew). 5. To such God will open up the heavenly secrets of his covenant love. A glorious anticipation, By spiritual intuition, in Old Testament times, of John 15:15. 6. He will never put to shame those that wait on him (John 15:3, Revised Version; see Perowne’s note thereon). As followers of our Lord Jesus, we may add to all this the amazing statement, "The Father seeketh such to worship him." God is not only willing to receive their worship, but he eagerly desires it (John 4:23). II. THAT PRAYER IS THE HIGHEST EFFORT OF MAll. It is described in the first verse as "lifting up the soul to God" (cf. Psalms 121:1; Psalms 143:8). This the psalmist did (1) in the morning (Psalms 5:3); (2) at noon and at evening (Psalms 55:17); (3) seven times a day (Psalms 119:164); (4) all the day (Psalms 25:5); (5) Perpetually (Psalms 25:15). The psalmist prayed not only when trouble came, but always. His heart spontaneously went up ever to God, as to the Friend without whose smile he could not live, and without whose protection he dared not move. Note: For elevation of life our spirits must be ever looking above and beyond themselves. An upward look will uplift character; the downward look will degrade. III. THAT INWARD AND OUTWARD OFTEN GIVE SPECIAL TO PRAYER. Glancing over the varied forms of expression which indicate the psalmist’s mental state and his surroundings, we shall see this: 1. The remembrance of past sins troubles him. Oh that the young would beware of sin! Long, long after it is forgiven by God, it will poison and worry the memory (John 15:7). So much so, that only as the sinning one flings himself on mercy, can he have any rest at all. 2. The psalmist is desolate, afflicted (John 15:16), troubled in heart (John 15:17), in a net (John 15:15), surrounded with bitter enemies (John 15:19). What a burden of care and grief he has to roll over upon God] Note: It is an infinite mercy to be Permitted to tell God exactly what we feel, and all that we feel, knowing that we shall never be misunderstood, but that we shall be laying open all our griefs only before infinite goodness and mercy. IV. THE IN PRAYER MAY BE VARIED AS OUR NEED. The petitions specified in this psalm are mainly for himself, but not exclusively. Those for himself are such as any child of God may present at any time. The special colouring given to each must need be the reflection of hues of his own, "fresh borrowed from the heart." The psalmist’s petitions for himself may be grouped under eight heads. 1. That God would not put him to shame before his enemies (John 15:2). 2. He prays for light (John 15:4). 3. For teaching in the way in which he should go (John 15:4, John 15:5). 4. That he may have experience in God’s faithfulness (John 15:5; see notes, ’Variorum Bible’). 5. For loving-kindness and mercy (John 15:6). 6. For forgiveness (John 15:11). 7. For Divine guardianship (John 15:20). 8. For a gracious, compassionate look (John 15:18). 9. That amidst all temptations to wander from the way, he may be kept in integrity and uprightness (John 15:21, John 15:22). But the pleading one cannot close without one prayer for the Church of God (John 15:22; cf. Psalms 51:18, Psalms 51:19). A noble, pious, public spirit existed in the Old Testament saints. Such a one as the writer of this psalm cannot forget his people at a throne of grace. Well would it be if such earnest public spirit were possessed by Christian people everywhere, so that, as priests unto God, they would never enter the holy of holies save with the names of the twelve tribes of Israel graven on their breast. V. THE PRAYING ONE MAY USE IN WITH HIS GOD. There is a blending of simplicity, boldness, and grandeur in the pleas of this prayer. 1. "I trust in thee" (John 15:2). When there is trust on one side, we may be sure it is reciprocated by love and pity on God’s side. 2. "Thou art the God of my salvation" (John 15:5). Thou hast undertaken to deliver me, and thou wilt be true to thine own promises. God loves to be reminded of his promises. He has never said in vain to the seed of Jacob, "Seek ye me." 3. "Remember thy tender mercies," etc. (John 15:6). David’s past experience of God’s mercy was a pledge that God would not forget him. 4. "For thy Name’s sake" (John 15:11). Gracious answers to his people’s prayer magnify God’s Name; they reveal his grace and love. And the psalmist, in holy daring, pleads with God to magnify his own Name in hearing him. Yea, more; a more startling argument still is used. 5. "For it [mine iniquity] is great" (John 15:11)! Who but those who know bow God delights to forgive, and even to multiply pardons, could ever venture to plead for forgiveness because their sin was so great? Yet surely the meaning is, "Lord, though my sin is great, the greater will thy mercy be, and the more lustrously thy pardoning love will shine forth on the background of my guilt!" Such prayers and such pleadings as these are not learnt in a day nor in a year. They can come only from one whose eyes are ever towards the Lord. VI. SUCH AND PRAYING ONES WILL NOT BE PUT TO SHAME. (John 15:3, Revised Version.) They never have been. They never will be. £ They cannot be. The revealed character and attributes of God assure us of this. The opening up of the new and living way to God, which our great High Priest has consecrated for ever for our use, ensures it. The blood of Christ seals the same; it is the "blood of the everlasting covenant." The love of God shed abroad in the heart by the Holy Ghost is another pledge of the efficacy of prayer. Yea, the immutability of God himself confirms this; not only that prayer will avail, but also that without prayer we have no right to expect the blessings we need. Our Lord has said, "Ask, and ye shall receive." Thus he teaches the Divine rule for us. If, then, it is God’s will to give us blessing when we ask, it is useless for us to think to change the mind of God, and to expect the blessing without asking for it.—C. BY W. FORSYTH Psalms 25:1-7 Onward and upward. There are different stages in the life of godliness. Hence experiences vary. Some are but babes, others are strong men. Some have only started in the race, others are nearing the goal. Some have only put on their armour, while others have borne themselves bravely in many a fight and are waiting the crown. Some have only entered by the wicket-gate, while others have gone through most of their pilgrimage; they have climbed the Hill Difficulty, have passed safely through the Valley of Humiliation and Vanity Fair; have stood on the Delectable Mountains, and are now resting in the pleasant Land of Beulah, till called home to the heavenly city. The psalmist here speaks like a man of matured wisdom and piety. His voice is not that of one beginning the spiritual life, but rather of one who, like "Paul the aged," has seen many days, and has gathered large stores of experience. We find here— I. HOLY . The psalmist was a man of prayer. His yearnings were ever towards God. There was much to weigh him down; but against all obstacles he pressed upward and onward. "Nearer my God, nearer to thee," was his cry. II. FAITH. There is not only faith in God as God, but the higher and nobler faith of appropriation. "My God." This implied knowledge and personal trust. But while the confession is boldly made, it is accompanied by true lowliness of heart. The sense of weakness; the danger of yielding to false shame; the possibility of being overborne, as others had been, by the might and craftiness of the toe,—constrain the soul to cling the more closely to God. III. LOVING SELF-. Here is the spirit of the learner (Psalms 25:4), humble and trustful, willing to be led and to be taught of God. It is what we find in Paul, who cried, "Lord, what wilt thou have me to do?" and then, in obedience to the heavenly vision, was content to sit at the feet of the humble Ananias of Damascus. We must feel ourselves simply and unreservedly in the hands of God, if we are to learn aright. If we trust to our own wisdom, we shall go astray, if we take counsel of men, we are in danger of being led into by-paths and devious ways; but if we commit ourselves to God, he will guide us into all the truth, and lead us in the way everlasting. IV. LOYAL SERVICE. "Waiting" does not imply inaction. It is not resting in ease, or folding the hands in idleness, or holding back from effort, as if we could do nothing. Rather it implies faith and work (Psalms 123:2). We see also that there is no limit or stop to the service. It is not for an, hour, but "all the day," So it was with our blessed Lord (John 11:9); so it should be with us. V. . The mercies of the past are pledges of mercies in the future (Psalms 25:6). "Of old" reaches far back. Imagination looks to the beginnings when God first showed mercy to sinful man; while memory recalls the special tokens and proofs of Divine kindness to ourselves. God’s mercies always flow in the channel of his righteousness. VI. HOPES. Memory has its pains as well as its pleasures. As the psalmist looks back, the "sins of his youth" come up before him. But God is merciful. Other sins also rise in dread array; not only errors, but "transgressions," wherein he had wilfully offended. Again the only refuge is in God. The worse our case, the greater our need of mercy. God’s Name inspires hope, and assures us not only of forgiveness, but of grace to sanctify and sustain our souls till the conflict closes in victory, and our prayers end in praise.—W.F. Psalms 25:7 Sins of youth. "Remember not the sins of my youth." This prayer implies— I. PAINFUL . Brought up under the eye of God, our life should have been pure. It is our shame that it has been otherwise. Looking back, we are distressed at the remembrance of our follies and offences. Oh that we had hearkened unto God! then it might have been with us as with the holy Child Jesus— "A son that never did amiss, That never sham’d his mother’s kiss, Nor cross’d her fondest prayer." II. SENSE OF . Life is one whole. Amidst all changes personal identity remains. The present is linked to the past. We are answerable, not only for what we do to-day, but for what we have done in our earliest days. The sins of our youth are "ours." They form part of our burden, and press upon us the more heavily because of the added sins of riper years. III. GROWING OF THE EVIL OF SIN. Once, perhaps, we thought lightly of the sins of youth. They were but errors and faults common to all—the inevitable result of ignorance and inexperience at the worst. We were only sowing our wild oats. But now we look at things differently. We have seen not only the seed, but the fruit (Romans 6:21). We have, besides, gained insight, and our consciences have become more tender from living near to God. We judge, therefore, not only with better evidence, hut by a higher standard. IV. SENSE OF . We see and deplore the evil, but cannot remedy it. We are like one standing by a house on fire. There was a time when we could have stopped the flame, but it is now too late. Perhaps some brother or sister has erred through our fault. If counsel could avail, we would give it. If tears and repentance on our part could atone, they would not be wanting. But no; it is too late; our only help is in God. V. . Think how distressing it must be to see the bad results of our sins in others. Some have died who had been hurt by us; others are living now in sin, whom we had helped to lead astray. Our own sins are reflected in the sins of others. Of Jeroboam it is said, "Who sinned, and made Israel to sin." Alas! he has had many followers. The sins of youth may become the groans of age (Job 13:26). VI. FAITH IN THE MERCY AND POWER OF GOD. In our distress we turn to God. We cannot hope that he will forget; but he can forgive. We must not think that he will alter his law—that "whatsoever a man seweth, that shall he also reap;" but he is able to change our minds and hearts, so that we shall accept his law as holy and just and good; and then what we have regarded as stern rebuke will be turned into loving discipline, and our severest chastisements will end in our highest good. What a blessed change it makes, when into the confusions and the miseries and the sorrows of this world we bring the light and the love of God! We make our confession to him, and find peace. We cast our burden upon him, and are sustained.—W.F. Psalms 25:8-14 Here we may learn somehing as to God’s revelation to man. I. That God’s revelation MUST BE IN HARMONY WITH HIS . With God there can be no contradiction. What he does shows what he is. His words and his works agree. If we were created in the image of God, then we reasonably infer that, when God makes a special revelation to us, it will be in accord with our moral nature. This is what gives the gospel its preciousness and its power. "God was in Christ." II. That God’s revelation IS MADE TO THE . (Psalms 25:8, Psalms 25:9.) In this there is nothing arbitrary or strange. It must be so, from the very nature of things. As Coleridge sings— "O lady, we receive but what we give, And in our lives alone does nature live." And a greater authority has said, "The natural man receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned" (1 Corinthians 2:14). "To many among us neither heaven nor earth has any revelation till some personality touches ours with a peculiar influence, subduing them into receptiveness." III. That God’s revelation CAN ONLY BE IN ITS FULNESS BY THE . (Psalms 25:10-14.) The question is asked, "Who is the man that feareth the Lord?" and this is as good as saying, "Find me such a man, and I will tell you how it will fare with him. God will reveal himself to him otherwise than he does to the world. Between them there is sympathy and sweet accord." God opens his mind to those who love him. He lets them into his secrets. They are in the way of light, and evermore, as they advance, the light shines on them more fully. The word of the psalmist is confirmed and completed in the teaching of our Lord (John 15:7-15). This has been the experience of God’s people in all ages. Abraham in his tent (Genesis 18:17), David with his flocks, Daniel in the king’s palace, the apostle in the dungeon at Philippi,—all have felt alike that God reveals himself to those who truly serve him.—W.F. Psalms 25:15-22 There are three stages deicted here In the godly man’s life. I. THE GODLY MAN IN FEAR. Trouble comes. Perhaps there has been over-confidence, or unwatchfulness, or entanglement with the things of the world. Our feet are caught in the net. Enemies scoff. We are harassed and perplexed. Our efforts to relieve ourselves may make things worse. It is hard to be alone when one falleth; hut it is harder when troubles increase till they are heavier than can be borne, and there seems no eye to pity nor arm to bring deliverance. II. THE GODLY MAN CRYING FOR RESCUE. (Psalms 25:16-22.) Prayer is a sure resource in trouble. To whom but God can we lay bare our hearts? and who is there but God that can bring help when the help of man faileth? He loves us; therefore we can cry to him with hope. We can weary him with our sins, but never with our prayers. The very greatness of our need is our best plea for God’s doing great things for us. Our cause is his care; our relief is his pleasure; our salvation is his glory. III. THE GODLY MAN FOR . (Psalms 25:20-22.) The prayer implies the performance. The hope which God begets he will never betray. The consciousness of integrity, of simple faith and willingness to submit to God’s guidance, without byways or secret ways, gives the assurance that God will save. "They shall not be ashamed that wait for me," is the promise. Having this confidence, we can rejoice, not only in deliverance for ourselves, but in like deliverances for others, whose needs are like ours. As it was in the past, so shall it be to the end. From many a land, and in many a tongue, the cry will go up, "The troubles of my heart are enlarged." But let us be of good cheer. Christ lives. He has not only overcome the world, but he promises the victory to his people also. He has not only ascended to heaven, but he has engaged to bring his people there also, "where there shall be no more death, neither sorrow, nor crying" (John 14:3; Revelation 21:4).—W.F. BY C. SHORT Psalms 25:1-7 Trust in God. "Belongs probably to the time of the Exile. Its prevailing thought is that God is the Teacher of the afflicted and the Guide of the erring; and this is constantly repeated, either in the way of statement or of prayer." The first seven verses contain three things. I. TRUST IN GOD. (Psalms 25:1-3.) Seeking, drawn towards, lifting himself up towards God, waiting upon him,—all signify the earnest, confident trust in God, which is the highest act of the soul towards the great Invisible Being. This is associated with obedience; for transgressors will be confounded; they have no ground for expecting salvation, and will be made ashamed. II. EARNEST PRAYER FOR . (Psalms 25:4, Psalms 25:5.) "Show me thy ways;" "Teach me thy paths;" "Lead me in thy truth." (1) Help me to understand thy providence or government, for I am often perplexed by it. (2) Teach me the paths in which thou wouldst have me walk. (3) Let me live in the experience of thy faithfulness. (1) Enlighten my thoughts, and give me the power to interpret thy ways of acting. (2) Control my conduct, move me to duty, and give me an obedient heart. (3) Help me to trust in the truth of thy Word and thy ways. For thou art saving me, and I am waiting on thee to this end. III. A CRY FOR GOD’S MERCY. (Psalms 25:6, Psalms 25:7.) God’s mercy is called "tender mercy" and "loving-kindness," to indicate its qualities and its source. And it is everlasting and unchangeable, because God cannot be unlike himself; he cannot change his nature nor his conduct. The cry here is for mercy upon the sins of his youth. 1. The sins of youth are the sins of impulse, of inconsideration. Not deliberate sins, but better remembered than sins of later life. 2. The sins of inexperience and ignorance. We know not what we do—like Christ’s murderers—when we transgress. The plea is, "According to thy loving-kindness," etc. For the sake of thy goodness, because thou art love, because thou art good, do these favours for me. This is the everlasting plea with God that sinners must use; not that God can be made propitious towards us, but that he is propitious, has been, and will always remain so, "not willing that any should perish."—S. Psalms 25:8-14 The supreme importance of Divine interposition. The main subject of these verses is the Divine teaching, help, and guidance. Men are ignorant and erring, and the supreme importance of Divine interposition is here recognized and unfolded. I. THE PERSONS WHOM GOD AND HELPS. 1. He instructs sinners. Shows them the right way, and helps them to walk in it. He helps his people, though they are sinners, and in spite of it (Psalms 25:8). The ground of this conduct is given—because he is good and righteous, or upright. It becomes his nature to act thus. 2. He leads the lowly or meek; or those who are lowly because of oppression. He leads them in righteousness; i.e. he gives to them, who do not oppose might with might, justice against their oppressors. The right is sure to triumph in the end. 3. He reveals himself to his faithful, obedient people. (Psalms 25:10.) Shows to them that all his ways are gracious and faithful. Human faithfulness discovers Divine faithfulness, and is the organ through which it is revealed. 4. He teaches them that fear him. (Psalms 25:12-14.) Only those who fear God are anxious to know the right path; and even God can teach only those who are anxious to find the way of life. II. THE BENEFIT AND THE OF DIVINE . 1. He who feels guided by God is emboldened to cry for pardon for his sins. His argument for pardon is twofold. "For thy Name’s sake," etc.; "For mine iniquity is great," etc. I shall sink under it unless it be pardoned. 2. He shall knew how to choose wisely his own way. (Psalms 25:12.) Acquires an inherent, constant wisdom, as the fruit of Divine teaching, and is raised above the power of changing human opinion. 3. He shall enjoy enduring prosperity (Psalms 25:13), and his seed by way of natural consequence. The path of righteousness is the only "way everlasting." 4. Only those who live and walk with God know his will. (Psalms 25:14.) "The secret of the Lord" is hidden from the eyes and hearts of the disobedient. God himself is hidden; but the secret of his love is further off still from their perceptions. God’s "covenant" with man through Christ surpasses in glory all his former covenants with man.—S. Psalms 25:15-22 The troubles of the righteous. The two previous sections of the psalm express trust in the Divine help and prayer for guidance. From the fifteenth verse we see the reasons of the urgency of his prayer. The friends and the enemies of God are in conflict in this world, and the psalmist is suffering at the hands of the wicked, and needs the interposition of God. The troubles of the righteous. I. EVIL ARE SET IN MOTION AGAINST HIM. (Psalms 25:15.) "A net is laid for his feet." This may mean physical or moral danger, putting in peril his life or his character, aiming either at his death or drawing him into evil courses. Evil men rejoice if they can prevail upon a good man to abandon his principles or sacrifice his character. His danger is not from open temptation, but from artful sophistries, making the worse appear the better reason; plots against his honour. II. HE IS IN SPECIAL NEED OF DIVINE . (Psalms 25:16.) On account of his loneliness in his trouble—desolate. He is isolated from sympathy and companions, and cast upon God’s companionship. We are often thus tried if we are faithful to God and our work—as Christ was, and our consolation was his, "I am not alone; for the Father is with me." III. HE HAD MANY INWARD AS WELL AS OUTWARD . (Psalms 25:17, Psalms 25:18.) He suffered pain and affliction, and an intense consciousness of sinfulness. Either of these experiences, separately, is hard enough to bear; but when both have to be endured at the same time, there is no greater misery. We can but cry and pray as the psalmist did. IV. HE DREADED THAT THE ACTIVE HATRED OF Ills MANY ENEMIES WOULD BRING HIM TO OPEN SHAME. (Psalms 25:19, Psalms 25:20.) He was afraid that the Divine cause, as represented in his person, might appear, in some way, to be worsted; and if so, he would feel the deepest humiliation. "Let me not be ashamed, for I put my trust in thee." If God disappointed his hope, his enemies would pour derision on his trust in God, and that would be a deep calamity, if men proclaimed that faith in God was a vain thing. But God is not unfaithful; it is we who are faithless, and expose ourselves to shame. V. HE WITH A PRAYER FOR AND AS HIS DEFENCE. (Psalms 25:21.) He desires to have these as his guardians, because his way is perilous from inward and outward foes. The effect of deep trouble is sometimes to make us reckless, and to forfeit steadfast perseverance; to unstring and relax our moral nature. And sometimes it braces us up to the highest aim and the strongest effort, as here, to realize our trust in God and to seek for the whole armour of righteousness, that "we may withstand in the evil day, and, having done all, to stand." The twenty-second verse was added when this psalm came to be used in public worship.—S. DAVID, about to sacrifice at God’s altar, protests his integrity, but still prays for God’s protection (Psalms 26:9) and for his redeeming mercy (Psalms 26:11). The psalm has all the notes of David’s style, is full of his thoughts and imagery, and is allowed to be his by almost all critics. It must belong to the time following the removal of the ark to Mount Zion, and preceding the committal of the great offence. Psalms 26:1 Judge me, O Lord; for I have walked in mine integrity. It seems to Christians a bold act to call on God for judgment, but the saints of the earlier dispensation, having, perhaps, a less keen sense of human imperfection, were wont to do so. It is Job’s cry from his first utterance until his "words are ended;" and here we find David taking it up and re-echoing it. Man longs to hear the sentence of acquittal from the great Judge. Like Job, David asserts his "integrity," and in the same qualified sense. He is sincere in his endeavours to do right. Yet still he needs mercy and redemption (see verse 11). I have trusted also in the Lord; therefore I shall not slide. (comp. Psalms 18:36; Psalms 37:31). David is confident of his past; for the future he trusts in God to uphold his steps, and save him from slips and falls. Psalms 26:2 Examine me, O Lord, and prove me. He desires to be examined and proved—tested, as a metal is tested (comp. Psalms 17:3)—that his sincerity may fully appear. Try my reins and my heart; i.e. my emotional and my intellectual natures. Psalms 26:3 For thy loving-kindness is before mine eyes. The psalmist now enters upon an enumeration of the points of conduct on which his confidence in his integrity rests. They are six—three positive and three negative. First of all, he keeps God’s loving-kindness, or mercy (חֶסֶד), ever before his eyes—reflects on it, meditates on it, presents it to his thought—continually. And I have walked in thy truth. Secondly, he walks—he has always walked—in God s truth. God’s Law is the truth (Psalms 119:42); and walking in God’s truth is walking in the Law which he has given to men; as Hitzig, Maurer, and others have seen. Hengstenberg’s exposition, "I have constantly thought upon thy faithfulness," cannot be admitted. Psalms 26:4 I have not sat with vain persons. Thirdly, he has not sat with vain persons; literally, with men of vanity; i.e. he has not consorted (Psalms 1:1) with light and frivolous persons—those whose hearts are set upon vain and worthless things (see Psalms 24:4, and the comment). Neither will I go in with dissemblers. Nor will he go in with dissemblers, i.e. hypocrites. He has neither thrown in his lot with the light, vain persons who make no pretence to religion, nor with the pretenders, who "have the form of godliness, but deny the power thereof" (2 Timothy 3:5). Psalms 26:5 I have hated the congregation of evil-doers. Fifthly, he has hated, and hates, with a holy and strong abhorrence (comp. Psalms 139:22), the congregation of evil-deers—the gatherings and assemblies of those who meet only for wicked purposes—to sin themselves, and to draw others into like evil courses. This is a positive trait of a very marked character, and goes far beyond the explanation which has been given of it: "I take no part in assemblies for the ruin of others" (Hengstenberg). Sixthly and lastly, he will not sit with the wicked. This only goes beyond the declarations in Psalms 26:4 by extending to all wicked persons of every kind the avoidance there limited to "vain persons," and "dissemblers.’’ The spirit is that indicated by Jacob in Genesis 49:6; by St. Paul, in 1 Corinthians 5:9-11 and Ephesians 5:7, Ephesians 5:11; and by St. John, on the celebrated occasion when he avoided contact with Cerinthus (Iren; 3.3, § 4). Psalms 26:6 I will wash mine hands in innoceney; so will I compass thine altar, O Lord. This seems to be the key-note of the psalm. If not a necessary, it is at any rate a probable, exegesis, that David composed this psalm on an occasion when he was about to offer a sacrifice of praise and thanksgiving to God for some mercy recently vouchsafed him (Psalms 26:7). Before offering, he feels the necessity of doing spiritually that which the priest’ who officiated would have to do ceremonially (Exodus 30:17-21)—to "wash his hands in innocency, and so to go to God’s altar." His self-justification from Psalms 26:1 to Psalms 26:5 has had for its object to clear him from guilt. Psalms 26:7 That I may publish with the voice of thanksgiving; rather, to sound forth the voice of thanksgiving (Kay); or, to make the voice of thanksgiving to be heard (Revised Version). And tell of all thy wondrous works; or, recount them, enumerate them. Psalms 26:8 Lord, I have loved the habitation of thy house; i.e. "the home that thy house affords me." It has been my delight to remain there, to pass long hours there, as it were to dwell there (comp. Psalms 23:6; Psalms 27:4; Psalms 63:2). And the place where thine honour dwelleth; literally, the place of the tabernacling of thy glory—the place where thy glory—the Shechinah—is enshrined and abides. Psalms 26:9 Gather not my soul with sinners. Unite me not in one doom with open sinners—those with whom I have always refused to consort (Psalms 26:4, Psalms 26:5)—whose congregation I have "hated." "That the righteous should be as the wicked, that be far from thee: shall not the Judge of all the earth do right?" (Genesis 18:25). Nor my life with bloody men. Bloody men—literally, men of bloods—are the worst of wicked men, cut-throats, assassins, murderers. At any rate, put me not on a par with them. Little, probably, did the psalmist think at this time how soon he was to become, practically, a murderer, and to "slay Uriah the Hittite with the sword of the children of Ammon" (2 Samuel 12:9) Psalms 26:10 In whose hands is mischief; i.e. who are always occupied with some mischief or other—always engaged in carrying out wicked devices (see Proverbs 12:2; Proverbs 14:17). And their right hand is full of bribes. Which they have taken to condemn the innocent (comp. Psalms 15:5; Isaiah 1:23; Jeremiah 22:17, Ezekiel 22:12; Hosea 4:10; Micah 3:11, etc.). Psalms 26:11 But as for me, I will walk in mine integrity; i.e. I will continue to walk as I have walked hitherto (see Psalms 26:1)—I will be "integer vitae scelerisque purus"—a brave and good resolve. Had he but kept to it! Redeem me, and be merciful unto me (compare the comment on Psalms 26:1). Though hitherto he has walked innocently, and is resolved still to continue to walk innocently; he nevertheless feels that he has need of redeeming mercy. Though he "knows nothing by himself, yet he is not thereby justified" (1 Corinthians 4:4). Many, doubtless, are his "secret sins," which God has "set in the light of his countenance" (Psalms 90:8). Psalms 26:12 My foot standeth in an even place; or, on level ground—where there is nothing to cause me to stumble (comp. Psalms 27:11). In the congregations will I bless the Lord; i.e. in the assemblies of the people for public worship. David constantly acknowledges this duty (Psalms 22:22, Psalms 22:25: Psalms 27:6; Psalms 35:18; Psalms 40:9, Psalms 40:10; Psalms 68:26, etc.). Indeed, it is the general idea that underlies all his psalms of praise, since they wore composed to be recited in the congregation. Psalms 26:2 Faith’s bold request. "Examine me," etc. A very bold prayer. The image is taken from the testing and purifying of gold in the furnace, to which the word rendered "try" properly applies. It is as if the gold begged to be cast into the furnace (Job 23:10). Who can say, if this prayer is to be answered, how hot the furnace may need to be? But "we have boldness" (Ephesians 3:12). There are cases in which this bold prayer may be justifiable, wise, needful. It includes— I. A OF GOD’S ALL- . (Psalms 139:1; Jeremiah 17:10; Revelation 2:23.) God’s free, forgiving mercy is represented under the image of his forgetting our sins (Hebrews 8:12, etc.). This must not make us lose sight of the fact of his actual knowledge (Hebrews 4:13). If men see faults where God does not, it is their blindness, not their keenness. II. THE APPEAL OF , from men’s slander or misjudgment to the righteous judgment of God. Such an appeal is perfectly consistent with true humility and a deep sense of sinfulness before God (cf. Acts 23:1; Acts 24:16; 1 Corinthians 4:3-5 with 1 Timothy 1:12-15). At the same time, we can hardly suppose David could have composed this psalm after his great and shameful fall. Regarded apart from that dark passage of his life, we see a man, with the faults, it is true, of an ardent, passionate temperament, but conscious of honest purpose, high sense of duty, fervent love to God, and true desire to rule God’s people well; yet we must bear in mind (what Bishop Perowne has well expressed) that "the full depth and iniquity of sin was not disclosed to the saints of the Old Testament. Sin could only appear to be sin in all its blackness and malignity when it was brought into the full light of the cross of Christ. And it is only as any man grasps that cross that he can bear to look into the pollution which cleaves to his nature" (Perowne, ad loc.). III. PRAYER AGAINST SELF-. An appeal not only from the unfair judgments of men, but from our own ignorance of ourselves (Psalms 19:12; Psalms 139:23, Psalms 139:24). Peter’s boastful, self-ignorant self-confidence was the immediate forerunner of his fall (Matthew 26:33, Matthew 26:35). IV. TO GOD’S METHODS OF TRIAL. These may be severe, the faithful severity of love. It needs the courage of faith—undoubting confidence in God’s love—to enable us to offer this prayer with full thought of all it may mean in our case. Christ sits as a Refiner (Malachi 3:2, Malachi 3:3). God searches by his Word (Hebrews 4:12), by his Spirit (John 15:8), by the dealings of his providence and outward trials (1 Peter 1:6, 1 Peter 1:7), even by the permitted temptations of the evil one (Luke 22:31, Luke 22:32). Thus a prayer which would be the height of rash presumption, offered in the spirit of self-righteous self-confidence, becomes a wise, safe, and fitting prayer, offered in the spirit of humble, childlike faith. Psalms 26:10 The sin of bribery. "Their right hand is full of bribes." Christians have undeniably a far higher standard of morality supplied by the gospel than was possible in earlier times under any other dispensation. How, then, is this paradox to be solved—that we find Old Testament saints trying themselves by severer tests, and aiming at a higher level both of morality and of devotion than multitudes of professed Christians attempt to reach or even deem attainable? The practice of bribery has often attained, in nominally Christian commonwealths, such proportions as to endanger public welfare and honour, and this with the connivance of many religious people; yet it is here condemned as worthy to he classed with the worst crimes, utterly inconsistent with "innocency" and "integrity" (Psalms 26:6, Psalms 26:11; cf. Isaiah 35:1-10:15). Subject—The sin of bribery, and the duty of Christians to oppose it to the utmost of their power. I. BRIBERY MEANS A BARGAIN TO BETRAY A SOLEMN PUBLIC TRUST. The constitution bestows the vote, not for the voter’s private benefit, but that fit men may be chosen to office; it is a trust for the community. Suppose a prime minister were to sell the offices at his disposal, or a jury to sell their verdict, or a judge his sentence, would not the world cry shame? The scale is different, but the principle is the same. II. BRIBERY PUBLIC AND . For patriotism and public spirit it substitutes selfishness; for honest, independent conviction, base disregard of principle. It destroys the sense of public honour; it degrades office by making the qualification, not fitness, but pelf; it puts the making of laws and ordering of justice in the hands of men who have begun by breaking the law and insulting justice; it degrades alike the giver and the receiver. III. BRIBERY TENDS TO PRODUCE CORRUPT AND . It is true a man’s conscience may allow him to give a bribe, yet forbid him to take one; hut how long would this inconsistency last if the innocency of giving bribes were generally allowed? If an elector may sell his vote, why not a member of parliament or of council? What right would an elector have to complain if his representative were to say, "I have bought my seat, and paid for it, and have a right to make a profit out of it"? A Christian’s reputation should be dear to him, not for his own sake alone, hut for his Lord’s, for the gospel’s and the Church’s sake. He should he able to say, with St. Paul, Acts 24:16 (cf. 1 Timothy 5:22; Philippians 4:8). Some excellent Christians, it is true, would limit "whatsoever things," etc; to the concerns of private life. But by what right? A Christian, they say, is a citizen of the heavenly city, and has no concern with earthly politics. But he cannot help having concern. He is also a citizen of his earthly country, whether he will or no, and has all the privileges of a citizen and the benefits of the commonwealth. Privilege and benefit mean duty and responsibility. Love to our neighbour and care for the poor do not surely cease to be Christian duties when the welfare of a whole nation, and of other nations, or the care of the poor at home and the enslaved and oppressed in other lands, call for the strong arm of law and national government. BY C. Psalms 26:1-12 Assailed integrity’s final appeal £ It seems evident that this psalm was written by some Old Testament saint who was surrounded by ungodly men, by whom he was assailed, reproached, and slandered. From them he appeals to God. By the heading of the psalm we are pointed to David as the author. And there is no reason for questioning that. Mr. Fausset, in his most suggestive book, ’Horae Psalmicae,’ working along the line of "undesigned coincidences," remarks, "Another feature of undesigned coincidence is the unmistakable identity of David’s character, as he reveals it in the Psalms, and as the independent historian describes it in the Books of Samuel and Chronicles. Thus the same ardent love to the house of God appears in both. How instinctively one feels the harmony between the character self-portrayed in Psalms 26:8; Psalms 27:4; and Psalms 69:9! Compare the historian’s record of his words to Zadok (2 Samuel 15:25), and still more in 1 Chronicles 29:2, 1 Chronicles 29:3." £ Undoubtedly, thus read and compared, the Psalms and the history mutually throw light upon and confirm each other. But in following out our plan in this section—of dealing with each psalm as a unity—we find this, as well as all the rest, furnishing material for pulpit exposition, which we could ill afford to lose. Our topic is—Assailed integrity’s final appeal. I. WE HAVE HERE THE OF AN UPRIGHT MAN, BY HIMSELF. It may not be a very wholesome exercise for a man to be engaged in—to sketch a moral portraiture of himself. Painters have often painted their own portraits; that requires but an outward gaze on one’s outer self; but to delineate one’s own likeness morally requires much introspection. Few can carry on much of that without becoming morbid through the process; and fewer still, perhaps, have fidelity enough to do it adequately and correctly. Yet there may be circumstances under which such abnormal work becomes even necessary (as we shall point out presently). And when such is the case, it is well if we can honestly point to such features of character and life as are presented to us here. 1. The psalmist has a goodly foundation on which his life was built up. (1) Trust in Jehovah (verse 1). (2) God’s loving-kindness (verse 3). (3) God’s truth (verse 3); i.e. God’s faithfulness. Note: That all the supports of the psalmist’s integrity were outside himself. Happy is the man that, under all the circumstances of life, can stay his mind and heart on Divine faithfulness and love. If such underlying props cease to sustain, moral and spiritual worth will soon pine from lack of motive and hope. It is one of the evils of the day that some of our most popular novelists delineate religion without God. £ 2. The life built up on this foundation was one which may with advantage be imitated. It was a life of: (1) Integrity (verse 11). (2) Straightforward progress (verse 1). No sliding. (3) Avoidance of evil associations (verses 4, 5). (4) Cultivation of holy worship, song, and thanksgiving in the sanctuary £ (verses 6-8, 12). Note: (a) Those to whom God is the support of their life, will show a life worthy of such support. (b) Those who most value communion with God and a life hidden with him, will most fully appreciate and most diligently cultivate that stimulus and comfort which come from mingling with God’s people in the worship of the sanctuary. II. THE MOST UPRIGHT OF MEN MAY BE , , , AND . Speaking roughly and generally, it is no doubt true that, on the whole, a man’s reputation will be the reflection of what he is, and that most men go for what they are worth. And yet, so long as there are envious hearts, jealous dispositions, unbridled tongues, few can be regarded as absolutely safe from detraction and slander. Our Lord Jesus implies and even states as much as this (cf. Matthew 5:44; Matthew 10:25; Matthew 18:6, Matthew 18:7; John 15:18). See Peter’s words (1 Peter 2:12; 1 Peter 4:14); see Paul’s words (Romans 12:18, Romans 12:19). Paul had to boar much in the way of depreciation from some who even denied his apostleship. Job was surrounded with "miserable comforters," who thought, by defaming him, to defend God! Such trials are hard to bear. They may arise (1) from the occasional foibles of a good man being magnified by the slanderer into sins; (2) from the utter impossibility of bad men reading aright the character of the just and pure. Having no virtue themselves, they cannot credit others with any. "Doth Job fear God for nought?" "He hath a devil," etc. Many can say the words in Psalms 56:5. III. IT IS AN RELIEF, UNDER SUCH , THAT THE CAN APPEAL TO HIS GOD. The whole psalm is such an appeal. True, the Infinite Eye can discern flaws and faults where we suspect none; but then the same perfect gaze discerns the desire after being right and pure and true, however far the believer may be from realizing his own ideal. The suppliant has to do, moreover, with One who never misunderstands, and whose glory is in his loving-kindness and truth. And from a Christian point of view we must remember that we have a High Priest who was in all points tried like as we are, yet without sin, and who can therefore pity what is frail, and pardon what is wrong. What a mercy to have such a throne of grace to which to flee IV. THE APPEAL WILL BE MARKED BY . Here there are four lines of supplication. 1. That God would vindicate him, and not let him be mixed up in confusion with the men whose sin he hates (Psalms 56:1, Psalms 56:9, Psalms 56:10). He looks to God, as Job did, as his Vindicator (Job 19:25). 2. That God would search and prove him (verse 2; cf. Psalms 139:23, Psalms 139:24). 3. That God would purify him (verse 3). So the word here rendered "try" indicates. £ He is upright before men, but he does not pretend to be perfect before God. 4. That God would entirely deliver him from the surroundings of ungenial and unholy men (verses 9, 10). Whether the psalmist intended any reference to a future state or no, the believer now cannot help so applying the words. Who could endure the thought of evil and good always being mixed up together? The Divine mandate is, "Let both grow together until the harvest" (Matthew 13:13). Then will come the final severance. V. THE RESULT OF SUCH APPEAL WILL NOT BE OR VAIN. (Verse 12.) "His prayer has been heard; he is safe; he stands on the open, level table-land, where he has room to move, and where his enemies cannot hem him in; and therefore he fulfils the resolve made before (verse 7), and publicly pours out his thanksgivings to God" (Perowne). Whoever thus lays his complaints before God will find deliverance in God’s own appointed time; we must leave, however, the "when" with the great Defender. Either (1) on earth in our day, (2) on earth after our day, or (3) in heaven, God will bring us and our reputation out to the light. "He shall bring forth thy righteousness as the light, and thy judgment as the noonday" (Psalms 37:5, Psalms 37:6).—C. BY W. FORSYTH Psalms 26:1-12 Integrity. All through the Scriptures "integrity" is commended. It is a characteristic of the saints. Whatever else they are, they must be men of integrity. This does not mean that they are morally perfect, or that they have any ground for trusting in their own righteousness; but it means that they have an "honest and good heart." Whatever may have been their past life, or however much of imperfection may still cleave to them, they are conscious of a pure intent, a firm and steadfast resolve to trust only what is true, to do only what is right, and to order their whole conduct according to the holy will of God. They can say, as Joseph’s brethren did, "We be true men;" or with Paul, "We serve God with a pure conscience." I. IS TO A RIGHT TO GOD. God desireth "truth in the inward parts." All guile and falsehood are offensive to him. If we are to come to him, we must come just as we are; and if we are to abide with him, we must walk in the truth. Integrity lies at the very basis of faith, and "without faith it is impossible to please God." II. IS TO THE OF A TRUE . "There is no redeeming efficacy in right intent; taken by itself, it would never vanquish the inward state of evil at all. And yet it is just that by which all evil will be vanquished, under Christ and by grace, because it puts the soul in such a state as makes the grace-power of Christ co-working with it effectual." "The sinning man, who comes into integrity of aim, is put thereby at the very gate of faith, where all God’s helps are waiting for him" (Bushnell). There is a vital connection between "integrity" and "truth" (Psalms 26:1, Psalms 26:3). "Truth" is of God. "Integrity" belongs to us. We can only have truth, as we receive it from God. We can only have "integrity" as we allow God’s truth to rule our hearts and our lives. First the heart is made right by being directed into the love of God, and then the life is made holy and beautiful by being swayed by the will of God. This leads to unity and completeness of character. III. IS TO THE RIGHT OF OUR SOCIAL DUTIES In society we meet with "vain persons," "dissemblers," and "evil-doers" (Psalms 26:4-6). This is a test and an education. A man is known by his friends. There is a power for good in good companionships, and for evil in evil companionships. But if we are walking in truth, we cannot but hate all that is alien and hostile to truth. Our choice will be truth, and not vanity. Our delight will be in honesty, not in "dissemblers." Our fellowship will be with the righteous, and not with "evil-doers" (Psalms 119:63). It is only as we ourselves are true that we can commend the truth to others. It is only as we ourselves are upright in all our dealings that we can secure respect and confidence, and that we can best advance the interests of religion. IV. IS TO FULL DELIGHT IN . (Psalms 26:6 -8.) There are some who are neglectful (Hebrews 10:25); there are others who satisfy themselves with formal observances (2 Timothy 3:5). In these ends there can be no real pleasure in what is done. But where there is integrity, the heart is engaged, there will be diligence, preparation and prayer, and increasing joy in the worship and service of God (Psalms 33:1-22:31; Psalms 119:2). God’s presence is the attraction and life of all true worship. The more deeply we feel our sinfulness, the more earnestly will be our cry for mercy. The more truly we realize that the will of God is "our sanctification,’’ the more fervently shall we "press toward the mark for the prize of the high calling of God in Christ Jesus." V. THAT IS TO THE ASSURED HOPE OF A BRIGHT FUTURE. (Psalms 26:9-12.) The very fact of what we are is a prophecy as to destroy (Romans 5:10; Philippians 1:6). Looking to the past, we confess that it is wholly of grace that we have been turned unto God. Looking within, we are conscious of a sincere resolve to follow after holiness. Looking to the future, we are able to cast ourselves with implicit confidence on the care of God our Saviour. God is true, and he will not forsake. God is just, and he will never condemn the righteous with the wicked. It is only those whose hearts are right with God that can face the future without fear. When we commit ourselves to God we are safe. We have not only a sure standing, as accepted in Christ Jesus, but we are comforted by the fellowship of kindred hearts, and cheered by the hope of being kept from falling, and having in the end an "entrance ministered to us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Peter 1:5-11).—W.F. BY C. SHORT Psalms 26:1-12 The oppressed righteous man. It is impossible to say on what occasion the psalm was composed, or from what kind of trouble it prays to be delivered. The theme is—Only he who can say with truth, "I have walked in integrity, and I have trusted in the Lord," may depend upon Divine aid in trouble; but we may do so with full confidence. In the first verse the whole psalm is summed up. I. A PRAYER FOR HELP IN TROUBLE. "Judge me," equivalent to "vindicate my rights and rescue me from injustice." The only clue to the meaning of the prayer is in the ninth verse, "Take not my soul away with the wicked, and my life with men of blood." He was in some way suffering; but he prays that he may not fall into the utter ruin which is the portion of the wicked—the penalty of daring sin, nor the fatherly chastisement of infirmity. The psalmist’s faith was that God could not involve the righteous in destruction with the ungodly, but would separate between them even in their outward lot. This in great part true. "Godliness has the promise of the life that now is "—outwardly and inwardly. So far as we know, the psalmist did not know of any other world where God could interpose to show his approval of the righteous and his disapproval of the wicked. II. THE GROUND OF THE ’S PRAYER. "I have walked in mine integrity, I have trusted in the Lord." But if I have not, do thou show it me (Psalms 26:2). But I think I have; for thy love has been before my eyes, and I continually thought upon thy truth, or faithfulness (Psalms 26:3). The two main grounds on which he prays for help are his morality and piety—integrity and trust, expanded further in the life (Psalms 26:8). 1. His morality. "Integrity," equivalent to "with the mind aiming at the right and true, and with an undivided purpose. He had avoided all voluntary association with the wicked (Psalms 26:4, Psalms 26:5). He would neither go (walk) nor sit with them. All his sympathies went against them, equivalent to "hated them." The company we keep from choice is a true and strong indication of our character. 2. His piety. "I wash my hands," etc. The hands the instruments of action. His actions are cleansed from defilement; and this is his preparation for worship. "If thy brother hath aught against thee … first be reconciled unto thy brother," etc. "I hold fast by thine altar." This placed in opposition to the assembly of the wicked, which he shuns. The purifying of the heart and conduct is naturally followed by worship, and preceded by it. He would proclaim God’s wondrous works to the people: only he whose heart is full of them can worthily and truly publish them. He shall come to share in new wonders. He loved the house of God, because there God manifested his glory to him (Psalms 26:8). Manifested himself; and he sees him as Isaiah saw him, "high and lifted up." He fully trusted in the deliverance he sought; for he expected to praise the Lord in the congregation (verse 12).—S. THIS psalm is one of those which have been called "composite"; and certainly it falls into two parts which offer the strongest possible contrast the one to the other. Part 1. (Psalms 27:1-6) is altogether joyous and jubilant. It records, as has been said, "the triumph of a warrior’s faith." Part 2. (Psalms 27:7-14) is sad and plaintive. It pleads for mercy and forgiveness (Psalms 27:8-10). It complains of desertion (Psalms 27:10), calumny (Psalms 27:12), and imminent danger (Psalms 27:11, Psalms 27:12), It still, indeed, maintains hope, but the hope has only just been saved from sinking into despair by an effort of faith (Psalms 27:13), and a determination to "wait" and see what the end will be (Psalms 27:14). It is thought to "express the sorrows of a martyr to the religious persecutions at the close of the monarchy". For these reasons the psalm has been supposed to be "composite;" but the question arises—If the two parts, being so entirely unlike, were originally distinct and unconnected, what should have led any arranger or editor to unite them? To this question there seems to be no possible answer; and thus the very diversity of the two parts would seem to show an original union. According to the statement of the title, the psalm was written by David. It has many characteristics of his style, the sudden transition and change in the tone of thought being one. It is quite conceivable that during the rebellion under Absalom, having obtained some important success, he may have considered it an occasion for thanksgiving; and that, after his thanks were paid, his thoughts may have reverted to the still-continuing difficulties of the situation, the danger which impended (Psalms 27:11, Psalms 27:12), the calumnies to which he was exposed (Psalms 27:12), the desertion of those near and dear to him (Psalms 27:10), the fact that the chastisement had been provoked by his own sin (Psalms 27:9); and so the strain, which began in jubilation, may not unnaturally have ended in a plea for mercy. The psalm consists of a strophe (Psalms 27:1-6), an antistrophe (Psalms 27:7-12), and a brief epode (Psalms 27:13, Psalms 27:14). Psalms 27:1 The Lord is my Light (comp. John 1:7-9; John 12:35, John 12:36, John 12:46; 1 John 1:5). The statement does not occur in any other place in the Old Testament, though the idea may be found in Isaiah 60:1, Isaiah 60:20; Micah 7:8; and elsewhere. Light has been well called "this profoundly beautiful name of God" (Delitzsch). And my Salvation (comp. Psalms 18:2; Psalms 62:2, Psalms 62:6). Whom shall I fear? "If God be for us, who can be against us?" (Romans 8:31). Who can be to be feared? (see Psalms 118:6). Not man certainly; for" what can man do unto us?" Not other gods; for they are nonentities. Not devils; for they can do nothing but by God’s permission. The Lord is the Strength of my life; literally, the stronghold (comp. Psalms 28:8; Psalms 31:4; Psalms 71:2; Psalms 144:2). Of whom shall I be afraid? The question is superfluous, but is repeated to complete the balance of the clauses. Psalms 27:2 When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. A special occasion seems to be intended, so that the LXX. have rightly, ἠσθένησανκαὶἔπεσαν. Some unrecorded event in the war with Absalom before the final struggle, is probably alluded to. There is an emphasis on "mine enemies," which implies that the adversaries were not the foes of the country, but David’s personal foes. Psalms 27:3 Though an host should encamp against me, my heart shall not fear. In the first burst of joy at his recent victory, the ’host" which remains unconquered seems of light account—let them advance—let them "encamp against him"—his heart will not be afraid; but when the joy has had full vent, there is a reaction; the enemies then appear more formidable, and God’s aid is besought against them (see Psalms 27:9-12). Though war should rise against me, in this will I be confident. "In this" may be either "in the fact that the Lord is my Light and my Salvation" (Psalms 27:1), or "in case of such an event as war and attack on the part of the enemy." Psalms 27:4 One thing have I desired of the Lord, that will I seek after. A most emphatic introduction of the new topic! Amid all my joy and jubilation, there is still one thing which I need, which I entreat Jehovah to grant—that thing I shall continue to seek after until I obtain it, viz. that I may dwell in the house of the Lord all the days of my life. The psalmist is evidently debarred access to the sanctuary; he feels his exclusion from it a terrible privation; he longs to be there—to "dwell" there (comp. Psalms 26:8); to offer there "sacrifices of joy" (Psalms 27:6); to sing there psalms of thanksgiving. He would fain also behold the beauty of the Lord—τὴντερηνότητα, LXX.—" all that is engaging and gracious in his revelation of himself" (Kay); "not the outward beauty of the sanctuary, but the gracious attributes which its ritual symbolized" (’Speaker’s Commentary’). And to inquire in his temple. It has already appeared, from Psalms 5:7, that the word "temple" or "palace" (heykal) was applied in David’s time to the tabernacle. Psalms 27:5 For in the time of trouble he shall hide me in his pavilion; in the secret of his tabernacle shall he hide me. This is not to be understood literally. David means that his spirit will find a refuge with God in times of trouble, not (as some Jewish expositors argue) that he will actually hide from his enemies inside the tabernacle. From such a sacrilege he would have shrunk. He shall set me up upon a rock (comp. Psalms 18:2; Psalms 61:2). The "Rock" is God himself, who is always David’s final Refuge. Psalms 27:6 And now shall mine head be lifted up above mine enemies round about me. A further and final triumph is confidently anticipated. God will complete his work. He will repulse the "host" by which David is about to be attacked (Psalms 27:3), give him victory over it, bring him back from exile, and grant him once more free access to the sanctuary. Therefore, says the psalmist, will I offer in his tabernacle sacrifices of joy; or, "sacrifices of joyful sound," accompanied with singing and instrumental music (comp. Psalms 89:15). I will sing, yea, I will sing praises unto the Lord (comp. Ephesians 5:19). Psalms 27:7-14 The strain now entirely changes. The rhythm alters from a jubilant double beat to a slow and mournful cadence. A cry is raised for mercy and pity—the wrath of God is deprecated—rejection and desertion are contemplated and prayed against (Psalms 27:7-10). The danger from the enemy appears great and formidable (Psalms 27:11, Psalms 27:12). With an effort of faith, the writer just saves himself from despair (Psalms 27:14), and then, in brave words, braces himself up for further endurance. Psalms 27:7 Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me. There is no "when" in the original. The clauses are short, and broken, "Hear, O Lord; with my voice I call; pity me, and answer me." Psalms 27:8 When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek. The order of the words in the original is as follows: "To thee said my heart—Seek ye my face—thy face, Lord, will I seek." And the full meaning seems to he, "To thee said my heart—Hast thou said unto men, Seek ye my face? I for one will obey thee—Thy face, Lord, will I seek." The command, "Seek ye my face," had been given by David to the people on the day that he set up the ark upon Mount Zion (1 Chronicles 16:11). It was probably regarded as implied in Deuteronomy 4:29. Psalms 27:9 Hide not thy face far from me. It would he useless for David to "seek God’s face," if God should determine to "hide his face" from him. David felt from time to time as if God’s face was hidden from him, as we see in other psalms (Psalms 10:1-18:l; Psalms 13:1; Psalms 69:17, etc.); and so also did other saints (Psalms 44:24; Psalms 88:14). In most instances, probably, God sends the feeling as a chastisement, that the heart may turn with more sincerity to him. Put not thy servant away in anger; i.e. reject me not—cast me not off. The verb used is very strong and emphatic. Thou hast been my Help. Ever in the past I have had thee for Helper (comp. Psalms 3:3-7; Psalms 4:1; Psalms 6:8-10; Psalms 18:2, etc.). God’s goodness to us in the past must ever be our chief ground of confidence in him for the future. Leave me not, neither forsake me, O God of my salvation (comp. Psalms 94:14). Psalms 27:10 When my father and my mother forsake me, then the Lord will take me up. We are not to gather from this that David’s father and mother had forsaken him. They were probably dead at the time of his flight from Absalom. What David means is that, even if forsaken by his nearest and dearest, he would not be forsaken by God. The expression is proverbial. Psalms 27:11 Teach me thy way, O Lord (comp. Psalms 25:3, and the comment ad loc.). And lead me in a plain path; literally, a level path—a path traversing a fiat and smooth country, not one where the ground is rugged and beset with rocks and precipices. Because of mine enemies. David’s enemies are ever at hand, to swallow him up (Psalms 56:2). If his way be not plain and smooth, it will be to their advantage and to his detriment. Psalms 27:12 Deliver me not over unto the will of mine enemies; literally, the soul of mine enimies; i.e. their desire (see Psalms 35:25; Psalms 41:2), which was no doubt to capture him, and. bring him a prisoner to Jerusalem. For false witnesses are risen up against me. The party which attached itself to Absalom accused David of cruelty to the house of Saul (2 Samuel 16:8), and probably of other crimes and misdemeanours. Absalom himself accused him of a failure in his kingly duties (2 Samuel 15:8). And such as breathe out cruelty; or, violence. To "breathe out" violence, threats, slaughter, malice, etc; is a common metaphor in many languages. Psalms 27:13 I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. In the original, by the figure aposiopesis,, the apodosis is omitted, "had I not believed that I should see the goodness of Jehovah in the land of the living [i.e. in this present world], then … " He shrinks from stating the consequences, He would have fainted, or despaired, or lost all faith in religion (compare, for similar uses of the figure aposiopesis, Genesis 3:22; Genesis 31:41; Genesis 50:15; Exodus 32:32; Daniel 3:15; Zechariah 6:15; Luke 13:9). By an effort of faith, the psalmist saved himself from the despair which threatened to seize upon him, and assured himself that he would yet experience "the goodness of the Lord" in some merciful interposition and deliverance, while he still remained on earth, before he "went whence he should not return—to the land of darkness and the shadow of death, a land of darkness as darkness itself, and of the shadow of death, without any order, and where the light is as darkness" (Job 10:21, Job 10:22). Psalms 27:14 Wait on the Lord. This is an exhortation, not to others, but to himself (comp. Psalms 62:5; and see also Psalms 42:5, Psalms 42:11; Psalms 43:5). His stronger self exhorts his weaker self not to despair, but to wait upon God—to tarry, i.e; the Lord’s leisure—and, meanwhile to be of good courage; or, be strong (comp. Deuteronomy 31:6; Joshua 1:6; 1 Chronicles 22:13), as the phrase is elsewhere generally translated. "Be strong," he says to himself, and he (i.e. God) shall strengthen thine heart. "Aide-tot, le ciel l’aidera." Make an effort to be strong, and the strength will be given thee, as thou makest it. Then in this strength, thus given, continue till waiting—Wait, I say, on the Lord. Psalms 27:8 The believing heart’s obedience to God’s command. "When thou saidst," etc. If we were to translate strictly word for word, we should read this verse, "To thee said my heart—Seek ye my face—thy face, Jehovah,! will seek." Our translators (and Revisers) have wisely preferred plain English to pedantic rigour, and have given as the probable meaning, "When thou saidst," etc. This, says Calvin, is a dialogue between the believing heart and God. He likens the Divine invitation, "Seek ye my face," to the key wherewith faith opens the door for prayer. "Without this prelude, no one shall lead the chorus of prayer." The reply of the heart he likens to the echo sleeping in silence, till the voice calls it forth. I. WHAT IS MEANT BY SEEKING GOD’S FACE? 1. To seek the favour of God; q.d. his pardoning mercy, the smile of his approval, the assurance of his loving-kindness, the happy, peaceful sense of his presence and care. There is a notion in many minds that because God is love, he must love all alike—as he dispenses rain and sunshine to all alike—good and bad, lovely and hateful; and that because he is just, he must treat all alike. Such views can be upheld neither from Scripture nor from common sense. Justice lies not in treating all alike, but in treating each according to character and conduct. Love that can see no fault is as blind as hate that can see no goodness. A face that wears the same bland meaningless smile to every one is intolerable. To suppose that God has no more approval and love for a Christian mother training her child to love him, or a Christian martyr dying for truth, than for a seducer, a thief, an assassin, is to deny God’s moral character. It is to substitute an idol of fancy for the living God. The whole gospel hinges on this. God’s universal love is shown in the provision whereby each sinner may seek and receive his favour (John 3:16; Romans 5:1, Romans 5:2, Romans 5:10, Romans 5:11). 2. To seek to know God. When we look into one another’s faces, we read the soul. Smiles and frowns and tears, the flash of pleasure or of anger, the softening of tender feeling, speak a language which all read intuitively. In its fulness, any such direct knowledge of God is impossible for us (Exodus 33:18, Exodus 33:20). But Jesus is to us as the Face of God (2 Corinthians 4:6; Hebrews 1:3; John 1:18). God’s character is revealed; while the Divine glory is veiled and softened to suit our weakness (John 14:9; 1 Corinthians 13:12; Matthew 5:8). 3. To have fellowship with God; personal communion (1 John 1:3). This leads to a second question— II. HOW Is THIS COMMAND TO BE OBEYED; this invitation accepted; this purpose carried out; this fellowship experienced? 1. By prayer. Looking at Psalms 27:4-6, we may suppose a reference to the temple, with its twofold service of sacrifice and praise. But we must not limit the words to this. They are the language of a heart that waits in secret on God (Matthew 6:6). 2. By the study of God’s Word. The whole Bible is the record of God’s continuous revelation of himself; partly in words—laws, declarations, predictions, promises; partly in his dealings—with nations, with individuals, with his Church; completely and most gloriously in Christ Jesus—his Person, teaching, atoning death, resurrection, enthronement in glory. If we would gain the knowledge spoken of (2 Peter 3:18), we must observe the condition (Colossians 3:16). They that seek shall find (Isaiah 49:1-26:49; Jeremiah 29:13). Psalms 27:8 (Second sermon.) The reward of diligent search. "My heart said," etc. "Seek, and ye shall find," is one of the great laws of life. The miner must dig for the precious ore; the fisherman launch out into the deep, and let down his nets for a draught; the husbandman must plough and sow and have long patience, if he is to reap. How is it that in these days the secrets of nature have been laid bare as never before? Because men have sought as they never sought before. And why, in the midst of these discoveries, have so many keen eyes failed to find God? Because they have not sought (Jeremiah 29:13). I. THE OF FAITH, LAYING HOLD ON GOD’S PROMISE. Faith is trust. We do not trust God because we believe his Word, but believe his promise because we trust him (Hebrews 11:6). But he has not left us to vague trust (reasonable though that would have been). He has filled the Bible with promises "exceeding great and precious" (Isaiah 4:1, Isaiah 4:6, 7; Jeremiah 29:11-14; Luke 11:9). We need not ask what particular reference lies in "when thou saidst." God is always saying it. II. THE OF TO GOD’S COMMAND. The invitation of a king is a command. Every promise carries in its bosom a duty; every duty, a promise. III. THE OF LOVE. "My heart said." The utterance of holy desire, longing after communion with God. Prayer is more than simple asking; it is communion of spirit with our Father and our Saviour, by the Holy Ghost (Matthew 6:6; Jud Matthew 1:20). Psalms 27:11 A double safeguard. "Lead me in a plain path." This is a wise, humble, comprehensive prayer. Like the entire psalm, it is the language of a heart deeply taught by experience. It asks for a double safeguard—Divine guidance and a plain path. If sure of the one, why ask for the other? Answer: (1) Because a great part of God’s leading just consists in making the path plain; (2) because danger and temptation beset even the plainest path—"because of mine enemies." At every step we need God’s upholding and protecting hand. I. A PATH EASY TO SEE; free from intricacy and obscurity. In the margin, "a way of plainness." The Hebrew word (like our English "plain") signifies "level" (see Isaiah 42:16, "straight"). In a mountainous region the path is winding, often hidden a few yards ahead. On the open plain you see it for miles. As a rule, the straight path in life is the plain path. The same Hebrew word also means "uprightness," "righteousness" (Psalms 45:6). Duty is commonly much more easy to discern than expediency; "What is right?" than "What is polite, worldly wise?" One of the great trials of life is when duty is not plain; duties seem to clash. Then comes in the comfort and strength of thin prayer, "Teach me thy way!" (Psalms 25:5, Psalms 25:8, Psalms 25:9). God’s way must be the right way; "and he will make it plain." II. A SAFE AND EASY PATH; at all events, in comparison with the wrong path. Not climbing the sharp ascent of the Hill Difficulty, nor winding along the slippery edge of temptation, nor descending into the Valley of the Shadow of Death. God cannot always grant this prayer in this sense. Yet Christ teaches us to offer it (Luke 22:40; Matthew 6:13). If, nevertheless, the path by which God sees fit to lead us—either for spiritual discipline and growth, or for greater usefulness—be rough, dark, dangerous; the spirit of this prayer may nevertheless be answered by a larger measure of guidance and strength. "In the mount, the Lord is seen." £ In the furnace is "the Son of God." In Gethsemane, the angel. When "all hope was taken away," God’s angel told Paul that all were to be saved for his sake (Acts 27:20, Acts 27:22-24). Be the path what it may, those shall be safe who trust God’s leading (Isaiah 35:8; Romans 8:28; Jude 1:24; Proverbs 15:19). This prayer is a prayer against three dangers. 1. Choosing our own way (Proverbs 14:12). 2. Trusting, even in the plainest way, to our own strength and wisdom (Proverbs 3:5, Proverbs 3:6; Jeremiah 10:23). 3. Being left to our own weakness; or distrusting, in the darkest path, God’s leading (Isaiah 43:1, Isaiah 43:2). BY C. Psalms 27:1 -16 Jehovah’s self-revelation, and faith’s response thereto. There is no known character and career in Scripture that would correspond to this psalm as well as those of David. And it seems difficult to resist the conclusion that the words in Psalms 27:10 were written about the same time that those in 1 Samuel 22:3 were spoken. The objection of Delitzsch, that David left his father and mother, not they him, is of no weight; for either way his peril and exposure were such that he was left without them; and we are left to wonder why they consented to be sundered from him. But these chequered experiences in life serve to bring out to him more and more fully the wealth of care and love that his God makes over to him. If we were asked whether this psalm is one of those which come directly from God, and so contain a revelation from him, we should reply, "It is one of those records of the experience of an Old Testament saint who could triumph in God as the revealed God of his salvation." What God was to the saints of old, he is to his people still. Therefore the psalm discloses God’s revelation of himself to his people of the olden time, and it is one in which believers now may rejoice with joy unspeakable and full of glory. And the expositor will have here a rich mine for exploration, as in the light of this psalm he studies God’s self-revelation to his saints, and faith’s response thereto. Let us study these in order. I. WE HAVE HERE THE FULNESS OF GOD’S SELF- TO HIS SAINTS. The revelation of God which is implied in this psalm is one of exceeding tenderness, richness, and glory. 1. God himself had led the way in inviting souls to seek him. (1 Samuel 22:8, "When thou saidst, Seek ye my face." £) The heart of God desires the friendship and fellowship of man. Our hearts are so made they can rest only in God; God’s heart is such that he seeks a rest in us. The fact of his giving an invitation to us to seek him is proof of this (cf. Isaiah 45:19; Iv. 6; Isaiah 54:6). So also is the complaint of God when men do not seek him (Isaiah 43:23-26). And still more the declared joy of God when souls are at rest in him (Zephaniah 3:17). See this taken over to the New Testament (John 4:23). But the grandest illustration of all is in the fact (Luke 19:10) of which the whole of Luke’s fifteenth chapter is the fullest declaration (still further, see Revelation 3:20). In fact, had it not been for this self-manifestation of God’s heart, we must all have been agnostics for ever! 2. Wheresoever men open the heart to God’s invitation, he proves himself worthy of himself. The student may well luxuriate in the various names which the psalmist delights to apply to God as his God. Note: (1) The terms themselves. (a) Light (verse 1). "There shines on him [the psalmist] a sun that sets not and knows no eclipse. This sublime, infinitely profound name for God, אורִי, is found only in this passage" (Delitzsch, in loc.). (b) Salvation (verse 1). Spiritually as well as temporally. (c) The Fortress of his life (verse 1), in which he was perpetually hidden. (d) Guardian (verse 10). One who would manifest a tenderer care and love than even parents feel, and who, when they are removed from us, will be our Guardian £ still. (e) Helper (verse 9). Coming with timely aid in every emergency. Note: (2) The individualizing care of God. The word "my" should be emphasized in each case: "my Light;" "my Salvation," etc. The experience of those who fling themselves on God’s care and love is that he manages as beautifully and precisely for them as if he had no one else for whom to care. Hence the prophet’s rebuke of the unbelieving suggestion to the contrary (Isaiah 40:27). If God were less than infinite, doubts might creep in. As Faber sings— "That greatness which is infinite has room For all things in its lap to lie: We should be crushed by a magnificence Short of infinity!" II. THE OF HEARTS TO GOD’S SELF- ARE VARIED AS THE OF LIFE. The whole psalm is one of responsive faith; though that response may be sometimes a plea, or a sigh, yea, even a groan, and at other times a shout of song as with trumpet-power. We have all these stages in this very psalm. Listen to the varied phases of the psalmist’s words. Here is: 1. Faith seeking. (Verse 8.) It is an infinite mercy to hear the sweet whisper of God to the heart, "Seek me." It is so wonderful that there should be any such sound from God to the sinful heart—any sound so tender and sweet. And what should the response be but this, "Thy face, Lord, will I seek"? We may well seek the acquaintance of God as our God, to be our Leader, Guide, and Sovereign Lord, even unto death. Note: Let the coming sinner never forget that, if he is seeking God, God has sought him first. We may never lose sight of the Divine order, "We love him, because he first loved us" (1 John 4:19). 2. Faith rejoicing in Divine companionship. (Verse 4.) In the Lord’s house, his presence was specially manifested; and those who know the Lord know well that there is no home like being by their Saviour’s side, in his house. There they see the "beauty" of the Lord; i.e. his grace, his love, his mercy. There their eyes see "the King in his beauty." They "inquire" in his temple for directions for daily life; or they muse on the glories of the temple as the seat of Jehovah’s presence. Yea, God’s love and care make them so happy that they must give vent to their joy as with trumpet-song. We often long for greater physical power to praise God in shouting; and the use of trumpet and organ gratifies this longing. We praise God, but the organ gives the voice-power (see verse 6, Hebrew). 3. Faith watching. (Verse 2; cf. Psalms 92:11, Authorized Version, but leave out the words in italics; Psalms 37:34 -47.) It should be no joy to the righteous to see any one in trouble; yet they cannot but praise God when infamous plots are discovered, and the saints of God are delivered. 4. Faith sheltering. (Verses 1, 5; Psalms 91:1-16.) No one—in earth or hell—can ever forge the dart or weapon that can pierce the saints’ stronghold. When the Lord is the Fortress of their life, they are in a citadel that can never be invaded. 5. Faith dreading. (Verse 9.) The thing most to be dreaded is the hiding of God’s face, and being cast off by him. And can faith ever dread this? Yes, indeed; for there are moments when the sins of the past do rise up so terribly into the memory, that for a while they seem to eclipse all besides; and then faith heaves a sigh and drops a tear. There may be as clinging a faith when uttering the wail of the first verse of the twenty-second, as when singing the peaceful song of the twenty-third psalm; for even in the darkest hour, faith says, "My God!" 6. Faith hoping. (Verse 13; literally, "Had I not believed to see the goodness of the Lord in the land of the living …") The sentence is unfinished. The translators have well supplied the blank. The thought is," What would have become of me?" The trials of life are often so repeated and so keen, that were it not for God, his love sustaining the spirit under the weight of the present, and inspiring the heart with hope for the future, reason would give way, and the man be hopelessly crushed. It is God’s love which makes life worth living. 7. Faith triumphing. (Verse 1.) When we realize the glory of him whom we believe, there is no bound to our delight and exultation; and at such times we can laugh in defiance at our foes; yea, "smile at Satan’s rage, and face a frowning world." We can, if need be, cherish something of Luther’s daring, and "go to Worms, though there were as many devils as there are tiles on the roofs of the houses;" or, better still, we can say with Paul, "I can do all things through Christ, which strengtheneth me." We know that God will not call us to confront an enemy that we cannot lay low, nor to bear a cross which we cannot carry, nor to endure a trial we cannot sustain, nor to do a work which we cannot perform. His grace is sufficient for us. His strength is made perfect in weakness. Hence, in closing the psalm: 8. Faith soliloquizes. (Verse 14.) It may be supposed to be addressed first to himself, and so, indirectly, to the people of God generally. The words, "He shall strengthen thine heart," are, rather, "Let thine heart be strong;" as if the psalmist would chide himself that he should ever have a moment’s misgiving, when he has such a God in whom to trust, and such a stronghold in which to abide (Nahum 1:7). Be it ours to wait upon our God continually! This is the secret of a steady, upward, peaceful, and strong life. What may be before any of us, no human eye can discern, nor where our lot may be cast. But God is all-sufficient. Note: 1. How sinful and, foolish to incur the risks of life ourselves! To each and all of us God says, "Seek ye my face." Let our answer be, "Thy face, Lord, will we seek." And all that God has been to our fathers, he will be to us—our Light, our Salvation, our Helper, our Strength, our All! 2. None need quail before the risks of life, whatever they may be, who put their whole trust in God, and follow him everywhere! "Who is he that will harm you, if ye be followers of that which is good?" 3. Never think to gain anything by paltering with duty. If a plain duty is before you, however difficult, go forward in the strength of the Lord, and fear nothing. He hath said, "I will never leave thee, nor forsake thee." Wherefore we may boldly say, "The Lord is my Helper, I will not fear; what can man do unto me?" Only trust in the Lord, and do right, and one by one you will see your foes stumble and fall, and you will be left in possession of the field, more than conqueror, through him that loveth you." "Stand but your ground, your ghostly foes will fly, Hell trembles at a heaven-directed eye; Choose rather to defend than to assail, Self-confidence will in the conflict fail. When you are challenged, you may dangers meet, True courage is a fixed, not sudden heat; Is always humble, lives in self-distrust, And will itself into no danger thrust. Devote yourself to God, and you will find God fights the battles of a will resigned. Love Jesus! love will no base fear endure; Love Jesus! and of conquest rest secure." (Bishop Ken.) C. BY W. FORSYTH Psalms 27:1-13 True religion. True religion begins with God. It is a call on his part; it is a response on ours (Psalms 27:8). With some religion is a chance, as settled by birth. With others it is a custom—something received by tradition from the fathers. With others it is a convenience, the result of education, a matter of prudence and self-interest, something necessary to respectability and comfort in the world. In all such cases there may be the form, but there cannot be the power, of godliness; there may be certain earthly advantages, but there is no real profit, neither the promise of the life that now is, nor of that which is to come. But with all who are taught of God, religion is a choice—the free, settled, rejoicing choice of the heart. It is God manifesting himself to the soul, and the soul in love and trust uniting and binding itself to God to be his and his only for evermore. True religion is characterized by— I. TRUST IN GOD, AS THE LORD OUR GOD AND OUR . "When I sit in darkness," says Micah, "the Lord shall be a Light unto me" (Micah 7:8). So says David here (verse 1). We need "light," from the beginning to the end of our life. God is our Light. All real illumination to the mind, the conscience, and the heart, is from him. Light is revealing. As we draw near to God, the mists and clouds of passion and self-love are driven away, and all things stand out clear and distinct as they really are. There is not only the revelation of ourselves, but the revelation of God. We see ourselves as sinners, guilty and vile; we see God as a Saviour, and we trust him utterly (John 1:5; John 8:12; 1 John 1:5; 2 Corinthians 4:6). II. TO THE SERVICE OF GOD, AS THE FREEST, THE RIGHT-FULLEST, AND THE MOST BLESSED OF ALL . Religion is more than knowledge, or feeling, or obedience to the moral law. It is a life. It not only implies trust, but love and service. There are difficulties and trials. We look back and remember times of danger (verse 2). When we were in straits and fears. But God brought us help. As it was with David (1 Samuel 17:37; 1 Samuel 30:6), so it was with us. In thought of what God has done for us, we strengthen our hearts. Confidence comes from experience. Whom we have tried we trust. The friend we have found faithful, we cleave to. The physician, whose remedies we have proved good, we confide in. The commander under whom we have conquered, we follow bravely to other fields. So do we trust in God. Looking to the future, we may imagine greater trials and distresses than we have yet encountered (verse 3). The psalmist conjures up a terrible scene. As in a picture, we see the mustering of the forces, the proud array of the enemy with tents and banners, the shock and terror of the battle, when host met host in furious strife. But, like the psalmist, let us not flinch or fear. God is with us. "In this will I be confident" (1 Kings 22:19, 2 Kings 6:15; Acts 20:24). III. DELIGHT IN GOD, AS THE AND JOY OF THE HEART. Religion establishes right relations between the soul and God. Every barrier is removed, and free access and friendly communion have been secured. This is beautifully brought out in the words, "One thing have I desired of the Lord" (verse 4). One thought has the mastery. One desire gives unity and concentration to all effort. One affection binds the heart and the life into a holy fellowship. God is All and in all. The singleness of purpose branches into two main streams. One is meditation: "To behold the beauty of the Lord;" the other is like unto it, practice: "To inquire in his temple" (verse 4). This shows the bent of the renewed soul. There is an inward relish for what is good. There is a delight in all that is true and beautiful. Every living soul is an inquirer. Truth is not born with us, nor can it be obtained without our own efforts. It must be sought for its own sake. It must be wooed and won from love, that it may be a possession and a joy for ever. All right inquiry is practical. "If ye know these things, happy are ye if ye do them." Thus coming to the light, and walking in the light, "we have fellowship with God, and the blood of Jesus Christ his Son cleanseth us from all sin." We have safety and peace (verses 5, 6). IV. TO GOD, FOR TIME AND FOR . True religion hinds us to God, not only for life, but for ever. This is impressed in the prayer, which implies: 1. Deep humility. 2. Help aspirations. 3. Complete submission. 4. Victorious faith. Three things are deprecated, rising one above the other in fearfulness. Displeasure (verse 9); rejection, "Leave me not;" abandonment (verse 10). But instead of these, we see, by faith, a glorious victory, and we hail its coming with renewed courage and praise (verses 13, 14).—W.F. BY C. SHORT Psalms 27:1-6 Fearless, courage. I. THE SECRET OF A COURAGE. 1. His experience of what God had been to Aim. "Light" in the darkest periods of his life. Light is a revealing power—for guidance. Salvation from his greatest dangers, temporal and spiritual "Strength," the power that had upheld his life when falling into weakness and despair. Experience confirmed and rewarded the faith which he had in God. When experience coincides with our faith, then we are at our strongest. But faith must always live above experience. 2. His experience of his enemies. Their most furious and savage onsets had been baffled. This also was of God. And the explanation was—they were wicked, and he was righteous. This thought was fundamental to his faith—that God would not permit the evil to triumph over the good. His experience of this in the past gave him confidence for the future (Psalms 27:2, Psalms 27:3). Our past victories should inspire us for the future. II. HOW A COURAGE MAY BE FURTHER . 1. By fellowship with God. Beholding his beauty or goodness, and meditating upon it. The heart and mind must be fed and strengthened by constant converse with God in worship and holy thought. 2. Frequent seclusion is the best way to strengthen ourselves for conflict. (Psalms 27:5.) "In time of trouble, he shall hide me, and set me up upon a rock;" i.e. shut out from man, and shut in with God, is the way to conquer trouble and prepare for danger. 3. Thankful worship is another help. (Psalms 27:6.) "Sacrifices of joy," or "shouting," "singing praises,"—all mean grateful exercises of the heart towards God, recounting to ourselves what he has done for us in his wonderful goodness. Courage, hopefulness, must be fed with joy, and not with sadness and sorrow.—S. Psalms 27:7-12 Strengthened in God. "While strengthening himself in God (in the former part of the psalm), he is, perhaps, seized by some sudden fear lest he should be forsaken, or be overcome by the craft or malice of his enemies. Till now the danger which threatens him is as prominent an object as the salvation and defence were before." He earnestly prays now for that in which he had just boasted. And these are the grounds on which he bases the prayer. I. HE HAD DIVINE WARRANT. The tenor of God’s whole Word to man is, "Seek ye my face;" equivalent to "Come unto me for rest, for protection, for salvation." We are but obeying the Divine voice within and without us when we seek for refuge and an escape from all evil in God. Christ emphasized this truth when he cried, "Come unto me, all ye that labour," etc. II. BECAUSE THERE WAS AN ABIDING BETWEEN HIM AND GOD. (Psalms 27:9.) He was God’s servant; God had been his Help. The good Master would not cast the servant away in anger. Masters and servants were knit more closely together in early times than now; and the psalmist pleads this relation between them. Then God had helped him in former troubles, and God was too constant to change suddenly and to cast him away. How strong is our claim upon God in Christi He is our Father for ever, and we his children. III. BECAUSE GOD DRAWS NEARER WHEN THE DEAREST EARTHLY FRIENDS FORSAKE US. (Psalms 27:10.) Father and mother had forsaken him, and God had taken him up. Trouble often cools the love of human relations, but only increases the Divine pity, and attracts God the more closely to us. The psalmist knew this as a fact of experience, and he could urge it as a plea now in his present distress. Difference between human love, however strong, and the Divine love. No grain or taint of selfishness in the Divine love, which clings to us steadfastly, through all our sins and sorrows. IV. BECAUSE HE WAS IN DANGER FROM TWO CLASSES OF ENEMIES. (Psalms 27:11, Psalms 27:12.) 1. The cunning and deceitful. More dangerous than open and violent enemies. Just as we are in more danger from those sins which try to look like virtues, than from sins which we know to be sins. Avarice is thought prudence; pride is self-respect; cruelty claims to be justice, etc. 2. Those who employ open violence. This is dangerous, because urged on by unrestrained passion. Our passions, yielded to and indulged, are dangerous enemies. We have need to pray, "Teach me thy way, and lead me in an even path."—S. Psalms 27:13, Psalms 27:14 How to become strong. Translation, "Oh, if I had not believed to see the goodness of the Lord in the land of the living!" "Wait on the Lord; be strong, and let thine heart take courage; yea, wait on the Lord." The psalmist is speaking to himself, to encourage himself in firmer confidence in God, the believing half of his soul addressing the despondent or weaker half. "I had fainted," or "had perished," is necessary to complete the sense of Psa 27:13. The passage teaches us how to become strong to meet the dangers, difficulties, temptations, and afflictions of life. I. FAITH IN THE OF GOD. (Psalms 27:13.) The psalmist has a firm assurance that God will make his goodness manifest to us in our personal history. "He is good to all, and his tender mercy is over all his works." That he will be good to us rests on the assurance that he will be good to all, and not because we have any superior or peculiar claim. For goodness is kindness or benevolence to those who have not merited or deserved it by their character or conduct. If we cannot see the manifest proofs that God has been as good to all as he has been to us, we must believe that the evidence will come some time; or, if we cannot see the proofs that he will be good to us—delivering and redeeming us according to our need—we must believe that he is doing all that can be done for us, in seen and unseen ways beyond our power of interpretation. II. WAITING UPON GOD. This may mean one or both of two things. 1. Service to God. There is nothing so strengthening to our whole nature—nothing that so nerves us to meet danger and difficulties—as the doing all that we know to be the will of God—doing all known duty. An educating, developing power, in obedience to duty, which nothing can take the place of. 2. Waiting for God; or, hope in him. God has his own time and method of doing things. "If we hope for that we see not, then do we with patience wait for it;" "We are saved by hope." III. BY COURAGE. Moral courage. As a habit of the mind, and not only upon occasions; gathering up those considerations that foster and nourish a courageous heart. 1. Our past successes should help us to this, and even some of our failures, when we see how they might have been avoided. 2. God is on our side, and will help with the direct aid of his Spirit all who are aiming at the right. 3. Things are possible to courageous minds which are impossible to weak, cowardly hearts. "Let thine heart be strong." "To him that believeth all things are possible"—believeth in God and believeth in himself.—S. This short psalm consists of three parts: (1) a prayer for succour (Psalms 28:1, Psalms 28:2); (2) a denunciation of the wicked (Psalms 28:3-5); and (3) a thanksgiving for aid given, or regarded as certain to be given (Psalms 28:6-9). Metrically, it contains three strophes, corresponding to the three subjects, and respectively of two, three, and four verses, thus gradually increasing in length. There is no reason for doubting the assertion of the title, that it is "a Psalm of David," but we cannot definitely assign it to any particular period of his life. It would suit almost any occasion when he was in danger or difficulty. Psalms 28:1 Unto thee will I cry, O Lord my Rock; be not silent to me; rather, as in the Revised Version, to thee, O Lord, will I call; my Rock, be not thou deaf unto me. "My Rock" belongs to the second clause. It is with David, in these early psalms, an epitheton usilatum (comp. Psalms 18:2; Psalms 27:5; Psalms 31:2, Psalms 31:3; Psalms 40:3; Psalms 61:2; Psalms 62:2, etc.). The Hebrew term used is sometimes tsur, sometimes sela’, which call to our minds the two great rook-fortresses of Tyre and Petra. Lest, if thou be silent to me, I become like them that go down into the pit; i.e. without hope, desperate. Psalms 28:2 Hear the voice of my supplications, when I cry unto thee. God is said to hear prayer when he grants it, to be deaf to prayer when he withholds the boon requested. The use of the expressions "voice" and "cry" marks the earnestness of the prayers offered. When I lift up my hands, The usual attitude of a Hebrew in prayer (see Exodus 9:29; Exodus 17:11, Exodus 17:12; 1 Kings 8:22, 1 Kings 8:54; Psalms 63:4; Psalms 141:2; Lamentations 2:19; Lamentations 3:41). Originally, the idea probably was that the hands should be ready to receive the blessings which God would bestow. But, later on, the lifting up of the hands seems to have been regarded as symbolizing the lifting up of the heart (Lamentations 3:41). Towards thy holy oracle (see the comment on Psalms 5:7). Psalms 28:3 Draw me not away with the wicked, and with the workers of iniquity (comp. Psalms 26:9). The metaphor implied in "draw me not away "is that of a hunter, drawing prey of all kinds to him enclosed within a net. The psalmist prays that he may not share the fate of the workers of iniquity, over whom he seems to see some terrible judgment impending. Which speak peace to their neighbours, but mischief is in their hearts. (For extreme instances of this kind of wickedness, see 2 Samuel 3:27; 2 Samuel 20:9, 2 Samuel 20:10; and for the wide prevalence of such treacherous dealing, comp. Psalms 4:1-8:20, 21; Jeremiah 9:8.) Psalms 28:4 Give them according to their deeds, and according to the wickedness of their endeavours. The feeling of righteous indignation, naturally implanted in us, causes us to desire the punishment of the wicked, quite apart from any wrong that they may have done to ourselves (Aristotle, ’Rhet.,’ Psalms 2:1, § 3). Give them after the work of their hands: render to them their desert. Nothing satisfies our moral feelings but exact retribution—Εἴκετάθοιτάκἔρεξε, δίκηηἰθεῖαγένοιτο. David shows in both respects a moral nature uncorrupted by contact with the world of his day. Psalms 28:5 Because they regard not the works of the Lord, nor the operation of his hands. They do not note God’s providential workings. If they did, they would see that judgment falls upon the wicked, and, seeing this, they would fear and abstain from evil. But they take no notice—God is not in all their thoughts. For this neglect and contempt of him, he shall destroy them, and not build them up. Psalms 28:6-9 As, midway in Psalms 27:1-14; the tone changed from jubilation to humble entreaty, so, midway in the present psalm, there is a change from plaintive and humble entreaty to rejoicing and thanksgiving. The cause of the change would seem to have been a confident assurance, arising out of the very act of prayer, that the prayer is heard and granted, so that the happy results prayed for are certain to follow. Such an assurance is certainly not attained by all those whose supplications are earnest and devout; but David appears to have enjoyed it not infrequently (see above, Psalms 6:8-10; Psalms 7:17, etc.). Psalms 28:6 Blessed be the Lord, because he hath heard the voice of my supplications (comp. Psalms 28:2, with which this is, of set purpose, made exactly to correspond). Psalms 28:7 The Lord is my Strength and my Shield (see Psalms 18:1, Psalms 18:2; Psalms 119:114). My heart trusted in him, and I am helped. As far as feeling goes, David is already "helped." He feels himself delivered out of his peril. Therefore, he says, my heart greatly rejoiceth; and with my song—literally, out of my song, which is explained to mean "out of my store of song"—will I praise him. He is ready to offer thanksgiving for a mercy not yet received. Psalms 28:8 The Lord is their Strength; i.e. the Strength, not of himself alone, but of the whole people. The deliverance will be as much for their sake as for his. And he is the saving strength of his anointed—literally, and a Stronghold of salvation to his anointed is HE. The welfare of David and that of the people are bound up together. God strengthens him for their sakes, that he may guide them aright and fight their battles, and give them dominion over their enemies. It was with this object that he chose him out of all Israel, and took him from the sheepfolds, and had him anointed king—that he might "feed Jacob his people, and Israel his inheritance" (Psalms 78:71). Psalms 28:9 Save thy people, and bless thins inheritance. "In conclusion, the psalmist prays that the Lord would do eternally that which he had done now" (Hengstenberg)—"save" and "bless" his people—keep them from evil, and give them all that is good. Feed them also. As a shepherd does his flock (comp. Psalms 23:1, Psalms 23:2, Isaiah 40:11). And lift them up for ever. Some explain the" lifting up" as carrying in his arms over rough places—a prolongation of the shepherd metaphor (Kay; ’Speaker’s Commentary’); but, perhaps, the more ordinary meaning of the Hebrew word—"exalt," "lift up on high," "raise above others"—which is preferred by Bishop Horsley, Rosenmuller, and Hengstenberg, is intended. BY C. Psalms 28:1-9 Providence and prayer. The contents of this psalm are in some respects similar to the contents of others already noticed. But there is one peculiarity about it to which we here propose to devote special attention. It is seen in the psalmist’s prayer against his enemies. On account of such petitions, much reproach has been cast on the Bible itself—as if all the sixty-six books of which the Scriptures are composed were to be held responsible for the prayers and petitions of every Old Testament saint! No such absurdity could have root-hold if the actual state of the case were clearly understood. And we deem it to be of no small importance that where readers of the Bible find special difficulty, expounders thereof should put forth special strength, and by no means pass lightly over such passages, or leave them unaccounted for. This psalm is a reflection of varied scenes which may be witnessed in the world—of the known laws of God’s providence, of earnest desires which go up from the hearts of God’s people in prayer, and of grateful songs which go forth from their lips in praise. There is no reason for attributing the psalm to any one else than to David. Nor do we know of any times in the ancient history which the psalm more clearly reflects than those of the shepherd-king. Nor is there any Old Testament character who would be so likely to speak and write and pray in the style of the psalm before us. In dealing with it as a unity (which method alone falls in with the plan of this section of the Commentary), we have four lines of thought to unfold. I. HERE IS A TWOFOLD OUTLOOK. The writer of this psalm was the anointed of the Lord (Psalms 28:8). He was Israel’s king; and was withal encompassed by foes. Not only were there those who were the people of God, his inheritance (Psalms 28:9), but there were also those who regarded not God, and who cared not for man (Psalms 28:3, Psalms 28:5). And the time has not come when such a double outlook has ceased. The righteous, the wicked—tares and wheat—both are still on "the field of the world," growing together until the harvest. II. HERE IS A TWOFOLD OF THE . 1. For the righteous. (Psalms 28:9.) "Save thy people, and bless thine inheritance." Put the emphasis on "thy,’ "thine;" herein lies the force of the praying one’s tender pleading with God "Feed them;" i.e. tend them, rule them; let them find thee all that thou art as their Shepherd. "Lift them up," equivalent to "bear them up," carry them in thine arms (Isaiah 63:9; Isaiah 40:11; Deuteronomy 1:31; Deuteronomy 32:11; see Perowne hereon). 2. Against the wicked. (Psalms 28:4. £) It is here that so many have found a difficulty. We acknowledge that there would be a difficulty if these were the words of God to man; but as they are the words of man to God, why should there be any difficulty at all? Is any one bound to defend every word that any saint ever offered in prayer? Surely not. It is, however, only fair to the writer to bear in mind: (1) That he does not pray against the wicked with personal vindictiveness, but regards them as the enemies of God (Psalms 28:5), and of society likewise (Psalms 28:3). (2) No saint’s prayers ever could go beyond the limits of the inspiration and revelation which were granted to him. No one even now can pray beyond the limits of his own knowledge. In the Old Testament times the all-conquering love of God had not been revealed as it has been to us, and so could not yield fuel for prayer. (3) That such a prayer as this is an historical representation of the petitions of saints in the psalmist’s time, and is no absolute model for our time, with our larger and warmer light-beams from on high. At the same time, we are bound also to remember that we ought not to cherish the like feelings towards the wicked that we do towards the righteous. Yea, if we are righteous, we cannot. And while we plead with God to build up those who are pure and true, we ought to plead with him to frustrate the designs of unreasonable and wicked men, and to arise and vindicate the great cause of righteousness and truth. And this we may do, while leaving it absolutely with God to deal with wicked people as he sees fit. The Judge of all the earth will do right, and we surely can leave the matter there. "Vengeance is mine: I will repay, saith the Lord." Job’s words are better than any prayers for vengeance: " I know that my Vindicator liveth." There let us rest. For we have to recognize— III. A TWOFOLD ACTION OF GOD’S . He builds up the righteous, but disconcerts the schemes of the wicked. So the experience of life shows us, and so this psalm indicates. 1. To the righteous. God is (1) their Strength; £ (2) their Shield; (3) the Stronghold of salvation for them and for their anointed king. This may be applied in the highest sense (cf. Romans 8:28; Hebrews 2:10). 2. To the wicked. (Verse 5.) "He shall break them down, and not build them up" (cf. Psalms 18:25, Psalms 18:26; Psalms 37:35; Psalms 73:18-20). God will seem to men according to what they are. If they follow his commandments, peace will attend their steps. If they violate them, all nature will be full of detectives, whips, and stings. IV. A TWOFOLD ACT TOWARDS GOD. 1. Prayer. "Hear … when I lift up my hands toward thy holy oracle;" £ i.e. towards the "mercy-seat" (verse 2). Although he was not selfish enough to cramp his desires within the limits of his own personal need, yet he was not unnatural enough to leave himself out. In fact, God was so much to him that his very life seemed bound up in God and his loving-kindness; the lack of a message from God to his spirit would almost drive him to despair (verses 1, 2). But, as is so often the case, the very psalms which begin with the deepest sighing end with the most joyous shouting. Hence, following on prayer, there is: 2. Praise. (Verse 6.) The lower God takes us down in the valley of humiliation, the higher will he take us up on the mount of exultation (Isaiah 41:16). And those who spend most time with God in weeping and supplication will have the loudest and sweetest strains to raise over the wonders of delivering grace. "They that sow in tears shall reap in joy." This is as true of prayer as it is of work. Note: Making all allowance for the difference of tone in the two dispensations, the Hebrew and the Christian, yet throughout both the same laws hold good. 1. That prayer is one of the forces by means of which God sways the world. 2. That his people have for thousands of years been praying to him to bring in righteousness and to put down wrong of every kind. 3. That it is more certain these prayers will be answered than that the sun will rise to-morrow. 4. And, consequently, it is for men to decide whether to their life there shall attach the privilege of being borne upon the hearts of all God’s saints in prayer, or the peril of being surrounded with petitions that they may ultimately be put to shame.—C. BY W. FORSYTH Psalms 28:1-9 Man’s cry and God’s response. In this psalm we find— I. MAN’S CRY TO GOD. (Psalms 28:1-5.) Prayer is an instinct of the heart. Man cries to man. There is a bond of brotherhood between all men. The simple fact that a brother is in need gives him a claim to help. Friend cries to friend. The nearer our relationships, the deeper our obligations. The child cries to its lather. Whatever may be the conduct of others, we are sure that parents will do what they can for their children. With how much more reason and confidence may we cry to God! He is ever near. He is always pitiful. He will surely help all those who cry to him. It is true we may be tried, sorely tried. Distresses may multiply. Our fears may magnify our danger. We may tremble as on the verge of the gulf. But let us not despair. Bartimaeus was not answered at the first, but he cried again. The Syro-Phoenician woman seemed at first to be met with repulse and refusal, but she pleaded the more earnestly. The sisters of Bethany were left for three whole days in their woe; but the Saviour came in his good time, brining light and joy. So let us learn to pray and wait. Daniel took comfort by looking toward Jerusalem; let us look above, to Jesus, "the Author and Finisher of our faith." II. GOD’S TO MAN’S CRY. (Verses 6-9.) In the deepest sense, God’s response to man’s cry is Christ. In him God has come to us in human form, brining salvation. Through him God is ever with us, to hear the prayer of the sinner and to satisfy the desires of his saints. When we pray it may be that the answer is delayed. As Joseph spoke roughly to his brethren, though love and kindness were in his heart all the time, so God may seem for a while to close his ear, and suffer us to struggle and cry in vain; but we are sure that his love does not change. He is not like Baal (1 Kings 18:27) or the god of Ekron (2 Kings 1:2). If he delays it is because this is needful. It is part of his discipline; it is necessary for the full accomplishment of his purposes. It may be also that God will answer our prayers in a way different from what we expected. We are weak and ignorant. Our minds are clouded, our hearts are confused. We are harassed and distressed by the things which press most closely upon us. We are not fit judges as to what is best. Let us confide in God. He knows what we are and what we need. His way is always the best way. Paul, hard pressed by the thorn in the flesh, besought the Lord thrice that it might depart from him. But he erred. It had been sent as a preventative, "lest he should be exalted above measure through the abundance of the revelations;" and it had not yet served its full purpose. God did not cause it to depart, but he did what was far better. He said, "My grace is sufficient for thee." And Paul, now better taught, cries, "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me" (2 Corinthians 12:7-9). Baxter’s rule is good, "As thou wilt, when thou wilt, and where thou wilt." But many times God is pleased to answer the prayers of his people by granting their requests. We ask light, and he gives light. We seek pardon, and he says, "Thy sins are forgiven thee." We crave help in trouble, and he sends forth his angels for our comfort and deliverance. God’s response to our cry calls for thanksgiving. Thus prayer ends in praise (verses 6, 7). There is gratitude for deliverance. Faith is strengthened, hope is revived, and love breaks forth into joyful songs of victory. "I’ll praise my Maker with my breath, And when my voice is lost in death Praise shall employ my nobler powers. My days of praise shall ne’er be past While life and thought and being last, And immortality endures." W.F. BY C. SHORT Psalms 28:1-9 The oppressed righteous king. It is the king who speaks, whose cause is identical with that of the people. Difference between this and the twenty-sixth psalm. The ground-thought of both is that God will not involve in the same outward fate those who are inwardly different; and that the lot of the wicked cannot be the same as that of the righteous. But there it is the oppressed individual righteous man that speaks; here it is the oppressed righteous king speaking for himself and his people. I. THE PRAYER FOR . (Psalms 28:1-3.) Arguments of the psalmist why God should answer him. 1. The certain, firm faithfulness of God. "God was his Rock." God and he were friends, and he could not but listen to the cry of a friend for help. Besides, God has promised to deliver the righteous out of his troubles. We have this assurance in the gospel. "He is faithful and just to forgive us our sins." 2. If God did not answer him, he would soon be past deliverance. "Like them that go down to the dead." No human help could avail him; no operation of mere natural law. God’s arm must interpose for him. All real answers to prayer are supernatural—something above nature—from the realm of spirit. 3. He lifted his hands to the place where God speaks with his people. (See Exodus 25:22.) That is, he puts himself into the divinely appointed way of being heard—praying towards the mercy-seat between the cherubim. Did all he knew and could do for being answered. Have we done that? 4. God was too just to involve him in a common fate with wicked and deceitful men. (Psalms 28:3.) "Draw me not away," etc. That would not be just. "Shall not the Judge of all the earth do right?" II. A PRAYER THAT THE WICKED MAY NOT GO . (Psalms 28:4, Psalms 28:5.) Particularly his enemies. The prayer might not have been prompted by malignity. For: 1. Their frustration might have been necessary to his deliverance. If so, he was only crying for justice, such as we often invoke upon those guilty of injustice. "Give them according to their deeds," and let them not continue in their unrighteous courses. 2. The prayer is followed by a prophecy of their assured doom. Because they do not study God’s righteous judgments, they fall into increasing wickedness, and make sure of being destroyed. III. PRAYER IS BY AND . 1. The struggles of his soul have brought victory, praise, and joy. (Psalms 28:6-8.) 2. The psalmist prays that the Lord would do eternally that which he had now done. (Psalms 28:9.) Would continue to do for ever the same as he had now done for him and his people.—S. THIS is a psalm of praise to God, and at the same time one intended to comfort and cheer his people. It consists of three parts: (1) An introduction (Psalms 29:1, Psalms 29:2), in which "the sons of the mighty" are called upon to praise and worship God; (2) a main body, in which the might of God is set forth by the description of a thunderstorm (Psalms 29:3-9); and (3) an application (Psalms 29:10, Psalms 29:11), in which the people are called upon to see in the power and majesty of God, as placed before them, a ground for confidence in his ability to save and protect them. The authorship of David is not questioned. The psalm forms a portion of the synagogue service on the first day of the Feast of Pentecost. Psalms 29:1 Give unto the Lord, O ye mighty; literally, ye sons of the mighty. It is disputed who are meant. Most commentators suggest the holy angels (Rosenmuller, Hengstenberg, ’Speaker’s Commentary,’ ’ Four Friends,’ Professor Alexander, Cheyne, etc.); but some think the heathen (Michaelis, Kay); and others, the mighty ones of the earth generally (Koster), to be meant. Give unto the Lord glory and strength; i.e. praise his Name, ascribe to him glory and strength and every other excellency. Psalms 29:2 Give unto the Lord the glory due unto his Name (comp. Psalms 96:8); literally, the glory of his Name; i.e. the glory properly belonging to it. Worship the Lord in the beauty of holiness (comp. Psalms 96:9). This is generally explained as an exhortation to worship God in beautiful vestments, or with all the accessories of a beautiful ceremonial; but Dr. Alexander rightly questions whether the Beauty inherent in holiness itself is not meant. The apostle speaks of "the ornament of a meek and quiet spirit" (1 Peter 3:4). And in goodness and holiness of every kind there is a sweetness and grace which may well be called "beauty," seeing that it has a close analogy with the beautiful in external nature and in art. The Greeks expressed physical beauty and moral perfection by one and the same term—τὸκαλόν. Psalms 29:3 The voice of the Lord is upon the waters. The description of God’s might in the thunderstorm now begins with one of the sudden transitions which David loves. "The voice of the Lord"—already identified with the thunder in Psalms 18:13—is suddenly heard muttering in the height of heaven, "upon the waters;" i.e. the waters stored in the clouds that float on high in the air. The God of glory—the God set forth in Psalms 18:1, Psalms 18:2—thundereth. It is he himself, according to the psalmist, no minor agent. The Lord (Jehovah) is upon the many (or, great) waters (comp. Job 37:2-5 and Psalms 18:7-14). Psalms 29:4 The voice of the Lord is powerful; literally, in power, or with power (LXX; ἐνἰσχύΐ). The voice of the Lord is full of majesty; literally, in majesty, or with majesty. Two somewhat distant crashes, each louder than the preceding one, are thought to be represented—the storm sweeping on, and gradually drawing nearer and more near. Psalms 29:5 The voice of the Lord breaketh the cedars. At length down swoops the hurricane—wind and rain and forked flashes of lightning all blended together, and violently tearing through the forest. The tall cedars—the pride and glory of Syria and Palestine—are snapped like reeds, and fall in a tangled mass. The Lord, who erstwhile "planted them" (Psalm cir. 16), now breaketh the cedars of Lebanon—breaketh and destroyeth them in his fury. Such storms, though rare in Palestine and Syria, are sometimes witnessed; and descriptions have been given by travellers which bear out this one of David. Psalms 29:6 He maketh them also to skip like a calf (comp. Psalms 18:7). As the thunder crashes and rolls and reverberates among the mountains, it seems as though the mountains themselves shook, and were moved from their places. This is expressed with extreme vividness, though no doubt with truly Oriental hyperbole, in the present passage. Lebanon and Sirion like a young unicorn; rather, like a young wild ox. Lebanon and Sirion, or Hermon (Deuteronomy 3:9), are the two principal mountains of Palestine, Hermon being visible throughout almost the whole extent of the Holy Land, and Lebanon enjoying a commanding position beyond Galilee to the north. The storm which shook these lofty mountain-tracts would indeed be a manifestation of power, Psalms 29:7 The voice of the Lord divideth the flames of fire; rather, the voice of the Lord heweth out flames of fire. The poet describes the appearances of things, not the actual reality. To him it seems as if the thunder, rolling along the sky, hewed out a chasm in the clouds, from which the forked lightning issued. Psalms 29:8 The voice of the Lord shaketh the wilderness; yea, the Lord shaketh the wilderness of Kadesh. Kadesh seems to be mentioned as lying at the opposite extremity of Palestine from Lebanon and Hermon, so that the storm is made, by a magnificent hyperbole, to extend over the entire Holy Land, from the far north to the extreme south, and to embrace at once the lofty mountain-chains which are rather Syrian than Palestinian, the hills and valleys of Palestine proper, and the arid region of the south where Judaea merges into Arabia. Psalms 29:9 The voice of the Lord maketh the hinds to calve. Plutarch says, "Shepherds accustom their flocks in a thunderstorm to keep together, and put their heads in the same direction; for such as are left alone and separated from the rest through terror cast their young" (’Sympos.,’ Quest. 2.). And Pliny, "Solitary sheep cast their lambs in thunderstorms; the remedy is to keep the flock together, since it helps them to have company." A traveller in South Africa observes, "In Bechuanaland, when there are heavy thunderstorms, the antelopes flee in consternation; and the poor Bechuanas start off on the morning following such a storm in quest of the young which have been cast through horror". And discovereth the forests; or, strippeth the forests. Denudes them of their leaves and branches. And in his temple doth every one speak of his glory; i.e. his grand temple, or palace (heykal), of heaven and earth. In this temple "every one," or rather everything, all that is in it. is continually speaking of his glory (literally, "says, Glory!"). Psalms 29:10 The Lord sitteth upon the flood. Most moderns translate, "The Lord sat (as King) at the Flood," and understand by "the Flood" the great Noachian Deluge (Rosenmuller, Hengstenberg, Kay, Revised Version). Some, however, regard this as a forced and unnatural interpretation (Bishop Horsley, ’ Four Friends,’ ’Speaker’s Commentary’), and think the flood accompanying the storm just described (Psalms 29:3-9), or floods and inundations generally, to be meant. It is difficult to decide between the two interpretations. Yea, the Lord sitteth King for ever. As God has sat as King in the past, whether at the great Deluge or at any other flood or floods, so will he ever "sit as King" in the future. Psalms 29:11 The Lord will give strength unto his people. The Lord, who shows his strength in the thunderstorm, will be able, and assuredly will be willing, to "give strength to his people"—to impart to them some of that power and might which he so abundantly possesses. Then they, partaking in his strength, need not fear the attacks of any adversaries. Struggle and contention will, by his good providence, be one day brought to an end; and ultimately the Lord will bless his people with peace—will give them the "rest which remaineth to the people of God" (Hebrews 3:9), the perfect peace which "passeth all understanding" (Philippians 4:7). Psalms 29:2 The beauty of holiness. To every devout Israelite Jerusalem was "the perfection of beauty," "the joy of the whole earth" (Psalms 48:2; Psalms 50:2); because the temple of the Lord was there. Its gorgeous ritual, white-robed priests and Levites, choral psalms, clangour of trumpets, harps, cymbals, all seemed the highest ideal of worship, the very visible "beauty of holiness." To all this we may well see an allusion in these words. Hence the Revisers put in the margin, "holy array;" and some even render, "holy vestments." But the Hebrew word is not "vestments," but "splendour" or "majestic adornment." And it is not to priests and Levites these words are spoken, but to angels (Psalms 29:1; Psalms 89:6); and in Psalms 96:9 to the "kindreds of the people" (Revised Version), q.d. all the families of mankind. Therefore we recognize a higher, more spiritual meaning, of which all the glory of temple-worship was a faint shadow. To perceive "the beauty of holiness," we must first know what holiness really means. I. WHAT IS ? The Bible gives a triple answer—three steps, from the lowest to the loftiest views, from ritual to spiritual, from spiritual to Divine. Holiness is (1) consecration to God; (2) likeness to God; (3) God’s own nature. 1. Consecration—dedication, or devotion to God. In this sense, things, places, times, ceremonies, as well as persons, are continually spoken of in the Old Testament as "holy to the Lord." The ground round the burning bush was holy (Exodus 3:5), as long as God’s presence was manifested there. So was the place where, for the time, the tabernacle was pitched. When the bush ceased to burn; when the cloud rose from the tabernacle, and Israel marched to a new resting-place,—the wild creatures roamed over those spots as common ground. The notion of indelible sanctity communicated by ceremonies is foreign to the Bible; things, places, etc; were holy because actually employed in God’s service. No pains were spared to impress the idea that nothing is too pure or good to give to God. The victims must be without blemish; vessels, of precious material and perfect workmanship; bread, unleavened; altar, built of whole stones; priests, free from all bodily defect; the very clothes of worshippers washed clean. Yet upon the tabernacle, the vessels, the priests, the people, must be sprinkled the blood of atonement. The lesson was that even our holiness is stained with sin in God’s all-searching eyes (Hebrews 9:14, Hebrews 9:23; Hebrews 10:19; 1 John 1:7-9). 2. Likeness to God is the higher, deeper view of holiness, to which all these forms of outward holiness were designed to lead. Before a single rite was enacted, or Aaron consecrated, the people were told to be "a kingdom of priests, a holy nation" (Exodus 19:6). Again and again, like a trumpet-peal or a minster bell, sounds out the great command, "Be ye holy; for I am holy." The teaching of the New Testament cannot go beyond this (1 Peter 1:16). There are those who tell us that the Old Testament ideas of holiness were not moral or spiritual, but ritual and external. This text confutes them. Could any Israelite be so dull as not to see that all this outward ceremonial was meant to inspire deep reverence, profound worship, in thinking and speaking of God, and drawing men to him; but that God’s holiness which he was bidden to imitate, must be personal purity, righteousness, goodness; and that to be truly holy, we must be like God (comp. Isaiah 6:1-6)? 3. Therefore our highest idea of holiness is this—It is God’s own character. Thought cannot soar above this. Uninspired human thought has never risen so high. The Bible idea of Divine holiness—perfect moral and spiritual excellence—as much excels all heathen religious teaching as noontide, twilight. It is summed up in 1 John 1:5; 1 John 3:8. II. THE BEAUTY OF MUST, LIKE TRUE ITSELF, BE , INWARD. Yet also manifest; for beauty is something we can behold, if not with the eyes, with the mind. Not a beauty we confer, by clothing, adorning, materializing the spiritual; but a beauty it confers on us, by purifying and exalting. If the heart be consecrated, the life that flows from it will be beautiful. All the outward beauty of God’s works is a parable of loveliness of character and soul. Sunbeams are not so bright as loving smiles; the rose and the lily are less lair than modesty and innocence; the gorgeous sunset less grandly beautiful than the calm evening of a holy life. REMARKS. 1. The perfect "beauty of holiness" is seen in the Lord Jesus; at once the Revelation and the Reflection of God’s character in human nature—"Immanuel." 2. This beauty can be truly seen only by those whose eyes are opened (John 1:14 contrasted with Isaiah 53:1-12:27). 3. The life of every Christian ought to be beautiful. (Matthew 5:16.) BY C. Psalms 29:1-11 The glorious sceptre of universal power. There are many productions of poets and poetesses, celebrating the grandeur of nature, and the glory of God as manifested in the works of his hands; but there are none which, even in a poetical point of view, surpass those in Job 26:1-14; Job 28:1-28; Job 38:1-41.; Isaiah 40:1-31.; Psalms 104:1-35; Psalms 19:1-14; Psalms 147:1-20; and that in the psalm before us now, which rises to the very noblest heights of Hebrew poetry, in its symmetry and grandeur. Bishop Perowne (who acknowledges his obligations to Ewald therein) has a most interesting introduction to this psalm, in which he points out the beauty of its structure, as in its grand description of a tempest it shows the storm at its height of majesty, and then in its subsidence to comparative calm. And, verily, even on this lower ground of poetic beauty, he would be by no means to be envied who could read it without a strange commingling of rapture, wonder, and awe. We seem to hear the roll of the ocean, to listen to the pealing thunder, to watch the flash of the lightning, the crashing of the trees of the forest, the heaving of the mountains, as if they were loosed from their foundations by an earthquake, Lebanon and Sirion £ leaping as wild creatures free from all restraint. But while it is to the descriptions of all this grandeur and majesty that some expositors chiefly call our attention, neither nature’s grandeur nor majesty is the main topic of the psalm. By no means; but rather the glory of HIM whose dominion extendeth over all! In the eye of the psalmist, all the forces of nature are under one sceptre; that sceptre is wielded by one hand; that hand is moved by one heart, even that of our redeeming God. Such is the theme before us. £ I. HERE POWER IN VARIED IS TRACED TO ONE SOURCE. There are five thoughts which are presented cumulatively. 1. Power in nature’s works and wonders specially as shown in storm and tempest, lightning and thunder, earthquake and mountain wave. Note: The larger our knowledge of natural science, the more capable shall we be of discoursing with interest, delight, and profit to others on these "wonderful works of God." £ 2. Power in providential administration. (Psalms 147:10.) "The Lord sat enthroned at the flood." This word rendered "flood" is the one applied to the Deluge of Noah, and only so applied. Hence it seems to include the specific thought that over and above all merely natural disclosures of power, there is a moral enthronement, whereby natural phenomena are made subservient to moral ends. Not only is every atom kept in harness, but the collocation of atoms is subsidiary to the discipline of souls. 3. There is gracious loving-kindness towards his own people. (Psalms 147:11.) "His people." There are those in the world marked off from the rest by tokens known to God alone. They are his, having "made a covenant with him by sacrifice" (Psalms 50:5). And with reference to them, there is a grace marvellous in its tenderness. The same Being who can thunder most loudly can also whisper most sweetly, and can also give out blessings to his own. (1) Strength (cf. Isaiah 40:31; 2 Corinthians 12:9; Psalms 27:14). (2) Peace. While the fiercest storm is raging without, God can and does give us peace within; a peace which becomes richer and fuller, till it is exceedingly abundant "above all we can ask or think." It is "the peace of God, passing all understanding" (John 14:27; Philippians 4:6, Philippians 4:7; Romans 5:1; Ephesians 2:14). 4. He who thus rules in nature, providence, grace, is the everlasting King. (Psalms 147:10.) "King for ever! ’The sceptre of universal power will never drop from his hands, nor will he ever transfer it to another (Psalms 97:1). The hand that upholds all will never become weary. The eye that watches all will never droop with fatigue. The arms that clasp believers in their embrace will never relax their hold. The voice that whispers, "Peace!" will never be stilled in death. The love that enriches with blessing will never be chilled. "King for ever!" 5. He who is this everlasting King is our redeeming God. The usual term for God as the God of nature is "Elohim" (Genesis 1:1). But here we are reminded that the God who thunders in the heavens and controls the swelling seas; that he who guides the forked lightning, is "Jehovah," the "I am that I am," the Lord who has thus revealed himself to his people as their God. And the great Ruler of nature is he who exercises loving-kindness, righteousness, and judgment in the earth, in order that he that glorieth may glory in the Lord. II. SUCH OF GOD MAY WELL EVOKE SONG. They know not how much of gladness and inspiration they lose who cannot see God everywhere. To see law everywhere and God nowhere would be enough to crush us. To see God everywhere working by law inspires rest and joy: our "Father is at the helm." Note: Since we have such disclosures of God, we have: 1. Unity in diversity. The seemingly complicated question of" the origin of force "£ is settled once for all by the man who sees God. And this privilege is reserved for "the pure in heart" (Matthew 5:8). 2. Since one God is over all, natural phenomena as well as providential incident may be made fuel for the religious life. A thunderstorm may aid worship. 3. Since one Being is the Origin of all kinds of force, prayer for natural blessings and temporal mercies is perfectly reasonable; e.g. prayer for rain. It is quite true that prayer and rain lie in totally distinct spheres. £ But since the same Being who hears one sends the other, the spheres find their unity at his throne. 4. Since the God who governs all is One whom we know, we may read and sing of glory under all circumstances and everywhere. (Psalms 147:9.) "In his temple every whir of it uttereth glory; "or, "In his temple every one says, Glory!" Yes; we may triumph everywhere since our God is "King for ever!" 5. Holy awe may well combine with triumph, and loyalty with praise. For God "sits enthroned"—such is the sublime figure suggested here. And "his people" though we are by grace, his absolute sovereignty must never be forgotten by us (Psalms 147:2); ever must we give unto the Lord "the glory due unto his Name," £ and "worship the Lord in the beauty of holiness"—in holy attire, even in the "fine linen which is the righteousness of saints" (Revelation 19:8), "having our hearts sprinkled from an evil conscience, and our bodies washed with pure water" (Hebrews 10:22). 6. Amid all natural convulsions and national upheavings, let confidence and hope remain undisturbed. "King for ever!" Then, however gloomy the outlook of events, nothing can happen beyond the bounds of Divine control, nothing which he cannot make subservient to the inbringing of his everlasting kingdom. "Therefore will not we fear, though the earth be removed, and the mountains be carried into the midst of the sea" (Psalms 46:2).—C. BY W. FORSYTH Psalms 29:1-11 The works and the Word of God should not be separated. They are both revelations, and the one is necessary to the right interpretation of the other. If we study God’s works by themselves, we are apt to forget God’s Word, and so forget God himself. If, on the other hand, we confine ourselves to God’s Word, we are in danger of falling into a similar error—that of forgetting God’s presence in his works, and so turning the world without us into a world without God. The psalmist shows us a more excellent way. "The occasion of this psalm is a thunderstorm; but it does not limit itself to the external natural phenomenon, but in it perceives the self-attestation of the God of redemptive history" (Delitzsch). If Psalms 8:1-9. should be read at night when the sky is bright with stars, and Psalms 19:1-14. by day when the sun is high in the heavens, this should be studied in the gloom of the storm, when the lightnings flash and the thunders roll, and the terrors of the Lord are on every side. It is then we can realize its deep grandeur and beauty, and feel its power to bring us nearer God. 1. The first thing is that we should take the right standpoint. "Not to the earth confined ascend to heaven." We must rise above the things seen, above the various forces working around us, above the mere reasonings and imaginations of our own hearts. We must take our place by the side of the highest, "the God-like ones," "the sons of the mighty"—the angels, who are in truest sympathy with God. It is as we hear with their ears, and see with their eyes, and enter into fellowship with them in mind and spirit, that we can truly behold Jehovah’s glory, and fitly sing his praise (Psalms 19:1). 2. The true spirit with which to contemplate the magnificent spectacle is reverence and trust (Psalms 19:2). Thus prepared, we are able to recognize God’s presence. A "voice" implies a speaker. Behind all the glory of visible and natural things there is the glory of God. He is the Force of all forces, and the Life of all life. The man of science may see nothing in the thunderstorm but cold material law, and the savage may recognize only a mysterious power which fills his soul with fear and trembling; but if we are of the same spirit as the psalmist, we can rise from the seen to the unseen, and acknowledge the presence and the glory of God. 3. Further, we are able to confess with humility and awe the supreme majesty of God. The storm in progress witnesses to his eternal power and Godhead. We behold his glory as the Lord of heaven and earth. We see him not only as the Lord of the "waters," but of the dry land; not only of "the cedars," but of all living creatures; not only of the children of men, but of all the host of heaven (Psalms 19:3-9). 4. Lastly, we are able to rejoice in God as our God, the supreme Object of our fear and love. The psalm ends as it began, with God. At the beginning we are raised from earth to heaven, and in the close we have heaven brought down to earth. It is as we ascend with Christ to God that God will descend with Christ to us. Thus we are enabled to confide in God as our almighty King and our gracious Redeemer. "The Lord will give strength unto his people." These are the two great blessings of salvation. "Strength" we have lost through sin; but it is recovered through Christ. God’s people are strong to do, to suffer, and to endure, to overcome evil and daily to perform their vows in the service or’ their Lord (Philippians 4:13). God’s people have "peace "—that inner harmony and calm which results from oneness with God. Amidst all the stress and struggle of life, though there should come wars and famines and pestilences, when men’s hearts are failing them for fear, they are able to say "It is the Lord!" He will keep us from evil; he will bless us with strength and with peace.—W.F. Psalms 29:11 The priestly benediction (Numbers 6:22-27) may be said to be summed up in these two things, "strength" and "peace." Together they make up all that is needed for daily life. When man goes forth in the morning to his work (Psalms 104:23), what he requires is "strength," that he may be able to do the will of God. When the evening comes, what he needs is "peace"—the rest and content of the heart in God. The two things cannot be separated. It is in the measure we use aright the "strength" God gives that we can have "peace." If we are unfaithful, if we alienate to selfish and unworthy purposes the "strength" which should have been wholly devoted to God, we mar our "peace." David has taught us the secret (Psalms 119:165), and David’s Son and Lord has made the truth still plainer (John 15:10). "His people." There is nothing arbitrary in this. In one sense all are God’s people, for he is the Maker of all. Then in the higher sense all may become God’s people if they so choose. But besides, the blessings of "strength" and "peace" can only be received by such as are in a fit state to receive them. There are blessings that are common. There are other blessings that are of a nobler kind, and are necessarily limited to those who can receive them (2 Corinthians 2:11, 2 Corinthians 2:12). The delights of art and science and literature are for those who have a certain preparedness. So it is in spiritual things. We must be weak before we are strong. We must be of one mind with God in Christ before we can have peace (Romans 5:1; John 14:27).—W.F. BY C. SHORT Psalms 29:1-11 The thunderstorm. Compare this with the nineteenth and eighth psalms—all nature psalms. This is a wonderful description of a thunderstorm. I. THE OF GOD IN NATURE THE DEVOUT MIND WITH THE SPIRIT OF WORSHIP. Inspires the common mind with fear. The scientific mind with inquiry. Inflames the imagination of the poetic mind. But fills the devout mind with the spirit of worship of the great invisible Creator. "Give unto the Lord the honour [or, ’glory’] due unto his Name." Every manifestation of God is interesting to the religious man. II. THAT THE DEVOUT MAN SEEKS FOR AND IN HIS WORSHIP. (Psalms 29:1, Psalms 29:2.) He calls upon the whole invisible world of the sons of God to give glory to God in the "beauty of holiness," or in holy apparel, i.e. dressed as priests in spotless attire. 1. Human praise is poor and inadequate. And he would have the angelic choir give full-voiced utterance to God’s glory in higher strains than he could reach. 2. The spirit of worship brings man into closer sympathy with his fellow-man. Hence the necessity of public worship, because all our best emotions become deepened when shared with others. We are made for fellowship in all the highest good of life. III. THE GOD WHO IS MIGHTY IN NATURE WILL GIVE UNTO HIS PEOPLE. The crashing thunderstorm which awakens fear in ordinary minds awakens trust and confidence in the devout mind. 1. He who by his might raises the storm will give strength to the weak and persecuted. He sits above the storm, is Master and King over it; and he sits above the storms of the mind and heart, to control them. 2. lie who quells the storm is able to quell the tumults of the mind, and to give us peace. Christ gave his peace to the disciples; and "the peace of God which passeth all understanding is able to keep [guard] our hearts and minds." It is inward trust and rest, and not outward tranquillity.—S. THIS psalm is one of thanksgiving from first to last, and commemorates a deliverance from a great danger. It is divided into two unequal portions—one of five and the ether of seven verses. In the first part, the deliverance is mentioned, and thanks given for it, in the briefest possible way (Psalms 30:1-3), after which the people are called upon to join in praising God, and reminded what cause they have for doing so (Psalms 30:4, Psalms 30:5). In the second part, the circumstances of the deliverance are set out at greater length. First of all, the sin is confessed, which had drawn down God’s anger (Psalms 30:6); then mention is made of the trouble which came (Psalms 30:7); next the psalmist tells us how the trouble was met (Psalms 30:8); he gives us his prayer and expostulation with God (Psalms 30:9, Psalms 30:10); then he relates how, on a sudden, there was relief—grief was turned into gladness—entreaty into thanksgiving (Psalms 30:11, Psalms 30:12). Finally, in a burst of joy, he promises to continue to praise and thank God for ever. The title ascribes the psalm to David; and it is generally allowed to possess internal evidence of Davidic authorship. Ewald calls it "a model hymn of thanksgiving, composed in the best age of Hebrew poetry, for recitation in the temple." The particular occasion on which it was written is declared in the title to have been "the dedication of the house," by which (if David was the author) it is impossible to understand anything but the dedication of the altar (with its precinct) on the threshing-floor of Araunah the Jebusite, after the great plague sent to punish David for numbering the people, as related in 2 Samuel 24:1-25; 1 Chronicles 21:1-28. With this occasion its contents are in perfect harmony. It was probably sung at the thanksgiving service with which David inaugurated his altar. The modern Jews still recite it at their Feast of the Dedication. Psalms 30:1 I will extol thee, O Lord; or, "I will exalt thee," as the word is rendered in Psalms 34:3; Psalms 99:5, Psalms 99:9; and elsewhere. For thou hast lifted me up; or, "drawn me up," as a bucket is drawn up out of a well, or a man out of a dungeon. And hast not made my foes to rejoice over me. David had still enemies at the time of his numbering the people, as appears from 2 Samuel 24:13. Indeed, it was doubtless with some reference to the number of his foes that he wished to know how many followers he could rally to his standard in case of need. If the plague had continued much longer, David’s military strength would have been seriously crippled, and his foes would have rejoiced with reason. Psalms 30:2 O Lord my God, I cried unto thee, and thou hast healed me. "Heal" may be used metaphorically for the removal of mental sufferings (see Psalms 41:4; Psalms 147:3); but David’s grief when he saw the sufferings of his people from the plague seems to have wholly prostrated him, both in mind and body. For the nature of the "cry" spoken of, comp. Psalms 30:8-10, which are an expansion of the present verse. Psalms 30:3 O Lord, thou hast brought up my soul from the grave; i.e. when I was on the verge of the grave, just ready to depart to the unseen world, thy interposition saved me, and brought me, as it were, back to life. Thou hast kept me alive. Lest the hyperbole of the preceding clause should be misunderstood, the writer appends a prosaic account of what had happened. God had "kept him alive" when he was in peril of death, and saved him, that he should not go down to the pit. Psalms 30:4 Sing unto the Lord, O ye saints of his. David continually calls upon the people to join him in his praises of God. Even when the mercy vouchsafed has been granted specially to himself, he regards the people as interested, since he is their ruler in peace and their leader in war (see Psalms 9:11; Psalms 34:3, etc.). On the present occasion, however, the people who had escaped the pestilence had almost exactly the same reason for praising and thanking God that David had, and were bound to join him in his thanksgiving service. And give thanks at the remembrance of his holiness; literally, give thanks to the memorial of his holiness, which is explained, by reference to Exodus 3:15, as meaning, "Give thanks to his holy Name" (comp. Psalms 103:1; Psalms 106:47; Psalms 145:21). Psalms 30:5 For his anger endureth but a moment; in his favour is life; literally, for a moment (is passed) in his anger, a lifetime in his favour. God s anger is short-lived in the case of those who, having sinned, repent, and confess their sin, and pray for mercy (see Psalms 30:8-10). His favour, on the contrary, is enduring; it continues all their life. Weeping may endure for a night; rather, at eventide weeping comes to lodge, or to pass the night; but joy cometh in the morning; or, but at morn joy arriveth (comp. Job 33:26; Isaiah 26:20; Isaiah 54:7). Psalms 30:6-12 Now begins the expanded account of the deliverance in respect of which the thanksgiving is offered. And first, with regard to the offence that had drawn down the Divine chastisement; it was an offence of the lips, springing from an evil temper in the heart. Psalms 30:6 And in my prosperity I said, I shall never be moved; rather, as in the Revised Version, and as for me, in my prosperity I said, etc. There is a marked pause, and introduction of a new subject in a new strophe. Prosperity had worked an ill effect on the psalmist, had made him self-confident and proud. He "said in his heart," as the wicked man in Psalms 10:6, only in still stronger phrase, "I shall not be moved;" literally, I shall not be moved for ever. His heart was lifted up, and in the spirit of self-glorification he gave command for the numbering of the people. The result was the plague, and the death of seventy thousand of his subjects. Into these details he does not here enter. He is content to trace his sin to its bitter root of pride, and to glance at its punishment (Psalms 10:7) and his repentance (Psalms 10:8-10). Psalms 30:7 Lord, by thy favour thou hast (rather, hadst) made my mountain to stand strong. It was thy favour which had given me the "prosperity" whereby I was exalted, and which I thought rooted in myself—which had made Zion strong, and enabled me to triumph over my enemies. But, lo! suddenly all was changed—Thou didst hide thy face, and I was troubled. God turned his face away, declared himself angry with his servant (1 Chronicles 21:7-12), and sent the dreadful plague which in a single day destroyed seventy thousand lives. Then David, feeling that God’s face was indeed turned from him, "was troubled." Psalms 30:8 1 cried to thee, O Lord; and unto thee I made supplication. The part of his prayer most honourable to David is not recorded by himself, but by the historians. He tells us of his secret wrestlings with God, his complaints and expostulations—his cries and pleadings as they remained in his memory; he passes over the desire to die for his people, which the historians put on record. Psalms 30:9 What profit is there in my blood, when I go down to the pit! What advantage wilt thou derive from my death, if thou killest me, either by the plague, which may as well fasten upon me as upon any one else, or by the misery and mental strain of seeing my subjects, my innocent sheep, suffer? God has "no pleasure in the death of him that dieth" (Ezekiel 18:32), and certainly can obtain no profit from the destruction of any of his creatures. Shall the dust praise thee? (comp. Psalms 6:5; Psalms 88:10; Psalms 115:17; Isaiah 38:18). In death, so far as the power of death extends, there can be no action; the lips cease to move, and therefore cannot hymn God’s praise—the "dust" is inanimate, and, while it remains dust, cannot speak. What the freed soul may do, the psalmist does not consider. Very little was known under the old dispensation concerning the intermediate state. Shall it declare thy truth? The dust certainly could not do this, unless revivified and formed into another living body. Psalms 30:10 Hear, O Lord, and have mercy upon me: Lord, be thou my Helper (comp. Psalms 54:4; Hebrews 13:6). Here the psalmist’s prayer, uttered in his distress, ends, and he proceeds to declare the result. Psalms 30:11 Thou hast turned (rather, thou turnedst) for me my mourning into dancing. Suddenly, in a moment, all was changed. The angel ceased to slay. God bade him hold his hand. The Prophet Gad was sent with the joyful news to David, and commanded him at once to build an altar at Jehovah. Then the mourning ceased, and a joyful ceremonial was instituted, of which dancing, as so often, formed a part (see Exodus 15:20; 1 Samuel 18:6; 2 Samuel 6:14-16; Psalms 149:3; Jeremiah 31:4). Thou hast put off (rather, didst put off) my sackcloth. That the king had clothed himself in sackcloth on the occasion, is mentioned by the author of Chronicles (1 Chronicles 21:16). And girded (girdedst) me with gladness. Psalms 30:12 To the end that my glory may sing praise to thee. If we allow the ellipse of the personal pronoun supposed by our translators and Revisers, we must regard David as calling his soul "his glory," as in Psalms 16:9. But some commentators think that "glory" is here used as we use "royalty," and designates the royal person or the royal office (so Kay and Professor Alexander). And not be silent. O Lord my God, I will give thanks unto thee for ever. Great mercies deserve perpetual remembrance. David regarded the mercy at this time vouchsafed him as one which, like that vouchsafed Hezekiah, required to be commemorated "all the days of his life" (Isaiah 38:20). Psalms 30:5 Mercy and judgment. "His anger … a moment," etc. This pathetic and beautiful psalm is a thanksgiving after dangerous, well-nigh fatal, sickness. Its title calls it "a song at the dedication of the house; by David" (see Revised Version); q.d. David’s own palace, not the temple. But there is no reference to this in the psalm. This is of small account. The most profitable study of Scripture is not telescopic, peering into the past; nor microscopic, dissecting it like a corpse; but stethoscopic, laying your ear against its heart, and discerning the life that throbs there. The psalmist sings "of mercy and judgment." I. GOD’S , AND ITS BRIEF . There is nothing of which we need to speak more carefully and reverently than of God’s anger. With men, anger is rarely free from personal resentment, ill will, injustice, passion. None of these find place in God’s anger. It is righteous displeasure against sin. At bottom, it is a manifestation of his love, which desires his children to be holy and happy. Its reality is shown, from the dawn of man’s history, by the inseparable connection of suffering with sin (Romans 6:23). God loves sinners, though they are unworthy, but does not treat them as sinless. And "whom the Lord loveth, he chasteneth.’ The chastening may be brief, "for a moment," but it is the expression of his unchangeable opposition to sin. The lightning flash is the expression of eternal forces, unchangeable laws. Are, then, the troubles of Christians always of the nature of punishments for particular sins? Beware of hastily thinking so, for yourself or others. Trouble has another mission, discipline—the training and culture of Christian character. The Sinless One himself learned in the school of sorrow (Hebrews 5:8, Hebrews 5:9; Hebrews 4:15). Thus we learn to "weep with those who weep." But trouble may be the direct fruit of our sin; or sent to waken conscience—bring sin to mind. If so, remember there is no truer exercise of God’s love (Psalms 119:67). II. GOD’S FAVOR, AND ITS LIFE-GIVING POWER. The Hebrew seems hardly to bear the sense given in the margin of the Revised Version. "Lifetime" is rather an English than a Hebrew idea. God’s favour—his loving-kindness and faithful care—is as truly exercised towards his children in adversity as in prosperity; but not so seen and felt. The clouds which hide the sun are really drawn up by the sun’s rays, that they may "break in blessing;" but for the time they do hide it. The sense of God’s favour—the assurance of forgiveness, answer to prayer, removal of trial, opening of the path, comfort of promises, bounty of providence, shedding abroad of love in the heart by his Spirit, is like the life-giving sunshine; "clear shining after rain." III. THE LAW OF TROUBLE. Sorrow is joy’s forerunner. The Hebrew is very terse and vigorous, though it may sound harsh if Englished verbatim, "For there is a moment in his anger; life in his favour. At eventide weeping shall come to lodge; and at morn a shout of joy." Trouble is not for trouble’s sake, but "for our profit." The end being gained, the process will cease (1 Peter 1:7; 2 Corinthians 4:17). Joy is for its own sake; therefore inexhaustible (Isaiah 35:10; Isaiah 54:8). How if the process fails; the end is not gained; grace and chastening both in vain? Then "his anger" against sin cannot be "for a moment," but must abide (John 3:36; Hebrews 6:8; Hebrews 10:26, Hebrews 10:27). Psalms 30:9 A noble view of life. "Shall the dust praise thee?" etc. We must not take this cry of bitter anguish as an utterance of unbelief or irreligion. On the contrary, it contains a noble and religions view of life. Life, in the psalmist’s view, is a scene and season in which to glorify God. His quarrel with death is that it cuts short this opportunity; silences the tongue of testimony and the lips of praise; arrests the busy worker, and buries his vigorous energies in the dust. Here, then, is— I. THE CHURCH’S AGAINST DEATH. There is no piety in ignoring mysteries, though there may be impiety either in our presumptuous attempts to explain them, or more presumptuous denials that there can be an explanation perfectly consistent with God’s wisdom, justice, and goodness. We must not rashly try to lilt the veil or rend it; but as we worship before it we feel that it is a veil (Isaiah 45:15). God is a Sovereign, but not a Tyrant. Absolute obedience and trust are his due; but he will not crush either our reason or our conscience (Jeremiah 12:1). Among the imperishable monuments which the Bible has placed over the graves of the good and wise and faithful, are not only those of such as were garnered like the ripe shock; but of others who came forth as a flower, and were cut down; not only Abraham, Israel, David, Daniel; but Abel, Josiah, Stephen, James. Such cases are not rare exceptions, but so frequent in every age of the Church’s history as to suggest the thought that there must be some deep, permanent, prevailing reason why so many priceless lives are cut short in their prime, and the Church of Christ and the world made poor by the loss of such vast stores of unspent service. II. THE ENIGMA OF LIFE. For those who reject the gospel—the insoluble enigma. Close your Bible. Suppose, in the history of our race, no Incarnation, no Atonement, no Resurrection; in our calendar, no Christmas, Good Friday, Easter. Then, what is human life? A vast funeral procession; not in ordered march, with the grey heads always in the van. A confused blind hurry, in which not one of the crowd can tell but the next step may be into darkness and dust. Now the babe is snatched, now the mother. The child in his play, the youth in his pride and hope, the bride with her wreath; the man of ripe power and rich experience, whose fall is like Samson’s, bringing down the pillars on which the house rested, What does it mean? There are those who try to borrow the moral force and motive power of Christianity, while rejecting its facts, who are ready with an answer. "Man," they say," is immortal in his work. All that is best of us survives." No more, we reply, than what is worst. "The evil that men do lives after them." Noblest enterprises are rudely made abortive by death. The statesman, reformer, philanthropist (as dying Mirabeau said), cannot "bequeath his head "(Job 14:19, last clause). III. THE GOSPEL THE KEY TO THE ENIGMA, THE REPLY TO THE . Yes. The dust shall praise God; the grave does declare his truth. 1. From the open, empty tomb of Jesus comes the message of comfort, hope, life. Death is abolished (2 Timothy 1:10; 1 Corinthians 15:20). 2. Every Christian grave praises God, bearing witness to the faith which conquered death and robbed the grave of terror (Psalms 23:4; 2 Corinthians 5:1, 2 Corinthians 5:6); in the recognition and comfort of Christian mourners (1 Thessalonians 5:13); in the promise of the Lord (John 6:39; Revelation 1:18). Patience! "Fear not, only believe." The promise shall be fulfilled. Death shall be destroyed (John 5:28, John 5:29; Philippians 3:20, Philippians 3:21; 1 Corinthians 15:52, 1 Corinthians 15:53, 1 Corinthians 15:55). Meantime, who can doubt that the work which seems to us often so roughly and untimely broken off, is but raised to a higher sphere? They who seem to enter into rest before their time do so because the Lord has made their place ready (John 14:2). BY C. Psalms 30:1-12 A public thanksgiving an recovery from sickness. This psalm has a remarkable title, "A Psalm or Song at the dedication of the house of David." What house is referred to we have no means of knowing, nor is there any very manifest relation between the contents of the psalm and the dedication of any house whatsoever. £ We can scarcely read the psalm carefully without gathering therefrom that the writer had had a dangerous illness, from which he was not expecting to recover. But his life was mercifully spared; and we may venture to gather also (by comparing the title of the psalm with Psalms 30:3) that his recovery, and the dedication referred to nearly coincided in point of time; and that he piously resolved to avail himself of such dedication service to return thanks for his recovery. This supposition is in itself reasonable, and, so far as we can find, it is not inconsistent with any of the expressions in the psalm itself. We find herein an interesting blending of the psalmist’s inner thoughts and of his pleadings with God. We see from both, how the Old Testament saints were wont to think and pray concerning sickness and death; both in thought and prayer we find here a decided reflection of the incompleteness of revelation under the Mosaic economy, and therefore, as Christians, privileged with fuller light and larger truth, we shall be greatly to blame if we look at either affliction or death as gloomily as the psalmist did. At the same time, the varied stages of experience indicated here are so very frequently passed through, even now, that we may service-ably utilize this psalm for the purposes of studying the dealings of God with his saints in the olden time, and in the present time likewise. There are six stages of experience rehearsed at this dedication service. I. FIRST STAGE: . (Psalms 30:6.) "In men tranquillitate" (Buxtorf and Calvin). There had been a time, prior to the experience of trouble here recorded, in which the writer had enjoyed comparative rest for a while. Some such interval of quiet is named in 2 Samuel 7:1 (see also 2 Samuel 13:14, 2 Samuel 13:15). And while he was calm and prosperous, he began to reckon securely on the future. He said, "I shall never be moved." We have no reason to think this was a sinful self-security, as one expositor intimates; for in the text we are told that David attributed his ease to God’s good grace and favour. But, not unnaturally, he took it for granted that such quiet would last. God had made his "mountain" of prosperity to stand so firmly that it did not then seem as if he would again be seriously disturbed. Note: There is not only a sinful self-security into which the saints may fall for a while, but there is also a thoughtless assumption which may fasten on us in times of ease, that things will remain calm and smooth. There is danger in this, however, if not sin. And it is more than likely that God will send us something to disturb our treacherous calm. Hence— II. SECOND STAGE: TROUBLE. (2 Samuel 7:7, latter part.) The references in the psalm show us what this trouble was; we can scarcely question that it was some dangerous illness, in which his life was very seriously threatened (cf. 2 Samuel 7:2, 2 Samuel 7:3, 2 Samuel 7:8, 2 Samuel 7:9). And he attributed this illness to, or at least he associated it with, the "hiding of God’s face." There is no necessary connection between these two. If, indeed, spiritual pride and a careless walk have sullied our life, there will be a time of mental darkness and serious spiritual depression afterwards. And not only so; but there are some diseases in which equanimity is so perturbed that spiritual distress may attend on bodily weakness through unhingement of the nervous system; and, subjectively, the effect may be as if God’s face were hidden. The connection of bodily suffering with mental gloom was not understood in David’s time, nor indeed till very recently. In the lives of Brainerd and other saints of their day, it is clear that a morbid introspection led them to associate the depression caused by fluctuating bodily health with corresponding spiritual ill. But we ought now to understand better both the laws of health and the love of God. So far from bodily affliction being a sign of "the hiding of God’s face," God himself is never nearer, and his love is never more tender, than in our times of suffering and distress. A dear friend who was seriously ill said to the writer one day, "Oh! I’m so weak, I cannot think, I cannot even pray!" We replied, "Your little Ada was very ill some time ago, was she not?" "Very." "Was she not too ill to speak to you?" "Yes." "Did you love her less because she could not speak to you?" "No! I think I loved her more, if there was any difference." "Just so" was God’s reply. "Like as a father pitieth his children, so the Lord pitieth them that fear him." We must never associate trouble and sickness per se with "the hiding of God’s face." £ But David’s trouble, and his views thereof, led to the— III. THIRD STAGE: PRAYER. And the prayer was woeful indeed. He thought he was going down to the grave—to Sheol (Hebrew), to Hades (LXX.), i.e. to the dim and drear underworld of the departed. £ There are three views of the state immediately after death, which is intended by the terms above named, which carry with them no moral significance, unless such moral significance is conveyed by the connection in which they stand. "Sheol" denotes the realm of departed souls, looked at as the all-demanding world. "Hades" denotes the realm of departed souls, looked at as the unknown region. To the pagan world, Hades was all dark, and no light beyond. To the Hebrews it was a dim, shadowy realm, with light awaiting the righteous in the morning (cf. Psalms 17:15; Psalms 49:14). To the Christian it is neither dark nor dim, but something "very far better" it is being" with Christ" Hence it follows that such a moan as that in 2 Samuel 7:9 would be utterly out of place now; "dying" to a believer is not "going down to the pits" and ought not to be thought of as such. The tenth verse can never be inappropriate. But note: 1. Times of anxiety and trouble often bring out agonizing prayer. 2. We may pour forth all our agonies before God. We speak to One who will never misunderstand, and who will do for us "above all that we ask or think." Hence we are not surprised to see the psalmist at a— IV. FOURTH STAGE: . £ (2 Samuel 7:11; also 2 Samuel 7:1, "Thou hast lifted me up;" £ 2 Samuel 7:2, "Thou hast healed me.") The psalmist was restored, and permitted again to sing of recovering mercy. Note: Whatever means may be used in sickness, it is only by the blessing of God thereon that they are efficacious. Therefore he should be praised for his goodness and loving-kindness therein. V. FIFTH STAGE: AND PRAMS. (2 Samuel 7:5.) When the trouble is over, what seemed so prolonged a period before dwindles in the review to" a moment." There is a beautiful antithesis, moreover, in the fifth verse, which our Revisers have too cautiously put in the margin, "His anger is but for a moment; his favour is for a lifetime." Bishop Perowne says, "חַיִּים seems here to be used of duration of life, though it would be difficult to support the usage." £ But even if the word may not be used of the duration of life, surely it is used of life in reference to its continuousness, as in Psalms 21:5 and Psalms 63:5; and so is in complete antithesis to "a moment." We should render the text, "For a moment in his anger, life in his favour." (Even here, however, we must beware of always associating sickness with the anger of God.) How gloriously true it is, "He will not always chide, neither will he keep his anger for ever" (Psalms 103:9, Psalms 103:10; Isaiah 57:16-18)! We may not only praise God that our joys vastly outnumber our sorrows, but also that ofttimes our sorrows become the greatest mercies of all. Thus we are brought in thought to the— VI. SIXTH STAGE: VOW. (Verse 12, £ "O Lord my God, I will give thanks unto thee for ever.") Many illustrations are to be found in the Word of God, of vows following on the reception of special mercies from him (Genesis 28:20-22; 1 Samuel 1:11; Psalms 116:1-19; Psalms 132:2). Note: At each instance of signal mercy in life, there should be as signal a repetition of our consecration vows.—C. BY W. FORSYTH Psalms 30:1-12 God’s chastening hand. It is written, "No chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby" (Hebrews 12:11). This psalm teaches how we may reap much good from the chastening of sickness. I. The first thing is to GOD’S HAND. The heathen may be in doubt; they may question whether it is "a chance’ or the doing of God when great evil comes (1 Samuel 6:9); but it ought not to be so with us. Behind the things seen, and all the causes we can trace, we should see the hand of God. "Thou hast lifted me up." What a blessed change this thought effects! It is like light breaking in on the darkness, and the sense of a loving presence bringing hope to our hearts in trouble. II. Again, we should CONFESS GOD’S MERCY. However bad our case may he, it might be worse. "Wherefore doth a living man complain—a man for the punishment of his sins?" (Lamentations 3:39; cf. Micah 7:9). Besides, there are alleviations. We meet with kindness and sympathy; we are cheered by the ministry of loving friends; we have the teaching and experiences of other sufferers open to us in books; above all, we have the consolations of our holy religion. III. Again, it is meet that we should SEEK TO KNOW GOD’S WILL. He does not act from passion or caprice. He has a purpose, and his purpose must be worthy of himself, as well as benign and gracious toward us. We know as a general truth that "the will of God is our sanctification" (1 Thessalonians 4:3). But we should inquire, besides, as to what special end God may have in view in the particular trial that has come to us. It may be he wishes to teach us the brevity of life. "Work, therefore, while it is called to-day" (John 9:4). Or his object may be to humble our hearts and to quicken our sympathies with others. "Look not, therefore, on your own things, but look also on the things of others" (Philippians 2:4). Or his purpose may be to loosen us from earthly things, and to bind us more closely to himself as our Saviour and our God. "Little children, keep yourselves from idols" (1 John 5:21). In any case, like Job, let us say, "That which I see not teach thou me: if I have done iniquity, I will do no more" (Job 34:32; cf. Joshua 7:6). IV. Again, we should pray that we may be able to WHOLLY TO GOD. "The hardest, the severest, the last lesson which man has to learn upon this earth is submission to the will of God. It is the hardest lesson, because to our blinded eyesight it often seems a cruel will. It is the severest, because it can be only taught by the blighting of much that has been most dear; it is the last lesson, because when a man has learned that, he is fit to be transplanted from a world of wilfulness to a world in which one will alone is loved and done. All that saintly experience ever had to teach resolves itself into this—the lesson how to say affectionately, "Not as I will, but as thou wilt" (F. W. Robertson). When we have learned this lesson, then we are able to see with thankfulness and joy that God’s holiness and love are one (verse 4). Besides, we have reached a height which, looking before and after, we recognize the gracious dealings of God with us all through, and are able to say that it was good for us to have been afflicted (verses 6-12). Perhaps, like the psalmist, we may have been falling into carnal security. We have said to ourselves, "I shall never be moved." Our presumption has brought upon us chastisement. We presumed upon our health, and God sent sickness; we presumed upon our friends and lovers, and God has put them far from us; we presumed upon our reputation and worldly comforts, and God has brought us low; we presumed upon our religious faith and privileges, and God has hid his face from us, and taught us that we must rely only on himself. Our trials have moved us to prayer (verses 8-10); our prayer has brought us help and comfort from God (verse 11), and now with renewed hope and joy we can sing God’s praise (verse 12).—W.F. Psalms 30:4 The holiness of Christ. We may apply these words to Christ. We should "give thanks at the remembrance of his holiness" as— I. . The holiness of the creature is derived. It is not by will, or by effort, or by discipline as something that has been wrought out by himself; it is of God. But the holiness of Christ was his own; it was essential to his being; it was the outshining of the glory that he had from eternity (Isaiah 6:3; John 12:41). II. PERFECT. Thank God, there have been, and there are, good men upon earth; but none of them is perfect. None is good from the first; none is wholly and always good. The holiness of the best is not only derived, but imperfect. This is the confession of every one that is godly when coming before God. But the holiness of Christ was perfect. Nothing could be added to it—nothing higher could be conceived. In this respect be stands alone, the first, and the last, and the only one, in human likeness, who had kept the Law perfectly, and who could say, in the face of enemies and of friends, "Which of you convinceth me of sin?" (John 8:46). III. PURE. Some may seem pure because they have not been tried. But Christ was subjected to the severest trials and temptations; yet his holy soul was never stained by sin. He was born without sin (Luke 1:35); he lived in an evil world without sin (1 John 3:5); he died without sin (Hebrews 9:14). "Such an High Priest became us:" (Hebrews 7:26). IV. . We read of "the beauty of holiness," and it is the supreme and perfect beauty of character. 1. Challenges our admiration. 2. Inspires our confidence. 3. Commands our love. Christ’s holiness is not against us, but for us. It does not repel, but attract; it shows us what we ought to be, and thus humbles us under a sense of our sins; it shows us what we may become, and thus raises our hopes to heaven. It is because of his holiness he is fitted to be our Saviour. He not only perfectly represents God to man, but also man to God. Never was it more needful than in our day to remember Christ’s holiness. Men are ready enough to speak of Christ’s truth, Christ’s goodness, Christ’s self-sacrifice, and so forth; but few speak of his holiness. But in the Old Testament and the New holiness has a first place. Our Lord addressed God as "Holy Father" (John 17:11). He has taught us that without holiness no one shall see God; and he, and he alone, reveals to us the way whereby we who are sinners may cleanse ourselves from all filthiness of the flesh and spirit, and perfect holiness in God’s fear. It is as we become holy that we grow up into Christ, to the stature of the perfect man. It is as we are holy that we can best serve Christ here, and sing his praise for ever (1 Peter 1:15; 1 Peter 2:5; Revelation 4:8; Revelation 14:3).—W.F. Psalms 30:5-12 The changes and consolations of life. I. THE CHANGES OF LIFE. Health may give place to sickness, prosperity to adversity, joy to sorrow. To-day we may be lifted up and rejoicing in God’s favour, to-morrow we may be cast down and in trouble because God is hiding his face from us. There are two things to be guarded against. First, presumption (Psalms 30:6); next, despair. Come what will, we must cling to God (Psalms 30:9, Psalms 30:10). II. THE OF LIFE. 1. All changes are under the control of God. 2. That God’s help is always available. Nothing can really prevent us from enjoying God’s presence, but our own sin. 3. That the end of the Lord is merciful. The blessing will surely come to those who wait for it. "Anger" will give place to "favour;" the. pain. of the "moment" will be forgotten in the joy of renewed "life" and the ushering m of the glad eternal "day." The end is "praise."—W.F. BY C. SHORT Psalms 30:1-5 The mercy of God. This psalm composed after recovery from some chastisement for sin, which had very nearly proved fatal. He praises God for lifting him up out of it, and calls upon others of a similar experience to join him in his thanksgiving. I. HE WITH JOY THE MERCY OF GOD TO HIM. 1. His recovery had put an end to the malicious exultation of his foes. (Psalms 30:1.) Wicked men rejoice in the downfall and calamity of the good; they accept it as a sign of hypocrisy and of the approaching downfall of goodness and the good cause. And this was why the psalmist rejoiced that in his case they had been disappointed. We sympathize in the success of the cause that is dearest to our heart—the good with the good; the bad with the bad. 2. God had healed him of the sin which caused the chastisement. (Psalms 30:2.) What the instance of the sin was may be seen in the sixth verse—overweening presumption and pride, produced by prosperity. It was that which threatened his safety, his very life; and it imperils the safety of all who are guilty of it. "Pride goeth before destruction," etc. His faults nothing as compared to virtues. And in being healed of the sin he was restored and lifted back to life. 3. God had removed also the chastisement of his sin. (Psalms 30:3.) It would not have been good to remove the chastisement till it had wrought repentance and brought him humility and trust and watchfulness. God always removes the sin before he takes away the chastisement. II. HE USES HIS OWN AS A LESSON OF TRUST TO OTHERS. (Psalms 30:4, Psalms 30:5.) 1. Sympathy with men and gratitude to God both teach us to do this. Others who were then suffering what he had suffered were encouraged to trust in the goodness of God. But the special ground for praise here insisted on is: 2. That the dark experiences of the righteous are transient, like the tears of a might; but their bright experiences as quickly return as the morning after the night. (Psalms 30:5.) Long-continued sorrow kills; joy is the life-giver which God sends when sorrow has brought us low The sorrow of the world worketh death, but godly sorrow life.—S. Psalms 30:6-12 Vain confidence. "And in my prosperity I said, I shall never be moved," etc. Three stages here represented in the life of a good man. I. WORLDLY A . "In my prosperity I said, I shall never be moved." 1. We say this in youth. All our castles in the air, we think, are built upon mountains. We think we can become anything and achieve anything we please. 2. We say this before we know our sinfulness. The ways of the world harden our hearts about our sins. Success in life and the means we employ to reach it will often harden the conscience. Money, luxury, praise, are dreadful things to blind men to their real character and state before God. II. THE SENSE OF DANGER AND TROUBLE. 1. God hides his face. We, in our vain confidence, think it is God that has made our mountain to stand strong—till he hides his face, till a great black cloud (our sins) comes between us and God. This phrase, though often misapplied, expresses a very real fact. It is the blackness of darkness to many a terror-stricken sinner. 2. The terrors of death. Of death, natural and spiritual, get hold of us. The terror of death, natural and spiritual, is to be forsaken of God in it. This dreadful moment has come to nearly all good men. Some men never get beyond this second stage of life. III. TO REAL AND . 1. The prosperity of the believer is real prosperity. It is the prosperity of the soul; it is prosperity from God, and not from man; it is lasting, secure prosperity. 2. God is the Author of the second and third stages of a good man’s life. "Thou didst hide thy face;… thou hast turned for me my mourning into dancing," etc.—S. THIS psalm is, in the main, a cry for deliverance out of pressing danger and trouble; but it is interspersed with passages of a more cheerful tone, expressive of faith and confidence (Psalms 31:5-8, Psalms 31:14, Psalms 31:15); and it winds up with a eulogy of God’s goodness (Psalms 31:19-22), and an exhortation to the saints of God to "be strong," and trust in him. The title declares it to be David’s; and it both breathes his spirit, and has many of his turns of expression. It has been thought to belong to the period of his early persecution by Saul; but, on the whole, it seems rather suggestive of the later period of trouble connected with the rebellion of Absalom. Dr. Kay divides it into three main portions: (1) Psalms 31:1-13; (2) Psalms 31:14-18; and (3) Psalms 31:19-24; but part 1. might be further subdivided into three, and part 2. into two portions. The psalm thus fails into six divisions: Part 1. (Psalms 31:1-4), prayer; Part 2. (Psalms 31:5-8), self-encouragement; Part 3. (Psalms 31:9-13), causes of his trouble; Part 4. (Psalms 31:14-18), profession of faith and prayer; Part 5. (Psalms 31:19-22), praise of God’s goodness; Part 6. (Psalms 31:23, Psalms 31:24), exhortation to the people to praise God. Psalms 31:1 In thee, O Lord, do I put my trust. If prayer to God for aid in a special time of trouble is the main object of the psalm, the expression of full trust in God is a secondary object, and is maintained throughout (see Psalms 31:3-8, Psalms 31:14, Psalms 31:19-21, Psalms 31:24). Notwithstanding the extremity of his danger, his belief is firm in the coming overthrow of his enemies, and in his own deliverance and restoration. Let me never be ashamed (comp. Psalms 31:17, where the idea is expanded). David’s enemies having come to an open rupture with him, and appealed to arms (2 Samuel 15:10-12; 2 Samuel 17:24-26), one party or the other must of necessity be put to shame. Here he prays that it may not be himself; in Psalms 31:17 he goes a step further, and asks that the shame may fall upon his enemies. Deliver me in thy righteousness. Seeing that my cause is the righteous one. Psalms 31:2 Bow down thine ear to me; or, incline thine ear to me, as the same phrase is translated in Psalms 71:2. Deliver me speedily. Not doubting of deliverance, he makes his request for speedy deliverance (comp. Psalms 38:22; Psalms 40:17; Psalms 70:1; Psalms 71:12, etc.). Be thou my strong Rock, for an House of defence to save me; rather, as in the Revised Version, Be thou to me a strong Rock, an House of defence, etc. (comp. Psalms 18:2). Psalms 31:3 For thou art my Rock; or, my cliff (סלעי, not צורי). And my Fortress. David prays God to be his Rock and Fortress in the future, because he has always looked to him as his Rock and Fortress in the past. Faith establishes a claim to have its anticipations made good. Therefore for thy Name’s sake lead me, and guide me. Metaphor is dropped, and God is simply asked for guidance and direction. In the struggle between Absalom and David more depended upon wise counsel than upon mere force (2 Samuel 15:31-37; 2 Samuel 16:15-23: 2 Samuel 17:5-23). Psalms 31:4 Pull me out of the net that they have laid privily for me. Absalom set a imp for David when he asked permission to go to Hebron for the purpose of paying a vow, whereas his object was to get possession of a strongly fortified city (2 Samuel 15:7-9). It was, perhaps, by a device of AhithopheI’s that David was induced to quit Jerusalem and go into exile. For thou art my Strength (comp. Psalms 18:1; 19:15; Psalms 28:1, Psalms 28:7, Psalms 28:8, etc.). Psalms 31:5 Into thine hand I commit my spirit. Our Lord’s adoption of these words, and application of them to himself and his own departure from earth, have given them a special sacredness beyond that which attaches to Scripture generally. At the same time, they have impressed on them a new meaning, since David was not thinking of a final committal of his soul, as distinct from his body, into the hands of the Creator, but only intended solemnly to commit himself, both soul and body, into the Divine keeping, to be preserved from the attacks of his enemies. Thou hast redeemed me, O Lord God of truth; or, thou hast delivered me, O Lord God of truth. It is redemption in the general sense of "deliverance from peril," not redemption from sin, of which the psalmist speaks. David, having frequently experienced such deliverance in the past, is emboldened to expect now another deliverance. Psalms 31:6 I have hated them that regard lying vanities. By "lying vanities" are meant idolatrous practices, or possibly such superstitious usages as recourse to witch-craft and divination. (For David’s hatred of such persons as are here glanced at, see Psalms 26:5.) But I trust in the Lord. Who is the direct opposite of all "lying vanities," being at once Almighty, and the "God of truth" (Psalms 31:5). Psalms 31:7 I will be glad and rejoice in thy mercy. Anticipating the "mercy" which he has craved (Psalms 31:2-4), the psalmist determines to "be glad and rejoice in it." For thou hast considered my trouble. When God looks upon trouble and considers it, he is sure to compassionate the sufferer, and to grant him some relief. Thou hast known my soul in adversities . God is said to "know" those on whom he looks with approval. Psalms 31:8 And hast not shut me up into the hand of the enemy; i.e. "hast not delivered me up, without chance of escape, into the hands of my enemies". Thou hast set my feet in a large room. Given me, i.e; plenty of space and freedom for action; not confined me, nor cramped me, nor hindered me in any way (comp. Psalms 4:1; Psalms 18:36). Having cheered himself with the enumeration of these grounds of encouragement (Psalms 31:5-8), the psalmist again returns to prayer. Psalms 31:9 Have mercy upon me, O Lord, for I am in trouble. The psalmist follows up his prayer for mercy by an exposition of his need of mercy. He is in trouble, in sore trouble—"hard pressed," as Hengstenberg translates—distressed both in mind and body. Mine eye is consumed with grief (comp. Psalms 6:7, where the expression is almost identical). The grief intended is "that produced by provocation or spiteful treatment" (Kay). It causes him to weep so much that his eye is well-nigh "consumed" or "eaten away." Yea, my soul and my belly. Some explain this as meaning simply "my soul and my body" (Hengstenberg, Alexander, Revised Version); but others regard the "belly" as denoting "the very centre of physical life and of the emotions" (comp. Job 32:19). Psalms 31:10 For my life is spent with grief, and my years with sighing. The psalmist’s grief is of old standing. It dates from the time of his great sin (2 Samuel 11:4-17), which is thought to have preceded the revolt of Absalom by the space of twelve years. This sin necessitated a lifelong repentance (Psalms 38:17; Psalms 51:3, etc.). My strength faileth because of mine iniquity. Other causes had, no doubt, contributed to produce the profound depression of the psalmist at this period, but none was of equal force with this (comp. Psalms 38:3-10; Psalms 51:1-14, etc.). It caused his strength to fail utterly, and led to complete prostration both st mind and body. And my bones are consumed; i.e. racked with pain, as though they were being gnawed away. Psalms 31:11 I was a reproach among all mine enemies; rather, I am become a reproach (Kay, Revised Version). The psalmist complains of the loss of his reputation. Absalom’s rebellion was preceded by a long course of calumnious accusation of David (2 Samuel 15:1-4), whereby men’s hearts were stolen away from him, and his character blackened. His enemies made the most of these ill reports, and turned them to his reproach (camp. Psalms 69:18-20). But especially among my neighbours. Not that they reproached him more than others, hut that he felt their reproaches more keenly. And a fear to mine acquaintance. His acquaintances were afraid of being recognized as such, and involved in his ill repute. They that did sea me without; i.e. "out of doors," or "in the street." Fled from me. Avoided my contact, not wishing to be seen with me (comp. Psalms 88:8). Psalms 31:12 I am forgotten as a dead man out of mind (comp. Psalms 88:5). I am like a broken vessel. Of no value to any one; only fit to be thrown away. Psalms 31:13 For I have heard the slander of many (see the comment on Psalms 31:11). The calumnies circulated against him had reached David’s ears, and these had so affected him that he felt as described in the preceding verse. Fear was on every side, while they took counsel together against me. Fear was "on every side"—in his own heart, and in the hearts of all his friends—when it came to the point of his enemies holding a formal council, in which the matter discussed was the best mode of proceeding against him to take away his life. The particulars of such a council are given in 2 Samuel 17:1-14. They devised to take away my life. That David’s life was sought is apparent from the last clause of 2 Samuel 17:2, "I will smite the king only." Psalms 31:14 But I trusted in thee, O Lord. Having fully represented the miserable condition to which he is reduced (Psalms 31:9-13), David now returns to expressions of trust in God, and to earnest prayer to him (comp. Psalms 31:6). I said, Thou art my God; rather, I have said. In all my sufferings, dangers, and difficulties, I have always clung to thee, and said, "Thou, and thou alone, art, and ever shalt be, my God." Psalms 31:15 My times are in thy hand. "My times," i.e. "all the varied events, happy or sad, which make up the parti-coloured web of life" (Kay). Not one of them but is shaped by thee and ordered by thee. Deliver me from the hand of mine enemies, and from them that persecute me (camp. Psalms 31:1, Psalms 31:2, Psalms 31:4). The great need under existing circumstances was deliverance. Absalom was looked for daily to "pass over Jordan, and all the men of Israel with him" (2 Samuel 17:24). A battle was imminent. If the day went against David, and his army was defeated, he would necessarily fall into the hands of his "enemies" and "persecutors," in which case he could not hope that they would spare his life (2 Samuel 17:2, 2 Samuel 17:12). Psalms 31:16 Make thy face to shine upon thy servant. This expression is first used in the blessing of Moses (Numbers 6:25). Its intrinsic beauty and poetry recommended it to the psalmists, with whom it recurs frequently (camp. Psalms 4:6; Psalms 67:1; Psalms 80:5, Psalms 80:7, Psalms 80:19; Psalms 119:135). It may be regarded as equivalent to "Be thou favourable and gracious unto thy servant." Save me for thy mercies’ sake; literally, save me in thy mercy. Psalms 31:17 Let me not be ashamed, O Lord (see the comment on verse l). For I have called upon thee. "I have," i.e; "been ever thy true worshipper." Even when I have sinned (Psalms 31:10), my sins have not been "sins of unfaithfulness," but lapses, sins of infirmity, unpremeditated yieldings to temptation. Let the wicked be ashamed. Bring shame, i.e; upon those who are at once my enemies and thine—the wicked and impenitent generally—and, among them on my present adversaries, those who are collected together to carry on war against me. And let them be silent in the grave; or, in Sheol. Let a stop be put to their slanders (Psalms 31:13) and lying speeches (Psalms 31:18); let them he silenced by removal from this world to the land of the departed. Psalms 31:18 Let the lying lips be put to silence, which speak grievous things proudly and contemptuously against the righteous; rather, which speak arrogancy. The pride and insolence of David’s enemies is strongly noted in the Second Book of Samuel (see Psalms 16:7, Psalms 16:8; Psalms 17:1-3). Psalms 31:19 Oh how great is thy goodness, which thou hast laid up for them that fear thee! Another transition. David turns from prayer to praise, and in the four next verses (Psalms 31:19-22) eulogizes the goodness and mercy and marvellous loving-kindness of God, who has wrought gloriously for his people in the past, and has further an ample store of mercies laid up for them in the future. Which thou hast wrought for them that trust in thee before the sons of men! God had wrought his mercies for his own people, but in the sight of men generally, whether good or bad. Psalms 31:20 Thou shalt hide (or, thou hidest) them in the secret of thy presence from the pride (rather, conspiracies) of man. Intense light forms as good a hiding-place as intense darkness. No vision can penetrate it. It is "too dazzling bright for mortal eye." Thus those whom God brings close to himself, and on whom he pours the light of his countenance, need no other protection. Their life is hid in God. Thou shalt keep them (or, thou keepest them) secretly in a pavilion from the strife of tongues. God keeps his own in a "pavilion," or leafy arbour, a place of coolness and refreshment, far away from the "lying lips" (Psalms 31:18) and slanderous tongues (Psalms 31:13) of the ungodly. Psalms 31:21 Blessed be the Lord: for he hath showed me his marvellous kindness in a strong city. The "strong city" has been explained as Ziklag (Delitzsch), or Mahanaim (2 Samuel 17:24), but is probably as much a figure of speech as the "pavilion" of Psalms 31:20. God has showed David his marvellous loving-kindness by giving him an assurance of absolute security. Psalms 31:22 For I said in my haste; rather, and I indeed had said in my haste (comp. Psalms 116:11). David’s faith was not so firmly fixed but that he was liable, from time to time, to a sudden access of fear (see 1 Samuel 27:1; 2 Samuel 15:14; Psalms 31:13). He had said to God in his heart, on one such occasion, I am cut off from before thine eyes; i.e. he had despaired and given himself up for lost. It is somewhat forced to understand the words as meaning, "I am banished from the city where the ark is placed" (’Speaker’s Commentary’). Nevertheless, thou heardest the voice of my supplications when I cried unto thee. God did not forsake his servant on account of this temporary failure of faith. No sooner did the psalmist rid himself of his extreme alarm, and turn once more to God in prayer, than he was heard, and his prayer answered. Psalms 31:23 O love ye the Lord, all ye his saints. The psalmist winds up with a short burst of song, in which his heart goes out to others. He calls upon all God’s saints to "love" him, on the ground of his own experience, which is that the Lord preserveth the faithful (literally, those who stand firm, Kay), and plentifully rewardeth the proud doer; i.e. visits with ample vengeance such as in their pride set themselves against him and against his people. Psalms 31:24 Be of good courage (see the comment on Psalms 27:14). And he (i.e. God) shall strengthen your heart. "To those who have it shall be given." If they did their best to "be of good courage" when danger and difficulty assailed them, then God would give them supernatural aid, strengthening their hearts with his gracious favour. All ye that hope in the Lord; literally, all ye that hope for the Lord; i.e. that hope for his help—that wait on him (see Job 14:14; and comp. Psalms 33:18, Psalms 33:22), and look to him as your Deliverer. Psalms 31:3 A prayer for guidance. "For thy Name’s sake … guide me." God leads men, whether they ask him or not. He guides their lives, though they may not know him—even may deny his very existence. Belshazzar (Daniel 5:23, "in whose hand," etc). Cyrus (Isaiah 45:1-5). Heathen nations (Acts 17:26, Acts 17:27). Does this make such a prayer as the text superfluous? On the contrary, it is the very reason for it. God’s guidance of men without their knowledge, or even against their will, is very different from his guidance of those who ask it for his Name’s sake. (As you speak of "driving a horse," or "driving a friend" who asks a seat by your side.) Consider the meaning and the plea of the psalmist’s prayer. I. WHAT DOES THIS PRAYER ASK FOR? In other words, how can God grant it? 1. By the lending of his providence. Q.d.: his unfailing, unerring, unlimited control of all events and creatures, great or small. The old-fashioned phrase, "particular providence," is often strongly objected to; rightly, if it be taken to mean some special interference with the course of things—here, not there; now, not then; a touch to the helm sectionally, not the firm hand never taken off it. But remember, what cleverest people (busy with wide generalizations and laws) are most apt to forget—that all reality is particular. A pound of iron weighs a pound because each atom of iron is precisely like every other, and obeys exactly the same force. The harvest ripens because the same life is working in every several grain. A lifetime is not made up of weeks and years, but breaths and heart-beats. We must not liken God’s knowledge to ours. We are compelled to store ours in abstract ideas, names, laws, etc; just as we arrange books on shelves, with titles on their back—useless else. Divine knowledge, lust because infinite, must take in every movement of every atom. Inconceivable! But not more inconceivable than that God has set going movements at the rate of hundreds of millions of millions in a second, which keep time throughout the universe. And what his power has called into being and sustains, and his knowledge surveys, his wisdom and goodness guide. This, at once deepest truth and plain common sense, is the Bible doctrine of providence. "He maketh grass to grow on the mountains"—each blade from its own root. Not a bird falls to the earth without our heavenly Father. "The steps of a good man are ordered by the Lord "(Psalms 139:3, Psalms 139:9, Psalms 139:10). 2. By his Word. (2 Timothy 3:15; Psalms 119:105.) What is a lamp for? To give light. How do I know that light is light? Simply by its shining. Light is its own evidence. If a lamp cannot be kindled, or, being kindled, refuses to burn, no argument will persuade you that it is a good lamp. If it burns bright and steady, shedding a clear light on the page you read, the work you handle, the path you walk in, no argument will persuade you that it is not a good lamp. So with God’s Word. Men may dispute as they please about inspiration, pile up mountains of criticism, publish every few years a new work that is to finally dispose of the Bible; they cannot stop the light from shining. This main fact remains solid, unanswerable, that a life guided by this light rises to a level, gains a purity, strength, beauty, hopeful courage, and calm settled peace not otherwise attainable. The light, observe, not of mere precept. Pagan teachers—Buddha, Confucius, Seneca, and I know not how many, have given noble and lofty precepts, enabling men to say, with the old Roman poet, "I see and approve what is good, though I practise what is bad." But only from the Bible shines, along with precept, the light of pardon and the light of promise (1 John 2:12, 1 John 2:25). Against the sceptics’ learning and logic the plain Christian sets his experience. If you could find a grey-haired Christian saying, "I have framed my life according to the Bible, and I wish I had not; I have lived a life of prayer to God, and trust in Jesus as my Saviour, and obedience to his Word, and if I could begin again, I would be wiser,"—then you would at least have something to set against the lives ruined by despising the Bible, and flinging faith and prayer away. But the testimony is the other way (Psalms 119:165; Psalms 19:11; 2 Timothy 4:6-8). 3. By his Spirit. (John 14:13; Romans 8:14.) The Bible itself affords no countenance to the idea that life can be rightly guided by the written Word alone, severed from the living presence and personal teaching of the Holy Spirit. For three plain reasons. A rightly guided life means: (1) A life of faith in Christ; and this is the Holy Spirit’s gift and work (Matthew 16:17). (2) A life of prayer; and the Holy Spirit is at once the Answer to prayer and the Inspirer of prayer (Luke 11:13; Jude 1:20). (3) The true meaning of Scripture is hidden from an unspiritual mind (1 Corinthians 2:14). II. WHAT IS THE FORCE OF THE PLEA HERE URGED—"For thy Name’s sake" ? If one may venture to put it so plainly, it is putting God on his honour to fulfil his promises. The "Name" of God stands for all that he has made known to us of himself. Especially it includes his words of promise, because here his faithfulness stands pledged. Not that God promises to grant every request, wise or foolish, right or wrong. (Who would dare to pray?) But he does promise to attend to our prayer—to give good things to those who ask. He has filled the Bible with encouragements and commands to pray, and with examples of prayer answered. As our Lord Jesus is himself the full Revelation of the Father, so he authorizes us to pray in his Name (John 14:13, John 14:14). Conclusion. Of all prayers there is none we need to offer more earnestly, more constantly. 1. Without God’s guidance we shall miss our way. A life at the mercy of passion, expediency, fashion, fancy, is like a rudderless ship. Especially in trouble and temptation. The traveller in fair, calm weather may think the mountain-track is plain enough without a guide; but the snowstorm comes on, and he is lost. 2. If God be not your Guide, you will have some other. Conformity to the world is practical submission to the enemy of souls (Ephesians 2:2, 3. "He who bows not to him has bowed to me," Byron’s ’Cain’). Like a ship that has taken on board a false pilot, who steers her on the quicksand. 3. Life is a journey to be taken but once. The wrong path cannot be retraced. Psalms 31:15 God’s sovereign will. "My times are in thy hand." "The stream cannot rise higher than its source." If this be true in the spiritual as in the material world, then the feelings, desires, trust, which rise so mightily to God in this psalm, and throughout the Book of Psalms, must have their fountain in God. The Psalter is the mouthpiece of the Bible, uttering the testimony of experience, not fictitious, but real, living, personal experience—if such ever was; the genuine outcome of human hearts; yet withal superhuman, Divine; the breath of God’s own Spirit (Romans 8:26). I. HERE IS THE OF A DIVINE AND PURPOSE IN EACH ONE’S LIFE. "My times;" q.d. the daily circumstances, and whole plan and arrangement of my life; the number of its days and years, birth and death, seasons of joy and sorrow, strength and weakness, prosperity and adversity (Ecclesiastes 3:1-8). Scripture is full of examples of this special training. Abraham, Joseph, John the Baptist (a life seemingly broken off prematurely), St. Paul. In each child of God there is a character to be formed, fruit ripened, an end attained. II. PERFECT TRUST IN GOD’S WISDOM, POWER, LOVE. These words, "my" and "thy," express conscious personal relation to God. Personal trust forms the most sacred relation between man and man—the basis and cement of human society. It is the glory of the Bible, distinguishing its teaching from all human systems, that it rests religion on this personal trust. We are saved by faith. We walk by faith. We love God because we trust him and believe his Word (1 John 4:16, 1 John 4:19). Because the psalmist can say, "I trusted," etc. (verse 14), he fears not to say, "My times are in thy hand;" and to add verses 19, 20, 24. Note that from this psalm (verse 5) our Saviour drew his dying prayer. III. DUTIFUL TO GOD’S WILL. If God did not rule all things, he could rule nothing. Each life—yours, mine—with all its vicissitudes, has its place in his great plan. "No man liveth to himself." The cairn happiness and triumph of faith is not merely submission to God’s will when manifest, but willingness that he shall choose (Philippians 1:20-25; Philippians 4:5-7, Philippians 4:11-13). Sometimes we are tempted to shrink from this full surrender, from half-unconscious fear that trial may be good for us, which God is too faithful and wise to spare us; as we might dread to call in the most skilful surgeon, lest he should say the diseased limb must come off. . The text has a special application to (1) the young; (2) those in the full activity of mid-life; (3) those who have reached old age. BY C. Psalms 31:1-24 The saint rehearsing his experience of the great Protector’s care There is no good reason to doubt that this is one of David’s psalms. Its forms of expression bear the marks of his pen, £ and the "undesigned coincidences "£ between it and the history of his life are both interesting and striking. The old interpreters supposed the psalm to belong to the time when David fled from Saul into the wilderness of Maon; others attribute it to the time of his deliverance from being shut up in Keilah, with which, indeed, it seems well to agree. While, in some respects, the psalm resembles others, yet, in others, it has features exclusively its own. Its title, according to the LXX; is, "For the end, a Psalm of David, of extreme fear" (ἐκστάσεως). The Vulgate has pro extasi. Under such emotion, it is not to be wondered at if the verses bid defiance to all logical order. There is, however, beneath the surface an order which is full of helpful teaching, by which, when perceived, the beauty of the psalm will stand revealed, as otherwise it could not have been. This order we will seek carefully to follow and to expound. I. GOD’S SAINTS MAY BE AT TIMES IN EXTREME . The list of troubles here specified is an unusually long one. 1. A net is spread for David (Psalms 31:4). 2. There is a design on his life (Psalms 31:13). 3. Bands of men are conspiring together (Psalms 31:20, Hebrew). 4. His friends forget him (Psalms 31:12). 5. His enemies are guilty of falsehood (Psalms 31:18), reproach (Psalms 31:11), slander (Psalms 31:13). 6. Others unfeelingly flee from him (Psalms 31:11). 7. He is in perplexity (Psalms 31:9). 8. His strength faileth, his bones are consumed, because the consciousness of his own sin adds its bitterness to his woe (Psalms 31:10). 9. His alarm (Hebrew) is so great, that he regards his case as one deserted by God (Psalms 31:22). Here, surely, is a list of woes longer than most men could reckon up. There are few against whom enemies would take so much trouble to plot! But David was in a high position, and therefore he was a mark to be shot at! Note: The higher our position, and the greater our usefulness, the more likely is it that Satan will aim at us with his fiery darts. The more we disturb him, the more he will disturb us. And, for wise and holy reasons, the Lord may allow a messenger of Satan to buffet £ us. II. EVEN WHEN IN THE LOWEST DEPTHS, THERE IS NO THE SAINT FOR A SINNER, the believer for an alien, the godly one for a godless man. Scarce any one could have a longer list of woes to enumerate than David had, but yet the saint shines through all. 1. He knows where to flee for protection. (Psalms 31:1, Hebrew.) The way in which he still speaks to God as his God, his strong Rock, etc; is inexpressibly touching. "Be thou my Rock, … because thou art my Rock," is a wonderfully tender appeal to the loving heart of God. Even in the densest darkness the loving child must clasp the Father’s hand, and cry, "Father!" Yea, because of the darkness, and the denser it is, the louder and more piercing will be his cry. 2. He knows to whom he flees—even to One who has redeemed him (Psalms 31:5). (For the Scripture usage of this word "redeemed," see Deuteronomy 9:26; Deuteronomy 21:8; 1 Chronicles 17:21; Isaiah 29:22; Jeremiah 31:11; Micah 6:4; Psalms 130:8; Psalms 25:22; Hosea 13:14.) David was one who knew God, not only as a Deliverer from earthly calamity, but as a Redeemer from sin. And he could well put in this as a plea on which to base his petitions. The richest evangelical form of this argument is given in Romans 5:10; Romans 8:32. If God has taught us and drawn us by his Spirit to plead with him, that is the witness of the Spirit to the fact that we are redeemed out of the world. 3. He knows he may tell all his woes to God, just as they are. It has been no small comfort to us in writing these homilies to note, again and again, how the psalmist told God everything, just as he felt it. This we, too, may do, knowing that God will accept the prayer of faith and will bury all its faults. 4. He can absolutely leave all with God, not as one who finds it useless to contend with the inevitable, but as one who can implicitly trust his redeeming God. (1) All his times are in God’s hand; the entire ordering of them; nothing will be neglected or overlooked. (2) He trusts his spirit £ in God’s hands £ (Romans 8:5); i.e. his inner self, the immortal part of his being, wherein he is made in the image of God. Note: Since we know God as our redeeming God, who has graciously promised to be ours to the end, in our deepest sorrows, we may trust everything with him. III. GOD’S SAINTS CAN END THEIR MOAN ERE THEIR WORDS TURN TO SONG. When the Spirit of God presides at the soul’s keyboard, the sounds may at first be in the minor key, hut they will not long continue so. The plaint will be a diminuendo, and will be substituted by a crescendo of joyful song. Hence so many of the psalms which begin woefully end joyfully. There are three several mercies here recorded. 1. Deliverance. (Romans 8:7, Romans 8:8.) The narrow straits in which David was hedged up gave way, and he had amplitude of room. And sooner or later, in his own time and way, God will deliver the righteous out of the hands of the wicked. £ 2. Treasures of goodness laid up. (Romans 8:9.) The thought of this evokes a very shout of praise, as well it may. Let the student compare the three expressions in Romans 8:4, "the net which they have laid privily;" Romans 8:19, "goodness … laid up secretly;" Romans 8:20, "Thou shalt keep them secretly." Is not the antithesis beautiful? The wicked have their nets laid in secret. But God’s secrecy of love outwits theirs. He hides the saints in the secret place of his "pavilion," and prepares for them in secret "treasures of goodness," to be brought forth in all their richness as occasion requires. Note: God will be bringing forth from his secret treasury of love to all eternity. 3. Marvellous kindness manifested; and this in a beseiged (Hebrews 5:1-14:21) city(cf Psalms 23:5). At the very moment foes were encamping round him, God ministered such rich loving-kindness as to bear him up and bring him through. So it will ever be. The moment of man’s fiercest plots will be that of God’s most vigilant care (Psalms 121:4). And within the walls of the thickest dungeon God can minister richest supplies of heavenly food! IV. SUCH WILL LEAD THE SAINTS TO CALL ON THEIR FELLOW- TO HOPE IN THE LORD, AND TO WAIT FOR HIM. (Romans 8:23, Romans 8:24.) The new experience of God’s loving-kindness and care, which is born of such deliverances in answer to prayer, gives believers wondrous vantage-ground in exhorting others to put their whole trust in the Lord. Note: 1. It is an infinite mercy that God’s providential care has preserved to us these records of the struggles, the prayers, and the triumphs of his saints. 2. Those who have known the most trouble are those who can afterwards minister most comfort to those who are troubled (2 Corinthians 1:3-5). 3. Let those who have known the depths of sorrow, and who have learnt how God can deliver, make their experience known to others (Psalms 66:16-20). 4. How abundant even now is God’s recompense for his people’s sorrows, when he thereby gives them such tastes of his love as they could not else have had, and then makes them "sons of consolation"!—C. BY W. FORSYTH Psalms 31:5, Psalms 31:15 Duty and destiny. Let us place these two texts together, and we shall find that they become the more intelligible and the richer in instruction and comfort. I. OUR TIMES ARE FIXED BY GOD. We have no choice in the matter, no more than as to when we should be born. God is Sovereign. It is his prerogative to settle all things that concern us. Whatever comes of prosperity or adversity, or joy or sorrow is of his ordering. It is for him to rule, it is for us to trust and to obey. II. OUR SPIRIT CAN ONLY BE TO GOD BY OUR OWN DEED. We are free. When we act, we express the feelings of our hearts. To commit our spirit to God is to surrender ourselves wholly and for ever to his will. It is only when we know and believe in God’s love towards us, that we can joyously do this transcendent thing that will settle our destiny for time and for eternity. III. IT IS ONLY WHEN WE HAVE IN TRUTH OUR SPIRITS TO GOD, THAT WE CAN TAKE COMFORT FROM THE THAT OUR TIMES ARE IN HIS HAND. We should be careful to put that first which should be first (Matthew 6:33). When the most precious thing is safe, we need not be much concerned as to the lesser things. God has given us the greatest proof of his love, for he has redeemed us; we can therefore with quiet hearts leave to him the ordering of all things that concern us (Romans 5:9, Romans 5:10). "My times are in thy hand;" and it is there I would have placed them if I had the choice (2 Samuel 24:14). "My times are in thy hand;" then come what will of vicissitude and trial, nothing can befall me but what is of the ordering of God. "My times are in thy hand;" therefore I will be content and not fret; I will trust, and not be afraid; I will work, and not be weary in well-doing. I will be patient and hope to the end. knowing that all things work together for good to them that love God." "Into thy hands I commend my spirit." This I did at the first, when the Lord Jesus called me; this I would do evermore during my earthly course, after the example of thy saints; this I would do in the end, as our Lord himself has taught us.—W.F. Psalms 31:8 Opportunity. The young are eager for opportunities. Conscious of power, they fondly think that, if only a fair chance were to come, they would be sure to make a name for themselves. But they are often disappointed. Perhaps they say it is not their fault; but unprejudiced onlookers see that, through lack of insight, decision, or perseverance, they have failed. They have let the tide. which, taken at the flood, would have led on to fortune, pass by. Life is full of possibilities. It is our wisdom to watch, to be on the alert, to make the most of opportunities. We must be willing to begin where we are free to begin, and to do the duty, however humble, that lies nearest to us, as well as we are able. Honest work is the best training and preparation for advancement. Above all, we must have regard to the will and doings of God. If we ask of him, he will give us light. If we wait upon him, he will let us know his will. If we do with our might what he gives us to do, he win enlarge our opportunities. We may take the text to illustrate what God does for his servants in the way of opportunity. The "large room" may apply to— I. OF . There may be circumstances which are unfavourable. It is much more difficult for some, from their birth and surroundings, to be good and to do good, than for others. Let us acknowledge God’s love in placing us where we have free play for our minds, and every help and inducement to follow the things which are good. We are not in the dark, but in the light; we are not confined and straitened, but in the enjoyment of freedom; we are not denied the use of air and food and exercise, but have the use of all that is good and fitted to nourish our strength and virtue, that we may grow up unto the stature of the perfect man in Christ Jesus. II. OF TALENT. There may be some, as the poet suggests, to whom opportunity has not come. "Knowledge to their eyes her ample page, Rich with the spoils of time, did ne’er unroll." But it is not so with us. God has not only given us talents, but also provided a sphere for their rightful and beneficent use. There are differences as regard natural ability; unto some it is one talent, unto others two or more. But there is no difference as to opportunity. The command is laid upon all to work; and God’s commands imply opportunity to all who choose to obey. If we are willing, "the large room" will be given us. III. . We are placed in such relationship to others that we cannot but influence them one way or another. Whether this influence be for good or for evil will mainly depend upon our character. God prepares his servants for the place and work he has for them to do. When the time comes, they find that difficulties give way—that "a large and effectual door" has been opened to them. But to every one, however humble, there is opportunity given of doing good and of being helpful to others. Never a day dawns but it brings its own duties. Woe to us if, like Dives, we fail to recognize the claims of the poor and needy! They who are at our gate to-day, so that we can do them good if we will, may be to-morrow in "Abraham’s bosom," and oar opportunity gone for ever. IV. HIGHER HONOURS. It has been said of the government of Napoleon that it was remarkable for opening a career to talent. In old France, society was so constituted that it was only the highborn and the rich, the classes and not the masses, that had any chance. Under Napoleon all this was changed. Not only could a man hope to rise by his merits, but he also knew that he served a master who would rigidly exact what was required in the way of duty, and reward only according to work done. Besides, he knew that what his master demanded of others he made a law to himself. Consequently, never did a sovereign inspire a greater enthusiasm of devotion. At the side of every soldier, from the highest to the lowest, seemed to stand the form of the emperor, ready to mark, ready to exact; but, above all, setting the example of his own immense activity, and stimulating all to do their part worthily in the great work in which they were engaged. If this was in a measure true of Napoleon and his soldiers, it is true in a far higher and nobler way of Christ and his soldiers. Take an example in Matthew. See what he was before Christ found him. See what he became when Christ called him away from his "seat at the receipt of custom," and all his selfish, narrow, degrading ways, and placed him in the "large room," where he had not only the noblest society and the means of living the purest life, but where there was opened up to him ever more increasing opportunities of usefulness and honour. It is said that in his first love and joy he "made a great feast" to his friends; and this was but an unconscious prophecy of the "great feast" which he has spread for all people in his glorious Gospel. But Levi was but a sample. "Such honour have all the saints"—W.F. BY C. SHORT Psalms 31:1-8 A prayer for grace in trouble. Authorship uncertain. Some give it to David, in Ziklag; others to Jeremiah. Three divisions. (1) He prays God to be gracious to him in his trouble, expressing at the same time his confidence in him, as if the prayer had been already fulfilled (verses 1-8); (2) he pours out the story of his sufferings and sorrows, and repeating his prayer (verses 9-18); (3) he concludes with praise and thanksgiving (verses 19-24). I. THE ’S PRAYER. The trouble that oppressed him had been of long duration, as appears from the tenth verse. 1. He prays for deliverance from his trouble. (Verse 1.) Does not qualify the prayer, but seeks absolute deliverance. It was to him an unqualified evil, and, as evil, he had no thought it could be working any good for him. So the Lord’s Prayer, "Deliver us from evil," would be put to shame if not delivered. 2. He prays for protection and defence. (Verse 2.) He apart from God was weak against the united power of his enemies. "If God be for us, who can be against us" with any success? 3. He prays for leading and guidance. (Verse 3.) That he may see and feel the way of safety amid the bewildering dangers of his path. Christ is our great Leader, "the Beginner and Finisher of our faith." Striking description of Christ. 4. He prays that he may escape out of the secret snares that were set for him. (Verse 4.) We cannot fight against hidden dangers. II. THE FAITH IN WHICH HE PLEADS WITH GOD. He trusts: 1. In God’s righteousness. (Verse 1.) God’s righteousness demands that he should not give him over to the unrighteous. He could not doubt that. 2. He knew that God was his Strength and Refuge. (Verses 3, 4.) Prove thyself to be to me what I know thou art—my Rock and House of defence. "Thou art my Strength." 3. He knew that God had redeemed him. (Verse 5.) And therefore he surrenders his spirit into his keeping, knowing him to be a God of truth, i.e. faithful to his word and to his work. "He who hath begun a good work," etc.; "Perfect that which concerneth me." 4. He knew that God saw his trouble and adversities. (Verse 7.) And that therefore out of merciful compassion he would interpose to rescue him. "Like as a father pitieth his children, so the Lord pitieth them that fear him," etc. 5. He enjoys deliverance already by anticipation. (Verse 8.) "Thou hast set my feet in wide, open spaces," where I can roam at liberty. Faith like this removes mountains of difficulties— "Laughs at impossibilities, And says, ’It shall be done.’" —S. Psalms 31:9-18 A story of suffering and sorrow. The psalmist now, in the spirit of heartfelt trust in the helping grace of God, proceeds first to describe at length his trouble (Psalms 31:9, Psalms 31:13); and second, to pray for deliverance (Psalms 31:14-18). I. CAUSES OF TROUBLE. (Psalms 31:9, Psalms 31:13.) 1. Consciousness of sin. (Psalms 31:9, Psalms 31:10.) This was the constant lifelong grief. None but good men feel their sinfulness so acutely. 2. Loss of reputation. (Psalms 31:11, Psalms 31:12.) "A fear to mine acquaintance;" so that they avoided him. "Like a broken vessel;" equivalent to "an object of contempt." 3. Stood in constant danger of his life. (Psalms 31:13.) Through slander and misrepresentation, he was in constant fear and dread. Like some kings who live in constant dread of assassination. II. THE CRY FOR . (Psalms 31:14 18.) 1. Seeks to reassure himself of his personal relation to God. (Psalms 31:14.) Nothing more difficult, when we see our faith despised by the whole world, than to rest on the testimony of our own conscience that "God is our God." 2. Because his times were in God’s hand, he was not left to the mercy of his enemies. (Psalms 31:15.) God could transform evil into good, and danger into safety. 3. He was God’s servant, and on that ground he cried for protection. (Psalms 31:16.) "Make thy face to shine." The good Master would be merciful "for his own sake" towards his servant. 4. God would not allow his faith in him to be put to shame. (Psalms 31:17.) He puts God in remembrance of his promise that he will hear and help those who call upon him with heartfelt confidence. He prays that his enemies may be struck dumb with the silence of the grave, so that they may be no longer able to slander him (Psalms 31:18). His faith in God reached thus to all the difficulties of his life, and might be called a working faith.—S. Psalms 31:19-24 Praise and thanksgiving. From Psalms 31:1 to Psalms 31:8 the Lord may, must, and will help him in his trouble, because he is his God. From Psalms 31:9 to Psalms 31:18 he describes at length his trouble, and brings it to God. From Psalms 31:19 to Psalms 31:24— I. THE OBTAINS FROM GOD THE OF HELP, AND PRAISES GOD FOR IT. 1. God’s goodness is a treasure laid up for future as well as present use and blessing. (Isaiah lair. 4; 1 Corinthians 2:9.) Same thought in substance in all these passages. Compare with the parable of "the treasure." 2. God hides and protects those who trust in him—as in a royal pavilion (Psalms 31:20). 3. God was to the psalmist what a strong city is to those who seek safety. (Psalms 31:21.) 4. God’s great goodness was shows to him openly and secretly. (Psalms 31:19, Psalms 31:20.) The former to discomfit his enemies, and the latter for his own comfort and faith. II. MAN’S AND THE DIVINE . (Psalms 31:22.) 1. He was is haste, Flying from his enemies, when he said this. We say and do things in panic which we disown in calmer hours. "He that believeth shall not make haste." 2. But God pardoned his unbelief, and answered the inarticulate cry of the heart. Ill. LESSONS TO THE CHURCH, DRAWN FROM HIS OWN . (Psalms 31:23, Psalms 31:24.) 1. What love and reverence we owe to God because of his retributive work! (Psalms 31:23.) He preserveth the faithful, and rewardeth the proud. This is good and just. 2. With what courage we should hope in God! (Psalms 31:24.) He strengthens us by his Spirit to hope and trust in him. From him must be derived the power for every duty and every difficulty. This must be the ground of our courage.—S. THIS psalm has been selected by the Church for one of the "seven penitential psalms." It forms a part of the service of the synagogue on the great Day of Atonement. Yet it is almost as much jubilant as penitent. It opens with two beatitudes. The writer, while very sensible of his sin (Psalms 32:3-5), is still more sensible of the fact that his sin is pardoned (Psalms 32:1, Psalms 32:2, Psalms 32:7, Psalms 32:10). While his first words breathe content and gratitude, his last are a shout of rejoicing (Psalms 32:10). It is allowed generally that the psalm is David’s. Written probably soon after his repentance, but not immediately after, it expresses at once his sorrow for his grievous lapse, and his joy when he dwelt in thought upon the words, "The Lord also hath put away thy sin" (2 Samuel 12:13). It likewise tells us something of his state of feeling during the interval between the commission of the sin and Nathan’s coming to him (Psalms 32:3, Psalms 32:4). The last word of the title, "Maschil," is thought to mean that the psalm was intended for instruction, warning, or admonition; the word maschil, or rather maskil, being formed from askil," to instruct"—the opening word of the eighth verso—used also in Psalms 2:10; Psalms 53:2, etc. There are thirteen psalms thus inscribed, all more or less of a didactic character. Rhythmically, the psalm seems to be composed of six strophes, each of two verses; but in the third strophe the two verses have been joined in one. Psalms 32:1 Blessed is he whose transgression is forgiven, and whose sin is covered. There are three aspects under which sin is viewed in Holy Scripture: 1. As an offence against God’s Law. This is "transgression"—ἀνομία. 2. As an offence against the eternal and immutable rule of right. This is "sin"—ἁμαρτία. 3. As an internal depravation and defilement of the sinner’s soul. This is "iniquity "—ἀδικία (comp. Exodus 34:7). Each aspect of sin has its own especial remedy, or manner of removal. The "transgression" is "lifted up," "taken away,"—αἵρεταιἀφαίρεται—more vaguely ἀφίεται. The "sin" is "covered, …. hidden"—καλύπτεταἐπικαλύπτεται. The "iniquity" is "not imputed"—οὐλογίζεται. The union of all three, as here in Psalms 32:1, Psalms 32:2, is complete remission or forgiveness. Psalms 32:2 Blessed is the man unto whom the Lord imputeth not iniquity. "Iniquity"—the defilement of the sinner’s own soul by sin—is not at once removable; if removable at all, it is only so by long lapse of time, and God’s special mercy. But God can, at his own will and at any moment, "not impute" it—not count it against the sinner to his detriment. Then in God’s sight the man is clean; it is as though the iniquity were not there. And in whose spirit there is no guile; i.e. no false seeming—no hypocrisy—where repentance has been sincere and real. Psalms 32:3 When I kept silence; i.e. so long as I did not acknowledge my sin—while I remained silent about it, quite aware that I hod sinned grievously, suffering in conscience, but not confessing it even to myself. The time spoken of is that which immediately followed the commission of the adultery, and which continued until Nathan uttered the words, "Thou art the man!" (2 Samuel 12:7). My bones waxed old through my roaring all the day long; i.e. I suffered grievous pain, both bodily and mental. My bones ached (comp. Psalms 6:2; Psalms 31:10); and I "roared," or groaned, in spirit, all the day long." Unconfessed sin rankles in the heart of a man who is not far gone in vice, but has been surprised into a wicked action, no sooner done than regretted. Such a one, in Archbishop Leighton’s words, "Vulnus alit venis et caeco carpitur igne." Psalms 32:4 For day and night thy hand was heavy upon me. David sees now that his sufferings at this time came from God, and were a part of the punishment of his sin. They continued without intermission both by day and by night. His conscience was never wholly at rest. My moisture is turned into the drought of summer; literally, my sap was changed through summer drought; i.e. the vital principle, which had been strong in him, was changed—burnt up and exhausted—by the heat of God’s wrath. Psalms 32:5 I acknowledged my sin unto thee. Conscience once fully awakened, all reticence was broken down. David confessed his sin fully and freely—confessed it as "sin," as "transgression,’’ and as "iniquity" (compare the comment on Psalms 32:1). And mine iniquity have I not hid; rather, did I not hide. I did not attempt to gloss over or conceal the extent of my guilt, but laid my soul bare before thee. Hengstenberg well remarks that the psalmist is probably not speaking of a "making known by the mouth," but of "an inward confession, such as is accompanied with painful repentance and sorrow, with begging of pardon for sin and for the offence rendered to the Divine Majesty." I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Upon David’s confession, whether it were inward or outward, followed without any interval God’s forgiveness—forgiveness which, however, did not preclude the exaction of a penalty required for the justification of God’s ways to man (2 Samuel 12:14), and also, perhaps, for proper impressing of the offender himself, who would have been less sensible of the heinousness of his sin, if it had gone unpunished. Psalms 32:6 For this; or, because of this; i.e. on account of this experience of mine—this immediate following of the grant of forgiveness upon confession of sin—shall every one that is godly—i.e; that is sincere and earnest in religion, though he may be overtaken in a fault or surprised into a sin—pray unto thee in a time when thou mayest be found; literally, in a time of finding, which some understand as a time when God "finds," and visits, some iniquity in his servants, and others, as the Authorized Version, "in a time when thou art gracious, and allowest thyself to be found by those who approach thee." Surely in the floods of great waters they (i.e. the waters) shall not come nigh unto him; i.e. shall not approach such a man to injure him. Psalms 32:7 Thou art my hiding-place (comp. Psalms 17:8; Psalms 27:5; Psalms 31:20; Psalms 143:9); thou shalt preserve me from trouble. Hidden in God, there can no harm happen to him. Thou shalt compass me about with songs of deliverance. "Songs of deliver-ante" are such songs as men sing when they have been delivered from peril. God will make such songs to sound in the psalmist’s ears or in his heart. Psalms 32:8, Psalms 32:9 St. Jerome, and others after him, including Dr. Kay, have regarded this passage as an utterance of God, who first admonishes David, and then passes on to an admonition of the Israelites generally. But such a sudden intrusion of a Divine utterance, without any notice of a change of speaker, is without parallel in the Psalms, and should certainly not be admitted without some plain necessity. Here is no necessity at all. The words are quite suitable in the mouth of David, as an admonition to the Israelites of his time; they accord with the title, which he himself seems to have prefixed to the psalm, and explain it; and they fulfil the promise made in Psalms 51:15. Psalms 32:8 I will instruct thee and teach thee in the way which thou shalt go. We must suppose the "godly man" of Psalms 32:6 addressed, if we regard David as the speaker. Such a man was not beyond the need of instruction and teaching, since he was liable to sins of infirmity, and even to grievous falls, as had been seen by David’s example. I will guide thee with mine eye; i.e. "I will keep watch over thee with mine eye, and guide thee as I see to be necessary." Psalms 32:9 Be ye not as the horse, or as the mule, which have no understanding. The singular is exchanged for the plural, since the "instruction" is now intended, not for the godly man only, but for all. Israel had been always stiff-necked (Exodus 32:9; Exodus 33:3, Exodus 33:5; Exodus 34:9; Deuteronomy 9:6, Deuteronomy 9:13; Deuteronomy 10:16; 2 Chronicles 30:8; Acts 7:51), like a restive horse or mule. David exhorts them to be so no more. The horse and mule are excusable, since they "have no understanding "—or, "no discernment"—Israel would be inexcusable, since it had the gift of reason. Whose mouth must be held in with bit and bridle; rather, whose adornings are with bit and bridle to hold them in (compare the Revised Version). Lest they come near unto thee. This clause is obscure. It may mean, "Lest they come too near to thee," so as to do thee damage, as when a riding horse tosses his head and strikes the rider in the face, or when a chariot horse rears and falls back upon the driver; or it may mean, "Else they will not come near to thee," i.e. until they are trapped with bit and bridle, they will refuse to come near to thee. Psalms 32:10 Many sorrows shall be to the wicked. A further warning to those addressed in the preceding verse. The LXX. emphasize this by substituting for the generic "sorrows" the specific μάστιγες, "lashes," the usual punishment of the horse and mule. But he that trusteth in the Lord, mercy shall compass him about (comp. Deuteronomy 32:10). Psalms 32:11 Be glad in the Lord, and rejoice, ye righteous. David’s psalms almost always end with a note of joy, or at any rate in a tone that is cheerful and encouraging. The present psalm, though reckoned among the penitential ones, both begins and ends with joyful utterances. In Psalms 32:1, Psalms 32:2 David pours forth the feeling of gladness which fills his own heart. Here he calls upon the "righteous" generally, who yet need forgiveness, to rejoice with him. And shout for joy, all ye that are upright in heart. All ye, i.e; who are honest and sincere in your endeavours after well-doing. The phrase explains the "righteous" of the preceding hemistich. Psalms 32:1 The blessedness of pardon. "Blessed is he," etc. The Old Testament Scriptures contain what we may call moral prophecies, no less striking than the historical and typical prophecies. This verse is among them. Beginning with this grand Bible word "blessed" (like Psalms 1:1-6.), it resembles an echo, a thousand years beforehand, of the Sermon on the Mount. We find here, not only "the shadow of good things to come," but "the very image" of the gospel promises of pardon and justification. Accordingly, St. Paul quotes and argues from these words (Romans 4:5-8). (1) In what does this blessedness consist? (2) How is it attained? I. IN WHAT DOES THIS CONSIST? 1. In the actual fact of deliverance from the guilt and punishment of transgression. Forgiveness is a reality on God’s part, because sin is a reality on our part. Forgiveness, or justification, is sometimes spoken of as "treating the sinner as though he had not sinned." This is but loose, figurative language. The reverse is the case. Forgiveness implies sin (Romans 4:5). Sin may have alleviations—ignorance, overpowering temptation, constitutional infirmity, and so forth—but as sin it is disobedience to God’s Law. Therefore if God has really given a moral law to men, he is bound as righteous (Genesis 18:25) to take account of sin-of every sin of every sinner. Men have sinned (Romans 3:23). Therefore (innocence being lost)every one must necessarily be either forgiven or condemned. Accordingly, our Saviour always speaks of forgiveness as a definite act (Matthew 9:2, Matthew 9:6; Luke 7:47). His apostles in like manner (1 John 2:12; Acts 2:38; Acts 13:38, Acts 13:39). 2. In the joyful consciousness of pardon and reconciliation to God. These two—the fact and the consciousness—ought always to go together; but, as matter of fact, they do not. It is a great mistake to confound faith with assurance. Perfect, undoubting faith in God’s promise, if that promise be rightly understood, must needs bring with it the blessed and joyful certainty of the fulfilment of the promise. But faith may be real, yet far from perfect; clouded by ignorance or error; enfeebled by doubt and fear shadowed by self-distrust, yet real, like the faith of sinking Peter. 3. In the holy and happy influence of this belief and sense of forgiveness on the heart and life; making God loved, sin hated, self humbled, obedience happy and free from bondage. Deliver-ante from the punishment of sin is not to be overrated as the chief element in this blessedness; yet it is a real and powerful source. II. HOW ? 1. The first step is a true sense of sin and of the need of pardon. This height of joy is reached at a rebound from the dust of self-abasement. 2. Personal reliance on Christ, acceptance of his atonement, and of God’s offer and promise of pardon through him. 3. The study of God’s Word, with prayer for the Holy Spirit’s teaching. (2 Corinthians 4:6; Ephesians 1:17-19.) Make sure, first, what God’s Word really declares; then take God at his word. Beware of the subtile delusion of putting your own faith in place of Christ. Psalms 32:1 (Second outline.) The blessedness of pardon may belong to widely different stages of Christian experience. Take, e.g; those of which we have images in Bunyan’s ’Pilgrim’s Progress ’—in Christian’s entering the wicket-gate, losing his burden, escaping from the dungeon of Giant Despair. First faith; full faith; recovered faith. I. THE OF A FIRST FAITH. A first conscious, undoubting reception of God’s promise—the glad tidings (Luke 24:47; Acts 13:32, Acts 13:38); and personal acceptance of Jesus Christ as Saviour and Lord (Acts 16:30-34). II. THE OF FULL FAITH. Unlimited trust in all that God has pro raised, and acceptance of all that he has given us in Christ. Christian was in the path of salvation, the way of life, from the moment he entered the gate; but he was not quit of his burden till he came in full view of the cross of Christ (1 John 4:16, 1 John 4:19; 1 John 5:12). III. THE OF FAITH AFTER FAILURE, The joy of forgiveness, forfeited by sin, recovered; and love, faith, hope, again kindled by the Holy Spirit, in place of gloom and despair. Christian was far on in his journey when he and his comrade strayed into By-path Meadow and fell into the clutches of the giant. This is the psalmist’s experience. He had fallen into gross sin, and long as he "kept silence," refused to confess to God and to humble himself, he had no rest or peace. (Psalms 32:3, Psalms 32:4). When he turned in penitence and trust to God, the fount of joy was at once reopened in his heart. He escaped from bondage into freedom (Psalms 32:5; 1 John 1:8, 1 John 1:9; 1 John 2:1, 1 John 2:2). Psalms 32:3 Hindrances to confession of sin. "I kept silence." I. PRIDE. Men cannot bear to think themselves wrong—to put themselves down on the common level; still less, below those who have sought and obtained pardon. This pride is itself a great sin (James 4:6; 1 Timothy 3:4), II. WANT OF HONESTY OF . Even proper self-respect should make one say, "Anything rather than self-deception! Let me know the truth of myself!" III. . Many are busy enough outwardly, but mentally indolent, spiritually stagnant. IV. SOME ARE TOO BUSY. Too much occupied with the appendages of life ever to know what it is truly to live I V. . Two kinds of hardness of heart noted in Scripture. 1. Stubborn self-will. 2. Want of feeling ("fat," Isaiah 6:10). VI. TO GOD’S CLAIMS. Their greatness, urgency, inevitableness, the blessedness of yielding to them. This lies deep at the root of all the rest. Were these felt, pride would bow, conscience wake, indolence and carelessness vanish; all worldly concerns and aims appear in comparison as "less than nothing, and vanity." VII. HENCE LOW VIEWS OF GOD’S LAW, of the absolute necessity of righteousness, and the infinite evil of sin. Psalms 32:5 Confession of sin. Let men argue as they please against the Bible; they cannot deny or alter the fact that this book has a power of laying hold on the heart and conscience, unrivalled and unique. One reason is its penetrating knowledge of human nature; another, its deep and wide sympathy. Oar interest is quickened, sympathy roused, because we are presented, not with abstract truth, dry dogma, but with living experience. Conscience can be impartial, judgment cool, because it is another’s case, not our own, we contemplate. Suddenly, when we thought we were looking at a picture, we find it is a mirror. The still small voice says, "Thou art the man!" I. A SPIRIT HIDING ITSELF BEHIND DUMB LIPS. David "kept silence" would not acknowledge his sins even to himself, therefore, of course, not to God. Forget them, he could not. But he excused them—laid the blame (as we so easily do) on temptation and circumstance and nature. Besides, was a king to be bound within as strict limits as an ordinary person? Had not his blackest crime—the murder of his brave, faithful general—been in a manner forced on him? He "kept silence" before others,—perhaps was specially exemplary in public worship and pious ceremony; "kept silence" before God.—perhaps keeping up rigidly the form of prayer, but, through his lips prayed, his heart was numb. Wonderful is the deceitfulness of sin; the self-ignorance into which it betrays us. (James 1:14, James 1:15.)! II. THE BROKEN HEART AND SPIRIT POURING OUT ITS TO GOD. As long as David "kept silence," the Lord had a controversy with him. His "hand was heavy." Possibly in some stroke of sickness; perhaps only in the bodily disorder which springs from mental suffering. The ghastly secret refused to be buried in silence and oblivion. The burden grew intolerable. At last he said, "I will confess my transgressions." 1. To his own conscience. "The first step is the hardest;" and perhaps the hardest thing in frank confession is to acknowledge sin to one’s self. It is easy to say, "We have erred and strayed," when everybody else says so; quite another thing to say, in the lonely Silence of your own thought, "I am wrong." No one likes that. No one ought to like it. But it has to be done, or confession to God—or to man—is a vain form. 2. What next? The carrying out of the purpose; the soul alone with God, saying, "Father, I have sinned!" Many a man blames himself inwardly, bitterly, proudly; but it leads to nothing. He does not acknowledge his sin to God. Here are three words which give three views of sin. (1) Sin. The Hebrew word properly means "error," "failure," "missing the mark." (2) Iniquity: perverseness, depravity, with the added idea of guilt: "The iniquity [or, ’guilt’] of my sin." 3. Transgression: breaking away, viz. from obedience to God’s Law; rebellion. (In Psalms 32:1, Psalms 32:2 same words in different order.) III. THE RELIEF AND COMFORT FOUND IN TURNING TO GOD. The guilty silence is broken. The veil of self-delusion is rent off. The sinner takes his right attitude, his true position before God. Not the same as though he had not sinned,—that is impossible; but that which belongs to him in fact. There is a dawn of comfort in this. At least we have done with falsehood, come on to the firm ground of truth. But the only real comfort is, not in our penitence, but in God’s promises. Confession and repentance do not lay the ground of forgiveness, or of the hope and certainty of it. God has laid that (2 Corinthians 5:19-21). The name of God is significant here: not "God" the Almighty Creator, but, "the Lord," i.e. Jehovah—God’s covenant name with Israel. Nature holds out no inducement to confess sin, no hope of pardon. Its law is, "Reap what you have sown." If the ground of acceptance were our repentance, we never could be assured that it was adequate. But God’s faithfulness and justice are pledged to grant what his love has already provided in the gift of his Son (1 John 1:9). Confession is just the breaking down of the barrier raised, not by our sin, but by impenitence and unbelief; at once the stream of Divine mercy flows unhindered, "Thou forgavest," etc. Conclusion. This experience was too exemplary, too instructive, too precious, to be permitted to perish in forgetfulness. The Holy Spirit (as we said) does not merely paint a picture, but holds up a mirror. David’s experience may be ours. BY C. Psalms 32:1-11 Divine forgiveness. This psalm is one of those historically established as David’s. £ It has long been a favourite with the greatest saints, who are the very ones that own themselves the greatest sinners. Luther referred to it as one of his special psalms. So Dr. Chalmers, who, it is said, could scarcely read its first three verses without tears filling his eyes. The compression necessary to keep this work within moderate limits renders it impossible to do more than point out how it might profitably be expanded and expounded in a course of sermons. It is headed, "a Psalm, giving instruction;" i.e. a didactic psalm—a doctrinal one, in fact, and as such is to be one of the songs of the sanctuary. Note: They fall into error who do not regard the rehearsal of Divine truth as a fitting method of sacred song. We may not only sing praise to God, but may speak "to one another in psalms, and hymns, £ and spiritual songs, singing with grace in our hearts to the Lord." This psalm is a grateful rehearsal of the blessedness of Divine forgiveness. We see therein— I. NEEDED. Here, indeed, the expositor must be clear, firm, direct, swift, pointed. We have: 1. Sin committed. The Hebrew language, poor as is its vocabulary in many directions, is abundant in the terms used in connection with sin. £ It is and ever will remain the differential feature of the education of the Hebrew people, that they were taught so emphatically and constantly the evil of sin. For this purpose the Law was their child-guide with a view to Christ (Galatians 3:24). Of the several terms used to express sin, three are employed here. £ One, which denotes "missing the mark;" a second, which denotes "overstepping the mark;" a third, which denotes "crookedness or unevenness." Over and above corresponding terms in the New Testament, we have two definitions of sin. One in 1 John 3:4, "Sin is the transgression of law;" another in 1 John 5:1, "All injustice is sin." We can never show men the value of the gospel until they see the evil of sin. Some minds are most effectively reached by one aspect of truth, and others by another; but surely from one or other of these Scripture terms or phrases the preacher may prepare a set of arrows that by God’s blessing will pierce some through the joints of their armour. Nor can the reality or evil of sin be fairly evaded by any plea drawn from the modern doctrine of evolution; since, even if that theory be valid, the emergence of consciousness and of moral responsibility at a certain stage of evolution is as certain a phenomenon as any other. Men know they have done wrong, and it behoves the preacher not to quit his hold of them till he has driven conviction of the evil of sin against God deeply into the soul! 2. Sin concealed. (1 John 5:2.) "I kept silence," i.e. towards God. In the specific case referred to here, sin had disclosed its fearful reality by breaking out openly; it was known, yet unacknowledged. Hence: 3. Sin rankled within (1 John 5:2, "my bones," etc.). Remorse and self-reproach succeeded to the numbness which was the first effect of the sin. There was a reaction—restlessness seized on the guilty one. The action of a guilty conscience brings within a man the most terribly consuming of all agitation. He cannot flee from himself, and his guilt and dread pursue him everywhere (Job 15:20-25; Job 18:11; Job 20:11-29; £ Proverbs 28:1). Hence it is a great relief to note the next stage. 4. Sin confessed. (1 John 5:5.) What a mercy that our God is one to whom we can unburden our guilt, telling him all, knowing that in the storehouse of infinite grace and love there is exhaustless mercy that wilt "multiply pardons" (Isaiah 55:7, Hebrew)! 5. Sin put away. (1 John 5:2.) "In whose spirit there is no guile;" i.e. no deceit, no reserve, no concealment, no continuing in the sin which is thus bemoaned, but, at the moment it is confessed towards God, honestly and entirely putting it away. And when once the sin and guilt are thus put away before God, it will not be long ere the penitent has to recount the experience of— II. AND ENJOYED. He who guilelessly puts away sin by repentance will surely find that God lovingly’ puts it away by pardon (1 John 5:5). And as the Hebrew is ample in its terms for sin, so also is it in the varied words and phrases to express Divine forgiveness. Three of these are used here; but in the Hebrew there are, at least, ten others, £ 1. "Forgiven." (1 John 5:1.) The Hebrew word means "lifted off;" in this case the LXX. render "remitted," but sometimes they translate the Hebrew term literally, by a word which also means "to lift off," "to lift up," "to bear," and "to bear away." £ (cf. John 1:29; 1 John 3:5; Matthew 9:5, Matthew 9:6). In Divine forgiveness, the burden of sin is lifted off from us and borne away by the Son of God; the penitent is also "let go." His indictment is cancelled, and from sin’s penalty he is set free. £ 2. Covered; as with a lid, or a veil: put out of sight. God looks on it no more (Micah 7:18). 3. "Iniquity not imputed." It is no more reckoned to the penitent. With absolution there is complete and entire acquittal, and with the non-imputation of sin there is the imputation of righteousness (Romans 3:1-31; Romans 4:1-25; Romans 5:1-21.), or the full and free reception of the pardoned one into the Divine favour, in which a standing of privilege, that in his own right he could not claim, is freely accorded to him through the aboundings of Divine grace. III. BEARING FRUIT. This psalm is itself the product of a forgiven man’s pen. It would be a psychological impossibility for an unregenerate and unpardoned man ever to have written it. The psalmist’s experience of forgiving love bears fruit: 1. In grateful song. (1 John 5:7.) "Songs of deliverance" will now take the place of consuming remorse and penitential groans. 2. In new thoughts of God. (1 John 5:7.) "Thou art my Hiding-place" etc. In the God whose pardoning love he has known, he will now find a perpetual Protector and Friend. 3. In joyous declaration to others. (1 John 5:1, 1 John 5:2.) "Blessed … blessed," etc. The emphasis is doubly intense. (1) There is a blessedness in forgiveness itself. To have the burden of guilt lifted off, and the sentence of condemnation cancelled, what blessedness is here! (2) There is blessedness which follows on forgiveness. New freedom. New joy in God. New ties of love. New citizenship. New heirship. New prospects. Oh! the blessedness! 4. In exhortation. (1 John 5:8, 1 John 5:9.) We regard these as the psalmist’s words, £ in which he uses his own experience to counsel others. Broken-hearted penitents make the best evangelists. The exhortation is threefold. (1) He bids us not to be perverse and obstinate, i.e. in attempting to conceal our guilt; but rather to show the reason of reasonable men in confessing and abandoning it (1 John 5:9). (2) He reminds us that, while resistance to God will only surround us with woes, trust in God will ensure our being encompassed with mercies (1 John 5:10). (3) He bids truly sincere, upright, penitent souls—men without guile—to rejoice in God, yea, even to shout for joy, because of that forgiving love which buries all the past guilt of the penitent in the ocean of redeeming grace, and enriches the pardoned one with the heirship of everlasting life.—C. BY W. FORSYTH Psalms 32:1 The blessedness of forgiveness. What our Lord said to Simon before his fall, seems to have been said to David after his great transgression, "When thou art converted, strengthen the brethren" (Luke 22:32; Psalms 51:12, Psalms 51:13). Nobly was the duty performed. Many who were walking in darkness have here found light. Many who were deluding themselves with false hopes have here been taught the way of peace; many who have been hardening their hearts in sin have here been laid hold of, and led, as with cords of love, back to God. The burden of the psalm is the blessedness of forgiveness. I. In the first place, we are taught that this is a TO . (Psalms 32:1, Psalms 32:2.) Three things are set forth. 1. What sin is. The terms used are very significant, and deserve the deepest study: "transgression,’ "sin," "iniquity." The evil is traced to the root. Our unhappiness is caused by sin (Psalms 32:3, Psalms 32:4). 2. Then we are shown how sin may be taken away. This is God’s doing. There is a twofold work—something done for us, and something done in us. God thus meets the necessities of our case by not only removing guilt, but by renovating character. 3. The result is blessedness. This is the doctrine of the Law and the prophets (Exodus 34:6, Exodus 34:9; Le Exodus 16:21; Isaiah 53:5, Isaiah 53:6; Daniel 9:24). It is also the doctrine of the New Testament. The Law is fulfilled in Christ. In him God is reconciled to us, and we are reconciled to God. Paul and David agree (Romans 4:6, Romans 4:7). Justification is not of works, but of grace. There can be no true happiness till with all frankness and sincerity we confess our sins, and cast ourselves with simple faith on the mercy of God in Christ Jesus (Proverbs 28:13; Psalms 139:1-24:28, 24; 2 Corinthians 5:19, 2 Corinthians 5:21). II. In the second place, THE OF IS FROM . The Bible contains both doctrines and facts, and while the doctrines explain the facts, the facts enforce the doctrines. When a man speaks of what he knows, when he tells of what he has himself gone through, when he sets forth facts bearing on our personal life and needs, we readily listen to his story. 1. First, we are shown the misery of the man who keeps silence as to his sins before God. (Psalms 32:3, Psalms 32:4.) For long David kept his sins to himself, in pride and sullenness. This was not only doing an injury to his own soul, but it was lying to men, and grievously offending against God. The result was wretchedness. He suffered in body and spirit. He could find no rest. Every effort that he made to better himself, so long as he refused to humble his heart before God by confession, only aggravated his pain. Wherever he went, his sins haunted him. Whatever he did, he could not rid himself of the terrible thought that God’s judgments would fall upon him. How vividly does this bring out the evil of sin and the mercy of God! If left to ourselves, our sins would be our ruin; but God mercifully will not let us alone, His hand is laid upon us, in loving counsel and chastisement, till we are brought to repentance. 2. We are next shown the way of recovering the blessedness we haw lost. (Psalms 32:5, Psalms 32:6.) There had been a long and painful struggle. Now it is ended. Instead of pride, there is humility. Instead of hiding of sin, there is frank and full confession. Instead of holding back in sullenness from God, there is absolute surrender to his righteous judgment. The relief is instantaneous. What a blessed change! It is coming out of the dark into the light. It is abandoning all concealment and guile, and finding peace in God’s love and mercy. How beautifully does the picture here agree with that other picture drawn by the hand of our Saviour!—"I said, I will confess my transgressions unto the Lord;" "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee." "Thou forgavest the iniquity of my sin;" "When he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him" (Psalms 32:5; Luke 15:18-20). III. In the third place, THE or IS BY THE OF GOD’S SAINTS. Augustine and others have given us their Confessions. These are not only a tale, but a testimony. They not only agree as witnessing for God, but they are a directory for the benefit of all anxious inquirers. So it was with David. We speaks not only for himself, but for others. He as much as says, "My case is not singular; God has dealt with others in the same way; this is the law of the kingdom." "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall find mercy." The lessons are—that forgiveness is a blessing greatly to be desired; that it is surely attainable by all who seek it in the right way; and that when enjoyed it brings new and abiding joys into life. There is both counsel and warning. God has his own way and his own time for showing mercy. There is a limit (Isaiah 55:6, Isaiah 55:7; Hebrews 3:1). Every pain of body, every remonstrance of reason, every compunction of conscience, are premonitions of judgment, and call for instant action. God in his providence and in his Word saith, "Now is the accepted time," IV. In the last place, we are shown how THE OF IS IN WITH GOD’S TOWARDS HIS PEOPLE, When God begins, he will make an end. Forgiveness is the first thing, but it is introductory to other and greater blessings. Among men, when a criminal is released, he goes forth into society as with the brand of Cain on his brow. But God’s ways are not as our ways. When he brings the sinner into a right relation to himself, he not only fully forgives, but he continues his love and mercy to the end. Life henceforth is divinely guided. Obedience is no longer a restraint, but a delight. The future is bright with hope, and will bring new blessings, calling for ever new gratitude and joy. When we can truly say, like Paul, "Lord, what wilt thou have me to do?" then we can look on without fear to the end.—W.F. Psalms 32:8 God’s guidance. Learn— I. THE PLACE OF . Unless we are able to see God’s eye, we cannot be guided. What hinders? Our sins. "Mine iniquities have taken hold upon me, so that I am not able to look up" (Psalms 40:12). The great thing, therefore, is to confess our sins, that they may be put away, and then, "accepted in the Beloved," we can "look up" with childlike trust, and cry, "Abba, Father!" II. THE MANNER OF . 1. Authoritative. As master and servant (Psalms 123:2). 2. Kindly. Loving as a father, gentle as a mother (Jeremiah 24:6; Proverbs 4:3). 3. Sure. Moses knew the desert well, but he might err. He was glad, therefore, of the help of Hobab, "Thou mayest be to us instead of eyes" (Numbers 10:31). How much more surely may we depend upon God in our wilderness journey! "Except the eye of the Lord be put out, we cannot be put out of his sight and care" (Donne). III. THE HAPPY RESULTS OF . 1. Peace. We cannot guide ourselves; nor can we trust to others, even the wisest and the best, to guide us; but when we put ourselves under the care and direction of God, we feel that all is well (Jeremiah 10:23; Psalms 119:165). 2. Freedom. God does not take pleasure in "the bit and bridle." He would have us be guided through our reason and heart rather than by restraint and force. He works in us both "to will and to do." He makes us free by the truth, that our service may be not from fear, but love. 3. Courageousness. (2 Chronicles 20:12.) God’s eye upon us is an inspiration. Gideon felt a new man when the Lord looked upon him (Judges 6:14). Paul had a heart for any fate when Christ stood by him in the storm (Acts 27:23). Stephen went to a cruel death with love and joy under the eye of his Master (Acts 7:56-60). 4. Hope. In humble, trustful self surrender and love we can go forward with confidence. God’s eye upon us, and our eye upon God, we are safe for time and for eternity,—W.F. BY C. SHORT Psalms 32:1-5 From great misery to greater blessedness. There can be little doubt that David composed this psalm after Nathan came to him. Psalms 51:1-19. was the confession of his great sin, and the prayer for forgiveness. This is the record of the confession made and the forgiveness obtained, and the blessedness of his position as a son restored to his Father’s house. I. THE MISERY. 1. The knowledge that we have sinned. That we have been guilty of one great sin leading on to another, as David had been; and not of some isolated sin of infirmity, or of some transient temper that spends itself at the moment. None but a good man would feel the awful misery here described. Bad, burdened men sin and feel no burden of shame or guilt. 2. The attempt to reason away our guilt. "In whose spirit there is no guile," or self-deception. David was an Eastern monarch, whose temptation would be to think he might do as he pleased, and thus to reduce his sin to the minimum point. We extenuate our evil deeds by pleading circumstances, temptation, temperament, and we deceive ourselves. 3. The attempt to suppress the consciousness of guilt. We "keep silence," and try to hide from ourselves our sin, and relapse into only a dull consciousness of it. But there was a smouldering fire beneath that dried up the vital moisture of his being and consumed his very bones. Afraid to confess his sin either to God or to himself, he could not escape the burden which the Divine hand laid upon his conscience; and hence his misery. He "roared" all the day long under it. This is God’s mercy and anger towards our sin—to drive us to seek release and forgiveness. II. THE . 1. We must begin by the fullest acknowledgment of our sin to ourselves. This must be done before we can sincerely make confession to God. We must be angry with ourselves before we can feel God’s auger or his mercy towards us. 2. The fullest, most penitent confession to God. (Psalms 51:5.) "Against thee, thee only, have I sinned." Most sins have a threefold aspect—as done against another, against ourselves, and against God, the Fatherly Lawgiver. 3. The consciousness of forgiveness. This includes two things—the free remission and the inner cleansing. (1) The transgression is taken away; (2) covered by God, not by the sinner; and (3) not imputed, because taken away. It is throughout a real transaction, nor a fictitious one. Then is a man blessed with the peace of God.—S. Psalms 32:6-11 The attitude of the penitent. Because of the grace thus vouchsafed to every penitent, David would encourage all the godly to seek him who deals so graciously with sinners. Out of his past and present experience he will now counsel others, and especially those who are still impenitent, and the tenor of his counsel is that they should not, like brutes, refuse submission till they are forced into it. The passage may be divided into two parts: (1) the attitude of the forgiven penitent towards God; (2) his attitude as a teacher of the impenitent. I. THE OF THE TOWARDS GOD. (Psalms 32:6, Psalms 32:7.) 1. Confidence in God for others. (Psalms 32:6.) What God has done for him, he will do for all the penitent and godly. Not a partial God, but his principles of action are universal. God can always be found by the truly penitent; i.e. he always hears them when they call upon him (Psalms 32:6). Its averts from them the judgments ("great waters") that threaten to overwhelm the wicked (Psalms 32:6). 2. Confidence in God for himself. (Psalms 32:7.) He lives in God as his Castle or Hiding-place, secure from danger and trouble. This idea is enlarged and exalted by Christianity. "Your life is bid with Christ in God." The security is all the greater because we are joined with Christ in God. God will surround him with abundant causes of thankful songs—songs of deliverance. Turn where he may, he finds the delivering hand of God at work on his behalf. II. HIS AS A TEACHER OF THE . (Psalms 32:8-11.) 1. His experience qualifies him to show men the way they should go. "Then—after thou hast delivered me—will I teach transgressors thy ways, and sinners shall be converted unto thee." He knew the road which he urged them to take—knew it from experience, not from any theory. 2. This made him a gentle, sympathetic guide. He will guide them with the gentle guidance of the eye. A look is enough for those who are willing to go in the right way—a look in the direction which is to be pointed out. Experience taught him to be pitiful. 3. He exhorts men against a brutish and stubborn impenitence. (Psalms 32:9.) Do not be like the brute, which must be compelled to service, "who doth not willingly come unto thee;" but as reasonable religious creatures, be willing for the service which is great and blessed. 4. He sums up the whole question. (Psalms 32:10.) The sorrows which encompass the wicked, and the mercy that follows those who trust in God. "Mercy;" equivalent to "loving-kindness." A tremendous contrast. 5. An exhortation to the righteous to realize their blessed estate. (Psalms 32:11.)—S. THIS psalm has no title in the Hebrew, and in some manuscripts it is joined on to the preceding psalm, and forms one with it. But the difference of subject-matter and of tone render it highly improbable that that arrangement is the correct one. The two psalms are best regarded as wholly separate compositions, though the writer of the present one took for his key-note the last verse of Psa 32:1-11. The Septuagint makes David the author, but with no support from the Hebrew. An author in the reign of Asa or Jehoshaphat, and again one in the reign of Josiah, has been suggested, but the psalm itself scarcely gives a hint towards fixing the date. As a simple psalm of praise and thanksgiving, intended for the service of the temple, it is well worthy of admiration, being "singularly bright, and replete with beautiful imagery" (’Speaker’s Commentary’). Metrically, it consists of six strophes, the first and last containing three verses each, and the intermediate ones each four verses. Psalms 33:1 Rejoice in the Lord, O ye righteous (see the first clause of Psa 32:11, of which this is almost a repetition; and comp. also Psalms 68:3; Psalms 97:12). For praise is comely for the upright. The Prayer-book Version gives the meaning, less literally, but in more idiomatic English, "For it becometh well the just to be thankful." Psalms 33:2 Praise the Lord with harp. The harp obtains mention here for the first time in the Psalms. Reference, however, had been made to it previously in Genesis, Job, and the First Book of Samuel. There is reason to believe that the instrument, as known to the Hebrews, was a simple one, consisting of a nearly triangular framework of wood, crossed by seven strings. The Egyptians were acquainted from early times with a very much more elaborate instrument—harps which stood six feet high upon a broad base of their own, and had as many as twenty-two strings. The harp was regarded by the Hebrews as peculiarly fitted for sacred music (see 1 Samuel 10:5; 2 Samuel 6:5; 1 Chronicles 15:16; 1 Chronicles 25:1, 1 Chronicles 25:3, 1 Chronicles 25:6; 2 Chronicles 5:12; 2 Chronicles 29:25; Nehemiah 12:27, etc.). Sing unto him with the psaltery and an instrument of ten strings; rather, sing unto him with the lute of ten strings. One instrument only is here mentioned—a lute or psaltery (nebel), having ten strings (comp. Psalms 92:3; Psalms 144:9). The nebel was an instrument differing from the harp chiefly in the arrangement of the strings. It was used in the temple service, as appears from 1 Chronicles 15:6, 1 Chronicles 15:28; 1 Chronicles 25:1, 1 Chronicles 25:6; 2 Chronicles 5:12; 2 Chronicles 29:25, etc. Psalms 33:3 Sing unto him a new song (comp. Psalms 40:3; Psalms 96:1; Psalms 98:1; Isaiah 42:10; Revelation 5:9; Revelation 14:3). Not necessarily a song unheard before, but one fresh from the singer’s heart. Play skilfully with a loud noise. The loudness of a thanksgiving song was regarded as an indication of its heartiness (comp. Psalms 98:4; Psalms 100:1; Psalms 150:5; and see also 2 Chronicles 20:19; 2 Chronicles 30:21; Ezra 3:11-13; Nehemiah 12:42). Psalms 33:4 The psalmist proceeds to give reasons why God is to be praised, and puts in the forefront this reason: For the word of the lord is right; i.e. the revealed will of God is exactly in accord with the eternal rule of right. We cannot imagine it otherwise, for God would contradict his own nature, if he ordained by a positive law anything contrary to that rule. But still we maybe thankful that there is no such contradiction—that "the Law is holy, just, and good" (Romans 7:12). And all his works are done in truth (comp. Psalms 111:7, Psalms 111:8, "The works of his hands are verity and judgment; all his commandments are sure. They stand fast for ever and ever, and are done in truth and equity"). All God’s working (מעשׂה), all his dealings with his creatures have truth and equity and faithfulness for their basis. He can be thoroughly trusted. This is a second and very strong ground for thanksgiving. Psalms 33:5 He loveth righteousness and judgment. "Righteousness" is the essential principle of justice; "judgment," the carrying out of the principle in act. God loves both—a further ground for praising him. The earth is full of the goodness (or, loving-kindness) of the Lord (comp. Psalms 119:64). The earth is full, not only of God’s glory (Isaiah 6:3) and of his riches (Psalms 104:24), but also of his mercy, or loving-kindness (חסד)—a ground of thankfulness that all will acknowledge. Psalms 33:6 By the word of the Lord were the heavens made. God is to be praised, not only for his goodness, but also for his greatness, and especially for his greatness in creation (see Psalms 19:1-6). The heavens were made "by his word" in a double sense—by the Word, who is the Second Person of the Trinity (John 1:3; Hebrews 1:2, Hebrews 1:10), and by a mere utterance, without the employment of any mechanical means, as we learn from Genesis 16-18. And all the host of them by the breath of his mouth. The "host of heaven" is here, undoubtedly, the host of heavenly bodies—the sun, moon, and stars—as in Genesis 2:1. These were made "by the breath of God’s mouth;" i.e. by his simple utterance of the command—"Let there be lights in the firmament of the heaven, to divide the day from the night" (Genesis 1:14; comp. Job 26:13). Psalms 33:7 He gathereth the waters of the sea together as an heap. An allusion to Genesis 1:8, but with a glance also at Exodus 15:8 and Joshua 3:13-16; as if the original gathering, and continued retention, of the sea in one convex mass were as great a proof of omnipotence as the miracles related in those passages. Nes (נֵס), "a heap" occurs only in the places cited, here, and in Psalms 78:13. He layeth up the depth in storehouses; literally, the deeps. The waters of the great deep are regarded as stored up by the Almighty in the hugo cavities of the ocean bed for his own use, to be employed at some time or other in carrying out his purposes (comp. Genesis 7:11 and Job 38:22, Job 38:23). Psalms 33:8-11 From the exhortation in Psalms 33:1, addressed to the righteous, to praise the Lord, the psalmist passes now to a second exhortation, addressed to all mankind, to fear the Lord. And as before in Psalms 33:4-7, so now in veto. 9-11, he assigns reasons. God is to be feared (1) on account of the power which he showed in creation (Psalms 33:9); (2) on account of his ability to baffle all human counsels that are opposed to him (Psalms 33:10); and (3) on account of the unehangeableness and perpetuity of his own counsels, which nothing can alter (Psalms 33:11). Psalms 33:8 Let all the earth fear the Lord. The righteous alone have a right to "praise" God (see Psalms 33:1), but "all the earth"—i.e. all mankind—may be called upon to "fear" him. He is an object of awe and true "godly fear" to godly men; to the ungodly he is an object of terror and servile fear. Let all the inhabitants of the world stand in awe of him. Here again, as so often, the second hemistich merely echoes the first. Psalms 33:9 For he spake, and it was done; rather, and it was; the thing of which he spake at once existed. See the passage of Genesis which Longinus thought so striking an instance of the sublime, "And God said, Let there be light; and there was light" (Genesis 1:8). He commanded, and it stood fast; literally, and it stood. God’s lightest word, once uttered, is a standing law, to which nature absolutely conforms, and man ought to conform (comp. Psalms 119:90, Psalms 119:91). Psalms 33:10 The Lord bringeth the counsel of the heathen to nought; literally, frustrates the counsel of the heathen, causes it to fail (see 2 Kings 6:8-12; Daniel 6:5-28). He maketh the devices of the people—rather, the peoples—of none effect. Another instance of the mere repetition of a thought in other words. Psalms 33:11 The counsel of the Lord standeth for ever, the thoughts of his heart to all generations; or, the thoughts of his heart—the same word as in the latter clause of the preceding verse. The contrast is made as complete as possible. Human counsels and devices fail and come to nought, the Divine counsels and devices abide, stand fast, and remain firm for ever (comp. Proverbs 19:21; Isaiah 25:1; James 1:17). Psalms 33:12-19 Further reasons for praising God are now assigned, the recitation of them being itself a sort of praise. 1. God has Blessed especially one nation—the nation now called upon to praise him (Psalms 33:12). 2. His providence and care are extended over all mankind (Psalms 33:13, Psalms 33:14). 3. His gracious influences are poured out on the hearts of all (Psalms 33:15). 4. He is the sole Protector and Deliverer of men from danger and death (Psalms 33:16-19). Psalms 33:12 Blessed is the nation whose God is the Lord (comp. Psalms 144:15). In other words, "Blessed is the people of Israel." Other nations did not know God as Jehovah—the Self-existent One—or, indeed, as a general rule, recognize any one and only God. And the people whom he hath chosen for his own inheritance. The intrusion of the word "and" is unfortunate. One "nation" or "people" only is spoken of, viz. the Hebrews. They are "blessed" in two respects: first, because they know God as Jehovah; and secondly, because he has chosen them out of all the nations of the earth to be his "peculiar people" (see Exodus 19:5; Deuteronomy 4:20; Deuteronomy 7:6; Deuteronomy 14:2; 1 Kings 8:53; Psalms 135:4, etc.). Psalms 33:13 The Lord looketh from heaven; he beholdeth all the sons of men (comp. Psalms 11:4: Psalms 14:2; Psalms 102:19). God’s having any care at all for man is a wondrous condescension, and so worthy of all praise; his having regard to all men—all the frail sons of weak and sinful Adam—is still more wonderful, still more deserving of eulogy. Psalms 33:14 From the place of his habitation (i.e. heaven) he looketh upon all the inhabitants of the earth. A repetition of the thought expressed in Psalms 33:13 for the sake of emphasis. Psalms 33:15 He fashioneth their hearts alike; rather, he mouldeth the hearts of them all. The hearts of all men are in God’s keeping, and his gracious influences are exerted to "mould" them aright. Some hearts are too stubborn to yield themselves up to his fashioning, and refuse to take the impress which he desires to impart; but all, or almost all, owe it to him that they are not worse than they are. He considereth all their works; rather, he understandeth all their works—estimates, i.e; all they do at its just value, knowing the true nature of each act, its motive, aim, essence. Psalms 33:16 There is no king saved by the multitude of an host; literally, the king is not saved by the greatness of his host. The article, however, is used generically, as it is with "horse" in the next verse, so that the translation of the Authorized Version gives the true sense. (For illustration of the sentiment, see 2 Chronicles 14:11; 1 Macc. 3:19.) A mighty man is not delivered by much strength. Psalms 33:17 A horse is a vain thing for safety; literally, the horse; i.e. the species, horse, is not to be depended on for safety—it is "a vain thing," quite unable to secure victory, or even escape, to those who trust in it. The use of the horse in war seems certainly to be implied here as familiar to the writer, whence it is rightly concluded that he must have lived later than the time of David. Solomon was the first Israelite king who enrolled a chariot and a cavalry force (1 Kings 10:26). Neither shall he deliver any by his great strength. (On the "great strength" of the horse, see Job 39:19; Psalms 147:10.) Psalms 33:18 Behold, the eye of the Lord is upon them that fear him; upon them that hope in his mercy. The eye of the Lord is in a certain sense upon all (Psalms 33:13, Psalms 33:14), but it rests especially upon the righteous. He notes how all men act, but carefully watches over the safety and prosperity of his faithful ones Psalms 33:19 To deliver their soul from death. The protection and deliverance, which a man’s own strength cannot give, which no host, however numerous, can afford (Psalms 33:16), which are not to be obtained from the largest chariot or cavalry force (Psalms 33:17), can he and will be furnished freely by God, who alone keeps souls from death, and "delivers" those who are in peril. And to keep them alive in famine. Famine was a calamity from which Palestine often suffered (see Genesis 12:10; Genesis 26:1; Genesis 42:5; Rth 1:1; 2 Samuel 21:1; 1 Kings 18:5; 2 Kings 8:1, etc.). The righteous were sometimes "kept alive" through a time of famine by miraculous means (1 Kings 17:6, 1 Kings 17:16). Psalms 33:20-22 A brief address of the people to God, arising out of what has been declared concerning his goodness (Psalms 33:4, Psalms 33:5, Psalms 33:12-19) and his power (Psalms 33:6-11), which constitute a call upon them for praise and adoration. Psalms 33:20 Our soul waiteth for the Lord (comp. Psalms 25:21; Psalms 62:1, Psalms 62:5; Psalms 130:5, Psalms 130:6, etc.). Confident in God’s good will, and in his power to help us, we wait patiently and cheerfully for him to manifest himself in his own good time. He is our Help and our Shield. We trust in no one and nothing but him—not in armies (Psalms 33:16), not in horses (Psalms 33:17), not in our own strength (Psalms 33:16). He alone is our dependence. (For the use of the metaphor "shield" for defence, see Psalms 5:12; Psalms 18:2; Psalms 28:7; Psalms 91:4; Psalms 119:114, etc.) Psalms 33:21 For our heart shall rejoice in him, because we have trusted in his holy Name (comp. Psalms 13:5, where the sentiment is the same). Trust in God secures his help, and this brings the deliverance at which the heart rejoices. Psalms 33:22 Let thy mercy, O Lord, be upon us, according as we hope in thee. The measure of men’s hope and trust in God is the measure of his mercy and goodness to them. Those who are assured that they have a full trust in him may confidently expect a fall and complete deliverance. Thus, "according as"—כַאֲשֶׁר—is emphatic. Psalms 33:1-3 (First sermon.) Spiritual worship. "Rejoice," etc. Worship is worthless if it be not spiritual. "God is a Spirit," etc. (John 4:24). But worship simply spiritual, with no outward expression, no material symbol, would not suffice man’s nature. Man is not spirit only; he is also flesh. His eye, ear, voice, nerves, brain, are as much God’s work as his spirit. The worship he owes to God is that of his whole nature—body, soul, and spirit. Spiritual life cannot live on public worship only. There are chambers in the temple of the soul which are secret from every eye but God’s. "Thou, when thou prayest," etc. (Matthew 6:6). But if public worship alone will not satisfy our religious need, neither will secret worship. Man’s nature is social. Even in sorrow, though we may shrink from company, we like sympathy to follow us into our solitude. But joy naturally seeks partners, longs to express itself, is sociable, outspoken, and sympathetic. Hence public worship is not an artificial contrivance, such as warm, vigorous piety can afford to dispense with or despise; it is the natural and fitting outcome of spiritual life, and one of the most powerful means for its nourishment. It is indispensable, and the full, complete exercise of Christian fellowship. Let us speak of the reasons and motives which make praise alike a duty and a privilege. I. THE AND OF GOD. (Psalms 33:4, Psalms 33:5.) Characteristic of Bible to place moral attributes in the foreground, as chief reason for "rejoicing in the Lord." A poet would have put first (what here comes second) the splendour and variety of God’s works. A philosopher, the infinity, eternity, absolute existence of God. Scripture puts that first which at once concerns us most, and is God’s highest glory—his character. II. GLORY OF GOD IN . His all-wise design and all-powerful will—both included in "the word of the Lord" (Psalms 33:6-9). III. GOD’S ALL- . Controlling all human affairs; baffling and making void, when he sees fit, all human counsels; creating, reading, ruling the minds of men (Psalms 33:10-15). IV. GOD’S SPECIAL CARE AND MERCY TOWARDS HIS PEOPLE. Those who love and trust him (Psalms 33:16-22). This is contrasted with the vanity of earthly power (Psalms 33:16, Psalms 33:17). Yet, in this boundless prospect, the highest, deepest, strongest reason for praise is not included. To the Old Testament saints the veil still hung before the holy of holies. The Holy Spirit gave them the hope and promise of things as yet hid in mystery (Matthew 13:16, Matthew 13:17; Ephesians 3:5; 1 John 4:10). This is the main theme of the worship of heaven (Revelation 5:9, Revelation 5:12). Only as we have received Christ into our hearts can we "rejoice in the Lord" as our God and Father. Only thus is our worship a preparation for heaven. Psalms 33:1-3 (second sermon.) Methods of worship. The forms of temple-worship to which this psalm refers were unsuited to the Christian Church, because the gospel leaves no room for a central holy place on earth. The heavenly sanctuary is open to faith, and the whole world has become like the court of God’s temple (Hebrews 9:8, Hebrews 9:24; John 4:21, John 4:23). But as our reasons for praising God are not less, but infinitely more, than the Old Testament saints knew, so Christian worship should not fall below, but rise above theirs. Here are three characters which it should possess: (1) outward as well as spiritual; (2) hearty and joyful; (3) collective and public. I. OUTWARD AS WELL AS . All strong emotion seeks and prompts utterance. For grief, because it is often solitary and speechless, God has provided the silent language of tears (sometimes, too, for joy, when too big for words). But the impulse of joy is to shout and sing. Examples: A troop of children when school is over; victors in a race or game; multitude welcoming a sovereign. From the beginning of the gospel, vocal praise, the worship of song, has had a place of honour in the Christian Church (Ephesians 5:19; Colossians 3:16; Acts 16:25). What would heaven be without it (Revelation 14:2; Revelation 15:3)? God might have given language without song; voice and hearing without music. Man alone of living creatures can produce music (for the song of birds is not music. That some birds can be taught tunes proves that they can perceive music, but they have no power to produce it). It is one of God’s choicest gifts, and its highest use is in his praise. II. HEARTY AND JOYFUL, "With a loud noise." The word here used is elsewhere translated "shout" (Numbers 23:21). Also used for the sound of the trumpet (comp. Psalms 98:4-6). Does the value of our praise, then, depend on its noisings? Is God pleased, or man made devout, by noise and shouting? Certainly not. What these passages teach is heartiness in praise. We should throw our soul as well as our voice into it. Drawling languor, indolent affectation, mumbling negligence, should be utterly banished. To be silent, except from infirmity (as lack of ear or voice), in God’s praise, should be held a disgrace. If "do it heartily" (Colossians 3:23) applies to any duty, surely to this. III. AND PUBLIC. When the Apostles Peter and John returned "to their own company," after their noble testimony before the Sanhedrin, we read that "they lifted up their voice to God with one accord" (Acts 4:24). Not "their voices," but "their voice," which must mean either that one spoke for the rest, or that they joined in holy song; for in music many voices become one. Accordingly, what follows may well be regarded as a psalm of praise and prayer, in which one prophet led and the rest joined in chorus. It is a very significant fact, that neither in the Jewish temple nor in ancient heathen temples was there harmony in our sense of the word. The full, rich blending of the four kinds of voice, each in its part, is an art for which the world may thank the Church. The duty and privilege of praise is one chief lesson of the whole Book of Psalms. It draws to a close, as if with the unrisen sunlight of the new covenant shining on it, with exhortations to universal praise (Psalms 148:12; Psalms 150:6). This part of public worship, therefore—praise—as one of the noblest duties and highest privileges of Christians, is the concern of the whole Church; not to be left to a handful of choristers or a specially excellent voice here and there. Preparation intelligently and harmoniously to join in psalmody should be part of Christian education. Hearty, skilful, joyful, sympathetic psalmody is no mean part of our education for heaven. Psalms 33:6 Creation. "By the word of the Lord," etc. The Apostle Peter, warning us against applying our hasty reckonings to God’s dealings, reminds us that "one day is with the Lord as a thousand years, and a thousand years as one day." This he puts in conjunction with the fact that "by the word of the Lord the heavens were of old, and the earth standing out of the water and in the water," and with the declaration that "the heavens and earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment" (2 Peter 3:5-8). In like manner St. Paul speaks of the Son of God, "by whom also he made the worlds," as "upholding all things by the word of his power" (Hebrews 1:2, Hebrews 1:3). God’s creative word is no momentary fiat, but a fixed and lasting power and purpose, of which it may be said, as of his written truth, "The Word of God liveth and abideth for ever" (1 Peter 1:23, 1 Peter 1:24). I. THE WORD OF COMMAND; i.e. the putting forth of Divine will and power. The fact of creation stands in the forefront of Bible teaching. The existence of God is never treated in Scripture as needing argument or proof; it is assumed, as self-evident to every sane and intelligent mind. The starting-point, therefore, of Bible teaching is that all things owe their origin to his will and power. "In the hennaing," etc. (Genesis 1:1). All other being has its being in him (Acts 17:24, Acts 17:28). Scientific men tell us there is a perpetual dissipation of energy in the universal frame of things; q.d. that all the forces of nature are constantly tending to change into heat, and heat is constantly passing away and wasting itself in infinite space. If so, it cannot fly beyond God’s presence and control. The unfathomable fountain of all force, physical and spiritual, is with him. He who made all things "in the beginning" can, when he pleases, "make all things new" (Psalms 119:89-91). II. THE WORD OF WISDOM. All man’s most laborious discoveries—what he calls his science—consist in slowly finding out the truths embodied in God’s works. The great astronomer Kepler, enraptured with the wonderful results his calculations revealed, exclaimed, "O God, I think thy thoughts after thee!" Mathematics, astronomy, chemistry—all the sciences—teach us portions of that Divine wisdom on which nature rests. Much of man’s wisdom and progress consists in finding out his mistakes. New inventions are superseded by newer. Theories which one generation regards as the most advanced truths, the next generation treats as obsolete and exploded. But the lapse of time brings to light no mistakes, no miscalculations or oversights, in God’s work. The history of the past, as far as we can decipher it, shows perpetual progress, but progress for which preparation was made at the very beginning. III. Therefore it is the WORD OF DIVINE . (1 Peter 4:19.) These three—commanding power, foreseeing wisdom, unchanging faithfulness—make up together the great idea of law. The laws of nature are the laws of God—" the word of the Lord." The constancy of nature is the image (because the result) of Divine unchangeableness (Jeremiah 31:35, Jeremiah 31:36; Jeremiah 33:20). . 1. There can be no real opposition between faith and science. Men may misunderstand Scripture or misinterpret nature; but one part of God’s truth cannot contradict another. 2. The study of God’s works is a religious and Christian duty (measured, of course, by opportunity and ability). The New Testament teaches that the glory of creation is the glory of Christ (John 1:3; Colossians 1:16; Hebrews 1:2). If many students of science are atheists or sceptics, that is their fault or their calamity. Nature is full of God. 3. The more we study the revelation of God in nature, the more we are struck with its silence as to what we most need to know—what only the gospel reveals. "The heavens declare the glory of God," but not his grace. Is there a God who created all things? Is he almighty, all-wise, good, bountiful, patient, just, unchangeable? Nature, with innumerable voices, cries aloud, "Yes!" But is he merciful to sinners? Will he pardon the breakers of his laws? Is there atonement for sin; forgiveness; restoration; eternal life? Nature is silent. The Bible alone answers these questions (Exodus 34:6, Exodus 34:7; 2 Corinthians 5:19, 2 Corinthians 5:21). Psalms 33:11 Permanence of Divine purpose. "The counsel … for ever." In this world of change what is there that abides. Can we count on anything as unchangeable;? One generation passeth away, and another cometh. Laws, customs, lances, empires, races, decay and perish. Even "the everlasting mountains" are so only by comparison. "The waters wear the stones." "The mountain falling cometh to nought." The answer which our modern science gives to this question is summed up in the word "evolution;" i.e. unfolding, progress, development. Nothing abides; but all things advance to some higher stage, or decay and are dissipated. Scripture teaches the doctrine of evolution, only with this difference—not development of a blind necessity, evolution of law without a Lawgiver, perpetual motion of a self-acting machine that is always winding itself up; but the carrying out of a Divine plan, the unfolding of the eternal thought and all-comprehending purpose of God (Psalms 33:6, Psalms 33:9, Psalms 33:11). I. GOD ACTS TO SETTLED PLAN, PURPOSE. 1. Not according to the sudden exigency of occasion. "Known unto God," etc. (Acts 15:18, Authorized Version). Nothing is more incomprehensible, yet nothing more certain, than that God knows the future as perfectly as the present and the past (Hebrews 4:13). Else he neither could have made the world nor could rule it. One great use of Scripture prophecy is to make this plain Isaiah 45:21; Isaiah 46:10). 2. Not according to blind necessity. What we call "laws of nature" are the laws which man discovers in nature because God has long ago fixed them there (Psalms 119:89-91). They are unchangeable because he changes not. But to suppose that God’s laws interfere with God’s will is absurd; it is to make God less powerful than man. Men cannot break or suspend the least law of nature, but men use the laws of nature to carry out their will. 3. Not according to arbitrary caprice. The will of God, which we are to pray to have done (Matthew 6:10; Matthew 26:39), is guided by perfect wisdom, righteousness, and love. Not simply "his will," but "the counsel of his will." (Ephesians 1:11). II. THIS DIVINE PURPOSE IS . Change would imply imperfection in the plan or in God himself, want of foresight or instability of purpose (Malachi 3:6). But the manifestation of God’s purpose may and must change. The Bible is the history of this manifestation (Ephesians 3:4, Ephesians 3:5; Colossians 1:26). What we do not need, or could not bear, to know, God still hides (Acts 1:7). III. THIS DIVINE PURPOSE SHALL FINALLY TRIUMPH over all that oppose it. Even men’s wickedness is overruled to bring about (against their will) God’s purposes (Acts 2:23; Acts 3:18; Psalms 76:10). To reconcile this all-embracing, persistent, victorious purpose with human freedom and responsibility is beyond our limited power. True wisdom lies in accepting both. But a small part of the great circle of truth is above our horizon. LESSONS. 1. This truth is the greatest encouragement to prayer. If all were not foreseen and provided for, prayer would be useless. Prayer avails, not to change God’s purposes, but as the appointed condition of the fulfilment of his promises (1 John 5:14, 1 John 5:15). 2. The resting-place of faith (Daniel 4:35; Romans 8:28). BY C. Psalms 33:1-22 Joy in God. In this section of the Commentary we aim at discovering the unity of the psalm, and of dealing with it accordingly, reserving the treatment of specific verses as separate texts, for another department. This psalm has neither title nor author’s name appended thereto. It is manifestly an outburst of glad and gladdening song from some Old Testament believer, and is a glorious anticipation of Php 4:4. It is refreshing to the spirit to find that in the olden times there were pious and holy souls, receptive of the revelation which God had even then given of himself, and who could gather up their thoughts in grateful calm as they mused on the perfections of their ever-reigning Lord. In this psalm there are no historic considerations presented, nor is there any individual experience suggested at which we have to look in studying this amazing illustration of joy in God. It is the "itself by itself "—the pure thing, the uplifting of a soul from the cloudland of earth to the sunland of heaven. Here is— I. AN VIEW OF THE GLORY OF OUR GOD. We use this word "revealed," as indicated By this psalm, advisedly on two grounds. For (1) the name "Jehovah" (Philippians 4:1) is the name by which God revealed himself to Israel (Exodus 6:3). The name "I am that I am" at once removes the God of the Hebrews far above all anthropomorphism. Then (2) in Philippians 4:4 we are told, "The Word of the Lord is right;" so that, as the word is the expression of thought, and as expressed thought indicates will, it is here declared that God had made known his will (see Psalms 103:7; Hebrews 1:1). How far God’s early disclosures of himself went, our Lord Jesus Christ tells us (Matthew 22:31, Matthew 22:32). And it is by the light from words of God that we read his natural works. Having, then, God revealed by name and by word, what are the contents of that revelation which are here pointed out? 1. Right. (Philippians 4:4.) The Word of God, as given under the Old Testament, was preeminently right. As being such, the whole of the hundred and nineteenth psalm extols it. And now no nobler ethical code does the world possess than that given to Moses and the prophets, and confirmed by Christ. 2. Truth. (Philippians 4:4.) I.e. faithfulness. As righteousness marks the Word, so fidelity to the Word marks the works of God. 3. Goodness. (Philippians 4:5.) I.e. loving-kindness. The earth is full of it. The sound eye rejoices in the sunshine; and the pure heart reads the goodness of God everywhere. 4. Power. (Philippians 4:6, Philippians 4:7, £ 9.) We cannot rejoice in bare power; but when infinite power is in alliance with perfect goodness and with loving-kindness, then we can. 5. Wisdom. (Philippians 4:10.) There is not only a power that sways matter, but a wisdom which controls mind, so that among the nations there can never be any plotting which can frustrate or intercept his plans. 6. Omniscience. (Philippians 4:14, Philippians 4:15.) He espies from afar the hidden thought of every soul (Proverbs 15:3; Psalms 139:1-24.). He knows men’s hearts, as having created them (Philippians 4:15) "alike," i.e. altogether, in one. There are variations in mind, but yet all minds act responsively to some necessary laws of thought inlaid in their original structure. 7. Steadfast counsels. (Philippians 4:11.) This is true of the plans of providence; but it is most gloriously true of the hidden mysteries and triumphs of his grace (1 Corinthians 2:7; Ephesians 3:9; Acts 15:18). 8. All his counsels are in alliance with a holiness which warrants and invites confidence. (Philippians 4:21.) He cannot do wrong; he cannot be unfaithful or unkind (Psalms 92:15). 9. On some he looks with special favour and love. (Philippians 4:18, Philippians 4:19; see Psalms 18:25, Psalms 18:26.) Those who trust God most fully and follow him most faithfully will find that their lot is as beautifully ordered for them as if God had no one else to occupy his care. They will be guarded in peril, supplied in need, and comforted in sorrow; the loving glances of a gracious eye and the cheering words from a loving heart will give to such many a song in the night. Let all these nine features of God’s glory be put together and looked at in blended sweetness, and see if they will not raise to an ecstasy of delight. II. THE JOY WHICH UPRIGHT SOULS HAVE IN SUCH A GOD IS . Yes. 1. The joy has uprightness for its condition. Upright souls! Only such. But this does not mean absolutely perfect men, but men who mourn over the wrong, who have confessed it before God, who have received his pardoning mercy, and who loyally conform their lives to God’s holy will and Word, who would not knowingly harbour any sin or aught that would grieve their God—men who have gone, in fact, through the experiences of Psa 32:1-11.. 2. This joy has grace for its resting-place. (Verses 18, 22.) "Mercy." The joy would have no ground stable enough if it were settled on any other basis than God himself, nor unless that basis were "mercy." "O God, be merciful to me I" is the cry which goes up from the penitent’s lips more and more pleadingly as he moves forward in the pardoned life. 3. This joy has all that God is, has, and does for its contents. So the whole psalm teaches us; for the pardoning mercy of God has brought us so near to him that we know there is for us such an outpouring of love Divine as makes us infinitely rich for time and eternity. 4. This joy has boundless hope for its outlook. (Verse 22.) As Bishop Perowne well remarks, "hope" indicates the perpetual attitude of a trusting and waiting Church. Believers know that God will do exceeding abundantly for them above all they can ask or think. As the rich disclosures of God under the prophets have advanced to their unveiling in the unsearchable riches of Christ, so will the wonders of Christ in grace move forward to those of Christ in his glory. We yet seek a Fatherland. "God is not ashamed to be called our God, for he bath prepared for us a city." 5. This joy has prayer for its upward expression. (Verse 22, "Let thy mercy, O Lord, be upon us," etc.) Not that this is its only form of expression (for see below), but it is a joy which must and will find outlet in prayer for the constant supply of that mercy which feeds and sustains it. III. THE JOY IS SUCH THAT IT MAY WELL RIPEN INTO A HOLY OF MUSIC AND SONG. Here in Psalms 32:1-3 the psalmist calls on all upright souls to join him in sounding forth the praises of the Lord. 1. God having taken off all our burdens of guilt and care, the tongue is set free for praise. 2. A common joy in God may wall suggest a grand concert of song. Fellowship in trouble is soothing; fellowship in peril is uniting; fellowship in need touches common sympathy; fellowship in gladness creates a grand inspiration and a mighty burst of praise. 3. In giving vent to our joy musical instruments may be "skilfully" made subservient thereto. (Psalms 32:3.) To plead against this verse that we live in another dispensation, is not in place; for musical instruments in the hands of sanctified men are the servants of the Spirit, and we do but utilize God’s own world of harmony when we press them into the service of celebrating redeeming love. 4. The right use and ample enjoyment in hallowed mirth, as we celebrate the praises of the Lord, may be made a holy and blessed means of grace. It is of no mean importance to recruit the bodily powers for God by means of the enjoyment of sacred music and song. And if, indeed, Christian people of musical tastes would seek to sanctify their special powers for God and his Church, many an abuse of their talents might be prevented, and many a holy outlet for their use secured. Well might Frances R. Havergal write— "Take my voice, and let me sing Always, only, for my King." 5. The largest scope for the noblest music is opened up by the wonders of redeeming love. Poetry, painting, sculpture, music,—all are grandest when inspired by the Cross.—C. BY W. FORSYTH Psalms 33:1-22 This is a hymn of praise to God, as at once the Almighty Creator and Ruler of the world, and the Protector of his chosen people. Psalms 33:12 may he regarded as the pivot on which the whole psalm turns. What was true ideally, and in part of Israel, is true in fact and perfectly of God’s people. "Blessed"— I. BECAUSE THE LORD IS THEIR GOD. The prophets delight to mark the contrast between the gods of the heathen and Jehovah (Deuteronomy 32:31; Psalms 86:8; Isaiah 40:18-25). The vital difference between the false and the true was brought out powerfully in Egypt (Exodus 8:10), and with still more intense and dramatic effect on Mount Carmel in the day of Elijah (1 Kings 18:24). No doubt some of the heathen attained to high views of duty, but amongst the people it was otherwise. As has been said, their gods were like themselves— "Gods partial, changeful, passionate, unjust, Whose attributes were rage, revenge, and lust." But our God is the living and true God. His character commands our highest admiration (Psalms 33:1-3). His Word and his works call forth our most devoted homage and praise (Psalms 33:4-11). Idolaters and all with idol-loving hearts may be constrained to say, in the day of their trouble, "They have taken away my gods, and what have I more?" (Judges 18:24). But no power can take away our God. He says to us, "I will never leave thee." And we cry to him with exulting faith, "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee" (Psalms 73:23-28). To Israel God appealed as the God of Abraham, and claimed their obedience as the Lord their God, who had brought them out of the land of Egypt (Exodus 3:6; Exodus 20:1); but he stands in a nearer relationship, and has higher claims upon us, as the God and Father of our Lord Jesus Christ (Ephesians 1:3, Ephesians 1:7; 1 Peter 1:3, 1 Peter 1:7). II. BECAUSE UNDER GOD’S THEY ARE BEING FORMED TO THE OF . Righteousness is the great want of the world. Get people made righteous—right in their being and their life, and there would be an end to the great evils that afflict society. Righteousness is the craving of all consciences and the hope of all troubled hearts. God’s great aim is to make his people righteous. For this end he has given his Law; for this he sent his Son into the world; for this, as the potter with the clay, he is continually working in his gracious providence, "fashioning" the hearts of men. Well, therefore, has Paul said, "We are his workmanship" (Ephesians 2:10). God is blessed because he is righteous; and he would have his people made happy after the same fashion (Isaiah 32:17). "Righteousness exalteth a nation" (Proverbs 14:34); and this holds true also of individuals. "Blessed are they which do hunger and thirst after righteousness; for they shall be filled" (Matthew 5:6). III. BECAUSE THEY HAVE A GREAT FUTURE BEFORE THEM. Nations have their decline and fall. Even Israel, because unfaithful, have been scattered (Deuteronomy 29:24-28); but the true Israel shall be under the eye and the keeping of the Lord for ever. They are his own inheritance (cf. Ephesians 1:18). Therefore they are encouraged to "hope," to "wait," to "trust." Their golden age is not in the past, but in the future. What Jacob said on his death-bed may be said with joy by all his true children, "I have waited for thy salvation, O Lord!" (Genesis 49:18; cf. Luke 2:28-32; 1 Peter 1:10-13).—W.F. BY C. SHORT Psalms 33:1-11 A call to praise God. The psalm is anonymous, and was composed apparently to celebrate some deliverance of the nation from heathen oppression, resulting from God’s interposition and without war. Psalms 33:1-3 are a summons to praise God, the song to be accompanied with instrumental music. God is to be praised— I. AS THE GOD OF . (Psalms 33:4, Psalms 33:5.) 1. His Word is upright, always fulfilling itself. 2. All his conduct is faithful and righteous. 3. All his manifestations of himself are full of loving-kindness. II. AS THE CREATOR OF THE WORLD. (Psalms 33:6-9.) 1. His Word—the breath of his mouth—was sufficient for the creation of the heavens. 2. He gathered together the waters of the sea. 3. Such manifestations of his power ought to fill us with reverence and awe. Study God’s works as well as his Word. In the nineteenth verse we have the thought of the sixth verse repeated. III. As THE RULER IN THE HISTORY OF MEN. (Psalms 33:10, Psalms 33:11.) Contrast here between what God does with the thoughts and counsels of men—bringing them to nought—and what he does with his own—making them to stand fast to all generations. The counsels which he brings to nought are evil counsels; he prospers and establishes the counsels of the righteous, and fulfils his own plans and purposes.—S Psalms 33:12-22 What God’s people possess in him. The call to praise God is supported by a setting forth of that which his people possess in him. The theme of this second part of the psalm is set forth in the twelfth verse, "Blessed is the nation whose God is Jehovah." I. BECAUSE GOD IS THE CREATOR HE HAS THE MOST PERFECT . (Psalms 33:13-15.) He not only observes men’s doings, but knows their hearts, as having created them. You cannot know a man perfectly from his acts; you must know his thoughts and purposes to know his character. II. HIS PEOPLE HAVE IN GOD A DEFENCE THAN THE WORLDLY POWER WOULD BE. (Psalms 33:10-12.) 1. The victory of the king and the safety of the warrior are not they own works. Even the war-horse, a thing that promises much in strength, can in reality do nothing apart from God’s overruling power. 2. The eye of God is ditched towards those that fear him, to deliver them from danger and death. III. THE CHURCH GOD AS ITS HELP, ITS SHIELD, AND ITS SOURCE OF JOY. (Psalms 33:20-22.) 1. The Church waits for God. (Psalms 33:20.) To be its Help and Shield. 2. The Church rejoices in the holiness of God. If he were not perfectly good we should have to tremble with terror and not rejoice. 3. The Church hopes in God. Hope has been the attitude of the Church through all the ages. It must be our personal attitude towards God in Christ. "Which hope we have as the anchor of the soul, both sure and steadfast," etc. What can sufferers do but hope?—S. THIS is the third of the alphabetical psalms, and appears to have a special connection with the second of them, Psalms 25:1-22. Like that psalm, it omits the vav, and has a second pe at the end, which, moreover, is furnished by the same word (podeh). According to the title, it is a psalm of David, and written on the particular occasion of his dismissal by Achish (Ahimelech), when he had foolishly feigned himself mad in consequence of what he had heard the servants of Achish say (1 Samuel 21:10-15). As there is nothing in the psalm specially suggestive of this occasion, the statement in the title must, it would seem, embody an ancient tradition. It is a composition of a mixed character, being in part didactic (Psalms 25:11-22), in part a psalm of thanksgiving (Psalms 25:1-10). Metrically, it has been divided into four strophes (Kay), the first and second of five verses each, the third and fourth each of six verses. But there is no corresponding division of the matter. Psalms 34:1 I will Bless the Lord at all times; i.e. even in times of adversity. If the statement in the title may be relied upon, David’s fortunes were now at the lowest ebb. He had fled from the court of Saul on finding that Saul was determined to put him to death (1 Samuel 20:31). He had hoped to find a safe refuge with Achish, but had been disappointed. He was on the point of becoming a fugitive and an outlaw, a dweller in dens and caves of the earth (1 Samuel 22:1). He had as yet no body of followers. We cannot but admire his piety in composing, at such a time, a song of thanksgiving to God. His praise shall continually be in my mouth (comp. Psalms 92:1, Psalms 92:2; Psalms 145:1, Psalms 145:2; Psalms 146:1, Psalms 146:2; Ephesians 5:20; 1 Thessalonians 5:18). "Continually" must be understood as meaning either "every day" or "many times every day," but must not be taken quite literally, or the business of life would be at a stand. Psalms 34:2 My soul shall make her boast in the Lord (comp. Psalms 44:8; and for the meaning of "boasting in the Lord," see Jeremiah 9:24, "Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which executeth loving-kindness, judgment, and righteousness, in the earth" ). The humble shall hear thereof, and be glad. They will anticipate joy for themselves when they hear of my rejoicing. Psalms 34:3 O magnify the Lord with me, and let us exalt his Name together. Not content with praising God in his own person, the psalmist calls on Israel generally to praise the Lord with him. He then proceeds to assign reasons why God should be praised (Psalms 34:4-10). Psalms 34:4 I sought the Lord, and he heard me. To "seek the Lord" is not merely to trust in him, but to fly to him, and make our requests of him in our troubles. David apparently speaks of some special occasion on which he "sought the Lord," and some special request which he made of him, but does not tell us what the occasion or request was. We may presume that it was in some way connected with his "escape to the cave Adullam" (1 Samuel 22:1). And delivered me from all my fears; literally, frown all the things which I feared (comp. Isaiah 66:4). Psalms 34:5 They looked unto him, and were lightened; or, were brightened (Hengstenberg); i.e. had their countenances lighted up and cheered. And their faces were not ashamed. As they would have been if God had made no response to their appeal (comp. Psalms 25:2, Psalms 25:3; Psalms 74:21). Psalms 34:6 This poor man cried, and the Lord heard him, and saved him out of all his troubles. Almost a repetition of Psa 34:4, but in the third person instead of the first. The "poor man" intended is David him* self, not an ideal poor man. Otherwise the demonstrative "this" (זֶה) would not have been employed. Psalms 34:7 The angel of the Lord eneampeth round about them that fear him, and delivereth them. According to some commentators (Rosenmuller, ’Four Friends,’ and others), the expression, "angel of the Lord," is here used as a collective, and means the angels generally. With this certainly agrees the statement that the angel "encampeth round about them that fear him;" and the illustration from 2 Kings 6:14-18 is thus exactly apposite. But others deny that "the angel of the Lord" has ever a collective sense, and think a single personality must necessarily be intended, which they regard as identical with "the captain of the Lord’s host," who appeared to Joshua (Joshua 5:14, Joshua 5:15), and "the angel of the Lord’s presence" spoken of by Isaiah (Isaiah 63:9); so Kay, Hengstenberg, Bishop Horsley, Professor Alexander, and the ’Speaker’s Commentary.’ When pressed to say how this one angel can "encamp round" a number of persons, they reply that, of course, he has his subordinates with him—a "spangled host," that "keep watch in squadrons bright;" and that he is said to do what they do, which is no doubt quite in accordance with ordinary modes of speech. Thus, however, the two expositions become nearly identical, since, according to both, it is the angelic host which "encamps around" the faithful. Psalms 34:8 O taste and see that the Lord is good; i.e. put the matter to the test of experience. There is no other way of really knowing how good God is. Blessed is the man that trusteth in him (comp. Psalms 2:12; Psalms 84:12; Proverbs 16:20; Isaiah 30:18; Jeremiah 17:7). Trust in God is a feeling which is blessed in itself. God also showers blessings on such as trust in him. Psalms 34:9 O fear the Lord, ye his saints. Fear of God, a reverent and godly fear, will always accompany trust in God, such as God approves. The saints of God both love and fear him (comp. Psalms 31:23). There is no want to them that fear ’him since God supplies all their wants. Psalms 34:10 The young lions do lack, and suffer hunger. Some suppose the "young lions" here to represent the proud and violent, as in Job 4:10. But it is simpler to take the present passage literally. In God’s animal creation even the strongest suffer want for a time, and have no remedy; his human creatures need never be in want, since they that seek the Lord shall not want any good thing. It is open to them to "seek the Lord" at any time. Psalms 34:11-22 The second, didactic, part of the psalm here begins. The writer assumes the role of the teacher, and, addressing his readers as "sons," undertakes to "teach them the fear of the Lord" (Psalms 34:11), or, in other words, to point out to them in what true religion consists. This he does in two remarkable verses (Psalms 34:13, Psalms 34:14); after which he proceeds, in the remainder of the psalm, to give reasons which may incline them to the practice of it (Psalms 34:15-22). The reasons resolve themselves into two main grounds—the tender love and care of God for the righteous (Psalms 34:15, Psalms 34:17-20, Psalms 34:22), and his hostility to and punish-meat of the wicked (Psalms 34:16, Psalms 34:21). Psalms 34:11 Come, ye children, hearken unto me (comp. Proverbs 4:1; Proverbs 8:32; 1 John 2:1, 1 John 2:18; 1 John 3:18; 1 John 4:4, etc.). I will teach you the fear of the Lord; i.e. I will teach you the nature of true religion. Note the absence from what follows of any merely legal requirements, and the simple insist-ance on right moral conduct (Psalms 34:13, Psalms 34:14). Psalms 34:12 What man is he that desireth life? Like most moralists, David begins with asking men—Do they wish for happiness? If so, and he assumes that it is so (comp. Arist; ’Eth. Nic.,’ I. 1.-7.), then he will point them out the way to it. And loveth many days, that he may see good? Mere life, mere length of days, would not suffice for men, would be no object of desire, unless it were assumed that the days would bring them "good"—in other words, that they would be happy days. Psalms 34:13 Keep thy tongue from evil, and thy lips from speaking guile. If the end be happiness, the means will be right moral conduct; and, first of all, right government of the tongue. Sins of the tongue are numerous, and abundantly noted in the Psalms (Psalms 5:9; Psalms 10:7; Psalms 12:3; Psalms 15:3; Psalms 50:19; Psalms 57:4; Psalms 73:8, Psalms 73:9, etc.). They are more difficult to avoid than any others; they cling closer to us; they are scarcely ever wholly laid aside. "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body" (James 3:2). The meek Moses "spake unadvisedly with his lips" (Psalms 106:33). Job "darkened counsel by words without knowledge "(Job 38:2). St. Peter’s words on one occasion drew upon him the rebuke, "Get thee behind me, Satan" (Matthew 16:23). Psalms 34:14 Depart from evil, and do good. From words the psalmist proceeds to acts, and, in the briefest possible way, says all that can be said. First, he enjoins negative goodness—"depart from evil," i.e. do nothing that is wrong; break no laws of God, no command of conscience; have a conscience void of offence, both towards God and towards man. Secondly, he requires positive goodness—"Do good;" i.e. actively perform the will of God from the heart; discharge every duty; practise every virtue; carry out the precepts of the moral law in every particular. Seek peace, and pursue it. It is not clear why this virtue—one of many—is specially enjoined; but probably some circumstances of the time made the recommendation advisable. Psalms 34:15 The eyes of the Lord are upon the righteous (comp. Job 36:7; Psalms 33:18; 1 Peter 3:12; and see the comment on Psalms 33:18). And his ears are open unto their cry. The specific statement of Psa 34:6 is now generalized. What God had done in the case of the psalmist, he will do in all other similar cases. His eyes will be open to his people’s needs, and his ears attent unto their prayers (2 Chronicles 6:40). Psalms 34:16 The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. Conversely, God turns away his face from the wicked, anti punishes them by causing their very memory to perish from among men (comp. Job 18:17; Psalms 109:13; Proverbs 10:7). The natural wish for continuance, which causes men to build themselves monuments, and erect other great works, and delight in offspring, and seek to establish their families, and create entails, and have their portraits taken, and "call the lands after their own names" (Psalms 49:11), was especially strong in the Hebrew race, and made the threat that their remembrance should be cut off peculiarly terrible to them. Psalms 34:17 The righteous cry, and the Lord heareth; literally, they cry, and the Lord heareth. "Cry," which by the ordinary rules of grammar should have for its subject the "evil-doers" of the preceding verse, must, it is obvious from the context, refer to the "righteous" of Psalms 34:15, who are the predominant subject of the entire passage(Psalms 34:15-22). And delivereth them out of all their troubles (comp. Psalms 34:19 and Psalms 54:7). Psalms 34:18 The Lord is nigh unto them that are of a broken heart; and sayeth such as be of a contrite spirit. On the value in God’s sight of a broken and contrite heart, see Psalms 2:1-12:17; and on his mercy towards the truly contrite, see Psalms 147:3; Isaiah 57:15; 69:2. He "is nigh" to such persons, he "dwells with" them, "looks to them, …. revives their heart, …. heals" them, "saves" them. Psalms 34:19 Many are the afflictions of the righteous (comp. Job 36:8-10; Acts 14:22; 1 Corinthians 15:19; 2 Timothy 3:12; Hebrews 11:33-38; Hebrews 12:5-10, etc.). The righteous suffer afflictions because they are so imperfectly righteous. They need purging, purifying, chastening, to rid them of the dross and defilement of sin which still clings to them, and from which they are never wholly freed while they continue in the flesh. "We must through mush tribulation enter into the kingdom of God" (Acts 14:22). We must, like the Captain of our salvation, be "made perfect through suffering" (Hebrews 2:10). But the Lord delivereth him out of them all. When they have done their appointed work of purging, purifying, instructing, improving, or whatever else their work may be, God removes the afflictions with which he has visited us or allowed us to be visited, ultimately, when he takes us to himself, mercifully delivering us "out of them all." Psalms 34:20 He keepeth all his bones: not one of them is broken. The "bones" are put for the entire frame, or body, of a man (comp. Psalms 6:2; Psalms 31:10; Psalms 32:3; Psalms 38:3; Psalms 42:10; Psalms 102:3). God "keepeth," i.e. watches over, keeps from harm, the entire persons of the righteous, letting no hurt touch them, but such as he permits and sees to be needful. In using the phrase, "not one of them is broken," the psalmist probably alludes to Exodus 12:46 and Numbers 9:12, taking the Paschal lamb as a type of innocence, and so of godliness. Psalms 34:21 Evil shall slay the wicked. His own misconduct shall bring destruction upon the wicked man-destruction of the body in many eases (Psalms 7:15, Psalms 7:16), in all, if he persists in his wickedness, destruction of the soul. And they that hate the righteous shall be desolate; rather, shall be held guilty (comp. Psalms 5:10, and the comment ad loc.). Psalms 34:22 The Lord redeemeth the soul of his servants (comp. Psalms 25:22; Psalms 130:8). Some translate, "The Lord delivers," etc. But the LXX. have λυρώσεται. And the verb used means primarily, as Dr. Kay says, "to sever," then "to set free, release, emancipate; especially to set free by paying a price; to redeem, or ransom." And none of them that trust in him shall be desolate; rather, shall be held guilty, or shall be condemned—the same word as in the preceding verse (comp. Romans 8:33, Romans 8:34). Those whom God has redeemed he justifies, and saves from all condemnation. They are "passed from death unto life" (John 5:24). Psalms 34:1 A duty, a privilege, a purpose. "I will bless," etc. A Christian man, burdened and oppressed with many troubles, was seeking relief in prayer. But even prayer was difficult, Suddenly these words came into his mind, "I will bless the Lord at all times." "At all times?" he thought; "then now." He began to think of his reasons for blessing God, and as the scale in which he weighed God’s mercies grew heavy, the scale in which he weighed his trials grew light by comparison. His sorrowful prayer was turned into thanksgiving; and he rose up strengthened and comforted. These words express a duty, a privilege, a purpose. I. A DUTY—of perpetual obligation. God’s mercies are "new every morning" (Lamentations 3:23), nay, every moment. Some signal instance may be the Moses’ rod to make the stream of thankfulness gush forth, as, according to the title, was the case with this psalm. But as the clock is silently marking time every moment, and not only when it strikes the hour, so the silent sense of God’s goodness should never die out of the Christian’s heart, though there are special times for his lips to utter praise. Every breath, every heart-beat, is a new gift of life (Acts 17:28; Psalms 107:1, Psalms 107:8). II. A —of the noblest kind. If it is true that every duty brings reward in some sense with it, this is eminently true here. 1. God accepts our praise, as glorifying him (Psalms 50:23). 2. Praise hallows our enjoyments (Deuteronomy 7:11, Deuteronomy 7:12); and brings sunshine into our darkest seasons (Acts 16:25). 3. It is the noblest employment, that in which we rise nearest to heaven. Not seeking, as in prayer, from God, but striving to render somewhat to him, we lay our hearts open for his best blessings. II. A thoughtful, wise, and holy PURPOSE. The fulfilment of this duty and exercise of this privilege are not to be left to transient impulse or to rare occasions. "I will … at all times." There are set occasions when "praise is comely" And there are sunny seasons, when God puts "a new song" in our mouth. But the text points to the habitual culture of a thankful spirit. . 1. Forget not God’s mercies. Review them. 2. Place over against them thy unworthiness. 3. Let the heart be often lifted up in thankfulness, when the lips are silent and the hands and eyes busy with the world. "At all times;" "for his mercy endureth for ever." Psalms 34:8 The test of experience. "Oh, taste and seer" The glory of our age is its experimental science. The method of the old philosophers, against which Lord Bacon wrote, was to assume certain principles as true, and reason down to the facts. The new method, to which all the victories of modern science are due, is to reason back from facts to principles; first carefully observing, then testing your conclusions; first learning by experience, then verifying by experience. This method, which in human science is but some three centuries old, is the method of the Bible from the beginning. God has led his Church step by step; taught his children by experience (Galatians 3:23-26). The lessons of the Bible are the voice of experience. The aim of the Gospels, as of the entire Bible, is not merely to convey instruction, but to create a supernatural experience. And its invitation to each of us is to put Divine truth to the test, and make this experience our own. "Oh, taste and see," etc.! (1) The goodness of God can be truly known only by personal experience. (2) If there be any truth to which experience bears convincing testimony, it is this: "that the Lord is good." (3) This experience is within reach of every one to whom the gospel is preached. I. IF YOU WOULD SEE, YOU MUST TASTE; AND IF YOU DO TASTE, YOU WILL SEE. Certainty is to be had, and this is the road to it. "Taste" is the most expressive image for personal experience. It is personal. Tastes differ. What to one is delicious, to another is insipid, to a third nauseous. To taste fully, you must not slightly touch with your tongue, but eat or drink—receiving its substance. So, in Scripture language, to taste death means to die. To taste God’s goodness means to receive and enjoy it in heart-felt experience (Romans 5:5). For example: 1. God’s goodness in pardoning sin can be known only by the pardoned sinner—by actual repentance and faith. Illust.: Matthew 9:2-7. 2. God’s goodness in answering prayer can be known only by those who pray (Matthew 9:6). lllust.: Disobedient, spendthrift, runaway son, writing in sore extremity from a foreign land to his father. Under the sea, over the hills and plains, the wire carries the swift message, "Come home. Money sent. All forgiven." That son knows his father’s heart as he never knew it before. 3. The goodness of God, revealed and stored in the Bible, can be known only by long study and diligent search (Psalms 119:97,Psalms 119:103). Psalms 119:72 would be unmeaning cant in the month of a good many Christians. They are on visiting terms with their Bible; know it as you know one whom you meet daily in the street and call on for a few minutes now and then. Spend a day with him in his home or yours, talking over your troubles, and you will learn what twenty years of morning calls would never teach. II. HAS NO SURER LESSON THAN THIS: "THE LORD IS GOOD." The Bible is our great storehouse of experience (Psalms 116:1; 2 Timothy 1:12). Christian experience in all ages continues and confirms this testimony—the most remarkable body of practical testimony on record. Our lack of experience constitutes no reason for questioning the reality of this experience, or doubting the truth to which it bears witness. Truth is truth, believed or not. The earth went round before Copernicus was born; and still would, if all men relapsed into the old superstition that it is immovable. The world would be full of God’s goodness, though all were idolaters or atheists (Acts 14:17). But personal experience begets invincible certainty (John 9:25). III. IF THIS BE NOT YOURS, IT OUGHT TO BE; IT MAY BE. God offers it. These words are an invitation—a warrant. Beware of turning them into an upbraiding—a condemnation (John 5:40; Lamentations 4:2; Luke 19:42). Are you young, happy, prosperous? Thank God for his goodness. But he has better gifts, which will last when these fail (Matthew 6:19). Are you poor, friendless, sorrowful (Isaiah 55:1; Matthew 11:28)? Are you lost, helpless against temptation, burdened with sin? Oh, taste and see the goodness God waits to pour out upon you (Revelation 20:1-15:17; Romans 10:11-13)! BY C. Psalms 34:1-22 Life’s experiences turned to manifold uses. £ There is no sufficient reason for severing this psalm from the detail of history to which its title refers; and it is much to be wished that its writer had uniformly turned his own experience to a use as wise as that which he here urges upon others. £ But David’s pen might be golden, though sometimes his spirit was leaden; and we may study with great advantage the ideal of life which he sets before us, learning from his experience how we may realize that ideal, even though, in such a dimly lighted and corrupt age as his, he fell beneath it. We, who have far more than David’s privileges, ought to rise to a level far beyond that to which he attained. Let us first note the experience here recorded, and then see how varied are the uses to be made thereof. I. HERE IS A RECORD OF LIFE’S . In many respects it is such a one as thousands on thousands of God’s people may have passed through, and may be passing through now. If we number the points of experience one by one, the preacher may expand such as may be most appropriate to any ease or cases with which he may be dealing. Here is: 1. A first line of experience—man wanting help from God. (1) Trouble. (Psalms 34:6.) A general term, yet conveying often the idea of strait-ness, narrowness, and perplexity. This may arise from bodily weakness, domestic trouble, personal bereavement, or any other of those manifold causes of anxiety to which we are liable. (2) Fear. (Psalms 34:4.) The dread of the future is often a heavier care than the distress of the present. How often would it be a great relief if we could see the forthcoming issue of things! But this cannot be. Hence fears arise, and we are tempted to say, "I shall one day perish." (3) Looking up. (Psalms 34:5.) We may, we can, look up above our weakness and helplessness to One who is a "Stronghold in the day of trouble" (Psalms 61:2; Psalms 121:1). Note: It is a part of the high and holy education of the saints that trouble teaches them to look up; and thus their whole natures become elevated, as they feel and know that they belong to a higher world than this. (4) Crying. (Psalms 34:6; see Psalms 18:6.) In our darkest hours we know to whom we speak (Psalms 62:1). However dark the night and lonely the path, the child cannot help crying, "Father!" even when he cannot see him. (5) Seeking. (Psalms 34:4.) This is a prolongation of the cry. It indicates the attitude of the soul, continuously directed towards the great Friend and Helper. (6) All this is in common with others. (Psalms 34:5.) "They looked," etc. Not one alone, but millions, are at each moment looking up trustingly and hopefully, away from life’s cares and sorrows, to him who ruleth over all. Hence we need not wonder at: 2. A second line of experience—God granting the help that is implored. As there are six stages along the first, so are there six features of the second. (1) The prayer is heard. (Psalms 34:4, Psalms 34:6.) Here is a grand field for exploration—the Divine answers to prayer. To enumerate these would require volumes. The saint may well store them up in his memory for the encouragement of troubled ones afterwards. If we did but "give others the sunshine," and "tell Jesus the rest," how rich would be the tokens of mercy with which we should rise from our knees! (2) Angelic ministry is granted. (Psalms 34:7. £) The existence and ministry of angels are clearly revealed in the Word of God. Abraham; Jacob; Elijah; Daniel (Hebrews 1:14; Psalms 68:17). The phrase, "delivereth them" is equivalent to "sets them free." (3) Supplies are sent. (Verses 9, 10.) It is one of the testimonies most frequently given to those who visit God’s people in trouble, that supplies are sent to them exactly as they require them (Psalms 37:25). (4) Deliverance is sent down. (Verses 4, 7.) God, in trouble, makes and shows "a way of escape." The dart has been turned aside just as it has seemed to be on the point of striking. (5) The face has been brightened. (Verse 5.) The anxious look departs when help comes; a lightened heart makes a brightened face. (6) Consequently, it is proved that those who wait on God will not be put to shame. (Verse 5, Revised Version. £) No! it cannot be. The covenant of God’s promise is "ordered in all things, and sure." Not from one alone, but from a great multitude which no man can number, will the testimony come. "Not one thing hath failed of all that the Lord hath spoken." "Thus saith the Lord, They shall not be ashamed that wait for me." II. THESE VARIED OF LIFE ARE HERE TURNED TO USES. £ 1. Towards God. (Verses 1, 2.) The psalmist vows that, having such manifold proof of what God is to him, and of his faithfulness to all his promises, his life shall be a perpetual song of praise; that he will make his boast in God’s goodness and grace, so that those who have, like him, been in the depths of affliction, may also, like him, be brought forth into a wealthy place. Note: Deliverances brought about in answer to prayer should be followed by long-continued and grateful praise. 2. Towards the saints. The psalmist (1) exhorts the saints to join him in thankful song (verse 3). (2) He bids them try for themselves how good the Lord is (verse 8), and he would have them know the blessedness of those who trust in him (verse 8). (3) He bids them loyally obey their God: this is what is meant by the word "fear" in verse 9: not a fear of dread or of servility, but of loyal and obedient reverence. Note: However severe the pressure or great the trouble, we never need depart from the strict line of obedience to God. (4) He assures them that no loyal souls shall ever be deserted (verses 9, 10). God will see to it that his faithful ones have all needful supplies. 3. Towards all who have life before them. (Verses 11, 12.) (1) He invites the young to come and listen to him, as out of the depths of his own experience he would show them the value of a godly life. (2) He propounds a question, which may well evoke a response in many a young aspiring heart (verse 12). See the use to which the Apostle Peter puts this passage (1 Peter 3:10-16). (3) He gives a clear and definite answer, directing them how to govern the lips and the feet. The lips are to shun guile, and to speak peace and truth. The feet are to avoid evil, and to press after righteousness. (4) He lays down for them a number of axiomata, which may well be their guide through life. (a) That the Lord does hear and answer prayer (verses 15,17-20). The experience of the faithful gives an overwhelming amount of proof of this. (b) That in pressing on in life, they will find God’s judgments abroad in the earth, making a distinction between those who serve him and those who serve him not; rewarding one and condemning the other (verse 21, Revised Version). (c) That Divine deliverances will compass the righteous around (verse 22, Revised Version). Loyal souls will ever be receiving new proofs of the goodness of the Lord, and of the blessedness of such as put their trust in him! "The wicked flee when no man pursueth, but the righteous are bold as a lion!" Note: 1. Amid all the changeful currents of human thought and sentiment, there are ever, ever, in all ages, climes, and lands, these two great lines of indisputable fact (verses 15, 16), to which we do well to take heed—that the Lord is on the side of good, and that "the face of the Lord is against them that do evil." No perplexity in the mazes of metaphysical or theological controversy ought ever to conceal or obscure These plain facts from view. 2. It behoves the young to profit by the experience of the old; for, though no two experiences are precisely the same in all details, and though each one must bear his own burden, yet the lives of our fathers, as rehearsed to us by them, do set forth clearly and distinctly certain great principles according to which God governed and guided them—principles which are the same in every age, and which we cannot ignore, save at imminent peril both for the life that now is, and for that which is to come. 3. It behoves us to treasure up the experiences of life, to recount and to record them for the use and help of those who have yet to set out on life’s journey. We know not how our young ones may be exposed in life. Gladly would we give them the constant screen of home. But that cannot be. Out into the world they must go. With God’s Spirit in their hearts, they are safe anywhere. Without God, they are safe nowhere. We need not talk at them nor try to preach religion obnoxiously to them; but we may, we can, we must, tell them of our God and Saviour, telling them how he has helped us, and will help all who follow him; that they, too, may "taste and see how good the Lord is"!—C. BY W. FORSYTH Psalms 34:1-10 Links of grace. I. In this hymn we have first of all PRAISE. Praise is not an impulse, or an outburst of enthusiasm soon to die out, but it is the expression of the heart and the exercise of the life. It is good to have stated times for praise, but when the soul is in true fellowship with God it will find "continual" reason for praising him. "Praise" is for "all times," because God fills "all times." Thanksgiving has respect to special times, and to what God has done for us, but praise, in its highest sense, is called forth by contemplation of God, as he is in himself—infinite, eternal, and unchangeable in his Being, wisdom, power, holiness, justice, goodness, and truth. "The secret of the Lord is with them that fear him," and if we truly fear him we shall learn the "secret" of praising him "continually." II. From praise the psalmist proceeds to . He does not speak of himself. When he does so it is not to exalt, but to humble himself. "Boasting is excluded." But he speaks of God, and proclaims with gratitude and joy his glorious Name. Whensoever we exalt God, there will be sure to be sympathizers. The confession of our faith will call forth like confessions from others, and "the humble shall be glad." When Paul was converted there were some who were "amazed," and others who were "afraid;" but when they knew the truth, "that he which persecuted the Churches in times past, now preacheth the faith which once he destroyed," then, says Paul, "they glorified God in me" (Galatians 1:23). III. The psalmist next advances to . (Psalms 34:3.) "It is not good for man to be alone." This holds true of religion. There is something inspiring and comforting in being associated with others in worship. What we have found true, others also have found true; what we have seen of the glory of God, others also have seen, and with one mind and one heart we can rejoice together. We cannot by anything we do make God greater than he is, but we can "magnify" him as we make his glory more widely known; we can "exalt his Name" as we make his character stand higher in the sight of men, and as we more fully manifest our devotion to him as the Supreme Object of our trust and love. Thus not only with God’s people on earth, but "with angels and archangels, and all the company of heaven, we laud and magnify God’s glorious Name." IV. Lastly, we find here OF . First the psalmist speaks for himself (Psalms 34:4). But what is true of one is true of many (Psalms 34:5). Let each of us put himself in "this poor man’s" place. Recall the peril and the prayer. Give thanks for the gracious deliverance. There may have been times when we too may have been in sore straits. In our perplexity and fear we may have resorted to our own devices, and stained our souls with sin. But God is merciful. He did not cast us off. When we cried to him, he forgave us our iniquity, and delivered us from all our fears. God’s deliverances bring gladness. We see in them the outshining of his love. We have looked to him in faith, and he has looked on us in mercy. His response has been quick and gracious—as when the wounded Israelites looked to the brazen serpent, and were healed (Numbers 21:9); as when Gideon looked to God, and was made strong (Judges 6:13, Judges 6:14). There is not only the grateful acknowledgment of past deliverances, but the sweet sense of security for all time to come, under the loving guardianship of God (verse 27). Whether we take "the angel" here as one of the angelic host, or as the angel of Jehovah, the great Head and Lord of all, the meaning is the same. The great truth taught is the same which we find so often in the New Testament, as in the Hebrews, where it is said of the angels, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (Hebrews 1:1-14.,14); and in John’s Gospel, where we find our Lord saying, conceding his people, I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand" (John 10:28).—W.F. Psalms 34:8-10 Proving what is good. There are two things in this exhortation. I. A CALL TO MAKE TRIAL OF . The spirit of religion is, "The Lord is good." But how are we to know this? Not by hearing, or inquiring, or believing on the word of others, but by making trial for ourselves. This is in accordance with reason and practical experience. Experience is found on experiment. The knowledge thus acquired can be safely acted upon. So it is in human life. It is the friend we have found kind and helpful in time of need that we trust. So it is also in religion. "Taste and see:" this is the settled order. If we act in this way, the result will be sure, and we shall joyfully add our witness to that of others, "The Lord is good: blessed is the man that trusteth in him." This call, "Taste and see," is the call of Christ in the gospel. Those who hear it must make a choice. They must hear or refuse. But considering who it is that gives the call, and the manifold and powerful arguments by which it is enforced, surely it would be wise and reasonable to take Christ at his word, and to make honest trial of his religion. "If any man willeth to do his will, he shall know of the teaching whether it be of God" (John vii, 17, Revised Version). Try the word, try prayer, try the Christian life, try if Christ is to be trusted; not until you have done this can you say whether God is good or not. II. A CHARGE TO LIVE UP TO THE HIGHEST OF . "Oh, fear the Lord, ye his saints." This is due to God. We are not our own, to live as we like. We belong to God, and are bound to live according to his Law. God says to us, "Ye are my witnesses." This is necessary to our true welfare. The very name "saints" implies that we have been separated from the world, that we have been called unto holiness. But holiness and happiness are indissoluble. The more we "fear God" the more shall we advance in holiness, and the more we advance in holiness the more shall we enjoy of true happiness. "Want" there will be to us, but we will be content to know that God is with us, and that he will withhold no "good thing" from us (Psalms 84:11; Hebrews 4:16). This is the best way of commending religion to others. We influence others more by example than by precept. The more perfectly we live and act as God’s saints, keeping truth and doing right always, serving others in love, following peace and holiness, in a word, the more perfectly we live and act in the spirit of Christ, the greater will be our influence for good in the world. What we have tried and found good, we can honestly commend. What we have proved, and are continually showing in its beneficent effect on our own character and life, to be of the highest worth and virtue, must have a powerful claim to the faith of all reasonable and right thinking men. Let men say of a Christian, "If there be a saint on earth, that is one;" and the next thing will be, "If Jesus could make such a character, is not this the Christ?"—W.F. Psalms 34:12 Long life. We may learn here— I. THAT THE DESIRE FOR LONG LIFE IS NATURAL TO MAN. There may be times, when, under the pressure of trial and weariness, we are ready to say, with Job," I would not live alway." But this is a temporary feeling. Our natural desire is to live, and to live long. This desire has been implanted by God, and works in many ways for good. II. THAT LONG LIFE, WHEN SPENT IN THE SERVICE OF GOD, IS A GREAT . We should desire life, not from fear of death, nor from the pain of parting with dear friends, but "to see good," and that we may do the more work for God. The present world, so far as we know, is the only one in which we can serve God by overcoming evil, and by patience under trial, and by converting sinners. Besides, the longer we live, the more good we can do to others, and the more we can glorify God. To glorify God by the service of our youth is good; to glorify him by the service of youth and manhood is better; but to glorify him by faithful service from first to last, through all stages of life, is best of all (Proverbs 16:21; Philippians 1:23-26; 2 Timothy 4:6-8). How different is it with the wicked! Prolonged life is to them a curse instead of a blessing. The more time, the more sin; the more sin, the more evil; till at last it might be said, "Would that he died early!" or, as of Judas," It had been good for that man if he had not been born" (Matthew 26:24). III. THAT LONG LIFE CAN BE BEST SECURED BY TO THE LAWS OF . There is an intimate connection between the body and the soul. We may disregard the laws of health as to the body, and then we must suffer. The care of the body is as needful, in its place, as the care of the soul. The tendency of vice is undoubtedly to shorten life. How often does it happen, that young men, naturally possessed of good constitutions, bring on weakness and disease by dissolute living! On the other hand, the practice of self-denial and virtue is favourable to longevity. "The fear of the Lord prolongeth days, but the years of the wicked shall be shortened" (Proverbs 10:2-7). The question of the psalmist meets a response in our hearts, "What man is he that desireth life. and his wise and fatherly counsel should find an echo in our lives, "Depart from evil, and do good; seek peace, and pursue it." The laws of health are largely studied in our days. We have Acts of Parliament on "Public Health," and much is done to promote the physical comfort and health of the people. This is good. It is of much advantage that the people, down to the poorest, should have pure air and wholesome food and favourable surroundings, and it is the duty of the Church, as well as the state, to look to these things. But more is needed. There must be proper education of the people. They must be taught, not only the care of the body, but the care of the soul. The only complete education is that which embraces the whole man—body and soul and spirit. We are only perfectly educated when we are taught of God, "that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world" (Titus 2:13). Longevity was not only a promise of the Old Testament (Deuteronomy 4:40; Ecclesiastes 12:13), but it is a promise of the latter-day glory (Isaiah 65:20).—W.F. Psalms 34:13 Here are three great things. I. A GREAT GIFT. Speech is one of our highest endowments. It enables us to utter our thoughts and to converse one with another. Man’s advancement in knowledge and virtue has mainly followed from his possessing this faculty. There have been many ingenious speculations as to how speech has been obtained, but it is enough for us to say that it is from God. When we see a dumb man, we may learn the worth from the want, and should bless God for his goodness in having given us this noble gift. II. A GREAT PERIL. The best things may be turned to bad uses. So with the tongue. If rightly used, it is a great blessing; if wrongly used, it is a great curse. "Evil" and "guile" are the common ways in which speech is abused, much to the hurt of the speaker and of the hearers. There is thus not only great waste, but manifold and great evils. "Life and death are in the power of the tongue" (Proverbs 18:21). III. A GREAT . It is possible to "keep" the tongue. To do this we must go back from the tongue to the heart (Proverbs 4:23). When the heart is right, the tongue will be right also (Matthew 12:33, Matthew 12:34). Such mastery can only be acquired by earnest effort and patience and loving contemplation of Christ. St. James says he who has attained to this rare power is a "perfect man" (James 3:5, James 3:6).—W.F. Psalms 34:16 God’s face. "The face" is the organ of expression. The thoughts, the feelings, the inward movements of the soul, show themselves by the face. Therefore "the lace" stands for the man (Genesis 48:11); and when God is spoken of after the manner of men, his face is put for himself (Exodus 33:14). The text is like the mystic pillar of the wilderness. It has two aspects. While God looks forth with love and favour towards his people, he shows himself as terrible to his enemies (Exodus 14:24). His face, wherever seen, is always against those who wilfully and wickedly persist in doing evil. I. GOD’S FACE IN NATURE IS AGAINST THEM THAT DO EVIL. There is law in nature. To obey the law is to conquer, to disobey is to suffer. As to transgressors, there is neither exception nor immunity. We see the stern, unbending severity of law in the awful passage, Proverbs 1:24-31. II. GOD’S FACE IN THE HOLY IS AGAINST THEM THAT DO EVIL. Take the ten commandments, and from the first to the last it is the same. The Law is holy and just and good. It demands obedience from all, and denounces condemnation and wrath against transgressors, without respect of persons. The recorded judgments of God may be held as expressing the same thing. All through, from Genesis to Malachi, whether as respects nations or individuals, God’s face is against the evil-doer. In no part of Scripture is this brought out more vividly and forcibly than in the Psalms. III. GOD’S FACE, IN THE PERSON OF HIS SON AND OUR SAVIOUR, IS AGAINST THEM THAT DO EVIL. Christ, in his doctrine, his precepts, his example, and in his redemptive work, is wholly and for ever against sin. His object is to "take away sin," and to bring them that do evil to do good and to be the loving and obedient children of God, that they may walk in the light of God’s favour for ever.—W.F. BY C. SHORT Psalms 34:1-10 Deliverance and gratitude. Occasion of the psalm uncertain. Celebrates some great deliverance which awakens praise and inspires him to teach others trust add the secret of a prosperous life. I. A GREAT . (Psalms 34:4-6.) Salvation. 1. He was in great trouble and danger. (Psalms 34:4-6.) That the nature of the danger is not explained. Sin and sorrow our greatest trouble. 2. He earnestly sought deliverance. (Psalms 34:4-6.) No salvation except to earnest seekers. 3. God answered him and saved him. His face was bright with the light of God’s face. God’s angel was the instrument of his deliverance. Christ our Mediator and Deliverer. II. HE IS FILLED WITH . (Psalms 34:1-3.) 1. His thankfulness was to be enduring. Not an evanescent thing, like the morning cloud and early dew, but lasting. 2. He calls upon all the afflicted (humble) to join in the praise. (Psalms 34:2, Psalms 34:3.) Because they may experience a like deliverance. God’s salvation is for the whole world. III. HE INVITES MEN TO PUT THE OF GOD TO THE TEST OF . (Psalms 34:8-10.) 1. They will find how blessed are they who trust in God. 2. All their true and real wants shall be satisfied. (Psalms 34:9, Psalms 34:10.)—S. Psalms 34:9 The fear of God. "O fear the Lord, ye his saints: for there is no want to them that fear him." The fear of God described the whole of practical religion. There are various kinds and degrees of fear caused by our relation to God, combined in various proportions with other sentiments, tie is the great and powerful, and we are the weak; and we are naturally ignorant of his nature; and till we know whether he is a malignant or a benevolent being, we naturally dread him. The fear which dreads him is the first feeling which springs up. When we have passed out of and beyond the feeling of dread, we may still be overpowered by awe. We feel that God is greater than our highest, most perfect knowledge of his nature; his vastness overcomes and prostrates us. Jacob; Job; David. But the strangest cause of fear is the sense of transgression and the fear of punishment. We dread the judgment of God upon lives and actions. He must know the realities that lie beneath all appearance—the good and the evil. We may well fear when we think of his knowledge of us. The revelations of God’s impersonal nature alarm us. They are all love and no feeling. The hurricane and the tempest are pitiless. The revelations of his personal nature in man and in Christ are full of compassion. God in Christ is the -Physician; but we cannot help fearing what he may have to do upon us for our healing, before we can be made whole. But we ought to believe and know that, like a good physician, he never inflicts any but necessary pain, and how much the infliction costs him in his sympathy with us. Our theology often teaches that there are reasons for servile fear; that our relation to God is that of a courtier to an Eastern despot; or that of a Jew debtor to a Jew creditor, who has no generosity, but exacts the uttermost farthing; or that of a criminal to a Judge who tries to compound with the law by getting an innocent person to suffer for his crimes instead of himself; or who thinks God, in his providential discipline, a cruel Being, who calls upon him to suffer the loss of his children, as he called upon Abraham to sacrifice Isaac, in order to test his faith. But faith casts out the terrors of fear, not inspires them, and does not need such cruel experiments for our discipline. Then there is the fear inspired by faith and love, but which has no torment. A man who has a great undertaking before him, calling for the skill and energy of his highest functions, naturally trembles lest he should fail; like a painter, who stands at his task, but his heart trembling with the great pulses of his conception. He is fearful in proportion as he sees the perfection of the thing he is trying to embody. Turner watching the storm—that he might know how to paint it. So there is a lofty and noble fear of aspiration lest we should not fulfil the Divine purpose of love in our lives. The fear felt towards a good mother, who would sacrifice her life for her child. "How awful goodness is!"—S. Psalms 34:11-22 The secret and blessings of a happy life. "In this second part the psalmist turns to believers, addresses them, and says that it is his design to teach them the art of leading a happy and quiet life, and of being secure against enemies." I. THE SECRET OF A HAPPY AND LIFE. 1. The fear of God. (Psalms 34:11, Psalms 34:15, Psalms 34:18.) Childlike fear—compatible with trust and love. 2. The government of the tongue. (Psalms 34:13.) What is said on this in the New Testament by Peter and James. 3. Righteousness of life. (Verse 14.) In its departing from evil—the negative aspect; and in doing good—the positive. 4. Strenuously seeking after peace. (Verse 14.) Seek peace, and pursue it." Take care not to cause disagreement, but to promote good will and harmony. II. THE THAT ATTEND AND FOLLOW SUCH A LIFE. 1. Prayer of the righteous is heard. (Verses 15-18.) Contrast to the doom of evil-doers (verse 16). 2. Deliverance out of all dangers. (Verses 17-19.) Troubles, the dangers are called, and sufferings. 3. The presence and communion of God with his people. This implied or expressed in nearly all the verses. 4. The protection of their life and person. (Verses 20, 22.) Contrast again to the fate of the wicked (verse 21). The words of the twentieth verse fulfilled at the crucifixion of our Lord.—S. A PSALM ascribed to David by the title, and with many characteristics of his early style—abrupt, impassioned, full of lively and graphic images, and full of transitions The picture which the writer draws of his own circumstances and position (Psalms 35:11-17, Psalms 35:19-21) accords well with what we know of David’s life when he was a fugitive from Saul, and there is a special agreement between the first verse of the psalm and words historically ascribed to David at this period of his career (1 Samuel 24:15). The psalm naturally divides itself into three portions, nearly of equal length (Psalms 35:1-10; 11-18; and 19-28), in each of which may be traced the three elements of complaint, prayer, and promise of thanksgiving; the promise of thanksgiving being in each case reserved to the close. Prayer predominates in the first and third portions, complaint (Psalms 35:11-16) in the second. Psalms 35:1 Plead my cause, O Lord, with them that strive with me: fight against them that fight against me was a smaller hand-weapon; the buckler (tsinnah)covered the whole body" (Kay). The "shield and buckler" are put forward first, because it is primarily defence and protection that David needs. His adversaries are the aggressors; he is on the defensive; Saul is hunting him upon the mountains. And stand up for mine help (comp. Psalms 7:6). Standing is the natural posture of one who interposes to help another. Psalms 35:3 Draw out also the spear; rather, bring out also the spear, since spears were not, so far as is known, kept in sheaths, like swords (Exodus 15:9), but only laid up in an armoury. And stop the way against them that persecute me. So Jarchi, Rosenmuller, Hitzig, Kay, Professor Alexander, Hengstenberg, and our Revisers; but a large number of critics regard סְגר—the word translated "stop the way"—as really the name of a weapon, the Hebrew equivalent of the Greek σάγαρις, which was probably the battle-axe. (So Vitringa, Michaelis, Bishop Horsley, Cheyne, Mr. Aglen, and the ’Speaker’s Commentary.’) The passage will then read, "Bring out also the spear and the battle-axe against them that persecute me," which is certainly a better parallel to "Take hold of shield and buckler," than "Bring out the spear, and stop the way." Say unto my soul, I am thy Salvation. Comfort my soul, i.e; with the assurance that thou art, and wilt ever be, ray Salvation (comp. Psalms 27:1; Psalms 62:2, Psalms 62:6; Psalms 118:14, Psalms 118:21, etc.). Deliverance from the immediate danger is not all that is meant; but rather support and saving help in all dangers and in all troubles. Psalms 35:4 Let them be confounded and put to shame that seek after my soul. It appears from this that David’s life is being sought, which only happened at two periods in his career: (1) when he was a fugitive from Saul; and (2) during the rebellion of Absalom. The psalm therefore belongs to one or other of those periods, most probably to the former (see the introductory paragraph, and note the resemblance between this passage and 1 Samuel 20:1; 1 Samuel 22:23). Let them be turned back and brought to confusion that devise my hurt. Imprecations closely resembling these occur frequently in the Davidical psalms (see Psalms 35:26; Psalms 40:14; Psalms 70:2; Psalms 71:13), and amount to a sort of commonplace, to be used whenever the machinations of his enemies against him are the subject that occupies his thought. Psalms 35:5 Let them be as chaff before the wind (comp. Psalms 1:4; Isaiah 17:13; Isaiah 29:5; Hosea 13:3). Chaff is the type of whatever is light, vain, futile, and worthless; chaff driven before the wind represents the confused rout of a beaten army flying without any resistance before an enemy. And let the angel of the Lord chase them; rather, smite them. The angel of the Lord, who protects the righteous (Psalms 34:7), is called on to complete the discomfiture of the wicked ones, who are David’s enemies. Psalms 35:6 Let their way be dark and slippery; literally, darkness and slipperiness; i.e. let them fly along dark and slippery paths, where they cannot see their way, and will be sure to stumble and fall. And let the angel of the Lord persecute them; rather, pursue after them. Psalms 35:7 For without cause have they hid for me their net in a pit; literally, the pit of their net. This is explained by some to mean "the destruction of their net;" by others, "the pit that is covered by a net." But neither explanation is altogether saris-factory. Some therefore suppose an accidental transposition of a word. Which without cause they have digged for my soul. "Without cause" means "without provocation on my part." Psalms 35:8 Let destruction come upon him at unawares; i.e. let the evil happen to him that he designed against others. As he sought to catch others in traps of which they knew nothing (Psalms 35:7), so let an unexpected destruction come upon him. And let his net that he hath hid catch himself (comp. Psalms 9:15, Psalms 9:16; Psalms 57:6; Psalms 141:10). It is the perfection of poetic justice when "the engineer" is "hoist by his own petard." Into that very destruction lot him fall; rather, for destruction let him fall therein; i.e. let him not only fall into his own trap, but let his fall prove his destruction. David’s imprecations have always something about them from which the Christian shrinks; and this is particularly the case when he asks for his enemies’ destruction. Psalms 35:9 And my soul shall be joyful in the Lord. A sudden transition from imprecatory prayer to thanksgiving, or rather, to the promise of it—"My soul shall be joyful;" i.e. it shall be so when my prayers have been granted. It shall rejoice in his salvation. "Salvation" here is, no doubt, especially, deliverance from the immediate danger, but, perhaps, even here, not only that (see the comment on Psalms 35:3). Psalms 35:10 All my bones shall say, Lord, who is like unto thee? The "bones" here represent, not the frame only, as in Psalms 34:20, but the entire nature. David promises that his whole nature shall bear witness to God’s mercy and goodness, proclaiming that there is "none like unto him" in these respects, none other that can deliver from danger as he can and does. As Hengstenberg observes, "He seeks to make the Lord grant the desired help by promising that the help afforded would yield a rich harvest of praise and thanksgiving." Which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him? (comp. Psalms 86:1, where David again calls himself "poor and needy;" i.e. in want of help and peace and comfort; not absolutely without means, or he would not offer any temptation to the spoiler. Psalms 35:11-18 The second part of the psalm begins with a long complaint, David sets forth the woes under which he is suffering. There are: 1. Calumny (Psalms 35:11). 2. Ingratitude (Psalms 35:12-14). 3. Malevolence (Psalms 35:15). 4. Insult from the vile and base (Psalms 35:16). He then passes to prayer: Will not God rescue him (Psalms 35:17)? In conclusion, he for the second time promises praise and thanks (Psalms 35:18). Psalms 35:11 False witnesses did rise up; they laid to my charge things that I know not (comp. Psalms 27:12); literally, malicious, or unrighteous witnesses (see Exodus 23:1). It is not probable that witnesses in a court are intended. David’s calumniators accused him privately to Saul of "seeking his hurt" (1 Samuel 24:9), and so stirred Saul up against him (1 Samuel 26:19). By what is here said, they appear to have accused him to his face, and to have endeavoured to extort from him a confession of guilt. Psalms 35:12 They rewarded me evil for good (comp. Psalms 35:13). Among those who slandered him were persons with whose troubles he had sympathized, and for whom he had prayed with fasting when they were sick. His worst persecutor, Saul, admitted the charge here made. "Thou art more righteous than I," he said; "for thou hast rewarded me good, whereas I have rewarded thee evil" (1 Samuel 24:17). To the spoiling of my soul; or, the desolating of my soul. The result of his enemies’ machinations against him was to make him a fugitive and a wanderer, to separate him from the friend whom he tenderly loved, from his wife, his parents, and the greater part of his acquaintance. Psalms 35:13 But as for me, when they were sick, my clothing was sackcloth. It is suggested that David had acted thus, especially in the case of Saul, when he was first afflicted with his terrible malady (1 Samuel 16:14-23; 1 Samuel 18:10); but he appears to speak of his habitual practice, whenever any of his friends were sick. (On the putting on of sackcloth as a sign of grief, see Genesis 37:34; 2 Samuel 3:31; 2 Samuel 21:10; 1 Kings 21:27; 2 Kings 6:30; 2 Kings 19:1; Esther 4:1; Job 16:15; Psalms 69:11; Psalms 69:11, etc.) I humbled my soul with fasting. Another customary indication of grief (see Psalms 69:10; Psalms 109:24; Judges 20:26; 1 Samuel 31:13; 2 Samuel 1:12; 2 Samuel 22:16; 1 Kings 21:27; Nehemiah 1:4, etc.). And my prayer returned into mine own bosom (comp. Matthew 10:13). Prayers for others, if prevented by their unworthiness from benefiting them, are yet not altogether void and vain. They bring a blessing to the man that offers them. Psalms 35:14 I behaved myself as though he had been my friend or brother. In every such case I sympathized with the sufferer to such an extent, that my conduct was like that of an intimate friend or a brother. I bowed down heavily, as one that mournsth for his mother. Nay, I went further; I took on all those outward signs of grief which are usual when a man has lost his mother. I "bowed down heavily," as though I could scarcely stand. The Orientals are extreme and exaggerated in their manifestations both of joy and grief (see Herod; 8:99). Psalms 35:15 But in mine adversity they rejoiced, and gathered themselves together; rather, in my fall, or in my halting; "when I halted" (Revised Version). "The word implies a sudden slip and overthrow," such as is represented in 1 Samuel 18:8-29. Yea, the abjects gathered themselves together against me. Compare the case of Job (Job 30:1-14). It is a matter of common experience that when men fall from a high position into misfortune, the base vulgar crowd always turns against them with scoffs and jeers and every sort of contumely. And I knew it not; rather, and I knew them not; men, i.e; of so low a condition, that I had no acquaintance with them. They did tear me, and ceased not (comp. Job 16:9). Psalms 35:16 With hypocritical mockers in feasts; literally, profane jesters of cakes; i.e. ribald parasites at a great man’s table, whose coarse buffoonery entitles them to a share of the dainties; they made me their butt, their jest, and their byword (cf. Job 30:9). They gnashed upon me with their teeth; i.e. spoke fiercely and angrily against me, like dogs that snarl and show their teeth (comp. Job 16:9; Psalms 37:12). Psalms 35:17 Lord, how long wilt thou look on? "How long?" is the common cry of sufferers (Job 19:2; Psalms 6:3; Psalms 13:1; Psalms 79:5; Psalms 89:46; Habakkuk 1:2; Revelation 6:10), who do not recognize the wholesome discipline of suffering, or realize the fact implied in the phrase, "No cross, no crown." Man desires immediate deliverance; God mostly delays his deliverance until Patience has "had her perfect work" (James 1:4). Rescue my soul from their destructions, my darling, from the lions (comp. Psalms 22:20). Psalms 35:18 I will give thee thanks in the great congregation: I win praise thee among much people. The promise is repeated (see Psalms 35:9, Psalms 35:10); hut, as before, it is conditional on deliverance being granted, and intended to induce God to grant it, and to grant it speedily. Psalms 35:19-28 The main element of this, the third section of the psalm, is prayer. Complaint finds a voice in Psalms 35:20, Psalms 35:21, and thanksgiving in Psalms 35:28; but with these exceptions, the strophe is one long strain of prayer. The prayer is, first, negative: "Let not mine enemies rejoice" (Psalms 35:19); "Keep not silence" (Psalms 35:22); "Be not far from me" (Psalms 35:22). But after this it becomes mainly positive: "Stir up thyself, and awake to judgment" (Psalms 35:23); "Judge me, O Lord" (Psalms 35:24); "Let them be ashamed and brought to confusion that rejoice at my hurt" (Psalms 35:26); "Let them shout for joy, and be glad, that favour my righteous cause" (Psalms 35:27); "Let the Lord be magnified, which hath pleasure in my prosperity" (Psalms 35:27). Psalms 35:19 Let not them that are mine enemies wrongfully rejoice over me (comp. Psalms 38:19, where David says that those who "hated him wrongfully" were "multiplied"). David feels that no one had any reason to hate him, since he had always sought the good of all with whom he came into contact (see Psalms 35:12). Neither let them wink with the eye that hate me without a cause; i.e. let them not have cause to wink to each other in self-congratulation on their having triumphed over me completely. Psalms 35:20 For they speak not peace. Once more the language of complaint. David’s enemies, though they have driven him from the court, and made him a fugitive and a wanderer, were not yet satisfied. They did not speak him peace. They continued to scheme against him. But they devise deceitful matters against them that are quiet in the land. David, if let alone, was willing enough to have remained "quiet in the land." He was a fugitive and an outlaw; but, could he have obtained a safe refuge—the cave of Adullam, or any other—would gladly have remained peacefully within it. But his enemies would not allow him to remain quiet. They stirred up the jealousy and hatred of Saul by false tales, and caused him to be "hunted upon the mountains" (1 Samuel 26:20). Psalms 35:21 Yea, they opened their mouth wide against me, and said, Aha, aha! our eye hath seen it. They "opened their mouth wide" in scornful derision; and shouted triumphantly, "Ha, ha! our eye hath seen his downfall!" Psalms 35:22 This thou hast seen, O Lord. Nothing of this has been hid from thee; thine eye, O Lord, has seen it. Therefore I call upon thee. Keep not silence. Refrain not thyself. "Up, and let not man have the upper hand" (PS. Psalms 9:19). O Lord, be not far from me. Draw near, hasten, vindicate my name (comp. Psalms 22:19; Psalms 38:21; Psalms 70:1-5:12). Psalms 35:23 Stir up thyself, and awake to my judgment (camp. Psalms 80:2; Psalms 44:23; Psalms 78:65). The psalmists call on God to awake, not as though he were really asleep, but as a sort of stirring appeal to him to arise and manifest himself. Even unto my cause, my God and my Lord. "Awake," i.e; "to judge my cause—to acquit me, and condemn my enemies" (camp. Psalms 9:4; Psalms 35:1; Psalms 43:1, etc.). Psalms 35:24 Judge me, O Lord my God, according to thy righteousness, Let thy law of righteousness be the rule by which I am judged, and my enemies also. Then the victory will remain with me; thou wilt not let them rejoice over me. Psalms 35:25 Let them not say in their hearts, Ah! so would we have it (camp. Psalms 35:21); literally, ah! our soul, i.e. "our heart’s desire is accomplished; we have got our wish." Let them not say, We have swallowed him up; i.e. destroyed him, ruined him, brought him to an evil end. Psalms 35:26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me (camp. Psalms 35:4, of which this is an enlargement, with variations, the sentiment being exactly the same). Very similar maledictions will be found in Psalms 40:14; Psalms 70:2; Psalms 71:13; Psalms 109:29. Psalms 35:27 Let them shout for joy, and be glad, that favour my righteous cause. When David’s enemies are "ashamed and put to confusion" (Psalms 35:26), his friends will naturally "shout for joy, and be glad." This they will do, partly, out of sympathy; partly because their own interests are bound up with those of their leader. Had Saul captured David when he "hunted him upon the mountains," the fate of David’s followers would have been death or exile. Yea, let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of his servant; literally, in the peace of his servant. God desires that David’s present troubles should cease, and that he should enjoy a time of rest and tranquillity. This was granted him, to some extent, at Ziklag (1 Samuel 27:4-7), but more fully when he came into his kingdom (2 Samuel 5:1-16). Psalms 35:28 And my tongue shall speak of thy righteousness and of thy praise all the day long (camp. Psalms 35:9, Psalms 35:10, and Psalms 35:18). David means to premise perpetual gratitude and thankfulness. He will not merely return thanks publicly, once for all, in the great congregation (Psalms 35:18), but will continue to praise God always. Psalms 35:3 The assurance of salvation. "Say unto my soul," etc. Can the heart frame, the lips utter, a more ambitious request? "Creator and Preserver of all being, Almighty, Eternal, Infinite God, speak to me, even me; tell me that thou art mine; that I am thine!" Yet this prayer is as reasonable as ambitious. For human nature has in it a capacity which can be satisfied with nothing less. What God says must needs be true. Therefore this is a double petition: (1) that God will be my Salvation; (2) that he will assure me of this. I. GOD IS THE SOUL’S . Salvation is often spoken of as God’s gift (Psalms 37:39; Isaiah 45:7; Isaiah 46:13). But here (as Psalms 27:1; Isaiah 12:2) God himself is our Salvation. The word has two meanings—the experience of being saved; the power that saves. In the first sense, God bestows salvation—q.d, redemption from guilt and its reward; spiritual healing; deliverance from the habit and power of sin; in a word, life. In the second sense, it is the love which pities, the grace which pardons, the righteousness which atones; the spiritual power that quickens the dead soul; the light by which we see truth, the strength whereby we obey it; the Divine breath whereby our spirit lives. All this is in God. Salvation is ours as bodily life is ours—God’s work and gift. But "the Father hath life in himself." How worse than vain is the notion that we can save ourselves! Salvation is not a reward to be earned or result to be toiled for; it is life. You can starve or poison yourself, but you cannot bestow on food its power to nourish, or on your body to receive nourishment. You can maim yourself, but not restore a limb. You can sin, but not forgive, atone, redeem. These are God’s alone. Salvation is personal: "thy salvation." It must be so, since sin is personal, character is personal, holiness and happiness are personal. There may be community in sin and guilt, or in noble effort and benevolent action; but each one bears his own responsibility. If you are saved, God must say to your soul, "I am thy Salvation." II. WE NEED GOD’S OWN OF OUR . "Say," etc. It is too great a thing to take on man’s work. Sin so deadens the conscience, that to many forgiveness seems an easy thing. But let conscience wake, and it becomes difficult to believe that God can forgive. How can this prayer be answered, this assurance given? It needs no voice from heaven (as to Abraham, who had no Bible, no gospel; Genesis 15:1). The standing answer is in the gift of God’s beloved Son, and in the promises of his Word (1 John 5:9-11; 1 Corinthians 1:30). The special answer is by the gift of his Spirit, promised to every one who asks (Luke 11:13; Romans 5:5; Romans 8:16). The dependence of salvation on faith is not (as some fancy) a condition, rendering salvation less free. It is the very means by which it is freely given. "Look unto me, and be ye saved I" Believe and live! Ask and have! Therefore there is no presumption in that personal joyful assurance of salvation which rests not on our own faith, but simply on God’s Word (John 10:28, John 10:29; 2 Timothy 1:12). BY C. Psalms 35:1-28 A hard case-a very hard one-laid before God. This is one of those psalms in which the writers often meet with much scolding and with scant sympathy. It has been said that this psalm is not worthy of David. We are not prepared to say so: but we are prepared to contend that many of the criticisms passed on it are utterly unworthy of those who thus criticize. £ If we will but study the whole psalm in all its bearings while we may not feel called on to justify every expression therein, we shall feel bound to regard fairly those circumstances of extreme hardship by which such expressions were called forth. We may have the case before us, if we "open up’ the contents of the psalm in the following threefold order. I. THE CASE SHOULD BE STUDIED. Beyond all question, it is a hard one, almost more than flesh and blood could bear. We will look at it: 1. As between David and his enemies. A bare enumeration of its main features (of which there are seven) will suffice. He was waylaid without cause (Psalms 35:7). False witnesses spake maliciously against him (Psalms 35:11). They actually rewarded evil for good (Psalms 35:12). In their trouble David had behaved himself as their friend or brother (Psalms 35:13, Psalms 35:14). In his trouble the enemies manifested a malicious joy (Psalms 35:15, Psalms 35:16). £ Their malice was not against him only, but against others also (Psalms 35:20). And not only so, but against the entire cause of righteousness of which David was the representative, their rage and hatred were directed (Psalms 35:22). Now let us look at the case: 2. As between David and his God. How does he plead with Jehovah? He prays that God himself would interpose, and come into conflict with those who thus afflicted him (Psalms 35:1, Psalms 35:2, Psalms 35:3, Psalms 35:17, Psalms 35:22, Psalms 35:23); that God would manifest himself as David’s Deliverer (Psalms 35:3); that the wicked might be thoroughly put to shame; that their way might be dark and slippery, etc. (Psalms 35:4, Psalms 35:5, Psalms 35:6, Psalms 35:8, Psalms 35:26); that God would reveal his delivering grace (Psalms 35:10); that David and those who favoured his righteous cause might rejoice in God’s salvation (Psalms 35:9); that God would execute righteousness and judgment (Psalms 35:24); that he would not permit the malicious joy of the enemy to continue (Psalms 35:19, Psalms 35:25); that the righteous might yet shout for joy at the triumph of their cause (Psalms 35:27); and that with their joy David himself might blend his own (Psalms 35:28). Now, when we thus set the whole psalm before us, and note how grievous is the case which was thus laid before God, and how varied are the forms of petition in which that is done, we cannot but feel amazed at the harsh estimate of David in which some of his critics have indulged. If David was too harsh in speaking of the wicked, his critics are afortiori far too harsh in their treatment of him. Let us therefore note II. THE CASE SHOULD BE FAIRLY . Let us look at it: 1. Negatively. (1) The words of this psalm are not the words of God to man, but words of man to God: this is an all-important distinction to make in dealing with the Psalms. £ (2) No man can, no man ever could, pray beyond the level of his own spiritual attainment. (3) Hence it is not necessary that we should attempt to justify every word in the ending of an Old Testament saint, any more than we should attempt to do so in the prayers of God’s people now. But it may be said, "David was a prophet." True, and when he professed to give out God’s word to him, we accept such word implicitly. But that is not the case here. He is not praying as a prophet, but as a troubled saint. (4) This prayer, with the imprecations it contains, is by no means illustrative of the spirit of the Mosaic dispensation, but only of the degree to which a man who could pray like this, actually fell below the spirit of the dispensation under which he lived. Here we are compelled to differ sharply from Bishop Perowne and others who regard this psalm as indicative of the contrast between the morality of the Old Testament and New Testament dispensations. Though in the Scriptures, revelation is progressive, yet the morality enjoined in the Old Testament is precisely the same as that enjoined in the New. So our Lord teaches (Matthew 22:36-40; Matthew 5:17, Matthew 5:18). In the Sermon on the Mount our Lord tears off the wrappings with which "they of old time" had concealed the teachings of the Mosaic Law, and restores that Law to its pristine integrity and glory, on his own authority. But in the psalm before us we have not Old Testament morality as given by God, but Old Testament morality as far as attained by the writer. Many a modem representative of religion would sanction the cutting down of Zulus by the thousand in war. What should we say if any one declared that to be New Testament morality, when it was only that individual presenting his own view of it? So with this and other imprecatory psalms; they give us, not God’s precept, but man’s defective prayers. At the same time, while we do not justify these maledictions of David, we are bound in all fairness also to put the matter: 2. Positively. (1) Here is a case of extreme provocation. (2) David was a king. (3) As such, he was not a merely private individual, but the representative of God’s cause. (4) Hence his petitions are not those of personal vindictiveness; they are the passionate cries of one who yearns for God’s vindication of the right. For we see at once the reason why, and the limit within which, he prays for vengeance on his enemies. (5) Whoever, owing to an inadequate study of the psalm, cherishes sympathy with David’s enemies rather than with him, is grievously unjust. But we can not only free the case from being any stumbling-block to faith, we may even turn it to good account. Form III. THE CASE MAY BE . We gather from it: 1. How great is the mercy that wronged saints can look up to God as the Avenger of their cause (Luke 18:1-8)! 2. There is a very great difference between a private feeling of vindictiveness, and the indignation felt at a great public wrong. It would be wicked of us to cherish the first; it would be wicked of us not to cherish the second. 3. Whatever the case of wrong we have to lay before God, we may tell it to him just as we feel it. He is a loving Friend to whom we may unburden everything without any danger of being misunderstood. 4. If in our putting of the case before God, we say anything wrong or wrongly, God will forgive what is wrong in our prayers, and will answer them in his own way, often doing "exceeding abundantly above all we can ask or think." 5. Hence we may leave the method of vindicating the right and of shaming the wrong, entirely in the hands of God. Such expressions as those in Verses 4, 5, 6, 8 would ill become us (cf. Romans 12:19, Romans 12:20). 6. Nevertheless, it is perfectly true that severity to evil-doers is sometimes the greatest mercy to the Church of God (Acts 5:1-11). 7. God, even now, very often answers the agonizing prayers of saints by "terrible things in righteousness" (Psalms 65:5; Revelation 8:3-5). 8. If we do not so far sympathize with the spirit of this and other imprecatory psalms as to yearn to see righteousness triumphant and wickedness put to shame, we are fearfully guilty before God, and are sinking immeasurably below the morality and public spirit of those very psalms which are so unfairly criticized and so thoughtlessly condemned. To plead for the victory of righteousness and for the crushing and shaming of iniquity is a necessity of a good man’s nature. He cannot help it. Yea, one petition in the Lord’s Prayer involves the whole, "Thy will be done on earth, as it is in heaven." And more than this, no one understands the redemption which is in Christ Jesus, who looks at it as providing only for the present forgiveness of individual souls: it is a grand and glorious plan for the inbringing of universal and everlasting righteousness; and when the Saviour’s blood moistened earth’s soil, it guaranteed that earth should be rescued from the destroyer, that the hosts of ill should be exposed and put to shame, and that Christ should wear the everlasting crown.—C. BY W. FORSYTH Psalms 35:1-28 The flesh and the Spirit. This psalm has been variously interpreted. Some say David speaks here representatively, not for himself, but for the community of Israel Others say that he speaks prophetically, and with special reference to the days of Messiah. Others again hold that he speaks as a holy man, moved by the Holy Spirit to record the feelings that had passed through his own heart in time of trial. This last seems the more reasonable interpretation. I. First it agrees best with THE METHOD OF . The object of inspiration is truth. It is not necessary that what is perfect should alone be recorded, but it is that the record itself should be perfect. Besides, there is undoubtedly an advance in the New Testament from the Old, both as respects the spirit of the prophets, and the greatness of the truths revealed. II. Further, this view agrees best with THE ANALOGY OF HOLY . In Job and Ecclesiastes and elsewhere there are different speakers, and they do not all speak the same thing. There is diversity of opinion, and high debate. We have to walk circumspectly. We have to discriminate, lest we should take the devil’s lie or the counsel of fallible men for the eternal truth of God (Job 2:4; Job 42:7). So of the Psalms. The record is true, but all that is recorded is not truth. There ate various phases of thought and feeling, of character and life. Even the same speaker does not ways keep the same level; at one time he may cry, "I was as a beast before thee." and almost with the same breath, "Whom have I in heaven but thee?" (Psalms 73:22, Psalms 73:25). III. Again, this view accords best with THE FACTS OF DAVID’S LIFE. He was not a perfect man; and who so ready to confess this as himself? Look at the historical parts of Scripture, and you find him saying and doing things far from righteousness. Why should he be judged differently when he speaks in poetry than when he speaks in prose? Is it not reasonable to take what he says, in the one case as in the other, as the honest expression of his heart, and to judge it by the same standard? No doubt the Psalms are to be regarded as spoken in moments of highest religious consecration; but if David is to be held as always speaking in the Psalms as a perfect man, it will be hard to bring the facts into harmony with the other facts of his life, and, moreover, the effect would be to remove the psalms from the sphere of ordinary experience, and to empty them of much of their sweetness and virtue. Delitzsch has said that "this whole psalm is as it were the lyrical amplification of that which David says when face to face with Saul in 1 Samuel 24:16." Looking at it in this light, it seems the story of a soul’s conflict—the struggle of the spirit against the flesh—painful and severe, with risings and failings, till at last peace is attained. It begins with a passionate cry to God for justice, and the language, full of fire and impetuosity, is such as would naturally rise to the lips of a man of war. His imagination works in the line of his desires, and pictures an overthrow of his enemies, quick and terrible. Their destruction would be his "salvation," and for this he would rejoice and give God thanks 1 Samuel 24:9, 1 Samuel 24:10). In the second part of the psalm he reverts W the cruel treatment he had received, but speaks of it with more calmness—more in sorrow than in anger. He remembers how he had tried to be patient, how he had restrained himself, and returned good for evil. But it had been in vain. Brooding upon this, his heart again rises in wrath (1 Samuel 24:17). But as he comes nearer to God, and feels more intensely the sweetness of God’s love, he recovers more quietness. Once more the surges of passion rise, and he is in danger of being overwhelmed; but again he turns to God, his only Refuge, and casting himself upon his care, and committing things wholly to his hand, he enters into the rest of faith and hope and love. The portrait may be said to be true to life. We have not only the good, but the bad; not only love to man, but the struggle to keep that love; not only faith in God, but the difficulty of gaining the height of that faith, and of holding it when it had been won. Thus we have a record which harmonizes with the experience of God’s saints of all ages from Abraham to Paul, and that is rich in instruction and comfort. Who is there who tries to follow Christ, but knows how hard it is to be patient under injustice, to forgive our enemies, and to pray for them who despitefully use us and persecute us? It is some comfort for us, as with Christian when sorely tried in the Valley of the Shadow of Death, to hear the voice of a brother, and to be able to say, each one to his soul, "that some who feared God were in this valley as well as himself."—W.F. Psalms 35:22 God’s silence. "There is a time to keep silence, and a time to speak" (Ecclesiastes 3:7). So it is with man, and with reverence it may be said, so it is with God. There is a sense in which God is never silent. In manifold ways his voice is ever sounding in our ears. But there are times when God may be said to be silent, even with regard to his own people. There is speech on the one side, but no answer on the other. This silence may be prolonged till it becomes distressingly painful. There is the sense of loss; there is the feeling of desertion; there is the dread of worse things to come-of the going down to the pit of darkness and despair (Psalms 23:4). Luther said, in his strong way, "O my God, punish me rather with pestilence, with all the terrible sicknesses on earth, with war, with anything, rather than thou be silent to me!" But though this silence is to be deprecated, yet it is ordained of God for good. It may come as— I. JUST . The wicked do not seek after God. It is no wonder, therefore, if God should deal with them after their own ways (Proverbs 1:24 - 28; John 13:9). But even good men may become negligent—they may fall into sin and forget God. Therefore it may be necessary to let them see and learn the evil of departing from the living God (Psalms 94:10; Psalms 125:5; Jeremiah 2:19). II. WARNING. We must not judge of God by ourselves. We must not think that he is arbitrary or cold. If he is silent, it is for just cause. Remember how it was with Saul (1 Samuel 28:6). Well would it have been for him, if he had regarded the doings of God, and turned to him in repentance. But he hardened his heart. God warns us also. His silence should bring our sins to our remembrance. "Your sins," saith the prophet, "have hid his face from you, that he will not hear" (Isaiah 59:2; cf Hosea 5:15). III. . The end of the Lord is merciful. If he is silent, it may be: 1. To try our faith, Remember the Syro-Phoenician woman (Matthew 15:21-28). 2. To quicken our sense of dependence. God is Sovereign. He is under no obligation to us. If he hears, it is in mercy. We are too ready to think we have a claim upon him, and to resent his silence. We need to learn humility. "God resisteth the proud, and giveth grace to the humble" (1 Peter 5:8). 3. To enhance the value if the blessings we lack. The worth is known by the want. Memory of past joys makes us the more eager in seeking renewed tokens of love and good will. The light is sweet to the eyes, but it is sweeter if for a while withdrawn. Friendship is dear, but absence makes the heart grow fender. The love of God is the joy of the heart; but if clouds and darkness gather between us and God, the more earnestly do we cry for the restoration of his favour (Jeremiah 29:11-14). 4. To prepare us for higher manifestations God’s love. We need to be brought low in order to be raised up. We need to be emptied of pride and self-righteousness to be filled with the fulness of God. If we ask and receive not, it is because we ask amiss. This we have to learn. We are led, therefore, to self-examination, to penitence, to confession. God has something better than we thought of in store for us. It may he something to do or to suffer for him. There is a "needs be" we should be made ready. Let us therefore trust, and not be afraid (Isaiah 54:7, Isaiah 54:8).—W.F. BY C. SHORT Psalms 35:1-10 Battle and victory. The psalmist complains of unbelievers, ungodly enemies, prays for deliverance, giving promise of thanksgiving if his prayer is granted. The psalm falls into three divisions, in each of which the three elements of complaint, prayer, and thanksgiving are contained. The divisions are Psalms 35:1-10; Psalms 35:11-18; Psalms 35:19-28. Take first division and its suggestions (Psalms 35:1-10). I. EVERY MAN HAS A BATTLE TO FIGHT, We have to contend against: 1. Enemies that threaten the destruction of the soul. (Psalms 35:4.) Our temptations, from within and from without, are our dangerous foes, who will conquer and destroy us if we do not conquer and destroy them. We know what unresisted sin leads to. 2. They are crafty and insidious foes. (Psalms 35:7, Psalms 35:8.) They use smiles and sophistries to conceal their real nature and designs. Evil men lay plots to ensnare the young and unwary. Hence the need of watchfulness and circumspection. 3. They are cruel, unrelenting foes. (Psalms 35:4.) They devise our hurt and follow us continually. There can be no compromise with them. II. WE MUST SEEK THE HELP OF GOD TO GIVE US THE VICTORY IN THIS BATTLE. 1. We must fight with Divine weapons. The sword of the Spirit, the Word of God, and the helmet of salvation, etc. 2. Under the Divine inspiration. Filled with the trust, and love, and courage, and hope of those who catch their inspiration from Christ. Christ is the Captain of our salvation. The true soldier will follow the great General everywhere. 3. God helping us, we are stronger than all our foes, and are sure of victory at last. III. WHEN THE BATTLE HAS BEEN FINALLY WON WE SHALL BE FILLED WITH TO GOD. (Psalms 35:9, Psalms 35:10.) For all the grace and help we have received in every stage of the conflict. And for the eternal value of the victory we have gained. This cannot be fully known here.—S. Psalms 35:11-18 The wicked and the good. The general subject in this section of the psalm is a contrast between the wicked and the good, setting forth the baseness of the wicked nature, and the generous sympathies of the good. I. THE OF THE WICKED. Their general characteristics are: 1. They often bring false malicious charges against good men. (Psalms 35:11.) "They demand satisfaction at my hands for injuries of which I have never even heard." 2. They return evil for good. (Psalms 35:12.) They had been former friends: this was the sting of their ingratitude and injustice. Former favours sour the minds of the ungrateful, and intensify their hatred. 3. They exult over the calamities of the good, and insult and injure them. (Psalms 35:15.) "The tender mercies of the wicked are cruel," and cruelty always embrutes the bad mind. 4. They incite the senseless rabble to persecute good men. (Psalms 35:16.) The multitude ever ready without reason to join in a hue and cry, and, without thinking, are ready to become the instruments of bad men. II. THE OF THE GOOD. 1. Broken friendships fill them with a sense of bereavement. (Psalms 35:12.) The good hunger for love, as well as give it; and, when denied it, are afflicted with a sense of loneliness. 2. They are deeply sympathetic with the afflictions of others. (Psalms 35:13, Psalms 35:14.) They fast and pray in token of the sincerity and depth of their sympathy. 3. In the calamities and sorrows of life the good turn to God for help and deliverance. (Psalms 35:17.) Especially the more they feel deserted by former friends. 4. They are constrained to give thanks to God for his mercies. (Psalms 35:18.) They are not ungrateful, like the wicked. Gratitude is a joy to the generous and religious mind.—S. Psalms 35:19-28 Pleas for triumph. The substance of this third division is a continuous prayer that God would give him to triumph over his enemies; and the plans on which the prayer is grounded. I. HE PRAYS THAT THE CAUSE OF MAY NOT TRIUMPH. 1. The enmity of his enemies was without just cause. (Psalms 35:19.) To be unjustly accused wounds a good man very deeply. 2. He was the champion of public order and peace: and therefore they opposed him. (Psalms 35:20.) Employed deceitful words and schemes to disturb and overthrow the public peace. Bad men therefore. 3. God himself was the witness of their injustice and wickedness. (Psalms 35:21.) And cannot but interpose of his own righteous will. 4. He appeals to God on the ground of his personal righteousness. (Psalms 35:23, Psalms 35:24.) Not on the ground of his perfection; but he appeals to his upright aim and just purpose and general rectitude. The righteous God must therefore overthrow his enemies. God’s righteousness, and his own could not both be defeated. Their just retribution was to be clothed with confusion and dishonour. The psalmist is so sure that his prayer will be answered and his enemies punished, that we have next.— II. A OF THE VICTORY. 1. He calls upon all who love righteousness to magnify the work of God. (Psalms 35:27, "who have pleasure in my justification, or righteousness.") The victory of the psalmist over his wicked enemies. 2. He himself will sing of the righteousness of God for ever. (Psalms 35:28, "all the day long.") We should praise God for ever as the Author of all our moral and spiritual victories. "Not unto us, but unto thy Name, O Lord," etc.—S. THIS short psalm is mainly didactic. It places in contrast the extreme wickedness of the wicked and the inexhaustible fulness of love, faithfulness, and righteousness which characterizes the God whom the wicked dare to offend. It ends with a brief but earnest intercessory prayer, that God will favour the righteous and protect them from the assaults of the ungodly, followed by an expression of confidence that the prayer will be granted. The psalm divides itself into three strophes, corresponding to the division of the subject-matter. Strophe 1. (Psalms 36:1-4) gives the portrait of the wicked man. Strophe 2. (Psalms 36:5-9) paints the Divine goodness. Strophe 3. (Psalms 36:10-12) contains the prayer and the expression of confidence. The title ascribes the psalm to David; and the critics generally acquiesce. Some of them point out special Davidical indications; but no one has ventured to assign it to any particular occasion in David’s life. The epithet given to David in the title, "servant of Jehovah," would seem, however, to connect it with Psalms 18:1-50. Psalms 36:1 The transgression of the wicked saith within my heart. This is a difficult passage. In the first place, the text is uncertain, since some manuscripts have לבו, "his heart," in the place of לבי, "my heart." And further, whichever reading we prefer, the meaning is far from clear. Dr. Kay translates, "Transgression’s oracle to the wicked is, ’In the interior of my own heart;’" and understands the meaning to be that the sinfulness of the wicked man deludes him into the belief that his wickedness is known to no one but himself—it is all safely locked up in the recesses of his own heart. Professor Alexander suggests as possible, "Thus saith depravity to the wicked man, ’In the midst of my heart, there is no fear of God before his (i.e. God’s) eyes.’" Others, preferring לבו to לבי, render, "Transgression speaks to the wicked within his heart; There is no fear of God," etc.; regarding the two clauses as perfectly independent the one of the ether. This is, perhaps, the best explanation. There is no fear of God before his eyes. Either he belongs to the class of "fools, who say in their heart, There is no God" (Psalms 14:1), or he agrees with those who cry, "Tush, God hath forgotten: he hideth away his face; he will never see it" (Psalms 10:11). Psalms 36:2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful. Another very obscure verse, explained in various ways. The rendering of Professor Alexander is to be preferred, "For he fiattereth himself in his own eyes, as to God’s finding his sin and hating it;" i.e. he flatters himself that he will conceal his sin from God, so that God will not discover it to hate it (see also the comment of Dr. Kay, and the Revised Version) Psalms 36:3 The words of his mouth are iniquity and deceit (comp. Psalms 12:2; Psalms 28:3). He hath left off to be wise, and to do good. There was a time when he occasionally acted wisely, and did what was right. But that time is gone by. Now he is consistently wicked. Psalms 36:4 He deviseth mischief upon his bed; rather, he deviseth iniquity—the same word as in the preceding verse. In the night, when he should be looked in innocent slumber, he lies awake, devising wicked schemes against others (comp. Proverbs 4:16; Micah 2:1). He setteth himself in a way that is not good. More correct than the Prayer-book Version, "He hath set himself in no good way." The wicked man is not merely negatively bad; he determinately chooses a path of life that is evil. He abhorroth not evil. He has no aversion to it, no horror of it, no shrinking from it. Whether a thing is right or wrong is to him a matter of complete indifference. So callous is he, so hardened. Psalms 36:5 Thy mercy, O Lord, is in the heavens. Instead of the usual contrast between the wicked man and the godly one (Psalms 1:1-6; Psalms 4:2, Psalms 4:3; Psalms 5:10, Psalms 5:11, etc.), the psalmist here makes the startling contrast between the wicked man and God! The character of the wicked man is given in four verses (Psalms 36:1-4), the portrait of God in five (Psalms 36:5-9). God’s first and principal characteristic is "mercy"—or rather, "loving-kindness" (חסר). This quality is revealed, not on earth only, but also in heaven, towards the angels. Thy faithfulness reacheth unto the clouds. Next to loving-kindness in God comes "faithfulness"—fidelity to every promise that he has ever made, unswerving attachment to those whom he has once loved, undeviating maintenance of the truth (comp. Psalms 57:10; Psalms 108:4). Psalms 36:6 Thy righteousness is like the great mountains; literally, like the mountains of God; and so Luther, Rosenmuller, Hengstenberg, Kay, Cheyne, and the Revised Version. According to the Hebrew idiom, this means "the very greatest mountains"—those which seem to stand the strongest and the firmest. Thy judgments are a great deep; i.e. such as man cannot fathom—unsearchable—past finding out. O Lord, thou preservest man and beast. The providential care of God for his creatures is another of his leading characteristics, and one especially deserving man’s attention and gratitude. It is a form of his loving-kindness. Psalms 36:7 How excellent is thy loving-kindness, O God! The psalmist, having made mention of the "loving-kindness of God" as his most characteristic quality (Psalms 36:5), and again brought it into notice as causing him to provide so carefully for all his creatures (Psalms 36:6), cannot refrain from glorifying the quality whereto he has called attention. "How excellent"—or, how precious (Kay, Alexander, Cheyne, Revised Version)—" is thy loving-kindness!" How does it exceed all that we could have anticipated! How far does it go beyond all that we deserve! Therefore the children of men put their trust (or, shall put their trust, or shall take refuge) under the shadow of thy wings (comp. Psalms 17:8; Psalms 57:1; Psalms 63:7, etc.). Encouraged by the consideration of thy goodness, the beney Adam, the children of weak, frail, sinful man, shall take heart, and lay abide their natural timidity, and turn to thee, and put their trust in thee, gathering themselves under the shadow of thy protecting wings, and looking to thee, and thee only, for safety and defence (see Rth 2:12). Psalms 36:8 They shall be abundantly satisfied with the fatness of thy house. God will satisfy all who trust in him with "blessings out of his holy seat," and will satisfy them abundantly. The blessings intended are spiritual blessings; and the "house" is, primarily, "the place where God set his name," which at this time was the tabernacle. Faithful Israelites were to expect spiritual blessings through faithful attendance on the tabernacle worship, so far as it was accessible to them. The "house" typified heaven, whence, of course, the blessings really came. And thou shalt make them drink of the river of thy pleasures; literally, the river of thy Edens. Thou shalt give them access to an exhaustless fountain of delight, a stream like that which watered Eden (comp. Isaiah 51:3; Isaiah 55:1; John 4:14; John 7:37, John 7:38). Psalms 36:9 For with thee is the fountain of life. The ultimate source of all life is God. Israel had been taught by Moses (Deuteronomy 30:20) that God was their Life; but this was not all; he is equally the Origin of life to everything that lives—to angels, men, beasts, birds, fishes, zoophytes, plants (see Genesis 1:11, Genesis 1:20, Genesis 1:24, Genesis 1:27, etc.). And, as he is the sole Source of natural life, so is he also the one and only Origin of spiritual vitality (Psalms 30:5; Psalms 66:9; John 1:4; John 6:57; John 7:37-39, etc.). And in thy light shall we see light (comp. John 1:4, John 1:5, John 1:9; 1 John 1:5-7). God is essentially Life and Light. He "has life in himself" (John 5:26). He "is Light, and in him is no darkness at all" (1 John 1:5). The Son, who is "the Light of the world" (John 8:12), is hut "the Effulgence of his Father’s glory" (Hebrews 1:3, Revised Version), "Light of light," the ray which streams from the Sun of the universe. Yet from him comes the light which enlighteneth all creatures (John 1:9). "In his light we see light." Psalms 36:10 O continue thy loving-kindness unto them that know thee. Here begins the third strophe. Having finished his" instruction," the psalmist passes on to prayer; and is content to ask that God will be in the future such as he has been in the past—that he will "lengthen out," prolong, or "continue his loving-kindness" to his faithful servants, dealing with them as he has hitherto dealt with them (Psalms 36:5, Psalms 36:7), mercifully, graciously, and lovingly. His faithful servants are "those that know him," because, as Hengstenberg observes, "the true and essential knowledge of God is to be found only in a sanctified mind." And thy righteousness to the upright in heart. Continue, i.e; to deal justly with those whose heart is right with thee—who, in spite of occasional lapses, are really in heart sincere. Psalms 36:11 Let not the foot of pride come against me. The mention of "the foot of pride" is noted as a mark of Davidical authorship. "Every psalm of David which speaks of danger points to the pride of his enemies as the source" (Canon Cook). And let not the hand of the wicked remove me; or, drive me away (Revised Version), i.e. force me into exile, as Absalom’s party succeeded for a time in doing (2 Samuel 15:13-30). Psalms 36:12 There are the workers of iniquity fallen; or, yonder (Kay). It is as if the psalmist suddenly saw a vision. "There"—on a spot that presents itself to his eyes—are the wicked actually "fallen;" they lie prostrate in the dust. They are cast down, and shall not be able to rise; or, to rise up again (comp. Psalms 18:38). Whereas the righteous may fall into misfortune repeatedly, and recover themselves (Proverbs 24:16), the workers of iniquity, when their time comes to fail, usually perish. At any rate, this would be the result of the overthrow which the psalmist sees in a sort of vision. Psalms 36:4 The portrait of the godless man. "He abhorreth not evil." This dark trait is the crowning stroke in the portrait here drawn of the godless man. If a man does not hate evil, it is certain he loves not good. Those twin precepts are like stems from one root (Romans 12:9, "Abhor … cleave"). What a man loves and follows shows what he will be; but what he hates shows what he is. I. HATRED OF SIN IS A MORE MORAL TEST THAN OF . True, any real love for goodness, desire after righteousness and holiness, shows a man not yet hopelessly bad. But there is a weak approval of good, with no earnest effort to follow it, which only amounts to self-condemnation. To recognize the right, true, good, kind, honourable path, and yet not choose it, is even a distinct step downward. Power to say "No" is the decisive test of strength of moral character. Good, if followed at all, must be pursued actively—uphill. But to go wrong you need hut yield, and drift with the stream. "The kingdom of heaven suffereth violence" (Matthew 11:12). II. Hence HATRED OF SIN IS AN AND FEATURE OF GOD’S . (Habakkuk 1:13; Jeremiah 44:4; Proverbs 6:16.) If men had power to stop the mischief and suffering caused by sin, they would think lightly of sin itself. It is because God does not think lightly of sin that he does not interfere to prevent the misery. If the stream is to flow clean, the fountain must be cleansed. God will not make an evil tree bear good fruit. Suffering is the divinely ordained penalty, warning men off from sin, tracking men out in their sins, calling men to repent of sin, witnessing to God’s hatred of sin (Romans 6:23). But this is only one side. Misery, suffering, death, are no arbitrary infliction; no artificially contrived punishment. They are sin’s natural result. Want of love to God and to man, ripening into "enmity against God" (Romans 8:7); and that self-indulgence and self-worship which practically are enmity to men, cannot but bear the bitter fruit of misery and death (Romans 6:21; Galatians 5:19-21). A world of perfect joy and lasting happiness must be a world from which sin is eternally shut out (Revelation 21:27; Revelation 22:15). III. This note of warning is one NEEDED BY THE TIMES WE LIVE IN. Modem society is strong (stronger than at any past epoch) in benevolence, kindliness; pity for the suffering, the fallen, even the guilty. It is weak on the sterner side—indignation against wrong, contempt of falsehood, stern zeal for justice, hatred of evil. We may see this in social life, in commercial life, in political life, in Church life, in theology. We like to "make things pleasant." We persuade ourselves that sin is no such very great evil; that God will not he very hard on it. We forget that the most tremendous denunciations of sin and of sinners are from the loving lips of our Saviour himself. "Ye that love the Lord, hate evil!" (Psalms 97:10). Psalms 36:9 The fountain of life. This short but sublime psalm opens in a minor key. With a few powerful strokes the psalmist paints the blindness, untruthfulness, blasphemous presumption of an ungodly life—a life void of godly fear, and of that hatred of evil without which there is no true love of goodness. Then as with a sudden recoil from this hateful spectacle, the psalmist turns to God, pouring forth a noble strain of praise. He contemplates God’s mercy, truth, justice, bountiful providence, and loving-kindness to his children (Psalms 36:9). May be looked at as the crowning point of this hymn of worship, at which praise turns to prayer. I. GOD IS THE SOLE OF LIFE—, SELF-, ETERNAL. "The Father hath life in himself" (John 5:26). "God draws existence from his own self. We possess but a borrowed existence; being is not native to us. As in our turn, one by one, we shall pass out of this life, and the world will go on its way without us; so, if God willed, we might pass out of being, and the universe would not miss us" (Saurin). But God "inhabiteth eternity" (Isaiah 57:15). This truth, the foundation of religion, is sublimely set forth in the Old Testament, especially in contrast with the vanity of idols; and is shadowed forth in the personal name by which God entered into covenant with his people (Exodus 3:14; Exodus 6:3; comp. Isaiah 43:10-13; Isaiah 44:6; so in the New Testament, John 17:3; Revelation 4:9, Revelation 4:10). II. GOD IS THE AUTHOR AND OF LIFE. The variety, beauty, activity, fruitfulness, joy, of the life of all living creatures are so many streams, whose inexhaustible fountain is in him (Acts 17:25, Acts 17:28). From the gigantic trees of California and Australia, four hundred or five hundred feet in height, to the all but invisible moss on Arctic snows; from the eagle, soaring above the mountain peaks, the elephant in his massive strength, the whale plunging deep in ocean, to those creatures revealed by our strongest-lenses, tens of thousands of which find ample space in a few drops of water;—all draw life and being every moment from him. The least is as carefully designed and finished as the highest. Let us not forget how these two worlds of life—plants and animals—are balanced and made mutually dependent: the plant feeding on the air which the animal breathes out, and which to itself is poison, and giving back that which the plant needs not, but which to the animal is the breath of life. Even death and decay are made to minister to life. The creatures appear and vanish, like waves on the great river of life; but the river flows on, for its fountain is in God (Psalms 104:27-31). Shall we imagine that this is true only of our small world, and that all the suns and systems with which space teems are splendid deserts? Or is not Isaiah 45:18 true of many and many another world as of our own? III. LIFE—MAN’S HIGHEST LIFE—LIKE BODILY LIFE, HAS ITS IN GOD. He alone bestows and sustains it. We share with the lower creatures the life of sensation and conscious activity. But we have also (whether we heed it or not) a higher life, or capacity of life—the life of personal character, which may be cultivated and perfected in personal communion with God. Each one has in him germs of good and of happiness; germs, too, of evil and misery, for whose full development this life does not afford room. Each human spirit, a world in itself, has in it material for heaven or hell. This is so, whether we like to think so or no. More than this, Scripture reveals (what we could never have discovered, reasonable as it is) that the Spirit of God, personally bestowed and dwelling in us, creates and sustains this higher life (John 3:6). The most vigorous life—bright intellect, intense emotion, strenuous will, fruitful activity—if destitute of living communion with God, and devoid of his Spirit, is pronounced in Scripture but a living death (Ephesians 2:1, Ephesians 2:4, Ephesians 2:5; 1 John 5:12). LESSONS. 1. Worship. If we could rise to the height of these words, fathom their depth, read their full meaning, our souls would he bowed, yet uplifted in adoration—filled with the glorious sense of the majesty, the mystery, the infinite greatness and goodness of God (1 Timothy 1:17; 1 Timothy 6:15, 1 Timothy 6:16). 2. Submission. He with whom is the fountain of life must determine how and how long the stream shall flow. Our lives belong to him. When he withdraws life he is not taking away what we have any right or claim to—only what is his (Hebrews 9:27). But the Lord Jesus holds the key (Revelation 1:18). 3. Faith in Jesus. Christ is the Possessor and Dispenser of spiritual life (John 5:26). All the streams of both physical and spiritual life flow through him (Colossians 1:15, Colossians 1:16; John 1:3). He came to give life (John 10:10). , But a man might die of thirst at the brink of a full-flowing fountain, if he would not drink. So, with infinite pathos, our Saviour says, "Ye will not come" (John 5:40). But all who will are freely bidden (John 7:37-39; Revelation 22:17). BY C. Psalms 36:1-4 God’s revelation of man to himself; or, the transgressors heart turned inside out. It has been thought by some that this psalm was written about the time when Saul gave his daughter Michal to David with a treacherous design (see Walford, in loc.); by others, that it is a general description of some of the wicked men—such as Saul, Absalom, Ahithophel, etc.—with whom David was brought into contact (see Fausset hereon). But there is no clue in the psalm itself to any such specific historical reference. We see a special significance in the title of the psalm, which tells us that it was written by David as a servant of Jehovah, and banded by him to the choirmaster for use in the songs of the sanctuary. We may regard it as a description of the heart of the ungodly, written in the piercing light of Divine revelation (see Psalms 36:9), affording us a striking illustration of Heb 4:12, showing us that "the Word of God is" indeed "living and strong, sharper than any two-bladed sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow," being "a discerner of the thoughts and intents of the heart." We find, too, that the Apostle Paul regards the words, "There is no fear of God before his eyes," as a part of the Divine indictment against a sinful race, whether of Jew or of Gentile origin (cf. Romans 3:18). Hence the inspection of the human heart, the results of which are here stated, is one that has been carried on under the searching light of Heaven. And a terribly painful discovery it is, to find how much iniquity God sees hidden in the nooks and corners of the heart. For us to be always carrying on this introspection would be more than we could bear. Yet the wicked may well be asked to study their own hearts in the light of this description, that they may see how much they need deliverance from their dark and sinful selves; while the believer may well look into this description again and again, that he may see from how much he has been delivered by the grace of God. I. LET US STUDY THIS OF THE SECRETS OF A HUMAN HEART. £ (Hebrews 4:1.) 1. The heart of an ungodly man has an oracle of its own. The Hebrew word translated "saith" is a noun, and means "oracle." Some would regard the phrase as elliptical, and as meaning, "The oracle [of God, concerning] the transgression of the wicked in his heart, is," etc. (so Cheyne and Olshausen). But it seems to us rather a satirical contrast. The righteous have their oracle, which is Divine. The wicked have their oracle, even transgression. The dislike of being governed by another is the governing principle of their lives. "Our tongues are our own: who is lord over us?" (Psalms 12:1-8:14; Psalms 2:3). Hence their "oracle" is dictated, not by loyalty, but by rebellion against God. 2. There are terrible negations in the godless man’s life. (Hebrews 4:1, "There is no fear of God before his eyes,") There is no desire of the Divine approval, nor dread of the Divine displeasure. It was reserved for the nineteenth century, however, to develop the most impious forms of this denial of God. There are not wanting novels, such as George Eliot’s and others, which present model characters in social life on the basis of non-theism, and which depict it as a virtue to be without any fear of God whatsoever. This psalm deals with an evil which is by no means a thing of the past. It is developed to-day in frightful form, and puts on a guise of virtue to hide its ghastliness. There is a second negation (Hebrews 4:4): "He hath left off to be wise and to do good." The absence of the fear of God will soon be followed by the loss of respect for man, and the deterioration of general intelligence and of social virtue. There is no sustaining impulse for the highest excellence when God ceases to be enthroned in the heart. For a third negation here specified shows clearly enough the drift of the godless man (Hebrews 4:5): "He abhorreth not evil." The issue of a materialistic denial of God, and of a materialistic view of man, must be the denial of evil as evil. Evil cannot exist if atoms of matter be all. For molecules never break the ranks, and can never get out of harness. And he who first abhors not evil, out of senseless bravado, will come to deny evil altogether, and will let his passions hurry him whither they will, on the inward plea that he is "acting according to nature." 3. There are equally terrible positive evils in the godless man’s life. First, evils in thought (Hebrews 4:3). The psalmist means either that, in spite of his godlessness, he has a very good opinion of himself, or else that he flatters himself his sins will never come out to light, and be found out in all their naked ugliness. Nor is this all. But he positively deviseth mischief upon his bed (Hebrews 4:5). Even in the night he is pursuing schemes of serf-gratification, altogether regardless of righteousness or of the good of others. A second form of positive ill is found in his words (Hebrews 4:4). Truthlessness will soon follow godlessness. And when in his eye God ceases to be, it will not be long ere right ceases to be right, and truth to be truth. And a third form of ill will develop itself. "He setteth himself in a way that is not good." He plants his feet, he takes a determined stand, in the direction of gratifying self rather than in the direction of pleasing Cod. And will aim at nothing but "utility," in the narrow sense of hedonism. Right as right will have disappeared from the gaze of his eye, and will cease to govern either deed, word, or thought. How terrible a picture is this of unchecked human depravity! II. WHAT USE SHOULD BE MADE IN OUR DAY OF SUCH A OF THE SECRETS OF HEARTS? 1. It is a very solemn thought that we are thus being inspected, at every moment, by an all-searching gaze. It is only where Divine revelation has been vouchsafed that sin is dealt with so very seriously, and that the heart is thus depicted so minutely. 2. How fearful the descent of sin, and how encroaching are its inroads on character! Yet, after all, we need hot fall into the error of supposing that the Word of God regards all as equally guilty or as equally corrupt. Yet, as the Apostle Paul shows in the second and third chapters of his Epistle to the Romans, where he is handling the indictment which stands in God’s Law against us, we are "all under sin." If the Jew has sinned against a written Law, the Gentile has sinned against an unwritten law. Hence both are "guilty before God;" although the measure of each one’s guilt, and the depth of each one’s corruption, can be judged accurately by God alone. 3. Let us be devout/y thankful that we may know the worst of ourselves by comparing what we are with the pure and holy Law of God. To know the disease is an important step in seeking for a cure. 4. Even if we have not gone such lengths is guilt and maddened sin as are here described, let us thankfully acknowledge that we owe it to the restraining providence of God. For, alas! the germs of all ill are in each of us. 5. We need a deliverance from ourselves. We need forgiveness for guilt, and cleansing from corruption. 6. Since all are under sin, how righteous is the retirement of the gospel! "God commandeth all men everywhere to repent." No man is as good as he ought to be, nor yet as good as be knows he ought to be. And for this he ought to be sorry and to mourn his guilt persistently before God. When he is thus ready to put sin away by repenting of it, God is ready to put it away by forgiving it. 7. It is the glory of the gospel that it takes into account all our needs, from every possible point of view. In Christ we have pardon for the penitent’s sin, and cleansing from the foulest corruption. Yea, through the Spirit of God we may be regenerated, and sanctified, and snatched from the power of darkness to the kingdom of God’s dear Son. 8. It is only in that very Word which looks at sin most seriously that man is regarded most hopefully. Man and his sins are not inseparable They may be parted. And when this blessed effect is brought about, "being made free from sin, and become servants unto God," they will "have their fruit unto holiness, and the end everlasting life."—C. Psalms 36:5-12 God’s revelation of himself to man. The reason for so sudden a transition in the theme of this psalm does not clearly appear. It is, indeed, possible that portions of two may be pieced together; but we have no proof of that. The remark of Calvin is very striking, "After having spoken of the great depravity of men, the prophet, afraid lest he should be infected by it, or be carried away by the example of the wicked, as by a flood, quits the subject, and recovers himself by reflecting on a different theme." £ Whether this be precisely the correct account of the matter or no, certain it is that too prolonged a gaze into the desperate wickedness of man would unnerve us and would generate a spirit of misanthropic distrust. For our own balance of mind, and peace and rest, we must turn our gaze away from the haunts of sin to the abode of perfect righteousness and halcyon calm. And, thank God, we can do it. And if we turn the glass of the Word upward instead of downward, we shall find more to inspire with rapture than we have seen to create dismay. But neither the one description nor the other can be accounted for by the ordinary laws of the human mind. The psychology of the natural man will not serve us here. Only a "man whose eyes are open" could have written either the first or the second part of this psalm. And we here see the working, not of psychology, but of pneumatology—of the pneumatology of the spiritual man when receiving and transmitting a revelation from God and of him. What the Apostle Peter says of prophecy generally may be applied to this psalm: it "came not of old time by the will of man." David spake as he was "moved by the Holy Ghost." Having, then, spied into the abyss of depravity by the glass of the Word, let us peer into the boundless heights of glory by looking through the same glass when turned upward. Let us study— I. THE OF GOD IN THEIR SUBLIME AND GLORY. (Psalms 36:5, et seq.) We have put before us the sphere in which the Divine Being dwells—"in the heavens;" "unto the clouds." The heavens, in the highest sense, are regarded as the dwelling-place of God; and, to the same intent, the word translated "clouds." £ Since God is everywhere present, we must not confine his presence (in our thinking thereof) to one spot rather than another (Psalms 139:7-12). Yet we are permitted to think of "heaven" as being a region where he specially manifests his glory—" Our Father, which art in heaven;" "The Son of man’ "came down from heaven" (cf. Ezekiel 1:26-28; Isaiah 6:1-4; John 17:5). High, high above this troublous scene of unrest and sin there is a throne of glory, there is a seat of power, there is a realm of unruffled, everlasting calm (Psalms 97:1). But here we have revealed to us him who is on the throne, and the glorious attributes which mark his infinite Being. 1. "Mercy," "goodness;" benignitas, misericordia. God has a heart. "He that formed the ear, doth he not hear? He that formed the eye, doth he not see? He that formed the heart, doeth he not feel?" Yea, verily. God is a Being of infinite tenderness, compassion, and love. 2. "Truth;" i.e. "faithfulness;" fides, veritas. "Hath he said, and shall he not do it?" "Hath he spoken, and shall he not make it good?" "Firm as a rock his truth remains To guard his promises" Not one thing hath failed or snail fail of all that the Lord hath spoken. 3. Righteousness." (Psalms 36:6.) "Thy righteousness is like the great mountains." £ Justitia. It is because the righteousness of God is so firm and unmovable that we can repose in him the most entire and absolute confidence. Even love, divorced from righteousness, would fail to win our hearts. The work of Christ commands our homage, love, and rest, because therein love and righteousness are seen in sublimest concord. Note: How intense the relief to turn our eyes away from this scene of sin and corruption to him "whose dominion extendeth over all" in righteousness, mercy, and truth! II. THE OF GOD IN THEIR BEARING UPON US. 1. Perfect administration. (Psalms 36:6.) "Thy judgments are a great deep;" £ a profound abyss (cf. Psalms 77:19). They often present a depth of mystery which we have no plummet to sound. But they are judgments for all that; i.e. right-settings—they are never at fault. And never is there any flaw in the Divine administration on this globe (Psalms 97:2). 2. Loving-kindness. The same word as is rendered "mercy’ (Authorized Version) in Psalms 36:5. But the translators saw the meaning of "mercy" per se becoming "loving-kindness" towards us. Blot only has the sun light, but we feel the warmth of his rays. Even so the tender mercy of God discloses itself to us in innumerable acts of kindness and love. 3. Protection. (Psalms 36:7.) "The shadow of thy wings" (cf. Exodus 19:4; Deuteronomy 32:9-12; Rth 2:12; Psalms 17:8; Psalms 91:4; Psalms 57:4; Psalms 63:7; Psalms 61:4). Perhaps the most wonderful of God’s attributes is that patience with men, whereby he restrains the power that could crush, and puts it forth so gently as to guard. Had we not been sheltered by an invisible guardianship, we had been crushed ere now a thousand times over. Note, also, that the figure of "wings," etc; indicates a marvellous tenderness of love. 4. Supply. (Psalms 36:8.) "The fatness of thine house "—the rich provisions of Divine love which are so largely enjoyed in the fellowship of worship in the courts of the Lord. "The river of thy pleasures;" literally, "of thine Eden." Is there here an allusion to the river which flowed peacefully through the garden of Eden when sin had not as yet tainted its bowers? Or is this phrase a declension that of the pure joy which is in the heart of God he gives those to partake who are in communion with him? If so, hire is a wonderful anticipation of the truth, "My peace I give unto you." 5. Life. (Psalms 36:9.) "The fountain of life." Here is a sublime expression of the doctrine which in modern phraseology is called "the origin of force"—a sublime expression thereof, however, on its moral and spiritual side. Such a phrase as this may well have been borne in mind by the Apostle John, £ when he says of the Son of God, "In him was life." 6. Light. (Verse 9.) "In thy light shall we see light." In how many senses this is true, and how richly it is true in every sense, it would require many homilies to show. We can but hint. Without God we can see no light anywhere. We have no basis for thought, no account to give of existence. Without the light from God to illumine our souls, we cannot see the glory of his love in creation. Without the enlightening and regenerating power of his Spirit, we cannot see the kingdom of Cod. But with God above, around, within, in what a blaze of light and glory may we live! £ Note: What amazing bliss is ours, even now, when the fulness of God is made over to us in Christ through his Word and Spirit! Perfect judgment, loving-kindness, guardianship living food, life, light! What more can we have? III. THE DIVINE AS LAID HOLD OF BY MEN. When our God reveals himself thus to us as our God, it is but fitting anti right that our hearts should respond to such revelation. A response we find here. It is fivefold. 1. Here is an exhilarating sense of being in the possession of a precious treasure. (Verse 7.) "How excellent," etc. rather, "How precious is thy loving-kindness, O God!" Indeed, it is. Precious beyond thousands of gold and silver; yea," better than life" (Psalms 63:3; Psalms 43:4). God is our "exceeding Joy" Often and often may we muse with ever-increasing delight on the exhaustless stores of love which are ours in the heart of the infinite and eternal God (cf. Deuteronomy 33:26, Deuteronomy 33:27). 2. Here is a sense of safety and repose in fleeing for refuge to God. (Verse 7.) "Put their trust;" literally, "flee for refuge" (cf. Psalms 91:2). How intense the repose when we make God our Refuge! From the plots of men, from the strife of tongues, from perils of every kind, we can hide in God—blessed and safe in his almighty keeping. 3. Here is a sense of satisfaction in the abundance of a Divine supply. God’s love is as meat and drink to us (of. John 6:1-71.). When all the fulness of God is made over to us in Christ, we are indeed well supplied. We often want more of Christ; we never want more than Christ. 4. The trust and love of the heart express themselves in prayer. (1) For others (verse 10). We may bear all the saints on our heart as intercessors before God. (2) For ourselves (verse 11). That God would so prove himself to us to be all that he has promised to be, that we may never be moved from the right and safe path by any of the plots and snares of designing men. 5. Already, in the anticipation of faith, we sing praise for delivering grace. (Verse 12.) "There are the workers of iniquity fallen." "There!"—emphatic. There they are! I look on far ahead, and know that I shall triumph in redeeming love, and that I shall yet see those that plotted my ruin brought to nought, as Israel saw their foes dead on the seashore (Exodus 14:30, Exodus 14:31; Psalms 46:6; Psalms 37:34-38; see Romans 64:7-10)..(For the application of all this in its highest and grandest form, see Romans 8:34-39.) Let us trust God, brothers, while danger is nigh, and we shalt shout in triumph when life’s storms are over.—C. BY W. FORSYTH Psalms 36:1-12 We have here a terrible picture of, the wicked man. I. HIS HEART IS THE SEAT OF EVIL. It is there as an "oracle.’ It is enthroned. It speaks with authority. It gives forth its decrees for obedience. The true is opposed by the false. Righteousness gives place to unrighteousness. All counsels of reason and compunctions of conscience are hushed by the cry, "No God!" (2 Thessalonians 2:3, 2 Thessalonians 2:4). II. HIS LIFE IS MARKED BY TO EVIL. The power that rules the heart rules the life. There is progress in depravity, as in goodness. Gradually the sway of sin extends, till at last it works without check, without remorse, without remedy. You know a servant by the livery he wears, so when you see a man who sins wilfully and habitually, whose words and actions and manner of life are manifestly regualted without any fear of God, you cannot but regard such a man as a servant of sin (Romans 6:16; John 8:34). III. HIS IS FORMED UNDER THE POWER OF EVIL. Acts form habits, and habits character, The process is slow, but certain. What determines character is the power that worketh in us, be it good or be it evil (Galatians 5:17, Galatians 5:18). There is evil in all, but when the heart has been won back to God, the evil, though present, has lost its power. There is conflict, but the victory is Fare for good, and not for evil. On the other hand, where evil still rules supreme, the result is of necessity—greater and greater degradation and corruption. IV. HIS FUTURE IS DARK WITH THE OF EVIL. To those who are living without God, the prospect in this life is gloomy and painful, but there is still hope. The voice of mercy is ever sounding in their ears, "Why will ye die?" As time passes, things grow darker. Guilt increases, the heart is hardened, and reformation becomes more and more improbable (Jeremiah 13:23). Again and again signs and warnings are given—precursors of the end, foreshadowings of the doom that awaits the impenitent. But they are unheeded. There is a terrible retention of character, and the future has no star of hope to light the gloom. "The wicked is driven away in his wickedness."—W.F. Psalms 36:1-12 Aspice. Look around, how distressing is the scene! Look back, it is the fame tale of human care and crime. Look before, little to encourage, or to lead us to believe that things will be better than they are. But look up, and we can take heart, and speak one to another of better times. Clod reigns. Christ is at the right hand of the Father, to carry out his gracious purposes. Though there be much that is dark and depressing, yet we are able still to pray to God as "our Father," to say, a Thy kingdom come," and to assure our hearts of the final victory of love, for "Thine is the kingdom, and the power, and the glory." I. FROM THE OF MEN WE MAKE OUR TO THE NESS OF GOD. Though men lie and beguille, God is true. His Word is truth. "He is faithful who hath promised" We may trust him utterly. Like him, let us also be faithful. II. FROM THE OF MEN WE MAY APPEAL TO THE JUSTICE OF GOD. Conscience within and the Law without bear witness that God is righteous. Justice is justice everywhere. Whatever be our lot here, we shall get right yonder. However basely men-may behave to us, God will treat us fairly. The Judge of all the earth will do right. In this faith we can possess our souls in patience (1 Corinthians 4:3, 1 Corinthians 4:4; James 4:11, James 4:12). Come what will, let us ever do that which is just and good to all men. III. FROM THE OF MEN WE CAN TAKE REFUGE IN THE LOVE AND MERCY OF GOD. In trade and commerce and all the various businesses of the world, selfishness prevails. The rule is, "Every man for himself;" and the royal law, "Thou shalt love thy neighbour as thyself," is set at nought. Even in the Churches the leaven of selfishness is sadly operative. But "God is love." He is the great Giver. His delight is to show mercy, to do good and to communicate. He has come nearer than ever in Christ Jesus, and under the strong and loving covert of his wings we find refuge from all the oppressions and ills of life (Psalms 36:7). Let us make it our habit more and more to abide with God. Christ is in the bosom of the Father, and it is as we "live together with Christ" that we abide in the love of God, and are comforted in all our troubles, defended in all our dangers, and strengthened for every good word and work. "Only, O Lord, in thy dear love, Fit us for perfect rest above; And help us, this and every day, To live more nearly as we pray." W.F. Psalms 36:6, Psalms 36:7 Righteousness; judgment; loving-kindness. There are three great sayings here which deserve our deepest study. First, God’s "righteousness," that perfection of his character which secures perfect justice in all his doings. It is like "the mountains," so high that it is always above us, so fixed and stable that it cannot be moved. Then God’s "judgments"—his ways, his dealings with men—are called a "great deep," as being in many respects beyond our sounding or measuring, unfathomable and full of mystery (Psalms 77:19). Last, there is God’s providential care. It is said, "How excellent is thy loving-kindness, O God!" (Psalms 36:6, Psalms 36:7). But while these sayings are very striking and beautiful, looked at by themselves, they become vastly more significant and consolatory when we regard them in their relationship. Suppose we take the second, and place it in the light of the first and then of the third. In the "great deep" there is much that is awful and perplexing. But if there be mystery, this should not surprise us. We are but children. How can the finite comprehend the Infinite! But this mystery has its uses: it teaches us humility; it inspires us with reverence; it prepares the way for faith and hope and love. But much depends on our standpoint. See how different things become when we look at "the great deep" from the sure ground of the everlasting hills. It is significant that the psalmist speaks of the "mountains" before the "great deep," of the "righteousness" of God before his "judgments." Here is a lesson for us. Let us first make sure as to God’s righteousness. Then when our hearts are established in this truth, we can look abroad without fear of the great deep of God’s judgments. Even if, like Paul, tossed up and down "in Adria," the assurance of God’s righteousness will give us peace, and sustain our hopes; and when we reach the shore again, we can look back, as from Melita, with thankful love and praise to God’s ways and wonders in the deep. Then, further, when we take up the third great saying here, the light increases, and the sense of God’s gracious presence and care becomes stronger and stronger. How often is it so in God’s Word and works! Side by side with some grand manifestation of his greatness and majesty, we have some tender touch that speaks of his fatherly love and care. Whensoever, then, we are oppressed and appalled by the sight of the "great deep," let us call to mind, on the one hand, God’s "righteousness;" and, on the other, God’s love—that we may be comforted. Before us is the "great deep," with many things that are terrible and distressing—the shipwreck of dear hopes, the burying out of sight of beloved ones, the mystery of trial and of death—but, standing on the sure ground of God’s righteousness, we may possess our souls in patience; and, contemplating the manifold and increasing proofs of God’s love and goodness in our daily life, we may take heart, and say, "He cannot will me aught but good; I trust him utterly." Let us learn to take the right order in considering God’s works. We should begin with what is plain and certain. We should study the dark things in the light of what is clear, the mysteries by what is revealed. Further, mark the importance of making much of common mercies, that we may be the better prepared for uncommon emergencies. God is educating us. When we know him as caring for us in little things, we can trust him to care for us in greater things (Matthew 6:30-34). If we have learned to run with the footmen without being weary, we can better contend with horses. If we do our duty and serve God in the land of peace, then we shall be the fitter to face the swelling of Jordan (Jeremiah 12:5). Above all, let us remember that only in God can we find a sure Refuge from all trouble (Psalms 36:7). Though griefs unnumbered throng thee round, Still in thy God confide; Whose finger marks the seas their bound, And curbs the headlong tide." —W.F. BY C. SHORT Psalms 36:1-12 The curse of wickedness and the blessedness of fellowship with God. The psalmist complains of the moral corruption of his generation, and points the character of the time rather than any particular occurrence—unless "the foot of pride" in the eleventh verse may possibly refer to some invader that he dreaded. We have here a vivid description of the cursed state of ingrained, deliberate wickedness, and of the supreme blessedness of fellowship with God. I. THE CURSE OF , . (Psalms 36:1-4.) Represented under two main aspects. 1. The utter degeneracy of his thoughts. (Psalms 36:1, Psalms 36:2.) Translate, "The oracle, or voice, of transgression is in the heart of the wicked;" i.e. evil is the sovereign voice that speaks to or commands him. It is the only imperative voice that he hears—not the voice of conscience or duty. As a consequence, he does not see or hear God, and, therefore, does not fear to transgress. More than this, he becomes complacent ("flatters himself") in devising evil things as a sign of superior cleverness, and glories in hating rather than in loving. He is a fearful example of the total inversion of the moral order in all his thoughts. As a consequence, we have: 2. The utter degeneracy of his conduct. (Psalms 36:3, Psalms 36:4.) His words are the image of his thoughts—mischief and deceit. He has left off, turned from, every wise and good gay of living, as a thing gone out of his esteem, forming no part of his purpose in life. fie meditates only mischief on his bed, where other men remember the evil of the day, and repent; but he sinks to sleep or awakes from it in forming evil designs, setting himself into the direction of no good way, nor abhorring any evil. II. THE SUPREME OF WITH GOD. (Psalms 36:5-10.) 1. God’s goodness makes him infinitely worthy of our trust. (Psalms 36:5-7.) His mercy. faithfulness, righteousness, judgments, preserving providence, are all infinite and perfect, and those who trust in him live in the holiest, safest shelter—under the shadow of his wings overspreading the "mercy-seat." 2. God will abundantly satisfy all their greatest needs. (Psalms 36:8.) They shall partake of the Divine satisfaction and joy—eat of the fatness of his house, and drink of the river of his pleasures. Because he is the Fountain of all life and the Substance of all light, and they who dwell with him shall draw his life into themselves, and see all things in the light of his presence. 3. They became confident of the downfall of those who are unrighteously opposed to them. (Psalms 36:11, Psalms 36:12.) "There!"—pointing as if to the scene of the ruin of his foes and the foes of God. Those who enjoy fellowship with God and Christ are assured that they too will at length conquer their spiritual foes, and enter fully into the kingdom that awaits them.—S. THIS is another of the alphabetical psalms (see above, Psalms 9:1-20; Psalms 25:1-22; and 34.), and, though more free from irregularities than the previous ones, is not altogether without them. While, generally, each letter heads a stanza consisting of two verses, there are three occasions on which the stanza assigned to a letter is formed of only one verse (see Psalms 37:7, Psalms 37:20, and Psalms 37:34). Further, there are two occasions when the stanza begins with a wrong letter, ìtaking the place of ,ò and åof .ú These anomalies it has been proposed to get rid of by altering the text; but, to judge by the previous alphabetical psalms, absolute exactness was not at first aimed at in this form of composition. The psalm is wholly didactic. It begins with exhortation, which is carried on through five stanzas to the end of Psa 37:9. Exhortation then gives place to calm and unimpassioned instruction, of a character resembling that which makes up the bulk of the Book of Proverbs. This tone continues to the end of verse 33, when there is a return to exhortation, but exhortation (verses 34, 37) mingled with instruction (verses 35, 36, 38-40). The whole poem is grave, quiet, equable, devoid of excitement or lyric fervour. It is unlike David’s other compositions, but may be his, as asserted in the title, and may be the only composition which we possess of his belonging to his old age (verse 25). The object of the poem is to reassure men whose minds are disturbed by the fact of the frequent prosperity of the wicked, to convince them that in every case retribution will overtake the ungodly man at the last, and to impress upon them that the condition of the righteous, even when they suffer, is far preferable to that of the wicked, whatever prosperity they may enjoy. Psalms 37:1 Fret not thyself because of evildoers. According to Aristotle, we have a special emotion implanted in our nature—νέμεσις—which causes us to "fret" when we witness undeserved prosperity (’Rhet.,’ 2.9, § 1). Certainly the feeling is very common and very strong; it is also characteristic of the best natures (see Psalms 73:3-14; Job 21:7-15; Jeremiah 12:1, Jeremiah 12:2; Malachi 3:15). The feeling does not need to be eradicated, but only to be held in check. Faith in God’s retributive justice will enable us calmly to await "the end" (Psalms 73:17), in full assurance that ultimately God’s vengeance will overtake the wicked man, and he will receive condign punishment. Neither be thou envious against the workers of iniquity. Envy is not a natural passion. To envy the evil-doers on account of their prosperity is at once a folly and a danger. Their position is really not enviable; and, if we allow ourselves to envy them, we shall be tempted to follow their example (see Proverbs 24:1). Psalms 37:2 For they shall soon be cut down like the grass. So Zophar, in the Book of Job (Job 20:5), "The triumphing of the wicked is short, and the joy of the hypocrite but for a moment." And, no doubt, if we compare time with eternity, the longest triumph that the wicked ever enjoy is but for a brief space, is soon gone, endures "but for a moment." It has a continuance, however, which to men in this life seems long, often intolerably long; and hence the disturbance which men’s minds suffer on account of it (Job 21:7, Job 21:13; Psalms 73:3-16). And wither as the green herb (comp. Psalms 90:5, Psalms 90:6; Psalms 103:15; Isaiah 40:6, Isaiah 40:7; James 1:10, James 1:11; 1 Peter 1:24). Psalms 37:3 Trust in the Lord, and do good. Notwithstanding any difficulty which the prosperity of the wicked causes thee, trust thou still in the Lord; be sure that his providence watches over thee, and endeavour still to serve him by "doing good." So shalt thou dwell in the land, and verily thou shalt be fed; rather, dwell in the land, and feed on faithfulness (Kay); i.e. remain where thou art, and be satisfied with the thought of God’s faithfulness. Feed on this. Psalms 37:4 Delight thyself also in the Lord. Draw from communion with God all that inward intensity of joy which it is capable of giving. And he shall give thee the desires of thine heart. God will then grant thee all thy desires, and make thee perfectly happy. Psalms 37:5 Commit thy way unto the Lord (comp. Proverbs 16:3; Psalms 22:8). The meaning is, "Cast thyself and thy life unreservedly upon God—yield thyself wholly to him—look to him for support and guidance." Trust also in him; and he shall bring it to pass. "He will accomplish all that thy faith has laid upon him" (Kay). Psalms 37:6 And he shall bring forth thy righteousness as the light, and thy judgment as the noonday. If the prosperity of the wicked frets thee, because it seems to obscure thy righteousness, since while he appears to bask in the sunshine of God’s favour, thy life is possibly overshadowed by clouds and darkness, be sure that, in the end, this seeming injustice will be remedied. God will not frown on thee always; one day he will turn on thee the light of his countenance, and make thy righteousness to shine forth like the sun in its noonday splendour. Psalms 37:7 Rest in the Lord; literally, be silent; i.e. do not murmur; make no complaint; be silently acquiescent and resigned. And wait patiently for him. Be content to await his time, which is sure to be the right time. Meanwhile possess your soul in patience. Fret not thyself because of him who prospereth in his way (comp. Psalms 37:1, of which this brings out the sense). It is when the ungodly prosper that the righteous are apt to repine. Because of the man who bringeth wicked devices to pass. It is the success of the ungodly in their wicked plots and schemes which especially vexes the righteous (see Job 9:24; Job 12:6; Job 21:7-9: Job 24:2-12; Psalms 72:5-12, etc.). Psalms 37:8 Cease from anger, and forsake wrath; i.e. such anger and such wrath as the prosperity of the wicked calls forth. Fret not thyself in any wise to do evil; rather, fret not thyself, only to do evil. No result could be looked for from the sort of "fretting" spoken of, but an evil one. If men will dwell unduly on the fact of the prosperity of the wicked, and brood upon it in their hearts, they will be apt, in the first instance, to envy the wicked, which is at once "to do evil;" and from this they will be naturally tempted to go on to an imitation of their wicked practices, which is to assimilate themselves altogether to the enemies of God, and to be guilty of practical apostasy (comp. Psalms 73:2, "But as for me, my feet were almost gone; my steps had well-nigh supped. For I was envious at the foolish, when I saw the prosperity of the wicked"). Psalms 37:9 For evil-doers shall be out off. It is foolish to "fret" and rage and storm against the ungodly whom we see prospering, since they will certainly be "cut off" sooner or later—sooner rather than later, according to the belief of the writer (see Psalms 37:2, Psalms 37:10). But those that wait upon the Lord (see Psalms 37:7), they shall inherit the earth. It is doubly foolish, since when the wicked are "cut off," as they will be assuredly some day, the godly will find themselves the inheritors of the earth. This prophecy is partially fulfilled from time to time, and will find its complete fulfilment in the "new heavens and new earth, wherein dwelleth righteousness" (2 Peter 3:13). Psalms 37:10 For yet a little while, and the wicked shall not be (compare the comment on Psalms 37:2). Yea, thou shalt diligently consider his place, and it shall not be; or, he shall not be. He shall have been swept away; his "place shall know him no more" (Psalms 103:16). Psalms 37:11 But the meek shall inherit the earth. This prophecy is endorsed by our Lord (Matthew 5:5). It has only had occasional fulfilment hitherto, notably in Moses, the meekest man of his day (Numbers 12:3); to some extent in St. Louis and other great saints, whose influence has been world-wide, as St. Francis d’Assisi, St. Francis Xavier, St. Carlo Boromeo, and others. And shall delight themselves in the abundance of peace. Being men of peace, the meek, when they "inherit the earth," will establish universal peace (Isaiah 2:4; Isaiah 11:6-9; Isaiah 65:25; Ezekiel 34:25) and "delight in the abundance of it" (comp. Psalms 72:7). Psalms 37:12 The wicked plotteth against the just (comp. Psalms 31:13; Psalms 35:4, Psalms 35:7, etc.). Wicked men commonly lay their plots against the righteous, as being less likely to suspect them, and perhaps as less likely to resist their machinations. And gnasheth upon him with his teeth (comp. Psalms 35:16). Psalms 37:13 The Lord shall laugh at him (comp. Psalms 2:4; Psalms 59:8; and see the comment on the former passage). For he seeth that his day is coming; i.e. God sees that the day of the wicked man’s visitation is approaching. Psalms 37:14 The wicked have drawn out the sword, and bent their bow, to cast down the poor and needy. David is perhaps thinking especially of his own persecutors, Saul and Absalom, who pursued after him with armed men, and sought his life (1 Samuel 23:8,1 Samuel 23:14, 1 Samuel 23:26; 1 Samuel 24:2; 1 Samuel 26:2; 2 Samuel 17:24-26; 2 Samuel 18:6-8). But he may also have in his mind the raids that powerful chiefs made upon their weak and peaceful neighbours (Job 24:5-12). And to slay such as be of a right conversation; or, such as are upright in way; i.e. such as lead a righteous Psalms 37:15 Their sword shall enter into their own heart. Such as "take the sword" often "perish by the sword" (Matthew 26:52). Absalom’s rebellion cost him his life. Marauders would sometimes meet with a stout resistance, and be slain by those whom they had intended to plunder. And their bows shall be broken; i.e. they shall meet with failure. Psalms 37:16 A little that a righteous man hath is better than the riches of many wicked (comp. Proverbs 15:16; Proverbs 16:8). Psalms 37:17 For the arms of the wicked shall be broken (scrap. Psalms 10:15). The wicked shall be disabled from doing more mischief. If not slain outright, they shall return from the combats that they have provoked with shattered weapons (Psalms 37:15) and damaged persons. But the Lord up-holdeth the righteous. Their adversaries in the encounters. Psalms 37:18 The Lord knoweth the days of the upright; literally, of the perfect—those who yield him a complete obedience. God takes loving note of their days, knows their number, and the events which each day will bring. He will cause all things to "work together for their good." And their inheritance shall be for ever (comp. Psalms 37:27, Psalms 37:29, and Psalms 37:37; which all, like this verse, point, albeit vaguely, to a future life). The mere continuance of a man’s posterity in a prosperous condition cannot exhaust the meaning of such phrases as, "Their inheritance shall be for ever;" "Dwell for evermore;" "The righteous shall inherit the land, and dwell therein for ever." If David himself meant no more than this, yet the Holy Spirit which inspired him may have meant more. At any rate, to the Christian the words will always bring up the thought of that "inheritance incorruptible, and undefiled, and that fadeth not away, which is reserved for us in heaven" (1 Peter 1:4). Psalms 37:19 They shall not be ashamed in the evil times. If they fall into adversity, it will not cause them to feel shame. They will know that they are not being punished for evil-doing, but that God is trying them and purifying them (Job 36:8-11). And in the days of famine they shall he satisfied (comp. Psalms 33:19). Psalms 37:20 But the wicked shall perish (comp. Psalms 37:2, Psalms 37:9, Psalms 37:10, Psalms 37:15, Psalms 37:36); literally, for the wicked shall perish. The happiness of the righteous cannot be complete until the wicked are removed out of their way; since, so long as they continue in the world, they will be ever vexing the righteous and troubling them (Psalms 56:1). And the enemies of the Lord shall be as the fat of lambs. So, many of the old commentators, as Aquila, Kimchi, and others; and among moderns, Rosenmuller, and Professor Alexander. But the bulk of recent critics translate, as the excellency of the pastures (Hupfeld, Kay, Hengstenberg, Canon Cook, Cheyne, Revised Version); i.e. the rich herbage which is burnt up by the heat of summer (comp. Psalms 37:2). Both translations seem to be tenable; but the latter is perhaps preferable, since the consumption of the fat of lambs upon the altar is connected with the idea, not of rejection, but of acceptance. Into smoke shall they consume away (comp. Psalms 102:3). Psalms 37:21 The wicked borroweth, and payeth not again. The wicked man borrows with a light heart, though he may have no prospect of ever being able to repay. Living under God’s curse (Psalms 37:22), he is for the most part not able to repay; when he happens to be able, he is often not willing. But the righteous showeth mercy, and giveth (comp. Psalms 112:5, Psalms 112:9). The righteous has not often need to borrow (see Deuteronomy 15:6; Deuteronomy 28:12, Deuteronomy 28:44). Rather, he lends and gives freely. Psalms 37:22 For such as be blessed of him (i.e. God) shall inherit the earth (see above, Psalms 37:11). And they that be cursed of him shall be out off (see above, Psalms 37:9). Psalms 37:23 The steps of a good man are ordered by the Lord; rather, established; i.e. upheld, and made firm. It is not the general superintendence of men’s steps and goings by God (Proverbs 16:9; Proverbs 20:24) which is here spoken of; but the special strengthening and supporting of the steps of the pious. The wont גבר must be understood, not of the ordinary man, but of the good man. ("גבר, viri, scilicet justi, et Jova benedicti," Roseumuller). And he delighteth in his way. He "knows" it (Psalms 1:6), and looks upon it with favour, and even "has pleasure" in it (Psalms 35:27). Psalms 37:24 Though he fall, he shall not be utterly cast down. "The difference," as Hengstenberg observes, "is that between misfortune or loss, and absolute ruin." The good man may be afflicted; he may even fall into some fault (Galatians 6:1) or grievous sin (2 Samuel 11:4); but so long as "the root of the matter is in him" (Job 19:28), God will not suffer him to be prostrated. For the Lord upholdeth him with his hand; literally, the Lord supports his hand. If he falls, God (as Luther says) "catches him by the hand, and raises him up again." So David had himself experienced (2 Samuel 12:13). Psalms 37:25 I have been young, and now am old. It is most natural to understand this literally, and to gather from it that the psalmist, whether David or another, composed this psalm in advanced life. It has certainly all the gravity, calmness, seriousness, and tone of authority which befit a teacher of many years and much experience. Yet have I not seen the righteous forsaken, nor his seed begging bread. The social condition of the Israelites was very unlike that of modem European communities. Though there were rich and poor among them, there could scarcely be any that were very poor. Where there was a general obligation upon all well-disposed persons to lend to such as were in need, and no interest could be asked upon loans, and in the year of jubilee all debts were remitted, and mortgaged lands returned to their original owners or their families, actual begging was scarcely possible, and at any rate could only be brought about by extreme and reckless misconduct. Many philanthropists believe that even at the present time in our own country mendicancy is nearly always the consequence of persistence in evil courses. Still more must this have been the case in Palestine in the time of the monarchy (see Proverbs 20:4). Psalms 37:26 He is ever merciful, and lendeth (comp. Psalms 37:21). This psalm contains a good deal of repetition, perhaps intended to emphasize certain portions of its teaching (see Psalms 37:1, Psalms 37:7, Psalms 37:8; Psalms 3:1-8, Psalms 27:1-14; Psalms 11:1-7, Psalms 22:1-31, Psalms 29:1-11; Psalms 7:1-17, Psalms 34:1-22, etc.). And his seed is blessed (comp. Psalms 25:13; Psalms 102:28; Psalms 112:2). Psalms 37:27 Depart from evil, and do good. The same injunction is given, in exactly the same words, in Psalms 34:14. And dwell for evermore. This is to be understood as a promise, "If thou wilt depart from evil, and do good, then thou shalt dwell in the land for ever" (comp. Psalms 34:3). Psalms 37:28 For the Lord loveth judgment (comp. Psalms 11:7). "Judgment"—משׁפט—is here "justice," "righteousness;" as in Psalms 33:5; Psalms 99:4; Psalms 103:6, etc. And forsaketh not his saints (see verse 25; and comp. Isaiah 41:17; Isaiah 42:16, etc.). They are preserved for ever. Something has probably fallen out at the commencement of this line, which ought to begin with the letter ain. But the seed of the wicked shall be out off. The wicked shall perish, not only in their own persons, but in their posterity, who shall be "cut off from the land of the living" (Isaiah 53:8), and have "their name blotted out" (Psalms 109:13). Psalms 37:29 The righteous shall inherit the land, and dwell therein for over (comp. Psalms 37:3, Psalms 37:9, Psalms 37:11, Psalms 37:18, Psalms 37:22, Psalms 37:28, Psalms 37:34; and Proverbs 2:21). Bishop Butler sagaciously remarks that this is the natural tendency of things, if sufficient time be given, and accidental hindrances removed (’Analogy,’ pt. 1. ch. 4.). Psalms 37:30 The mouth of the righteous speaketh wisdom. (On the essential union of wisdom with goodness, see the Proverbs, passim.) And his tongue talketh of judgment; i.e. utters only what is morally right, and,, in accordance with’ truth and goodness. Out of the abundance of the heart the mouth speaketh." A good man out of the good treasure of his heart can only bring forth good things (Matthew 12:34, Matthew 12:35). Psalms 37:31 The Law of his God is in his heart (camp. Deuteronomy 6:6; Psalms 40:8; Psalms 119:11; Isaiah 51:7). None of his steps shall slide. The two facts are associated as cause and effect. The having the Law of God in his heart prevents his sliding or going astray. Psalms 37:32 The wicked watcheth the righteous, and seeketh to slay him. Wicked men hate righteous men, as being a reproach to them, and also as being a hindrance and a danger. The righteous thwart their plans, oppose their proceedings, often frustrate their counsels. Sometimes their opposition brings the wicked man into peril, as when it takes the shape of prosecution before a court, or of help given to one who has fallen among thieves. Hence the hatred felt by the wicked towards the righteous is not surprising. It leads the wicked to entertain murderous thoughts—to be ever "watching" for an opportunity when he may take the righteous man at a disadvantage, and, if no other means of removing him from his path present themselves, kill him. Modern civilization, with its precautions and "resources," prevents actual violence for the most part; but the tour-derous instinct remains, and even now, in his heart, many a wicked man is a murderer. Psalms 37:33 The Lord will not leave him in his hand. God, as a general rule, does not allow the wicked man to work his will upon the righteous. He interposes one cheek or another, and saves the righteous man from destruction. Nor condemn him when he is judged; i.e. nor will he allow him to be condemned when the wicked man brings an accusation against him, and seeks to have him sentenced to death by an ignorant or unjust judge. These promises are not universal nor absolute, since many good men have been assassinated by their enemies, as Abel by Cain; and many have been wrongfully condemned to death and executed, as Naboth at the instigation of Jezebel. Psalms 37:34 Wait on the lord (comp. Psalms 37:2, Psalms 37:5, Psalms 37:7; and Psalms 27:14; Psalms 62:5; Psalms 130:5; Proverbs 20:22). The injunction is repeated so often because of man’s extreme impatience and unwillingness to "tarry the Lord’s leisure" (Prayer-book Version of Psa 27:1-14:16) trustfully and confidently. And keep his way. The way in which he would have them walk—the way of righteousness (comp. Psalms 37:3). And he shall exalt thee to inherit the land (see Psalms 37:29, and the comment ad loc.). When the ungodly are cut off, thou shalt see it (comp. Psalms 52:5, Psalms 52:6; Psalms 91:8). Doubtless with some satisfaction. As the "ungodly" spoken of are employed in watching for an occasion to "slay" the righteous (Psalms 37:32), these last can scarcely witness their removal from the world by God’s providence without a feeling of relief. Psalms 37:35 I have seen the wicked in great power, and flourishing like a green bay tree; rather, as in the margin, like a green tree in his own (or, his native) soil. Growing, i.e; rankly and luxuriantly, like a leafy shrub, that has never suffered transplantation (comp. Psalms 1:3; Ezekiel 31:3). Psalms 37:36 Yet he passed away, and lo, he was not (cf. Job 20:5; Psalms 73:19, Psalms 73:20). Yea, I sought him, but he could not be found. The sudden disappearance of an imposing personality astonishes and confuses us. We cannot believe that one who has played so prominent a part in our drama of life is gone altogether. We look about for him; we expect him to reappear at any moment. We cannot realize the fact that he is vanished for ever. We ask ourselves, "Where is he?’ (Job 20:7). Psalms 37:37 Mark the perfect man, and behold the upright; for the end of that man is peace. This translation is much disputed. Most ancients and many moderns render the first line, "Keep innocency, and observe uprightness," while some critics maintain that acharith in the second line must mean "posterity," and not "end." Others, again, join shalom to ish, and render, "There shall be posterity (or, a future) to the man of peace." However, the rendering of the Authorized Version is retained by our Revisers, and accepted in part by Hengstenberg and Dr. Kay, while it has the complete approval of Canon Cook. Psalms 37:38 But the transgressors shall be destroyed together (comp. Psalms 37:2, Psalms 37:9, Psalms 37:10, Psalms 37:15, Psalms 37:20, and Psalms 37:34). The end of the wicked shall be cut off. If acharith be taken to mean "posterity" in the preceding verse, it must be given the same signification here. Psalms 37:39 But the salvation of the righteous is of the Lord (comp. Psalms 3:8; Psalms 68:20, etc.). He is their Strength in the time of trouble (see Psalms 18:1; Psalms 46:1, etc.). The last two verses sum up the teaching of the psalm, and indicate its especial object, which was to encourage and sustain the righteous under their trials, by the assurance that they were under the special protection of God, who, whenever trouble threatened, would stand forth as their Strength and Defence, and would ultimately be their "Salvation.’’ The full meaning of this last expression was left obscure, though enough was said to raise the hope that this world was not the end of everything, but rather the beginning. Psalms 37:40 And the Lord shall help them, and deliver them; he shall deliver them from the wicked, and save them, because they trust in him. The ground of God’s favour towards the righteous, and the ground moreover of their righteousness itself (Psalms 37:3), is their trust in him. Trusting in him, they have taken his Law for their rule of life, and made it their constant endeavour to serve and please him. Psalms 37:4 Delight in God. "Delight thyself," etc. The order of these words makes all the difference between a religion of selfishness and a religion of love. Not, "The Lord will give you what your heart is set on; therefore delight in him;" but, "Delight thyself in the Lord; let him be thy Joy—Fountain of happiness and Object of desire; then thy most earnest petitions, deepest wants, highest aspirations, shall all be satisfied in him." Delight in God includes satisfaction and joy— I. IN GOD HIMSELF. That is, so far as he has made himself known to us—who and what he is, in whom we have our being. 1. His glory as the eternal and infinite Creator; his power, wisdom, goodness, perpetual presence and unfailing care of his universe. 2. Yet more in his character—his love, righteousness, unchangeable truth (John 1:18; John 14:9). II. IN OUR TO HIM—THAT HE IS OUR GOD AND FATHER. (1 John 3:1; Ephesians 2:1-10.) There is nothing selfish, presumptuous, or exclusive in this joy. The more we have it, the humbler we shall be; more desirous that others should share it; more qualified to influence them to seek and obtain it. III. IN WITH HIM. This is the most marked and glorious characteristic of the psalms generally—real, living communion with God (comp. Philippians 4:4-7). IV. IN TO HIM. "To live in the fear of God is not without its pleasure. It composes the soul, expels the vanity which is not without vexation, represses exorbitant motions, checks unruly passions, keeps all within in a pleasant, peaceful calm" (John Howe). . There is a deep secret of a happy life—must we not say a sadly neglected secret, even among real Christians? Unselfish delight in God is doubtless a high attainment. But is it out of reach? Surely not, when to the glorious knowledge of all that God is in himself is added the blessed certainty that he is our Father in Christ Jesus. This should be sunshine in darkest days. Yet let no Christian be discouraged because consciously very deficient in this respect. "That some are less sensibly and passionately moved with the great things of God (and even with the discovery of his love) than some others, doth not argue them to have less of the Spirit, but more of that temper which better comports with deeper judgment and a calm consideration of things.… Though flax set on fire will flame more than iron, yet withal it will smoke more, and will not glow so much, nor keep heat so long" (Howe). Psalms 37:7 The rest of the soul. "Rest in the Lord." If any age ever needed a gospel of rest, it is this in which we live. We often call it "this busy age." But it is more than busy—it is restless. Men pride themselves on "living fast." They seek excitement, not refreshment, in their very pleasures. Amusement becomes not recreation, reinvigoration, restful play, fitting you to return with fresh strength and vigour to work, but often an exhausting demand and strain. You are weary after your holiday, not rested. It was a wise as well as a gracious voice which said to the disciples, "Come ye apart, and rest" (Mark 6:31). I. WE NEED REST. 1. Physical rest, in due amount, is a very deep need of life. At our peril we despise it. There are forms of animal ]fib which are sleepless, but they are of very low types. The child, for many years, needs to spend half his life in sleep. The strong man needs from a quarter to a third of his time for sleep; and he must not give his waking hours to unnecessary toil, or body and mind will fail under the strain. We are not to think the time spent in sleep sheer waste. The schoolboy knows his task better when he wakes than over-night. You are wiser for "sleeping over" a question. As a new building requires time to settle, so, it seems, do our thoughts. "He giveth his beloved sleep" (Psalms 27:2). 2. No less do we need mental rest—repose of soul, heart, intellect. Best from doubt in certainty of truth. From care, in trust. From life’s turmoil, in the quieting presence of things unseen and eternal. From the world, in solitary converse with our Father and our Saviour. From restlessness, in peace; not insensibility, not inertness or carelessness, but inward calm. II. GOD IS THE SOUL’S REST. God has made all creation full of delight and profit for man, but not provided full satisfaction, perfect peace, anywhere but in himself. Faith is not a sudden snatch, but an abiding hold. Like the ivy, the soul climbs by clinging close; and as the ivy cannot cling while tossed to and fro by the wind, so the soul must cease to be agitated by stormy restless desires, if it is to take close, strong, peaceful hold on God. Rest in God includes: 1. Reconciliation. It would be absurd to speak of resting in God while our heart is at enmity with him, estranged from him, or careless, ignorant, doubtful, about our personal relation to him. One or other of these must be the case unless we are what Scripture calls reconciled to God. The "glad tidings" is the "word of reconciliation" in a twofold sense: (1) The message and witness of the fact that God has provided atonement (2 Corinthians 5:19; Romans 5:10). (2) The message of personal invitation—not to Jews, heathen, atheists, notorious offenders, as such, but to men as men, to each one as a sinner (2 Corinthians 5:20). Nature has no gospel. It is Christ who interprets for us the teaching, else unintelligible, of the lilies and the birds (Matthew 6:26, etc.). It is his voice—the voice of the Father speaking through the Son—that says," I will give you rest" (Matthew 11:28). 2. The rest of absolute submission to God’s will, is what he sometimes calls us to. A hard lesson, but holy, profitable, with an after-fruit of peace. Not the highest form of faith, but indispensable to its completeness. For God does not cease to be our Creator, our Sovereign, when we become "children of God by faith in Christ Jesus." 3. The rest of unlimited trust. Not mere lying still in God’s hand or at the feet of Jesus; not (as the "Quietists" taught) annihilation of our own will or of personal self; the calm energy of the soul, willingly placing all in God’s hand. Not the stillness of the stagnant pool, but the calm of the deep lake through which a steady current flows. Christ was not passive in Gethsemane; the whole three of his will and purpose was gathered up in "Not my will," etc. Psalms 37:23 Vindication of God’s supreme and gracious providence. "The steps," etc. (see Revised Version). The theme of this noble psalm is the vindication of God’s supreme and gracious providence, and the confirmation of faith tried by the vicissitudes of life, the prosperity of evil-doers, and trials of the righteous. I. IN THE WIDEST SENSE HUMAN LIFE—"the steps of [each] man," the path in which he treads—IS UNDER GOD’S ; upheld by his power, directed by his counsel (Proverbs 20:24). As a journey is made up of single steps, and one false step may be fatal; so life, of momentary experiences and acts of choice, of which the greatest may hinge on the least. Life or death may hang on a pair of damp sheets or wet shoes, or a whiff of poisoned air. The fate of an empire may turn on the flight of a bullet. A spider’s web spun across a dark opening has saved a fugitive from his persecutors. A successful career or a happy home may be owing to a chance meeting. If, therefore, God rules human affairs, he must foresee and control their most minute and secret causes. II. GOD BESTOWS SPECIAL ON HIS . "The steps of a good man, etc. (Authorized Version). "Established, is the proper meaning of the Hebrew word; not only directed, but made firm, planted evenly and safely. This word" good," inserted by our old translators, seems a bold interpolation; but, in fact, it does but express the spirit of the whole passage. It is of the "meek," the "righteous," the "upright," the man who delights in the Lord, rests in him, waits on him, the psalm speaks (Psalms 37:3, Psalms 37:4, Psalms 37:7, Psalms 37:11, Psalms 37:16, Psalms 37:18). Such phrases as "special providence are sometimes ignorantly used, sometimes as ignorantly found fault with. Wrongly used, if it be supposed that God’s control is occasional, not perpetual and universal; wrongly objected to, if it is forgotten that at any moment God’s guidance may have some special end in view, some immediate result. There are three reasons why God’s children—namely, those who are living the life of faith—obtain this special guidance and may count on it. (1) They ask for it. (2) They follow and yield to it. (3) It is possible in their case, as it is not in the case of an ungodly life. They have the teaching of God’s Word, which the ungodly person neglects; and the teaching of God’s Spirit, which he does not believe in or desire (Romans 8:14). Further, God has a different end in view for them (Romans 2:7, Romans 2:8). . 1. If we desire God to guard and guide and prosper our whole life-journey, we must ask him to guide every step. We are warranted in asking and expecting his leading in the least matters as truly as in the greatest. We should not willingly move a step without him. We must be prepared at every step to let him choose, remembering Psalms 106:15. 2. What shall we say to those who have never yet taken the one first step into the right and safe path (John 5:40; Proverbs 16:25)? "There is but a step between" you "and death." But also, one God-guided step will bring you to the feet of the Saviour, who is pledged to turn none away (John 6:37). BY C. Psalms 37:1-40 The good man’s directory. This is a very remarkable psalm. Its theme is one throughout its entire length. Yet it is not so much drawn out consecutively as repeated proverbially. This may be partly accounted for by its alphabetical structure. £ There is no advance between the verses at the commencement and those at its close, but rather a remarkable variety of beautiful turns of expression to a thought that is the same throughout. The whole psalm may be summed up thus: "Just now, you see the wicked prospering and the ungodly depressed. Do not fret over this. Trust, do right, rest in the Lord, wait and see. And by-and-by you will find that the righteous are brought out to the light, while the wicked are relegated to forgetfulness and shame. Even now to have God in the heart with a crust in the hand, is better than to have the riches of many wicked. God will, in his own time and way, appear for his faithful ones, and prove the truth of his ancient word, ’Them that honour me, I will honour.’" So far as the text of the psalm is concerned, there is little to call for laboured criticism, though the Hebrew student would do well to examine minutely the second halves of the third and thirty-seventh verses. For the most part the psalm is delightfully plain and clear; and nowhere could any better rule or directory for life be found than is herein contained. In our homiletic treatment of it we will notice— I. THE SEVERAL DUTIES HERE ON THE GOOD MAN. These duties are put into a form suggested by the circumstances which surrounded the writer. When David wrote this psalm he was an old man. Looking back on the scenes of past observation and experience, he had witnessed many strange inequalities on the surface of society. Looking in one direction, he had often beheld an ungodly man enjoying all that heart could wish, so far as this world was concerned; and in another direction he had as often seen a good man, one who walked closely with God, in the midst of trial, affliction, and distress. This state of things had perplexed him, and he knew that it still perplexed the righteous. To meet their perplexities and to assuage them, this psalm was penned; and it is this purpose which forms the background of thought throughout the entire length of the psalm. 1. The first injunction is "fret not" (Psalms 37:1). Do not worry or perplex yourself about these mysteries of God’s providence. Even if the lot of the wicked seems more easy, more pleasant, more prosperous than yours, yet "they shall soon be cut down like the grass, and wither as the green herb; ’ besides, "a little that a righteous man hath is better than the riches of many wicked." God’s people are infinitely better off, with him as their heavenly Friend, than any of the ungodly are, with all their noise and parade. 2. Hence a second duty is presented to us: "Trust" and "Rest in the Lord." Two expressions for substantially the same attitude of spirit. But this restful trusting is put in contrast from fretting. Your work is not to worry, but to trust your God. Now, in what sense is this intended? Let us picture the good man under the difficulty to which we have referred. He sees the ungodly in high places, while he is obscure, depressed, afflicted; and he wonders what it means, now, in what sense is such a one to trust in the Lord? He is to trust in God, believing that such a state of things is known and permitted by him in infinite wisdom; that this state of chaos is perfectly consistent with God’s love for his people; that God has some wise and holy end in permitting it—to prove him and to improve him; and that he will see that end, either in this world or in the next. 3. Then there follows a third duty: "Wait patiently." If we are content to wait and let God’s methods in providence open up before us, we shall see the ungodly cut down (Psalms 37:2, Psalms 37:9, Psalms 37:10, Psalms 37:15, Psalms 37:17, Psalms 37:20, Psalms 37:25, Psalms 37:36, Psalms 37:38); that God will give us the desires of our heart, and graciously clear our way (Psalms 37:4, Psalms 37:5); that though we may have been misunderstood and misrepresented for a time, yet God will clear us and our reputation in the long run (Psalms 37:6); that God will grant the true possession and peaceful enjoyment of life to the meek and loyal (Psalms 37:11); that the little of the righteous brings far more joy than the much of the wicked (Psalms 37:16); that he will be upheld where others fall (Psalms 37:17); that supplies shall be sent to the saint even in days of famine (Psalms 37:19); that step by step will be taken under the ordering of a Divine Guide (Psalms 37:23); that even in falling he shall not perish, for to him shall be shown a Divine upholding grace (Psalms 37:24); that the righteous man will leave a blessed inheritance to his children,—peace was his in life, and peace shall follow his children when he is gone to his rest (Psalms 37:37); that his life is but an outworking of God’s great salvation (Psalms 37:39, Psalms 37:40). It is not in youth that all this can be seen, but if we believe God when we are young, we shall have proved him ere we are old. Only let us "wait patiently." There is a vast unfolding plan, which, if we are wise to observe, will be ever revealing to us "the loving-kindness of the Lord." 4. And thus we are led on to a fourth duty—that of obedience. (Psalms 37:3.) "Trust in the Lord, and do good," i.e. "do right." In Psalms 37:34 the same duty is expressed in another phrase, "Wait on the Lord, and keep his way." Trusting and trying, resting and working, are to go together. We are to find out what God would have us do in the sphere in which he has placed us; then to trust in the Lord, be strong, and do it. And we may "do right" (Psalms 37:3), or, in other words, we may "keep his way" (Psalms 37:34) in one or other of two methods. By actively doing the Divine will; and this is probably what most of us are called on to do—to pursue with energy the duties in active life that are set before us. Now, we may fulfil these: (1) In attending at each moment to the duty of the moment; simply doing the right thing, at the right time, in the right way, and with the distinct aim and purpose of pleasing God. May be our calling is not that which we should prefer, and yet we see no way open to any other. When God does open a way in another direction, by all means let us follow it. But, meanwhile, be it ours simply to do the work which lies before us, with a readiness and cheerfulness that befit those whose sole aim is to please God. (2) In the cultivation of holiness we may "do right," ever setting the Lord before us, and aiming to follow him who "left us an example, that we should follow his steps." (3) In personal efforts to help, to relieve, to comfort, or to serve another, we may do right. In this respect, as well as others, "it is accepted, according to what a man hath, and not according to what he hath not." But we may "do right" also by patiently bearing the Divine will; and sometimes this is all the believer can do—simply to bear what God has laid upon him. Nor is there a nobler sight on earth than to see one who, racked with pain or wrapped in obscurity, can say, "My lot is appointed me by my Father’s will; all that will is love, and therefore I can cheerfully bear it. If my Father were to give the rod unto my own hands, I would give it back to him, saying, ’Father, thou knowest best; do with me as seemeth good in thy sight.’" Why, such a one, though he never goes outside the doors of his own house from one year’s end to another, is a missionary to the Church and to the world! Preach fervently as we may by words, we cannot preach like these suffering saints! But we must notice— II. THE THERE IS BETWEEN THESE SEVERAL DUTIES. We have specified them under four heads. 1. Fret not. 2. Trust. 3. Wait patiently. 4. Do right. These four may be reduced to two: trusting and trying; or, in other words, to resting and working. Both are included in the verse already quoted. "Trust in the Lord, and do right." While these duties in combination make up "the whole duty of man," they are so connected together that neither can be discharged without the other. If we do not trust in God, we cannot do the right, and if we do not desire to do right, we have no right to trust in God. What, then, is the relation between them? At least a fourfold one. 1. Trust in God ensures the peace of mind which fits a man for work. E.g. take a tradesman in business, whose affairs are going down, and who will soon find himself on the wrong side of the balance-sheet. It is impossible for him to go about his business with the energy it requires, especially in these times. But put the man’s affairs straight; tell him that everything is set right, and that by-and-by he will find himself in a better position than at present,—and you put new life into the man. When he knows that all is right, he can set about his work with all the zest that is needed. So it is here. There once were two burdens pressing on the heart. The one, of his spiritual interests, the other, of his temporal care. What has become of these? The first, the burden of guilt, he has laid at the foot of the cross. The second, the load of earthly care, he brings day by day, and casts it upon his God. Thus he has nothing left to care for, nothing left to be anxious about. Hence, the peace of God passing all understanding keeps his heart and mind in Christ Jesus; and, consequently, with unburdened heart, he can go about the work his Father has given him to do. 2. Trusting in God ensures the reception of strength for the discharge of work. "They that wait upon the Lord shall renew their strength;" "As thy days, so shall thy strength be." So runs the promise, and so runs experience too. Strength according to the days; strength sure as the days; strength to the end of the days. Such will be the uniform result of" waiting on God all the day." 3. Trusting in God supplies a man with motives to perform his work. If I am permitted to trust in God, then honour requires that I shall do right; for I trust in God for strength to perform his will; hence when I ask for strength there is a tacit pledge that the strength received from God shall be spent in obedience to God. And not only so, but gratitude also requires that I should do right. If I receive of God’s strength, how ann I but gratefully spend it for him? And the honor of religion requires that I should do right. For if I tell the world I am trusting in God, and yet fail to do right, what will the worldling say? What can he say, but this?—"Either your God is not the God you say he is, or else you have not the trust in him which you profess to have." If we want the world to believe in God, if we want them to give us credit for sincerity, we must show that, while we trust in God, we also do right. 4. Trusting in God gives a man a guarantee of the successful issue of his work. Is it mine to trust in God? Can I, under all circumstances, repose in him? Then I know that, to the very last, all shall be well. He hath said, "I will never leave thee, nor forsake thee." Trusting in him, we will dare to work, to suffer, or to die. 5. Trusting in God will ensure a blessing to those on whom our work may afterwards full. The good man layeth an inheritance to his children’s children. "The generation of the upright shall be blessed." The Old Testament does not project our thought into our own future life after death as the New Testament does, but it lays very much stress on the effect of a man’s life on the generations which will follow him on earth: this is in accordance with Deuteronomy 7:9. And there can be no manner of doubt that the posterity of a man of trained righteousness, integrity, and piety, even though he be a poor man, will have the best of all legacies—pious poverty, God’s blessing, and a father’s prayers. We do not say that young people are now taught too much to look to their future life, but we do venture to affirm that far too little stress is laid upon, and mention is far too seldom made of, the thought of the effect of parental character upon posterity. The law of heredity is stronger than that of environment; or, to put the same truth in somewhat antique form, "Grace does not run in the blood, but it purifies it." 6. Trusting in God ensures a man of a home in God when the earthly work is over. Even when flesh and heart fail, God is the Strength of our heart, and our Portion for ever!—C. BY W. FORSYTH Psalms 37:1-40 Two pictures. The psalmist says, at Psalms 37:25, "I have been young, and now am old." We may regard him therefore as speaking in this psalm with the fulness of knowledge and the confidence of ripened wisdom. His old experience has attained to prophetic strain. Let us consider two pictures. I. THE EVILS OF ENVY. It is common. It takes its rise and works upon the lower part of our nature, blinding our minds, perverting our hearts, and stirring up all our evil passions. It "frets" us with a sense of our inferiority; it "frets" us with a feeling of the injustice with which we are treated; it "frets" us with a proud consciousness of what we would have done, if only things had been otherwise, and we had fair opportunities. In these and other ways it breaks our peace and embitters our lives. And yet how useless is envy as a resource amidst the ills of life! Instead of remedying, it only aggravates our troubles. Nothing but evil can come of evil. Envy leads not only to waste, but to worry, and not only to worry, but to wearing away of our powers, as by the slow and insidious progress of disease. Besides, envy is manifestly unreasonable in view of the realities of character. The prosperity of the wicked is vain and delusive. Look to the tendencies of things, look to the effect upon character, look to the end, and then see how, even in the deepest sense, it is infinitely better to have little with a clear conscience, than a full purse of unrighteous gains; to take the lowest place among men, with the love of God, than lands and heritages and the highest honours of the world, by the sacrifice of truth and righteousness. Moreover, envy is in reality a grievous offence against God. We are slow to admit this. We regard "fretfulness" as more an unhappy temper than a sin. But in this we err. "Envy" implies dissatisfaction with God’s government, distrust of his justice, and doubt of his truth. When we give way to "envy," we place ourselves first, and as good as say, "If God were just, if he really loved us and eared for us, he would settle things otherwise, and not suffer our enemies to triumph over us." Thus in our selfishness we blind ourselves to the truth, and act not only unworthily towards God, but inconsistently with our own best faith and hopes. "The tree is known by its fruits." To judge rightly of envy, let us mark its effects. See how it wrought in Cain. See how from that time onward, wherever it has had sway, it has wrought terrible evils—as in Saul, and Ahab, and Haman, and the wicked Jews, and even in the Christian Church. If these things are so, how great a sin do we who profess to be the followers of the meek and lowly Jesus commit by yielding to this mean and degrading vice that has wrought such havoc in the world and in the Church! II. THE OF TRUST IN GOD. Trust is the true antidote to envy. We see this in the dispositions it produces—towards God, piety (Psalms 37:3-6); towards man, benevolence (Psalms 37:8). Next in the benedictions it secures. It brings settledness. Instead of distressing cares and passions, we have tranquillity. Instead of pain, we have peace. We are at home with God. There is also sustenance. We are "fed" with heavenly food. We gain strength for all work. "Daily bread" fits us for daily duty. There is also satisfaction. Our higher nature is set above our lower nature. Reason rules instead of passion. Love binds us to our brethren instead of our being separated by envy. Trust in God brings to us all that is really good for us, and we bask as in the sunshine of God’s favour instead of being alienated from him by wicked works. Mark the Divine order with regard to these blessings. There must be a right spirit before there can be right conduct. Mark also how, as we live a true and unselfish life, doing good and hoping for nothing again but what God the Lord sees fit to give, we secure not only our own self-respect, bat grow in favour with God and man. The surest way to get rid of discontent with the present, and fear of the future, is to do right and leave auto God. "Careless seems the Great Avenger; history’s pages but record One death-grapple in the darkness, ’twixt old systems and the Word, Truth for ever on the scaffold—wrong for ever on the throne. Yet that scaffold sways the future, and behind the dim unknown, Standeth God within the shadow, keeping watch above his own." (Lowell.) W.F. Psalms 37:4-6 Here we have a Sweet picture of a noble life. I. QUIET HEART. The eye, the ear, the imagination, continually bring before us objects that appeal to our desires. We are in danger of being distracted and harassed, and of even yielding to envy and discontent. The cure is from God. When we come to know him as he is, to believe in him as he has revealed himself in Christ Jesus, we are able to rest in him with confidence, leaving everything to his righteous and loving rule. II. RIGHTLY ORDERED LIFE. There may be life without any rule, or there may be life wrongly directed, or there may be life regulated in a right way, in accordance with God’s will and not our own. This last is the true "way." It is when we "commit our way to God "in humble prayer, and holy submission to his will, that light will arise to us, and strength be ministered to us, and real prosperity secured to us. This is not only the best way for ourselves, but also for others. It is in doing God’s will that we reach the highest honour and usefulness, and accomplish our true destiny. III. FUTURE. There is a screen as of night between us and to-morrow. We know not what a day may bring forth. There may come loss of health, of property, of friends. There may come diverse trials and troubles. Or it may be otherwise. Let us be thankful that God has been pleased to conceal from us what it would have been ill for us to know. But God knows all, and we are as sure, as that God lives, that it shall be well with the righteous.—W.F. Psalms 37:27-40 Evil-doers. Evil-doers are not truly objects of envy. The more closely we contemplate this, the more clearly do we see their baseness. But it is needful that we should be urged to this salutary duty. Again and again in this psalm is the exhortation addressed to us to consider and judge rightly, to cease from evil and learn to do well. And there are good and weighty reasons given why we should have no part with evil-doers. I. THEIR IS ODIOUS. II. THEIR IS . Image upon image is used to set forth the vanity and worthlessness of all prosperity not founded in righteousness. Reason, observation, and history are appealed to as teaching that sometimes quickly, at other times slowly, sometimes openly, at other times silently and secretly, but always certainly, the end cometh (Psalms 37:38). III. THEIR DEVICES ARE DOOMED TO DEFEAT. We see, on the part of the wicked, malice suggesting, cunning contriving, and energy working out their evil devices, and, on the other hand, God watching and thwarting and overruling for good all their plans. So it was with Joseph’s brethren (Acts 7:9, Acts 7:10). So it was with Daniel’s cruel foes (Daniel 6:24). So it was with the Jews, whose wicked hands had crucified the Son of God (Acts 2:23, Acts 2:24). The day of retribution surely cometh. Not only defeat, but "shame and everlasting contempt," await the wicked.—W.F. Psalms 37:27-34 Goodness. We have here— I. THAT IS THE TRUE AIM OF LIFE. The first thing is to have the heart made good, and then all that flow from it, in word and deed, will be good also. "But such as are good men can give good things." (Milton.) II. THAT IS THE REAL GLORY OF LIFE. (Psalms 37:30, Psalms 37:31.) We cannot hut admire "wisdom" and "judgment;" but what gives these their sweetest savour and their highest worth is the spirit of goodness that dwells in them The glory of God is his goodness, and it is in the measure that we are like God in goodness that we are like him in glory. This glory is free to us in Christ Jesus. III. THAT IS THE MOST OF LIFE. Many things stand high for a time that will be brought low; many things are counted worthy amongst men that will yet be proved worthless. There may be wicked men who hold a prominent place in the world, and are for a while the envy of many, whose greatness is after all a delusion and a lie. In the end they will be cut down like a tree, whose glory is for ever abased. But it shall be otherwise with the righteous. Goodness cannot die. It is safe amidst all changes. It stands firm in the tumult and rage of the greatest storm. It emerges purer and brighter than ever from the fires of persecution and the fury of evil men (Psalms 37:39, Psalms 37:40). Goodness lives as an influence in the world alter death, triumphs as the power of Cod in death, and will dwell in the light of God beyond death for ever and ever.—W.F. BY C. SHORT Psalms 37:1-6 Doubts raised by the Divine providence, and how to meet them. The difficulty which perplexes the mind of the psalmist here is—How does God judge the wicked, if he allows them to prosper; and how reward the righteous, if they suffer adversity? The answers given are not a consecutive argument. The whole psalm is more like a string of pearls held together only by the string. The thoughts have no joints or links to unite them. The leading thought, repeated in various ways, is not to envy the present prosperity of the wicked, but rather to wait in patient resignation for the just judgments of God. I. BURNING ENVY IS WRONG IN ITSELF, AND LEADS TO EVIL . (Psalms 37:1.) To grudge the wicked their prosperity is very much as if we coveted it. And envy is nigh to cursing—an unrighteous spirit. II. WE MUST ALLOW TIME TO SOLVE THIS AS WELL AS MANY OTHER . (Psalms 37:2.) Fate of Saul, Absalom, and Ahithophel. "What thou knowest not now," etc. III. LET NOT YOUR THE ONLY TRULY OF THE HEART AND LIFE. (Psalms 37:3, Psalms 37:4.) Trust in the unseen Lord; delight yourself in him; find the joy of his service; and your best desires shall be satisfied. Do not let your jealousy of the wicked cause you to cease from doing good, and unsettle your ways of life; inhabit the land, and live a truthful and faithful life. IV. LET THE MAN BE ASSURED OF THE AND CO- OF THE GOD. (VEER. 5, 6.) God brought David out of all dangers with which Saul threatened him, and made his name to shine over the whole kingdom. Present adversity is often the way w future glory. Think of the darkness that fell upon Christ in his sufferings and death; and yet he was the Sun of Righteousness.—S. Psalms 37:7-11 Confidence in God. The text of the whole psalm is in the first two verses. We are not to be discouraged in the service of God by the prosperity of the wicked; for it is more apparent than real, and is a short-lived prosperity. At the seventh verse the psalm takes a fresh start from the same key-note. I. SILENT TRUST IN GOD, WAITING FOR HIM, IS THE ONLY TRUE OF THE . (Psalms 37:7.) Do not vainly argue the question; be silent to God, and he will speak by-and-by and explain the difficulties of his providence. II. ENVIOUS ANGER THAT THE WICKED ARE BETTER OFF THAN YOU IS SINFUL. (Psalms 37:8.) It is an arraignment of God’s providence, which is presumptuous, and a discontent which is ungrateful, and an undervaluing of that inward prosperity which is the greatest good of life. III. IT IS THE WHO REALLY INHERIT THAT WHICH IS BEST IN THIS LIFE. (Psalms 37:9, Psalms 37:10.) The prosperity of evil-doers will soon come to an end; for it is unrighteous, and cannot last in the world of a righteous God. But the righteous have an inward life that turns outward things into gold; they feast royally at the table of God, as is said in the twenty-third psalm. IV. THE THOUGHT IS WITH THE PROMISE OF AN OF PEACE. (Psalms 37:11.) Our Lord repeats the former part of this verse in the Sermon on the Mount. "The meek—those who do not vainly strive and fret over the impossible or the inevitable—shall inherit the earth." And shall have peace of heart and mind, which the wicked have not.—S. Psalms 37:12-20 The righteous and the wicked. The argument is continued and repeated in various forms, that the righteous is to hold fast his confidence in God, and not to be discouraged by the prosperity of the wicked. For— I. THE OF THE WICKED. (Psalms 37:12-15, Psalms 37:20.) 1. The impotence of the plots which they in their anger devise. (Psalms 37:12, Psalms 37:13.) The Lord shall laugh. "No weapon formed against him shall prosper." 2. The punishment of the wicked is near and certain. (Psalms 37:13, Psalms 37:20.) "He seeth that his day is coming." 3. The weapons which they employ against the righteous shall recoil upon themselves. (Psalms 37:14, Psalms 37:15.) God overrules the contest between them. II. THE Or THE . (Psalms 37:16-19.) 1. A little with righteousness is worth more than much with wickedness. (Psalms 37:16.) 2. The strength of the righteous is maintained and upheld by God. (Psalms 37:17.) While the "arms"—equivalent to the "strength"—of the wicked soon break down. 3. They fulfil their divinely appointed days, and their goods descend to their posterity. (Psalms 37:18.) They are secure, and all things work together for good. The Christian knows of an eternal inheritance. 4. God will provide for all their wants. (Psalms 37:19.) This we know more abundantly in Christ.—S. Psalms 37:23, Psalms 37:24 God orders the good life. "The steps of a good man," etc. I. GOD ORDERS THE LIFE OF A GOOD MAN. 1. By means of outward law. "His delight is in the Law of the Lord, and in his Law doth he meditate day and night." "But what the Law could not do in that it was weak through the flesh," etc. Christ is the outward law for the Christian. 2. By means of an inward influence. His Spirit exerting, directing, and ruling the thoughts, the desires, and the will, teaching him how to choose and how to walk. He "orders" consistently with our freedom. II. GOD TAKES IN THE WAY OF GOOD MEN. 1. Because all his work is good. A good man’s life is his production. All God’s work is good, none evil. 2. Because he delights in the rectitude and welfare of his children. As an earthly father delights in the true prosperity of his children. III. GOD GIVES EVERY HELP FOR THE OF THOSE WHO FALL. He upholds him, helps him to rise, by taking hold of his hand. 1. He promises abundant forgiveness to the repentant. "Let the wicked forsake his way," etc. The parable of the prodigal son. 2. He searches and tries and shows the evil way in men, and leads them to repentance. By the revealing work of his Spirit. "Like as a father pitieth his children," etc.—S. Psalms 37:37 The perfect life. "Mark the perfect, and behold the upright: for the man of peace hath a future [or, ’posterity’]." In contrast to the wicked spoken of in the next verse (38). This whole psalm is a record of human experience. I. THE STUDY OF HUMAN IN THE LIGHT OF HUMAN IS MOST . 1. Every maws life is in the main an embodiment either of the Law of God or of the law of self. Intellectual life, a life of knowledge or of ignorance, of wisdom or foolishness. But the moral life is the grandest, as exhibiting obedience or disobedience to the eternal laws of God. 2. The moral life shows the consequences of living the one life or the other. The shame and misery of the one, and the peace and blessedness of the other. Difference is life or death. II. WHAT THE STUDY OF THE MAN’S LIFE REVEALS. 1. It brings him internal peace. And in the main outward peace; but if not, the peace of trust and rest in God. Peace in life and peace in death. 2. He transmits righteousness to his posterity. (1) By the influence of his example and teaching. His words and his character are reproduced in his children; he lives again in them, perhaps a higher life than he lived, according to the law of progress. May be exceptions. (2) By hereditary transmission. Moral as well as physical qualities descend to our children, and to children’s children. How grand a motive for a pure, noble, Christian life! Goodness runs in the family blood.—S. THIS is the third of the penitential psalms, and is appropriately recited by the Church on Ash Wednesday. Of all the penitential psalms it is the one which shows the deepest marks of utter prostration of heart and spirit under a combination of the severest trials, both mental and bodily. The mind of the writer is racked by a sense of God’s displeasure (Psalms 38:1, Psalms 38:2, etc.), by grief at the desertion of friends (Psalms 38:11), by fear of the machinations and threats of enemies (Psalms 38:12, Psalms 38:19, Psalms 38:20). His body is smitten with disease, the flesh without soundness, the bones full of aches, the loins agonized with a sense of burning, the heart palpitating, the strength and sight failing (Psalms 38:3-10) And through all there is the feeling that the whole is the result of his own sin (Psalms 38:3-5, Psalms 38:18). Still the writer is not reduced to despair. He clings to God (Psalms 38:1, Psalms 38:9, Psalms 38:15, Psalms 38:21, Psalms 38:22). He accepts his sufferings as a just chastisement. He confesses his iniquity, and is sorry for his sin. He prays to God (Psalms 38:1, Psalms 38:21); he pours out his complaints to him (Psalms 38:9); he hopes in him (Psalms 38:15); finally, he calls upon him as "his Salvation" (Psalms 38:22). The psalm is ascribed to David by the title, but is not generally allowed to be his. It is assigned commonly to an unknown sufferer. Still, some modern critics, notably Canon Cook, in the ’Speaker’s Commentary,’ accept the statement of the title, and find the psalm very suitable to the circumstances of David "at the period just preceding the revolt of Absalom." Canon Cook holds that "at that time there are indications that David was prostrate by disease, which gave full scope to the machinations of his son and his abettors." If this were so, the Davidical authorship would certainly he probable; but the absence of any mention of such an illness from the Second Book of Samuel is a difficulty which cannot easily be got over. The psalm falls into three divisions: From Psalms 38:1 to Psalms 38:8; from Psalms 38:9 to Psalms 38:14; and from Psalms 38:15 to the end. Each part begins with an appeal to God, whereon follows a description of the writer’s sufferings. Part ill both begins and ends with an appeal to God. Psalms 38:1 O Lord, rebuke me not in thy wrath (comp. Psalms 6:1, where the first of the penitential psalms begins similarly). The prayer is for the cessation of God’s wrath, rather than of the "rebuke" which has resulted from it. Neither chasten me in thy hot displeasure (see the comment on Psalms 6:1). Psalms 38:2 For thine arrows stick fast in me. (On the "arrows" of the Almighty, see above, Psalms 7:13; and comp. Job 6:4; Psalms 18:14; Psalms 45:5; Psalms 64:7; Psalms 77:17, etc.) It has been maintained that by "God’s arrows" only sickness is meant (Hitzig); but the contrary appears from Deuteronomy 32:1-52:23425. Hengstenberg is right, "The arrows of the Almighty denote all the chastisements of sin depending on God." And thy hand presseth me sore. The verb used is the same in both clauses; but it is difficult to express both ideas by one term in English. Dr. Kay makes the attempt by translating, "For thine arrows have sunk deep in me; yea, thine hand sank heavily on me." Psalms 38:3 There is no soundness in my flesh because of thine anger. The psalmist begins with a description of his bodily troubles; and, first of all, declares that there is "no soundness in his flesh," i.e. no healthiness, no feeling of vigour, no vital strength. Neither is there any rest in my bones, he says, because of my sin. His bones ache continually, and give him no rest (comp. Psalms 6:2; Psalms 22:14; Psalms 31:10; Psalms 42:10; and Job 30:17, Job 30:30). Psalms 38:4 For mine iniquities are gone over mine head; i.e. they overwhelm me like waves of the sea. Together with my bodily pain is mingled mental anguish—a sense of regret and remorse on account of my ill-doing, and a conviction that by my sins I have brought upon me my sufferings. As an heavy burden they are too heavy for me. They press me down, crush me to the earth, are more than I can bear. Psalms 38:5 My wounds stink and are corrupt. The writer reverts to his bodily pains. He has "wounds," which "stink" and "are corrupt;" or "fester and become noisome," which may be boils, or bed-sores, and which make him a loathsome object to others (comp. Job 9:19; Job 30:18). Because of my foolishness. Because I was so foolish as to forsake the way of righteousness, and allow sin to get the dominion over me. Psalms 38:6 I am troubled; literally, bent; which some take physically, and explain as "twisted by violent spasms," others, psychically, as "warped in mind," "driven crazy." I am bowed down greatly; i.e. bowed to earth, crooked, as men are in extreme old age, or by such maladies as lumbago and rheumatism. I go mourning all the day long. My gait is that of a mourner—I stoop and move slowly. Psalms 38:7 For my loins are filled with a loathsome disease; my loins are full of burning (Kay, Revised Version). A burning pain in the lumbar region is apparently intended. And there is no soundness in my flesh. Repeated from Psalms 38:3. Psalms 38:8 I am feeble and sore broken: I have roared by reason of the disquietness of my heart. In concluding his accounts of his physical condition, the writer passes from details to more vague and general statements. He is "feeble," i.e. generally weak and wanting in vigour—he is "sore broken," or "sore bruised" (Revised Version), i.e. full of aches and pains, as though he had been bruised all over—and the "disquietness of his heart" causes him to vent his anguish in "roarings," or groanings. Psalms 38:9-14 In this second strophe the physical are subordinated to the moral sufferings; the former being touched on in one verse only (Psalms 38:10), the latter occupying the rest of the section. Of these the most tangible are the pain caused by the desertion of his "lovers," "friends," and "kinsmen" (Psalms 38:11), and the alarm arising from the action taken, simultaneously, by his ill wishers and adversaries (Psalms 38:12). These afflictions have reduced him to a condition of silence—almost of apathy, such as is described in Psalms 38:13, Psalms 38:14. Psalms 38:9 Lord, all my desire is before thee; and my groaning is not hid from thee. This has been called "the first indication of hope in this psalm;" but there is a gleam of hope in the prayer of Psa 38:1. Hope, however, does here show itself more plainly than before. The psalmist has laid "all his desire" before God, and feels that God is weighing and considering it. He has also opened to him "all his groanings"—uttered freely all his complaint. This he could have been led to do only from a conviction that God was not irrevocably offended with him, but might, by repentance, confession, and earnest striving after amendment (Psalms 38:20), be reconciled, and induced to become his Defence (Psalms 38:15) and his Salvation (Psalms 38:22). Psalms 38:10 My heart panteth. This verse, which reverts to the bodily sufferings, seems a little out of place. But Hebrew poetry is not logical, and cares little for exact arrangement. Three more bodily troubles are noticed, of which this is the first—the heart "pants," i.e. throbs, or palpitates violently. My strength faileth me. The strength suddenly fails. As for the light of mine eyes, it also is gone from me. The sight swims, and is swallowed up in darkness (comp. Job 17:7). Psalms 38:11 My lovers and my friends stand aloof from my sore; or, from my stroke (comp. Psalms 39:10, where the same word is used). The psalmist feels himself to be "stricken, smitten of God" (Isaiah 53:4). He looks for comfort and sympathy to his friends, but they, with a selfishness that is only too common, hold aloof, draw away item him, and desert him (comp. Job 19:13, Job 19:14). And my kinsmen stand afar off; or, my neighbours. The stricken deer is forsaken by the rest of the herd (comp. Matthew 26:56, Matthew 26:58). Psalms 38:12 They also that seek after my life lay snares for me. To the desertion of friends is added the persecution of enemies, who take advantage of the debility and prostration caused by sickness to plot against the writer’s life, to "lay snares for him," and devise evil against him. Those who assign the psalm to David suppose the devices described in 2 Samuel 15:1-6 to he referred to. And they that seek my hurt speak mischievous things, and imagine deceits all the day long; literally, speak malignity; i.e. calumniate me—bring false accusations against me. Psalms 38:13 But I, as a deaf man, heard not. I took no notice, i.e. I made as if I was deaf. And I was as a dumb man that openeth not his mouth. So far this psalmist, whether David or another, was a type of Christ (see Isaiah 53:7; Matthew 26:63; Matthew 27:14; 1 Peter 2:23). Psalms 38:14 Thus I was as a man that heareth not, and in whose mouth are no reproofs; i.e. I was like a man who is unable to answer, to reprove, or rebuke an adversary. So great was my self-restraint. Psalms 38:15 For in thee, O Lord, do I hope. Thus I acted, because my hope was in thee. I looked for thy interposition. I knew that thou wouldst "maintain my right, and my cause" (Psalms 9:4) in thine own good time and in thine own good way. I said to myself in my heart, Thou wilt hear—or rather, thou wilt answer (Revised Version)—O Lord my God; and I was content to leave my defence to thee. Psalms 38:16 For I said, Hear me, lest otherwise they should rejoice over me; rather, for I said, I will be silent, lest otherwise they should rejoice over me. I feared lest by answering rashly or intemperately I might give my enemies occasion against me. I knew by experience that, when my foot slippeth, they magnify themselves against me. They are always on the watch to catch at any slip on my part, and make it a ground for magnifying themselves and denying me. Hence my silence. Psalms 38:17 For I am ready to halt. I am weak and helpless, liable at any moment to stumble and fall. And my sorrow is continually before me; i.e. my sin, which I sorrow over, which lies at the root of all my distress (comp. Psalms 51:3). Psalms 38:18 For I will declare mine iniquity; I will be sorry for my sin. The four "fors," beginning four consecutive verses, are somewhat puzzling. Canon Cook suggests that they introduce four reasons for the psalmist’s silence (Psalms 38:13, Psalms 38:14) and abstinence front self-justification: (1) because God hears him, and will make answer for him (Psalms 38:15); (2) because, if he spoke, he might give further occasion to his enemies (Psalms 38:16); (3) because he feels in danger, and is conscious of sin (Psalms 38:17); and (4) because he has no course open to him but confession and contrition. If we are justified in attributing the psalm to David, and in assigning its composition to the period immediately preceding Absalom’s rebellion, we must look upon it as opening to us a view of David’s condition of mind at that time which is of great interest. Psalms 38:19 But mine enemies are lively, and they are strong. The psalmist goes back to the thought of his enemies, to whom he has made no answer, and whom he has not ventured to rebuke (Psalms 38:13, Psalms 38:14). He remembers that they are full of life and strength; he calls to mind the fact that they are many in number; he puts on record the cause of their enmity, which is not his sin, but his earnest endeavour to forsake his sin and follow after righteousness (Psalms 38:20); and then, in conclusion, he makes a direct appeal to God for aid against them—first negatively (Psalms 38:21), and then positively in the final outburst, "Make haste to help me, O Lord my Salvation" (Psalms 38:22). And they that hate me wrongfully are multiplied. This suits well the time of Absalom’s conspiracy, when day by day more and more of the people forsook David and joined the party of his son. (2 Samuel 15:12, 2 Samuel 15:13). Psalms 38:20 They also that render evil for good are mine adversaries (comp. Psalms 35:12). Because I follow the thing that good is; literally, because I follow good. Psalms 38:21 Forsake me not, O Lord (comp. Psalms 27:9; Psalms 71:9, Psalms 71:18; Psalms 119:8). God never really forsakes his saints (Psalms 37:28). He withdraws sometimes for wise purposes the sense of his presence and favour, so that they feel as if they were forsaken; but this is only temporary; O my God, be not far from me (comp. Psalms 22:19; Psalms 35:22; Psalms 71:12). Psalms 38:22 Make haste to help me, O Lord my Salvation (see Psalms 22:19; Psalms 31:2; Psalms 40:13; Psalms 70:1; Psalms 71:12, etc.). This so frequent cry always shows imminent peril; or at any rate, a belief in it. The writer hero was in danger doubly—from disease and from his enemies. Thus he might well cry out. Psalms 38:4 Conviction of sin an element of true Christian life. "As a heavy burden." Jonah, when carried down in his living tomb to "the roots of the mountains," with the sea-weeds about his head, was not plunged in a deeper sea of trouble than David in the experience this psalm records (comp. Psalms 32:3-5). He felt that his troubles were the just and wise chastisement of his sins; and they lead him to confession (verse 18). He humbly bows under God’s hand; but only prays that he may feel that chastisement is not in wrath, but in mercy (verse 1; cf. Hebrews 12:5, etc.). These words supply a starting-point for some remarks on conviction of sin as an element in true Christian life. I. OF SIN—q.d. sorrowful sense of blameworthiness before God—SPRINGS FROM A TRIPLE ROOT: (1) an awakened and enlightened conscience; (2) definite memory of particular sins; (3) clear and affecting views of holiness. 1. The natural effect of persistent sin is to deaden conscience (Ephesians 5:19). Conscience may be awake, but completely perverted by ignorance or false belief; e.g. the heathen mother flinging her infant into the Ganges (Acts 26:9). When the Holy Spirit opens the eyes of the mind, and applies the truth to the heart, sin is seen and felt to be "exceeding sinful" (Romans 7:7-13). Hence to a tender, rightly informed conscience, things appear sinful in which an ungodly heart discerns no harm. 2. We sin in many other ways than in deliberate acts of conscious transgression. We "leave undone what we ought to do;" fail in intention, in mixed unworthy motives, even when our action is good; selfishness, cowardice, sloth, unfaithfulness; falling (how far!) short of the Divine standard—love to God with all the heart, mind, soul, strength, and to our neighbour as ourself. We may know all this, confess it, seek pardon; but it does not oppress and burden conscience like some definite act of sin—perhaps long past—which stands out with frightful clearness in the memory (Psalms 51:3). 3. The measure of the sinfulness of sin is its opposition to holiness. The Bible standard of holiness is God’s character revealed to us, above all, in Christ (1 Peter 1:15, 1 Peter 1:16). Therefore our view of our own sinfulness will depend on our clear and affecting apprehension of God’s holiness. The robe that looks white in dim light will betray all its spots and stains in midday sunshine. II. GREATLY VARIES, EVEN IN REAL , OF SIN. With some, overwhelming; with others, consciously deficient. This may arise from either of the sources spoken of, or a combination—tenderness or dulness of conscience, remembrance of particular sins, closeness of converse with God, and deep and lofty views of holiness. Some Christians may be patterns, but none are models, for others. III. DIM, FEEBLE SENSE OF SIN AND OF ITS EVIL SEEMS OF THE OF TO-DAY. There is a great advance in prevailing views and teaching regarding Divine love; but no corresponding advance regarding Divine righteousness and holiness. This tends to enfeeble Christian life and work. Nothing is more dangerous than the use of exaggerated language to express our inner life. Let no Christian for whom they would be exaggerated and unreal adopt the words of the text. But let us seek a quickened conscience, a faithful self-knowledge, above all, nearness to God, that we may see all sin, and our own, in the light both of his holiness and of his love. BY C. Psalms 38:1-22 Sin stinging like an adder. This has been called one of the penitential psalms. It may be called so without any severe strain of language; and yet its penitential tone is very far removed from that of either the thirty-second or the fifty-first psalm. There is little doubt that there is a sincere acknowledgment of the sin; but here the main stress of the grief seems to be attributable rather to the suffering consequent upon the sin, than to the guilt of the sin itself. And we cannot resist the conviction that an undue reticence (which, alas! often results in an infrequent and inadequate warning against sins of the flesh) has somewhat warped and fettered the remarks of many expositors. For the physical suffering which is here detailed with distressing precision, points to sin as the cause thereof—to that sin which is one of the seriously poisoning influences in our social fabric, and against which no pleadings can be too tender, and no warnings can be too loud. Let us first study the case, and then utilize it. I. THE CASE STATED. Even before entering into detail, it is obvious that the case is one of intense suffering. The details, however, will show us but too clearly what the suffering was, and how it was accounted for. 1. There had been the commission of sin. Psalms 38:3-5 give us three terms—"sin," "foolishness," "iniquity." The sin was one which brought about a great deal of: 2. Bodily disorder. Note the following expressions: (1) "My flesh" (Psalms 38:3). (2) "My bones" (Psalms 38:3). (3) "My loins" (Psalms 38:7). (4) "No soundness" (Psalms 38:3). (5) "No health" (Psalms 38:3). (6) "Wounds" (Psalms 38:5). (7) "Ulcers" (Psalms 38:5, Hebrew). (8) "Offensive" (Psalms 38:5). (9) "Burning" (Psalms 38:7). (10) This alternating with deathly coldness (Psalms 38:8). (11) "Palpitation" (Psalms 38:10). (12) The frame bent and bowed with the suffering (Psalms 38:6). (13) "Failing strength" (Psalms 38:10). (14) "Dimness of sight" (Psalms 38:10). £ Surely this puts before us, in no obscure fashion, the terrible physical woe which the writer was enduring. 3. Great mental anguish. (1) God’s arrows struck very deeply into his soul (Psalms 38:2). (2) God’s hand pressed heavily upon him (Psalms 38:2). (3) He went abroad as a mourner (Psalms 38:6). (4) He roared—groaned aloud—all the day long. It may not be always possible to affirm that such and such suffering is the effect of this or that specific sin. But sometimes we can. And it is no wonder if sins of the flesh bring fleshly suffering. It is an ordained law of God that it should be so. Hence the sufferings are rightly regarded as "the arrows of God." 4. In his trouble, lovers and friends stand aloof from him. Even neighbours and kinsmen drew themselves afar off (Psalms 38:11). Earthly friends are like swallows, who come near in fine weather, and fly away ere the weather turns foul. 5. He was laden with reproach, and even beset with snares. (Psalms 38:12.) 6. He did not and could not reply. To the charges laid at his door he had no justifications to offer, and therefore said nothing (cf. Psalms 38:14, Hebrew). This was so far wise. 7. Though silent to man, he pours out his heart to God. He calls God his God; even though guilt lies heavily on the soul. (1) He declares the whole case before the mercy-seat (Psalms 38:9). (2) He confesses the sin (Psalms 38:18). (3) He deprecates the Divine displeasure (Psalms 38:1). (4) He appeals for help (Psalms 38:22). Note: There is a great difference between men who "are overtaken in a fault," and those whose life is one perpetual sin of alienation from God. David lived in an age when lustfulness was scarcely recognized as wrong at all, save where the holy Law of God had gleamed on it with the searching light of Heaven. If David fell into this sin, it was because he was injured by the low conventional standard of his day. If he regarded it as sin, and mourned over it, it was because he was under the educating influence of that Word which was as "a lamp to his feet, and a light unto his path." 8. While David moans his sin as threatening him with destruction and ruin, he looks for salvation in God and God alone. (Psalms 38:22.) "O Lord my Salvation." II. THE CASE . Here is evidently a psalm which is one of a number that contain a rehearsal of the writer’s private experience. They profess to be that, and therefore, unless some good reason to the contrary is shown, we rightly assume that they are that. The expositor who desires to deal faithfully with all the psalms, and with the whole of each psalm, will often find himself between two opposite schools. On one side, there are those who would enclose every psalm within the limits of a naturalistic psychology; while there are others who seem to regard every psalm as referring directly or indirectly to Christ. £ But while the second and forty-fifth psalm. can by no means be accounted for by a rationalistic psychology, so this thirty-eighth psalm can by no means be applied to the Messiah directly or indirectly. Let us not select facts to fit a theory; but study all the facts, and frame the theory accordingly. In this personal moan and groan we have: 1. Suffering following on sin. Of what kind the sin was there can be little question. And if we wonder that David could fall into such sin, we may well ask—What can be expected of a man who had six wives (2 Samuel 3:2-5)? The Law of God might, indeed, be the rule of his life, but he was injured and corrupted by falling into the conventionalisms of his day; and hence in his private life he came far short of his own professed ideal. Is not the like incongruity between the ideal and the actual often seen even now? 2. If it was owing to "conformity to the world" that David thus sinned, it was because he had before him God’s revelation of the evil of sin that he was so bowed down under a sense of the guilt thereof. The revealed Law of God stood high above the level to which he had attained; hence a shame and self-loathing on account of sin, which would nowhere else have been known. 3. Smarting under the sense of guilt, David yet tells God all. He knew God to be one "pardoning iniquity, transgression, and sin;" and hence the burdens of sin and guilt, as well as of care, were laid before the mercy-seat (Psalms 32:5). 4. At times, however, words fail; then the desire and the groaning are perfectly understood. (Psalms 38:9.) Who does not understand something of this that knows anything of the "energies of prayer"? There are "groanings which cannot be uttered." As there are "songs without words," so are there "prayers without words." For the grief consequent upon sin may be, and often is, aggravated by the desertion of those friends who will smile on us when we are prosperous, and will turn their backs on us when adversity comes. But, even so, it is an infinite mercy to be shut up to God, and to let the heart lie "naked and opened" before One who will never misunderstand, and who will never forsake us. 5. For our God is "Jehovah our Salvation." That is his revealed name, and to it he will ever be true. See how gloriously "the sure mercies of David" are set forth in Psalms 89:26-33. God is "a just God, and a Saviour" (Isaiah 45:21). Hence we should never let our consciousness of guilt drive us from him; rather should it always make us "flee unto" him "to hide us." 6. Hence only those who have the light of God’s revelation can possibly have any gospel for men smarting under the guilt of sin. We do not know any one passage in Scripture in which the combination is more remarkable of a man whose sin has brought deepest shame and agony upon him, and who yet is laying hold of God under that beautiful, that matchless name, "my Salvation" (Psalms 89:22). Very often, indeed, the word "salvation" in the Old Testament means mainly, if not exclusively, temporal deliverance. Here, at any rate, it cannot be so limited; for the salvation required to meet the case of woe thus laid before God must be one which includes cancelling guilt, purifying from corruption, and healing disease. And that revelation of God as our Salvation which was made in germ to the Hebrews, is disclosed more fully to us under Christ. He is "made wisdom from God unto us, even righteousness, sanctification, and redemption; that (according as it is written) he that glorieth, let him glory in the Lord" (1 Corinthians 1:30, 1 Corinthians 1:31). In the very volume where sin is dealt with most seriously, it is also treated most hopefully; and the very revelation which cries with trumpet-power, "All have sinned," also cries, "Look unto me, and be ye saved."—C. BY W. FORSYTH Psalms 38:1-22 Thoughts in affliction. The preacher saith, "In the day of adversity consider" (Ecclesiastes 7:14). We should "call to remembrance"— I. THE HAND OF GOD IN . Our afflictions may be various, and have various causes. But we should look higher than mere human instrumentality, or the action of natural laws. We should acknowledge the hand of God (Psalms 38:2). What a change this makes l It soothes our resentments. It calms our fears. God sees all. He knows how we suffer. He who has stricken us can heal our wounds. He who has "pressed us sore" is able to pour joy into our hearts. II. THE OF SIN WITH . If there is suffering, there must have been sin. We may not be able to trace the connection; and we may greatly err and wound others cruelly if we say that certain sufferings are the result of certain sins. But, while we are not to judge others, we should judge ourselves. Our sufferings ought to bring our sins to remembrance. And the more strictly we scan our lives, and the more severely we search our hearts, the more will our sins increase, till their pressure and weight become intolerable, and we cry out, "They are too heavy for me" (Psalms 38:4). III. THE OF ALL HUMAN AID IN . Affliction is a great revealer. It not only shows us much as to ourselves, but also as to others. It proves who are true and who are false; who are worthy and who are unworthy; who may be trusted to stand by us, and who will wax cold and forsake us, "having loved this present world." Job bitterly complained of his friends: "Miserable comforters are ye all." The psalmist was still more sorely tried: "My lovers and friends stand aloof from my sore" (verse 11). Even when true and willing, our friends can do but little for us in our greatest straits. Counsel is good. Sympathy is better. Generous aid is better still. But the best of all, the only help that goes to the root of the matter, is when some true friend, like Jonathan, "strengthens our hands in God." IV. THE DIVINE OF THE GODLY IN . There is prayer. The disciples in trouble came to Jesus and told him all. So we may pour out all our heart to God (verse 9). There is compression. It is a marvellous relief to bring our sins to God (verse 18). The burden that is too heavy for us will fall off when we cast ourselves as humble penitents at the foot of the cross. There is renewed consecration. Whatever comes, we must hold fast to our hope. Every danger and strait, every great fear that pales the face and makes the heart grow faint, should lead us to the renewal of our vows, and the reinvigoration of our purpose to "follow only what is good" (verse 20). Above all, there is refuge in God. From the beginning, and all through, the psalmist is with God, confessing, pleading, appealing; and in the end he gathers up all the desire of his heart in the earnest cry, "Forsake me not, O Lord! O my God, be not far from me! Make haste to help me, O Lord my Salvation!" (verses 21, 22). Thus he found comfort; and so may we also. Jerome said, "If any sickness happen to the body, we are to seek for the medicine of the soul;" and the true and only Physician of the soul is Christ.—W.F. BY C. SHORT Psalms 38:1-22 A fearful picture of the sufferings which a great sin can cause. Supposed to be one of David’s penitential psalms. I. MENTAL AND BODILY . (Psalms 38:1-8.) 1. Dread of God’s further anger. Guilt makes a man full of fear and apprehension (Psalms 38:1). 2. His sin was realized as an intolerable burden. (Psalms 38:4.) A load that he was unable to carry; or a great wave passing over his head and threatening to overwhelm him. 3. His sin was an enfeebling and disquieting sorrow. (Psalms 38:6, Psalms 38:8.) Continual, unintermittent, that made life one lasting agony. 4. Mental suffering brought on great bodily suffering and prostration. Body and mind react upon each other when any great trouble comes upon us; and we are reduced to the deepest pitch of misery. II. HE IS BY MEN AS WELL AS BY GOD. (Psalms 38:9-14.) 1. His friends are alienated, and refuse him any comfort. (Psalms 38:10, ]1.) When we feel forsaken of God and man, then our cup of agony is full, This was our Lord’s experience at the Crucifixion. 2. His enemies also seek to give him his death-blow. (Psalms 38:12, Psalms 38:19, Psalms 38:20.) They endeavour to take advantage of his fall to ruin him and take his life. How bad men "rejoice in the iniquity" of the righteous! 3. Conscious of sin, he is obliged to be silent. (Psalms 38:13, Psalms 38:14.) Consciousness of guilt makes him unable to refute the false charges of his enemies. Of what avail is it to speak when we are deeply self-condemned? This is an aggravation of our punishment, when we cannot defend ourselves. before our foes. III. HE ALL SELF-HELP TO HOPE IN GOD. (Psalms 38:15-22.) 1. If God did not hear him, his enemies would rejoice over him. For he himself was so weak that he had no strength to contend with them (Psalms 38:16, Psalms 38:17). 2. He will earnestly repent and confess his sin. (Psalms 38:18.) This is our only way of restoration to the favour of God or man. Repentance is the earnest turning away from the sin with sincere loathing of mind. 3. An imploring cry for speedy rescue. (Psalms 38:21, Psalms 38:22.) When we feel as on the brink of death, we do not think of "God’s time;" we are impatient for deliverance, and we cry for present help in our time of trouble. LESSON. Think into what straits and suffering a man’s sins have power to bring him, and what his opportunity of salvation is in Christ.—S. THE psalmist, vexed and disgusted with life, feeling a desire to murmur and complain, but aware that his words are watched, and his wicked enemies ready to make use of them against him, has resolved on maintaining an entire silence—at any rate, while the ungodly are in his sight (Psalms 39:1, Psalms 39:2), but is unable to keep to his resolve. Despite himself, he bursts out into speech—a speech of bitter complaint (Psalms 39:4-6). "How long has he got to endure this life so unsatisfactory, so full of vanity?" The outburst relieves him, and he continues in a gentler strain, recognizing God’s hand in the griefs and woes of life, entreating his help, and finally asking to be spared a little, that he may recover strength, before he goes hence and is no more (Psalms 39:7-13). The title assigns the psalm to David, and represents him as having committed the composition for musical arrangement to the precentor, or choir-master, of the time, who is then named as Jeduthun, one of the chief musicians in David’s service (1 Chronicles 16:41, 1 Chronicles 16:42; 1 Chronicles 25:3-6). There is no reason to dispute this attribution. The poetic beauty of the composition is great, and the circumstances are such as suit David’s early life. The pause-sign, "Selah," divides the psalm into three portions: (1) from Psalms 39:1 to Psalms 39:5; (2) from Psalms 39:6 to Psalms 39:11; and (3) from Psalms 39:12 to the end. Psalms 39:1 I said, I will take heed to my ways, that I sin not with my tongue. There are no grounds for connecting this silence with the abstinence from self-vindication mentioned in the preceding psalm (Psalms 39:13, 14). Indeed, it seems to have had a wholly different origin (see the introductory paragraph). I will keep my mouth with a bridle; i.e. "curb my impatience, restrain and keep in my speech." While the wicked is before me. The Prayer-book Version is better, if less literal, "While the ungodly is in my sight." Psalms 39:2 I was dumb with silence, I held my peace, even from good. Some explain, "I held my peace, but it did me no good—I was none the better for it" (Hupfeld, Hengstenberg, Canon Cook); others adopt the Prayer-book Version, I kept silence even from good words" (Kay, Alexander, Revised Version). And my sorrow was stirred. The pain at my heart was not quieted thereby, nor even lessened; rather, it was roused up, quickened, and aggravated. This is the natural result of repressing any strong feeling. Psalms 39:3 My heart was hot within me; or, grew hot (Kay). And while I was musing the fire burned; or, kindled (Revised Version). Then spake I with my tongue; i.e. aloud, articulately. I could not—at any rate, I did not—refrain myself. I burst out in speech, and made my moan to God Psalms 39:4 Lord, make me to know mine end, and the number of my days. This is not exactly the request of Job, who desired to be at once cut off (Job 6:9; Job 7:15; Job 14:13), but it is a request conceived in the same spirit. The psalmist is weary of life, expects nothing from it, feels that it is "altogether vanity." He asks, therefore, not exactly for death, hut that it may be told him how long he will have to endure the wretched life that he is leading. He anticipates no relief except in death, and feels, at any rate for the time, that he would welcome death as a deliverer. That I may know how frail I am. So most moderns; but Hengstenberg denies that חדל can ever mean "frail," and falls back upon the old rendering, "that I may know when I shall cease [to be]," which certainly gives a very good sense. Psalms 39:5 Behold, thou hast made my days as a handbreadth. It seems inconsistent that one who professes to be weary of his life should then complain of life’s shortness. But such inconsistency is human. Job does the same (Job 14:1, Job 14:2). And mine age is as nothing before thee. The short human existence can scarcely be regarded by God as existence at all; rather, it is mere nothingness. Verily every man living at his best state is but vanity. So our Revisers. But most moderns translate, "Verily every man living was ordained for utter vanity" (comp. Psalms 62:9; Psalms 144:4). Psalms 39:6 Surely every man walketh in a vain show; literally, in an image, or "as an image;" i.e. with a mere semblance of life, but without the reality. Surely they are disquieted in vain. Their restless strivings are to no end, have no result. He heapeth up riches, and knoweth not who shall gather them (comp. Job 27:16, Job 27:17; Ecclesiastes 2:18, Ecclesiastes 2:21). Psalms 39:7 And now, Lord, what wait I for? My hope is in thee. And now—under these circumstances—human life being what it is, and all men nothing but vanity, what is my hope? what is my expectation? what am I waiting for? A cry, as it would seem, of utter despair. But when the night is darkest, day dawns. "Out of the depths" comes forth the voice of faith—"My hope is in THEE!" There is always hope in God When our father and mother forsake us, the Lord taketh us up. He will not leave us nor forsake us. So the psalmist ends his complaint by throwing himself into the arms of the Divine mercy, and unreservedly submitting himself to God’s will. Psalms 39:8 Deliver me from all my transgressions. The approach to God quickens in every God-fearing man the sense of sin and the longing for pardon. So the psalmist has no sooner thrown himself upon God as his one Hope, than the thought of his sin occurs to him—the sin which has brought upon him all his misery; and his first prayer is to be "delivered" from it. Make me not the reproach of the foolish. So long as his afflictions continued, the psalmist would be an object of scorn to the fool and the un= godly. He prays, therefore, secondly, that the punishment of his sin may cease. Psalms 39:9 I was dumb, I opened not my mouth (comp. Psalms 39:1, Psalms 39:2). Because thou didst it. The knowledge that my afflictions came from thee, and were the just punishment of my transgressions, helped me to keep the silence which I observed while the ungodly was in my sight. Psalms 39:10 Remove thy stroke away from me (camp. Psalms 38:11). I am consumed by the blow of thine hand; literally, by the quarrel of thine hand. But our version gives the true meaning. The "quarrel" has led the "hand" to deal the "stroke" by which the sufferer is "consumed" or "wasted away" (Kay). Psalms 39:11 When thou with rebukes dost correct man for iniquity. The calamities which God sends on a man are of the nature of "rebukes" addressed to his spirit. They are intended to teach, instruct, warn, deter from evil-doing (see Job 36:8-10). Thou makest his beauty to consume away like a moth; or, "thou dost consume, as by a moth, what he prizes;" i.e. his health, his strength, "all wherein he has joy and satisfaction" (Hengstenberg). As a moth corrodes a beautiful garment, so does thy displeasure and heavy hand pressing on him corrode and destroy all which constituted his delight and glory. Surely every man is vanity (comp. Psalms 39:5 ad fin.). This has become a sort of refrain, terminating the second as well as the first part of the psalm (comp. Psalms 107:8, Psalms 107:15, Psalms 107:21, Psalms 107:31; Ecclesiastes 2:1, Ecclesiastes 2:11, Ecclesiastes 2:15, Ecclesiastes 2:19, Ecclesiastes 2:21, Ecclesiastes 2:23, Ecclesiastes 2:26; Isaiah 9:12, Isaiah 9:17, Isaiah 9:21). Psalms 39:12 Hear my prayer, O Lord, and give ear unto my cry; hold not thy peace at my tears. Tears appeal to the Divine pity in an especial way. "Weep not!" said our Lord to the widow woman at Nain; and to Mary Magdalene, "Why weepest thou?" He himself offered up his supplications with strong crying and tears" (Hebrews 5:7); and so his faithful servants (Job 16:20: Psalms 6:6; Psalms 42:3; Psalms 56:8; Isaiah 16:9; Isaiah 38:3; Jeremiah 15:17; Lamentations 2:11; Luke 7:38; Acts 20:19). Hezekiah’s tears especially moved God to pity him (2 Kings 20:5). For I am a stranger with thee, and a sojourner. "Here we have no continuing city" (Hebrews 13:14), but are "strangers and pilgrims on the earth" (Hebrews 11:13). Hence, being so weak and dependent, we may the more confidently claim God’s pity. As all my fathers were (comp. Leviticus 25:23, "The land is mine; ye are strangers and sojourners with me "). Psalms 39:13 O spare me, that I may recover strength, before I go hence, and be no more. The Psalmist, no longer anxious for death, but still expecting it, requests of God, in conclusion, a breathing-space, a short time of refreshment and rest, before he is called on to leave the earth and "be no more ;" i.e. bring his present state of existence to an end. Nothing is to be gathered from the expression used as to his expectation or non-expectation of a future life. Psalms 39:4 A wise prayer. "Lord, make me to know mine end," etc. The writer of this most beautiful, though most sorrowful, psalm opens to us his inmost heart. The inspiring Spirit speaks through one of like passions with ourselves. His-own sorrows had taught him sympathy. Looking at human life, he seems to see one vast funeral procession, in which business and pleasure seem alike vain. Yet he shrinks from uttering his pent-up feelings, lest he appear to the ungodly to be blaming God. So he turns to God and pours out his grief in prayer. I. THIS SEEMS AN PRAYER—AT LEAST AT FIRST SIGHT. If any truth is obvious, it is this—of the brevity and frailty of life. Brief at longest (Psalms 90:10), especially if we reckon the time spent in sleep or dissipated in numberless trifles (Psalms 39:5); frail, ever carrying within it the germs of decay and dissolution. Utterly uncertain—the strongest life may in a moment snap like a thread or be torn like a tree from its root. Who knows not all this? II. YET IT IS A VERY NEEDFUL AND WISE PRAYER. For there is no truth so obvious and certain which men take so little to heart. "All men think all men mortal but themselves." The picture Charles Dickens has drawn of the lawyer who is for ever harping on the duty of making your will in health, and who dies intestate, is very true to human nature. The psalmist’s prayer is not for everybody else, but for himself—"Teach me … my days." How account for this blind insensibility of men to the certainty of the future—this "walking in a vain show"? It seems unaccountable, yet so ingrained, nothing less than Divine teaching will cure it. III. THE HERE PRAYED FOR IS NOT TO INFORM US OF THE FACT, WHICH KNOWS—AND FORGETS, BUT TO ENABLE US TO LEARN ITS LESSONS. Not mere knowledge, but wisdom. 1. Do not anchor your hope on a life so frail, or store your treasure in a world you may leave to-morrow—must leave soon (Psalms 39:6; Matthew 6:19-21). 2. Do not leave to-day’s work to be done to-morrow. A certain eminent statesman is said to have made it a rule to "do nothing to-day which you can put off till to-morrow." This has two great disadvantages: (1) To-morrow will have its own burden, without being double-weighted. (2) You may not be here to-morrow to do it (John 9:4). 3. Cast the care of the unknown future on God. The frailest thread of life cannot break in his hand unless he wills (Matthew 10:22-31; Matthew 6:1-34:80). 4. Live as pilgrims, "like unto men who wait for their Lord" (Psalms 39:12). If you are a believer in Jesus, a child of God by faith, then the keys of life and death are in the hands once nailed for you to the cross, of which he says, "Neither shall any pluck them out of my hand" (John 10:28). Death will but come as his messenger. Learn to look full in the dark angel’s face and smile, and you will see an answering smile (Hebrews 13:14; 2 Corinthians 5:1, 2 Corinthians 5:8). Psalms 39:7 God, the Refuge of the soul. "My hope is in thee." This is the single note of joy the psalmist strikes from his harp amid its mournful music—like a ray of sunshine from a stormy sky. From his own private sorrow, from his wide survey of the troubles of human life, he takes refuge in God. I. A HOPE OF PRESENT HELP, . (Psalms 39:13.) He is a stranger and a sojourner with God (Leviticus 25:23); but he hopes the brief remainder of his pilgrimage will be divinely led, even as his fathers had the manna, the water from the rock, the pillar of cloud and fire, in the desert. Hope in God is not a faraway hope, but looks to him as "a very present Help" (Psalms 46:1; John 14:18). II. A HOPE THAT LOOKS BEYOND THIS LIFE, FOR GOD IS THE EVER-LIVING. (John 14:19.) If hope in God stopped short at the grave, the transient gleam would make the darkness but more terrible (1 Corinthians 15:19; comp. Hebrews 11:13-16). Wonderful pleasure seems taken by critics and commentators in casting doubt on the knowledge or hope of a future life among God’s ancient people. How could they be ignorant of what formed the basis of Egypt’s religion and wisdom, on the one hand, and was no less believed, on the other, by the Greeks, Assyrians, Babylonians, etc.? King Saul was no saint, but certainly he fully believed that the spirit of Samuel existed after death (1 Samuel 28:11). III. THIS HOPE RESTS WITH ONLY ON GOD. This is our Lord’s argument against the Sadducees, to prove that the Old Testament Scriptures do teach immortality (Matthew 22:31, Matthew 22:32). Immortality apart from God would be no glorious hope, but the most appalling of our terrors. IV. THIS BLESSED HOPE—to those ancient believers matter of sheer faith—RESTS FOR ON AN DOUBLE —the resurrection of Christ, which is an actual physical demonstration of life beyond death; and the promises of Christ, which bind our lives personally to his (2 Timothy 1:10; 1 Peter 1:3; John 14:1-3). No wonder if the faith of the ancient saints sometimes wavered; but ours should be as strong as its foundation (2 Timothy 1:12). BY C. Psalms 39:1-13 Unburdening the heart to God in a time of sore affliction, when nothing can be said to man. Jeduthun, whose name stands at the head of Psa 39:1-13, Psalms 62:1-12, and Psalms 77:1-20, was one of a musical family entrusted with the conduct of the musical service in the time of David. The psalms having his name at the head were probably intended to be sung by his choir. £ It would thus seem that in the Hebrew service of sacred song the prayers and plaints of the individual believer were included, when set to music. If so, the "service of song in the house of the Lord" covered a much wider ground than is usually supposed, and was made to include not only direct address to God, whether of prayer or praise, but also the rehearsal of personal experience; and thus a holy fellowship of song would arise, anticipating long ages before, the expression of the apostle, "Speaking to one another in psalms and hymns and spiritual songs;" only it should be noted that these would be musical utterances of an actual experience going on then and there. It does not follow that the like utterances would be suitable for the service of song now. Discretion and discrimination are needed in the use thereof. This is evidently an individual psalm; it is neither national, prophetic, nor Messianic; £ it is one of those which reflect the care and anxiety with which David was bowed down at one crisis of his life, though to which of his numerous crises it refers it is not easy to decide, £ Nor, indeed, is that of moment. It will profit us more to note the course taken by the psalmist at a time of crushing sorrow, and then to see how far the course which he took may be a guide for us under like circumstances. I. LET US NOTE THE COURSE ADOPTED BY THE AT A TIME OF SORROW. There is a somewhat wide divergence among expositors in their estimate of this psalm, and of the mental revelations therein contained. £ But we feel bound to look at the psalmist’s words tenderly rather than harshly, knowing as we do, how often, in agonies of soul, the best men may utter words which would not escape them in their calmer hours (cf. Psalms 116:11). 1. Here is a case of sore affliction. "Thy stroke" (Psalms 77:10); "the blow of thine hand" (Psalms 77:10). Whatever the sorrow may have been to which reference is made, it is regarded as coming directly from God. "Thou didst it" (Psalms 77:9). It was so heavy that David was "consumed" thereby (Psalms 77:10). And it was looked on by him as a chastisement for his transgressions (of. Psalms 77:8, Psalms 77:11). 2. It is, under such circumstances, very hard to be absolutely still. So the first verse implies. There is little indication that the disturbing trouble arose (as some suggest) from seeing the prosperity of the wicked; but evidently there is some distinctively personal trouble, probably sickness and weakness, which, with all the public demands made upon him, weighs heavily upon his soul, and he is tempted to complain and to seek sympathy from without. But: 3. He is in the midst of uncongenial souls. (Psalms 77:1.) "The wicked is before me." Note: Earthly men are poor companions in the distresses of spiritual men. To the natural man the sorrows of a spiritual man would be altogether unintelligible. And supposing that the troubles here referred to arose about the time of and in connection with Absalom’s rebellion, the majority of those round about David would be men whose thoughts and aims moved entirely in the military or political sphere. Hence: 4. Here is a wise resolve. (Psalms 77:1, Psalms 77:2.) He will say nothing. There would be many reasons for this. (1) No one would enter into his feelings. (2) What he said would be misunderstood. (3) He would consequently be misrepresented. (4) The more he said, the worse matters would be. And (5) if he told men what he thought and felt, he would be very likely to say something which he would afterwards regret. "That I sin not with my tongue." Hence silence is his wisest course. 5. But suppressed grief consumes like a fire. (Psalms 77:3.) There is nothing which so wears out the soul, nor which so burns within, as woe to which no vent can be given; so David found it, and consequently: 6. The silence is broken. "Then spake I with my tongue." But, in breaking the silence, he speaks not to man, but to God. After the word "tongue," the Authorized Version has a comma, but the Revised Version a colon, indicating that what he said is about to follow. What an infinite mercy that when we cannot say a word to man, through fear of being misunderstood, we can speak to God, and tell him exactly what we feel, as we feel it, knowing that then we touch a heart infinitely tender, and address an intelligence infinitely wise! 7. In speaking to God he moans and groans. (Psalms 77:4-6.) Does David speak petulantly? Is he asking God to let him know how long he has to endure all this? Is he adducing the frailty and nothingness of man as an argument against his being allowed to suffer thus? So many think, and some, as Calvin, are very hard on David—very. But why? There is a vast difference between the fretfulness of an overburdened man and the waywardness of a rebellious man. And he who knows our frame, takes the difference into account. When Elijah pettishly said, "Now, O Lord, take away my life I" God did not rebuke him; he sent an angel to him, and said, "Arise and eat; the journey is too great for thee." £ 8. He declares that his expectation of relief is in God alone. (Psalms 77:7.) Just so. These are not the words of a rebellious, but of a trusting one. And from that point of view the whole psalm must be regarded (cf. Psalms 62:1-12.). 9. He will not utter a word of complaint. (Psalms 77:9.) Render, "I am dumb; I open not my mouth, because thou hast done it" (’Variorum Bible’). "Thyself hast done it." On this fact faith fastens; and when this is the case, not a word of murmuring will escape the lips. The cry of a trusting soul is, "Here am I; let him do with me as seemeth him good" (2 Samuel 15:26). 10. Yet he supplicates. (Psalms 77:8, Psalms 77:10, Psalms 77:13.) First, he desires deliverance from sin, then a mitigation of the suffering; such is the order, and the order which only a saint would name. The last verse is, in our versions, obscure. The word "spare ’ should not be read in the sense intended when we say, "If I am spared," etc; but in the sense of "O spare me this sorrow!" It is a repetition of Psa 77:10, "Remove this stroke away from me." It asks not for prolongation of life, but for mitigation of pain. The Revised Version margin gives a more correct translation of the phrase, "that I may recover strength;" rather, "that I may brighten up." No conclusion can be drawn from the end of the thirteenth verse, as to the psalmist’s view of another life. The Prayer-book Version, "and be no more seen," gives the sense. 11. The supplication is accompanied by a tender plea. (Psalms 77:12.) "I am a stranger with thee, and a sojourner, as all my fathers were." Archbishop Leighton beautifully expresses the force of this plea, "In this world, wherein thou hast appointed me to sojourn a few days, and I betake myself to thy protection in this strange country. I seek shelter under the shadow of thy wings, therefore have compassion upon me." II. HOW FAR IS THE COURSE TAKEN BY DAVID, IN HIS , A GUIDE FOR US? 1. In some respects we may well imitate him. In restraining our words before man, and in telling all our cares and woes to God exactly as we feel them, and in such a way as will best relieve an overburdened heart. 2. In other respects we should go far beyond him. Believers ought not to confine themselves now within the limits of such a prayer as this; they should always transcend it. We know more of God’s Fatherly love; we know of our great High Priest; we know the fellowship of the Spirit; we know of "the unsearchable riches of Christ;" and hence our prayers should rise above those of David as much as the prayer of Eph 3:14-21 is above the level of this psalm. Note: The best preventive of sins of the tongue is the fuller and more frequent outpouring of the heart to God.—C. BY W. FORSYTH Psalms 39:1-13 Lessons from a funeral. It is toll of Archbishop Leighton that a friend once met him by the way, and said, "You have been to hear a sermon?" His answer was, "I met a sermon—a sermon de facto, for I met a corpse, and rightly and profitably are the funeral rites performed, when the living lay it to heart." This psalm, so often read at deaths and funerals, suggests some precious lessons for such solemn occasions. 1. A funeral is a time for silence. There is much to think of and ponder in our hearts. We have need to put a restraint upon ourselves, lest we speak rashly or fall into idle and unprofitable talk. But silence cannot always be maintained. As we muse the fire burns, and we are constrained to speak. Let us take care that we speak wisely, with feeling and solemnity, as in the presence of God. 2. A funeral is a time when we are taught the vanity of life. One thing forced on our attention is that life has an end. We know it had a beginning, but we are slow to recognize, at least as to ourselves, that it must have an end. "All men think all men mortal but themselves." 3. Another thing brought to our mind is that life is frail and soon passes away. Measured by human standards, it is but a very little thing—a "hand-breadth;" looked at in the light of God and of eternity, it dwindles away to "nothing." And yet of what stupendous importance to us is this "nothing"! 4. Another thing is that life at the best is full of sorrow and disappointment (Psalms 39:6). Sophocles, one of the wisest of the heathen, said, "I see that we who live are nothing else but images and vain shadows." The great orator, Burke, said, "What shadows we are, and what shadows we pursue!" Shakespeare also speaks to the same effect— "Out, out, brief candle, Life’s but a walking shadow, a poor player That struts and frets his hour upon the stage, And then is heard no more." What, then, comes of all our labours, all our cares and disquietudes, all our hopes and ambitions? Is there no good that abideth? Is there no wealth laid up which will endure? Must we say, "All is vanity"? Yes, if there were no God, no future world. But let us take heart; let us turn from the thoughts that vex and disquiet our souls, and that leave us without hope, to the Lord our God and to Jesus Christ who has brought life and immortality to light through the gospel. When we mourn the loss of friends, or when we take part with others in love and sympathy in the last rites of the dead, let us renew our faith in God. "My hope is in thee." Thus we shall gain strength to bear our trials meekly, and to rise, even at the grave’s mouth, to the bright vision of immortality. Let us also cry to God for deliverance from sin (Psalms 39:8-11), from the burden of its guilt, from the slavery of its power, from the miserable reproaches which it brings upon us from without and from within, from the base murmurings and discontent which it breeds, and from the cruel forebodings of evil with which it darkens our lives. God alone can bring us help and comfort in such straits. Finally, let us pray earnestly for spiritual invigoration, that we may not fail in our duty to God and to our brethren. We have not only to sympathize, but to act. The best way we can honour the dead is to work for the living. Every breach made in our ranks is a call to close up and to quit ourselves like men, as good soldiers of Jesus Christ. Every bereavement is a reminder to us that we too are but "strangers" and sojourners here, and that soon God will call us home. If some father in the Church is gathered as a "shock of corn in his season," let us give thanks, and take courage to follow in his steps; if some young man of rare gifts and promise, and very dear to our hearts, is cut down early, let us be assured that it is because his Master has need of him for service in nobler fields, and let us strive to fill up what he may have left undone of good work for God; if some child, the light of our eyes, has been taken from us, let us believe that it is to enter a higher school than ours, where the holy angels are the teachers, and where progress is quick and sure under the radiant smiles of God.—W.F. Psalms 39:13 Death deprecated. "Spare me!" This prayer is common. From many a bed of sickness, and in the time of weakness and of fear, the mournful cry goes up to heaven. Often there is a gracious answer (Isaiah 38:2, Isaiah 38:5). But the mercy of God is not always remembered, nor the vows made in trouble performed. The words suggest— I. THAT DEATH IS AN EVENT OF DREAD . 1. It puts an end to our present mode of being. "Be no more." Yet a little while, and what a change! You will see no more with those eyes; your heart will cease to beat; and your spirit, disengaged from the flesh, will wing its flight to other worlds. What your experiences will be at the awful moment of dissolution, and afterwards, none can tell. All is mystery. 2. It separates us from all we hold dear on earth. "Go hence." This world is dear to us. Here we were born, and have lived; here our minds have been formed and powers developed; here we have tasted the delights of knowledge, of friendship, and of personal achievement; here, in a word, has been our home. To separate from all, to have no more anything to do with what goes on under the sun, is a distressing thing. No wonder if we recoil with pain. 3. It settles for ever our spiritual destiny. "Before I go hence." Life is associated with hope, death with doom. So long as a man lives, there is a possibility of amendment. Errors may be corrected, follies retrieved, evil courses abandoned; but let death come, and it will end all this. Any event that affects our future is important, but this is the most important of all. "Great God, on what a slender thread Hang everlasting things! The eternal states of all the dead Upon life’s feeble strings!" No wonder, if in thought of these things, we should cry, "Spare me!" II. THAT GOOD MEN SHRINK FROM DEATH UNDER A SENSE OF AND . Some are prepared to die. But such a state of mind is rare and inconstant. The best of men have their times of misgiving, as well as their moments of exulting faith. Doubting Castle and the Valley of the Shadow of Death lie in the pilgrim’s path, as well as the Delectable Mountains. Even the sweet Land of Beulah is bounded by the cold flood and the swellings of Jordan. The moods of the soul vary. He who says to-day, "I will fear no evil" (Psalms 23:4), may cry to-morrow from the dust, "Oh, spare me!" Paul had a large experience. He had been "in deaths oft" (2 Corinthians 11:23); his heart had been well-nigh broken by separations (Acts 20:37); his whole soul shuddered at the thought of being a "castaway" (1 Corinthians 9:27); but what chiefly moved him in the thought of death was sin. "The sting of death is sin." And this has been the feeling of many, and therefore the cry is not merely," Spare me!" but, "that I may recover strength." 1. Strength is needed to face death with fortitude. 2. Strength is lost through sin. There is the action of the body (Psalms 39:11) and of the affections (Psalms 39:12), but worst of all is sin. It clouds the mind, burdens the conscience, racks the heart, darkens the future (Psalms 31:10). 3. Strength may be recovered if sought in due time. "Before I go hence." To everything there is a season. Hence the urgency of the prayer. Life should be used for invigoration of the soul. To be ready we must have our lamps burning. We all receive warnings Perhaps we have been "spared" already. Therefore take heed. It is as we can say, "To me to live is Christ," that we can add, "To die is gain." III. THAT IN THE SOUL’S DARKEST HOUR GOD IS A REFUGE. "Spare me!" Why? Is it that you are young, that you have bright hopes, that you are concerned about those near and dear to you, that you have the consciousness of powers unused, or that you desire to do more for God than you have yet done? The great thing is—Are you seeking this high boon for yourself or for God? If you put your hand in the fire, or cast yourself before the railway car, what boots it to cry, "Spare me"? We can only be spared, in the truest and best sense, by being brought nearer God. God is the Lord of life (1 Samuel 2:6; Revelation 1:18); God is very pitiful and of tender mercy (Exodus 33:11); God is mighty to save. Let us, therefore, trust in him. "Spare me!"—if not the body, the soul; if not to longer life on earth, to eternal life with thee in heaven.—W.F. BY C. SHORT Psalms 39:1-13 The afflicted man. The old question of the retributive justice of God lies at the bottom of this psalm. Why should the righteous be afflicted and the wicked prosper, since the sins of the latter are greater and more numerous than those of the former? But he has determined that he will not discuss his difficulties before the wicked, lest he should seem to complain of the Divine ways. But when he can no longer restrain speech, this is what he says, in which we have two main divisions of thought. I. AN MAN’S . (Psalms 39:1-6.) 1. He wishes to know when his sufferings shall come to an end—in death. (Psalms 39:4.) 2. He is deeply impressed that human life should be so brief and fleeting. (Psalms 39:5.) Man is but a breath, so that it seems scarcely worth while to live. 3. The restless exertions which men make here are to no purpose. (Psalms 39:6.) Men are but fleeting shadows, and all that they seek for is evanescent; they are troubled in vain. II. THE MAN’S HOPE. (Psalms 39:7-13.) In God. 1. The good man is waiting for God. (Psalms 39:7.) To unfold his purpose toward him more fully. 2. To be delivered from all his transgressions. (Psalms 39:8.) 3. His hope in God teaches him self-restraint. (Psalms 39:9.) 4. Teaches him to pray for the Divine mercy to remove his sufferings. (Psalms 39:10.) 5. He pleads for mercy because of the brevity of his life. (Psalms 39:12.) A stranger, "one who is but a passing guest;" a sojourner, "one who settles for a time in a country, but is not a native of it." 6. And because it is near its close, (Psalms 39:13.) I shall soon be no more. Help before it is too late for help. Such faith in God, with such views of this life as being all, is something marvellous, when compared with our faith in him, who believe in an immortal life.—S. THE occasion of this psalm is some great deliverance which has been vouchsafed to the author of it, for which he desires to praise and thank God. Of this deliverance he speaks in Psalms 40:1-3, which form a sort of introduction to the whole. He then passes on to a more general praise of God for all his glorious manifestations of himself in the history of his people (Psalms 40:5). The thought next occurs—How is he (the writer)to manifest his gratitude? And this leads to the noble outburst in Psalms 40:6-10. Not by sacrifice and offering, not by a mere legal and formal obedience, but by complete devotion of the inner man as regards himself (Psalms 40:6-8), and constant proclamation of God’s goodness as regards others (Psalms 40:9, Psalms 40:10). The strain then changes. Although recently delivered from some great peril, the psalmist is still encompassed by sufferings and dangers. There are sin and infirmity within (Psalms 40:12), there are cruel enemies without (Psalms 40:14, Psalms 40:15). He therefore (in Psalms 40:11-17) betakes himself to humble supplication for himself (Psalms 40:11, Psalms 40:13, Psalms 40:17) and for the godly generally (Psalms 40:16), that God will be their Helper and Defender, and, above all, will "make no tarrying" (Psalms 40:17). The author of the psalm, according to the title, was David, and no argument of the least weight has been brought against this view. The occasion may be conjectured to have been his restoration to his throne after the brief usurpation of Absalom. Absalom’s aiders and abettors may be alluded to in Psalms 40:4, and the remnant of his party in Psalms 40:14. The psalm falls into three portions: (1) the introduction (Psalms 40:1-3); (2) praise of God and promise of obedience (Psalms 40:4-10); (3) prayer to God (Psalms 40:11-17). Psalms 40:1 I waited patiently for the Lord; literally, waiting, I waited—a common Hebrew idiom, when an idea is to be emphasized. No writer enforces upon us more earnestly than David the duty of awaiting God’s pleasure (Psalms 27:14; Psalms 37:7; Psalms 62:1, Psalms 62:5; Psalms 69:3, etc.). And he inclined unto me; literally, bent towards me—an anthropomorphism, but most expressive. And heard my cry; i.e. answered it—gave me what I prayed for. Psalms 40:2 He brought me up also out of an horrible pit; literally, a pit of tumult or uproar, which is variously explained. Some imagine a pit with rushing water at the bottom of it, but such pits are scarcely known in Palestine. Others a pit which is filled with noise as a warrior, with crash of arms and amid the shouts of enemies, falls into it. But pits, though used in hunting, were not employed in warfare. The explanation that שׁאון here is to be taken in the secondary sense of "destruction" or "misery," seems to me preferable. Out of the miry clay (comp. Psalms 69:2, Psalms 69:14). Such "clay "would be frequently found at the bottom of disused cisterns. And set my feet upon a rock; i.e. upon solid ground, where I had a firm footing. And established my goings; literally, and make my steps firm (comp. Psalms 17:5; Psalms 18:36; Psalms 94:18). Psalms 40:3 And he hath put a new song in my mouth (see the comment on Psalms 33:3). Even praise unto our God. Mercy and praise are cause and effect. The deliverance recorded in Psalms 40:2 produces the praise of Psa 40:3-5. The phrase, "our God," shows us how David instinctively identifies himself with his people. A mercy shown to him is one shown to them. Many shall see it, and fear (comp. Deuteronomy 13:11; Deuteronomy 17:13; Deuteronomy 19:20; Deuteronomy 21:21, where the phrase, "all Israel shall hear and fear," is used of the effect produced by the capital punishment of a high-handed transgressor of the Law). There may be an allusion here to Absalom’s end, which was probably followed by a certain number of executions. And shall trust in the Lord; i.e. shall have their faith in God strengthened. Psalms 40:4 Blessed is that man (rather, the man) that maketh the Lord his trust, and respecteth not the proud; or, turneth not to the proud—does not go over to their party or espouse their principles. Absalom’s adherents are probably the persons intended. Nor such as turn aside to lies; i.e. "prefer falsehood to truth," the cause of the ungodly to that of God himself. Psalms 40:5 Many, O Lord my God, are thy wonderful works which thou hast done. It is not only for his recent deliverance (Psalms 40:2) that the psalmist owes thanks and gratitude to God. God’s mercies in the past have been countless, and have laid him under unspeakable obligations. And thy thoughts which are to us-ward. God’s thoughtfulness for man, his consideration and providential care, deserve praise and thanks equally with his wondrous acts. They cannot be reckoned up in order unto thee. They are so numerous that it is impossible to reckon them up. Many of them, moreover, are secret, and escape our notice. If I would declare and speak of them. they are more than can be numbered. Words, therefore, are insufficient; and some better return than mere words must be found. Psalms 40:6 Sacrifice and offering thou didst not desire. Will the right return be by sacrifices and burnt offerings? No, the psalmist answers to himself; it is not these which God really "desires." Samuel had already preached the doctrine, "Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1 Samuel 15:22). David goes further. Apart from a spirit of obedience, sacrifice and offering are not desired or required at all; rather, as Isaiah says, they are a weariness and an abomination (Isaiah 1:11, Isaiah 1:12). The one thing needed is obedience—a cheerful, willing obedience to all that God reveals as his will. Mine ears hast thou opened. Either, "Thou hast taken away my deafness, and given me ears open to receive and embrace thy Law;" or, perhaps, with special reference to Exodus 21:6 and Deuteronomy 15:17, "Thou hast accepted me as thy voluntary servant, and bored through mine ear, to mark that I am thy servant for ever." Burnt offering and sin offering hast thou not required. Of the four kinds of offering mentioned in this verse, the first (זבח) is the ordinary offering of a victim at the altar in sacrifice; the second (מנחה), the meat offering of flour, with oil and frankincense accompanying it; the third (עולה) is the "whole burnt offering," representative of complete self-sacrifice; and the fourth (חטאה), the "sin offering," or "trespass offering," of which the special intention was expiation. Psalms 40:7 Then said I, Lo, I come: in the volume of the book it is written of me; rather, then said I, Lo, I come with the roll of the book written concerning me. "Then" means "as soon as my ears were opened." "Lo, I come," marks ready and prompt obedience (see Numbers 22:38; 2 Samuel 19:20). The psalmist represents himself as brining with him "the roll of the book," i.e. the book of the Law in its ordinary form of a parchment roll, to show what it is that he is prepared to obey. This book, he says, is written "concerning him," since it contains precepts concerning a king’s duties (Deuteronomy 17:14-20). Psalms 40:8 I delight to do thy will, O my God: yea, thy Law is within my heart. The obedience to be rendered will be a true and acceptable obedience, (1) cheerful, and (2) from the heart. Consciously or unconsciously, David speaks as the type of Christ (see Hebrews 10:5-7). Psalms 40:9 I have preached righteousness in the great congregation: rather, I have proclaimed righteousness. David has sung the praises of God in the "great congregation,’’ and extolled his righteousness and truth (Psalms 35:18). He has not "preached," in the modern sense of the word, since the preaching office was reserved for the priests and Levites. Lo, I have not refrained my lips; or, I will not refrain my lips. I will continue to glorify thee openly, and praise thy Name while I have my being (Psalms 104:33). O Lord, thou knowest; i.e. thou knowest the truth of my statement as to the past, and the sincerity of my promise as to the future. Psalms 40:10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation; I have not concealed thy loving-kindness and thy truth from the great congregation. David’s psalms furnish a running commentary on these statements. Composed, as appears from the titles, mainly for use in the "great congregation," they set forth the righteousness, faithfulness, salvation, loving-kindness, and truth of God in the strongest possible way. Contemporary Israel, and later Israel, and the Church which has succeeded to the place of the original Israelites, and become "the Israel of God," are alike indebted to him for the wonderful strains in which he has shown forth and magnified these qualities of the Almighty. Psalms 40:11 Withhold not thou thy tender mercies from me, O Lord. The supplicatory portion of the psalm here commences. David beseeches God, whose loving-kindness is so great (Psalms 40:10), not to withhold from him those "tender mercies" which he lavishes so freely. As he is bent on "not withholding," or "refraining," his lips (Psalms 40:9), so it is fitting that God should not "withhold," or "refrain’’ (כלא) his kindness. Let thy loving-kindness and thy truth continually preserve me (compare the last clause of Psa 40:10). Psalms 40:12 For innumerable evils have compassed me about; literally, for evils have gathered upon me until there is no number (comp. Psalms 40:1, Psalms 40:2). The exact nature of the "evils" is not mentioned; but the worst of them appears to be "the deep and bitter consciousness of sin" revealed in the next clause. Another was, beyond all doubt, the continued animosity of enemies (Psalms 40:14). Mental and bodily weakness may have been added, and have completed the crushing load whereof complaint is made. It is noted that tile exceedingly deep consciousness of sin here displayed "belongs altogether to a late part of David’s life" (Canon Cook). Mine iniquities have taken hold upon me, so that I am not able to look up; rather, so that 1 am not able to see. An actual failure of sight seems to be intended (comp. Psalms 6:7; Psalms 31:9; Psalms 28:1-9:10). They are more than the hairs of my head; i.e. they are more in number. Therefore my heart faileth me; i.e. "my courage" and "my strength of mind" (comp. Psalms 38:10). Psalms 40:13 Be pleased, O Lord, to deliver us. Though one deliverance is just effected (Psalms 40:2), it is not enough; something more is required. The psalmist’s life is still threatened by enemies (Psalms 40:14); he is still scoffed at and flouted (Psalms 40:15). O Lord, make haste to help me; literally, Lord, make haste to my help (comp. Psalms 22:19; Psalms 31:2; Psalms 38:22). The Church follows the example set, when she says in her versicles, "O God, make speed to save us. O Lord, make haste to help us." Psalms 40:14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward, and put to shame, that wish me evil. The remainder of the psalm from this point is detached later on in the Psalter, and becomes a separate psalm—the seventieth. Whether the detachment was the work of David or another, is uncertain. The differences between the two versions are slight (see the comment on Psalms 70:1-5.). The present verse repeats almost exactly Psalms 35:4 and Psalms 35:26. It is again repeated, with slight variations, in Psalms 71:13. Psalms 40:15 Let them be desolate for a reward of their shame; rather, by reason of their shame (Kay, Alexander, Revised Version). Let the shame and disgrace that attach to them (Psalms 40:14) cause them to be desolate, or deserted of all. That say unto me, Aha, aha! (comp. Psalms 35:21, Psalms 35:25). Psalms 40:16 Let all those that seek thee rejoice and be glad in thee. The psalmist cannot long be satisfied with mere prayer for self. He must extend his supplication, and make it cover the whole body of the faithful, "all those that seek God" (comp. Psalms 25:2, Psalms 25:3, Psalms 25:20-22; Psalms 28:1-9, etc.). Let such as love thy salvation say continually, The Lord be magnified; ie. "Give them constant occasion to say, and give them the grateful heart to say, The Lord be praised for his mercies" (comp. Psalms 35:27). Psalms 40:17 But I am poor and needy. David could say this in time of trouble. No one is more in need than a discrowned king, driven from his throne and land, and not yet restored to either (2 Samuel 9:4 -20). Yet the Lord thinketh upon me. The "poor and needy" are those whom God especially considers (see Psalms 9:18; Psalms 10:12, Psalms 10:17, Psalms 10:18; Psalms 34:6; Psalms 35:10, etc.). Thou art my Help and my Deliverer; make no tarrying, O my God (comp. Psalms 40:13, and the comment ad loc.). Psalms 40:3 The song learned in tribulation. "He hath put a new song," etc. Trouble impoverishes the children of this world, but enriches the children of God. As St. Paul says, if our hope in Christ were an illusion, Christians would be of all men most pitiable; just as one who has been left heir to an immense fortune, and then by discovery of a later will loses all, is far poorer than he was before. But, as our hope is no illusion, but "a living hope," resting on a living Saviour, and the word of the living God, this life is immensely the richer for it. The "new song" of which the text speaks is one to learn which the heart must be tutored in the school of trouble. I. A SONG OF . An ungodly heart, emerging from trouble, has the sense of relief, escape, not deliverance. Like a shipwrecked man, swimming for his life, heaved by a high wave on shore; not like sinking Peter, caught in the hand of Jesus, treading the waves at his Saviour’s side. The difference is immense. Was it worth while for the mariner to be shipwrecked, half-drowned, and lose his all, for the pleasure of standing again on dry ground? Certainly not. He has lost much, gained nothing. But was it worth while for Peter to go through that terrible experience? Had the night been twice as dark, the storm twice as fierce, had he sunk to the very bottom, it would have been a small price to pay for the joy of feeling himself grasped and lifted up in the Saviour’s hand; the triumph of walking on the raging waters at his side (see Psalms 34:4-6, Psalms 34:17). II. A SONG OF . The deliverance celebrated was not from mere calamity, but from guilt and its terrible consequences (see Psalms 40:12). This is taking the psalm as uttering David’s own experience. But the contrast is so startling, even violent, between the tranquil thankfulness, sense of rectitude, and spiritual insight of Psa 40:4-10, and the awful sense of sin in Psalms 40:12, that it seems very hard to reconcile, except by understanding that the Spirit of prophecy here made David the mouthpiece of an obedience, excelling and superseding sacrifice, only realized in Christ; and of that appalling, overwhelming view and sense of the terrific nature and amount of human guilt, which only he could have who "knew no sin," but "was made sin for us." III. A SONG OF PRAISE. Deliverance is sweetest, most joyful, in the exercise of God’s love, power, care; the answer to prayer; the fulfilment of promise. Forgiveness of sin is, of all God’s good gifts, that which most reveals his love in compassion for the unworthy and disobedient, and in the provision of atonement. "Herein is love" (1 John 4:9, 1 John 4:10; Romans 5:8). IV. A SONG OF ; enriched spiritual life; wiser, stronger,’ humbler faith. When tribulation has wrought patience (Romans 5:3, Romans 5:4); when "our extremity has been God’s opportunity," and his presence has grown more real, his promises more precious and full of comfort; when we have learned to pray as never before, and prayer has been answered; when we have been made to feel our own utter weakness, and our Saviour’s strength has been perfected in us;—then the very trial which threatened to confound and uproot our faith becomes the school in which we learn to trust God and know him, and therefore to praise him, as never before (1 Peter 1:7). So we gain some foretaste of the "new song" sung before the throne (Revelation 5:9, Revelation 5:10). BY C. Psalms 40:1-10 Out of the pit arid on the rock: a song of praise. The title of the psalm indicates that it is one of David’s: against that no adequate argument has been raised. £ Therefore, as David’s we regard it. We are called on to a treatment of it in three several topics. In this, the first, we look at it as a song of praise for delivering mercy—for delivering mercy experienced by the psalmist himself, who, having written this grateful hymn, hands it "to the chief musician" for use in sanctuary service. Where can our notes of praise for Divine interposition be more appropriately sung than in the fellowship of the saints in the house of the Lord? We are left in doubt, indeed, as to whether the help thus celebrated was temporal or spiritual. Either way, the progression of thought in these ten verses is the same. For homiletical purposes we can scarcely let our remarks run on both lines at once. We shall, therefore, confine our thoughts to one kind of deliverance, viz. that from spiritual distress; while a pulpit expositor will find the progression of thought equally appropriate, should he desire to use it to incite to praise for temporal mercy. But our present theme is—praise for delivering grace. I. HERE IS A CASE OF SORE . £ (Psalms 40:2.) "An horrible pit;" "the miry clay." Two very striking expressions, which may well represent, figuratively, the wretchedness and peril of a man who is deep down in the mire of sin and guilt, and on whose conscience the load of guilt presses so heavily, that he seems to be sinking—to have no standing; as if he must soon be swallowed up in misery and despair. II. THE LEADS TO PRAYER. (Psalms 40:1.) There was a "cry" sent up to God for help. And this help seemed long delayed. There was a prolonged waiting in agony of prayer, that deliverance would come. The Hebrew is not exactly, "I waited patiently," but "waiting, I waited," signifying "I waited long." He who, broken down under conviction of sin, pleads with God for mercy, and will not let him go except he blesses him,—such a one shall never wait in vain. III. PRAYER IS , AND GRACE IS . (Psalms 40:2.) How great the change! From sinking in a pit, the psalmist is lifted up and set upon a rock] How apt and beautiful the figure to set forth the change in the penitent’s position, when, after being weighed down by sin, he is lifted up and set firmly on the Rock of Ages! IV. HENCE THERE IS A NEW SONG IN THE MOUTH. (Psalms 40:3.) How often do we read of a new song! The song of redeeming grace is new, superadded to the song of creation. It will be ever new; whether on earth or in heaven, it can never grow old, it can lose none of its freshness and glory! V. AS THE RESULT, THERE IS A TWOFOLD OF . 1. Surrender of will, heart, life, and all, to God. (Psalms 40:6-8.) "In the roll of the book" it was prescribed that Israel’s king was to fulfil the will of God, and that such fulfilment of the will of God was more than all whole burnt offerings and sacrifices. Note: The doctrine here expressed is no mark of a later date than David (see 1 Samuel 12:1-25.; 1 Samuel 15:22; Psalms 1:1-6.; Psalms 51:16; Isaiah 1:11; Jeremiah 7:21; Hosea 6:6; Micah 6:1-8). 2. The proclamation of God’s mercy before men. (Psalms 40:9, Psalms 40:10.) There is nothing like the experience of "grace abounding to the chief of sinners," to give power in speaking for God. He who having been first "in the pit," then "on his knees," then "on the Rock," is the man who will have power when he stands "in the pulpit."—C. Psalms 40:11-17 Poor and needy: a prayer and a plea. There are many psalms which begin in a sigh and end with a song, showing us that even in the act of waiting before God, and of waiting on God, the darkness often passes away. We find our burden rolling off in the very act and energy of prayer. In this psalm, however, matters are reversed; and immediately following on a song of triumph and a vow of surrender, there is a piteous wail. This dissimilarity, nay, almost discordance, has led to a very general opinion that what here seems to be the latter part of this psalm is actually another psalm, which has somehow or other come to be attached to this one. The probability of this is confirmed by the fact that Psalms 70:1-5. is the same as the close of Psa 40:1-17. But, of course, at this distance of time, data which would fully explain that cannot be expected to be available. Still, it is a great comfort to be permitted to think of this paragraph as being penned at a different time and under different circumstances from those which called forth the preceding ten verses. It would be discouraging, indeed, if we found that in one and the same breath the psalmist was triumphantly set upon a rock, and then in a minute or two bowed down with a weight of woe! We are not called on to entertain such a doleful supposition; and are glad, therefore, to deal with this piteous prayer and plea as standing by itself. It is not difficult to seize the progress of the thought. I. HERE IS A SOUL IN DEEP . (Psalms 40:12.) Whether the "evils" are the iniquities themselves, or the form in which those iniquities are brought home to him, is not absolutely clear. Probably the latter is the case. Very often surrounding circumstances may bring to us bitterly painful reminders of past sin. And this may be one of God’s means of bringing a soul to repentance through the avenue of remorse and shame. II. HERE IS AN UTTER ABSENCE OF FROM THE OUTSIDE WORLD. Yea, something more than a lack of sympathy; for there is ridicule (Psalms 40:15), there is joy over his sorrow (Psalms 40:14, latter part); there is even an effort to destroy his peace, and perchance to further a plot against his life. Note: In the moments of deepest distress, when we look for succour from man, we find that the greater part are so engrossed in their own affairs, that they have never a tear to shed over another’s sorrows, nor a hand to help in another’s needs. This is hard. But it is a part of the discipline of life; and it is made use of by God to drive us to himself. III. THE IS SHUT UP TO GOD. (Psalms 40:11, Psalms 40:13, Psalms 40:17.) It is not for nought that we are sometimes shut off from the sympathies of man. However trying, it is an infinite mercy when we are left with God alone. There, however, we have a perpetual Refuge. There are no fewer than four comforting thoughts specified here. (1) There is the name—Jehovah; (2) there is the assurance of having a share in the thoughts of God (Psalms 40:17); there is in God (3) loving-kindness; and (4) faithfulness. "Thy truth," i.e. thy fidelity to thy promises. Note: Whoever has such a Refuge to which to flee, is well prepared for the worst of times. IV. TO GOD HE UTTERS A FERVENT, PRAYER. 1. One part of his prayer, and a prominent part too, is against his enemies. (Psalms 40:15.) We need not imitate David here" (see our homily on Psalms 35:1-28.). Let us leave our enemies in the hands of God; or, rather, let us pray for them. 2. A second part of his prayer is on behalf of the godly. (Psalms 40:16.) Note: This indicates that the psalmist was not moved by private feeling only, but by a pious public spirit. 3. A third part of his prayer is for himself. (Psalms 40:13 and Psalms 40:17.) Note: It will be very selfish of us if we pray only for ourselves, and very unnatural if we do not include ourselves.—C. Psalms 40:6-8 (taken along with Hebrews 10:5-9) The supreme surrender, and its eternal value. That some of the psalms are applied to Christ does not warrant us in applying them all to him; £ and even if some verses of any one psalm are applied to the Messiah, we. are not thereby, warranted in applying all the verses in such psalm to him. £ There are direct Messianic psalms, which apply only to the Lord Jesus Christ; such are the second and the hundred and tenth psalms. Critics—some of them, at least—demur to this as being contrary to psychological law. But it is not merely by the psychological law of the natural man that these Messianic psalms are declared to have been written. We are pointed, for their origin, to a fourfold divergence from naturalistic psychology. 1. It is not of psychology we have to think, but of pneumatology. 2. Of the pneumatology of the spiritual man. 3. Of the pneumatology of the spiritual man when "borne along" by the Divine Pneuma. 4. Of such action of the Divine Pneuma on the human for a specific Divine purpose. All this is indicated in 2 Peter 1:21; and therefore all such critics as those to which we refer are totally beside the mark (see our remarks on Psalms 32:1-11.). But there are also psalms which are indirectly Messianic. They are marked, speaking generally, by the pronoun "I." The writer speaks for himself, in the first instance; but whether he knew or intended it or not, the words had such a far-reachingness about them, that they could only be filled up in their perfect meaning by the Lord Jesus Christ. £ Such is the case with the verses now before us. They first of all apply to David, and it is quite possible that he intended nothing further; if so, unwittingly to himself, he was borne along to utter words whose fulness of meaning could only be disclosed by the Incarnation, by David’s Son, who had eternally been David’s Lord; and, as such, the doctrines they contain are truly sublime. There is a somewhat difficult matter, which may be indicated by the questions: (1) How came the phrase, "Mine ears hast thou opened," to be rendered by the LXX; "A body hast thou prepared me"? and (2) whether of the two readings is to be accepted? Dean Alford (see his Commentary, in loc.) prefers to leave the difficulties unsolved. Dr. J. Fye Smith, Dr. Boothroyd, £ and others, with little hesitation, express their conviction that the original and correct phrase is that adopted by the LXX. Calmet £ suggests, "On lit dans l’hebreu antes, peutetre pour corpus autem." Archdeacon Farrar £ says, in his notes on Hebrews 10:5-7, "Finding the rendering in the LXX; believing it to represent the true sense of the original (as it does), and also seeing it to be eminently illustrative of his subject, the writer naturally adopts it." On the whole, then, the variation presents an interesting point in textual criticism, rather than any doctrinal difficulty. Since, in either case, the substantial meaning is, "My bodily frame has been marked out and sealed for the performance of thy will." By the very frequent quotation from the LXX. rather than from the Hebrew, even when they vary, the sacred writers show how much more important in their view was the main thought than the precise form of expression. £ Having, then, in two separate homilies, dealt with this psalm in its application to David, we will now luxuriate in these verses as finding their highest and noblest application in Christ, and in him alone. In so doing, eight lines of thought require to be laid down. I. THERE IS A BOTH THE HEBREW AND THE . It is this—that sin has disturbed the relations between man and God, so that nothing is right with man till these relations are readjusted and harmony is restored. The whole of the Mosaic economy was an education in the evil of sin. "By Law is the knowledge of sin" (Romans 3:20); "The Law was our child-guide unto Christ" (Galatians 3:24). II. UNDER THE LAW, THE PEOPLE WERE TAUGHT THAT SIN MUST BE PUT AWAY BY . "Without shedding of blood is no remission" (Hebrews 9:22). But there will ever remain this wide, this infinite, difference between Jewish and pagan sacrifices—the pagan sacrifices started from man, and expressed his desire to propitiate God; the Jewish sacrifices were appointed by God himself, as by One pardoning iniquity, transgression, and sin, who would cancel guilt only as sin had been condemned. III. THE VARIED UNDER THE LAW WERE BUT A "FIGURE FOR THE TIME THEN PRESENT." The doctrine of the insufficiency of fleshly sacrifices is found not only in the Epistle to the Hebrews, but also in the Old Testament (see 1 Samuel 15:22,-23; Psalms 51:16; Psalms 40:6-8; Isaiah 1:11-17; Jeremiah 7:22, Jeremiah 7:23; Micah 6:6-8). The more discerning and spiritually minded of the Hebrew saints saw and felt how ineffective were all the varied offerings £ to ensure peace with God; and, because ineffective, they were necessarily typical Hence— IV. THE OLD WAS IN ITS BUT OF ONE WHO SHOULD COME. (Cf. Luke 24:44; Acts 17:2, Acts 17:3; Acts 28:23; Daniel 9:24-27. £) The entire argument in Hebrews 9:1-28. and 10. shows this. From the time when he who saw Messiah’s day from afar said, "God will provide himself a lamb for a burnt offering," the outlook of the Church of God was towards One "who should come into the world." V. THE LORD JESUS CHRIST, IN THE FACT OF HIS , THAT BE HAD COME TO THE MEANING OF OLD . We are not told here that he said this by his Spirit in the fortieth psalm, but that "when he came into the world" he said it. His entrance into our race was itself the great declaration. £ That act of "emptying himself" spake volumes then, and will do through all time; and thus he put upon the ancient words the sublimest possible significance. VI. IN TYPE AND , JESUS THE WORD OF GOD. His advent to earth was an absolute self-surrender to the Father’s will (cf. John 4:34; John 6:38). He fulfilled the Father’s will (1) by revealing the Father; (2) by honouring the Law; (3) by condemning sin; (4) by thus laying a basis for the forgiveness of every penitent. VII. ON THE GROUND OF THIS OF HIMSELF, SIN IS PUT AWAY. "He put away sin by the sacrifice of himself" (Hebrews 9:26). The absolute surrender of the will of the Eternal Son to the Eternal Father accomplished, in fact, that which all past sacrifices had accomplished only in figure. The surrender of that will ensured the fulfilment of all the purposes for which that will was surrendered. "He hath obtained the eternal redemption for us" (Hebrews 9:12; see John 6:38-40). VIII. SIN HAVING BEEN PUT AWAY FOR EVER, THE ANCIENT HAVE CEASED FOR EVER. "He taketh away the first, that he may establish the second" (Hebrews 10:9); "By one offering he hath perfected for ever them that are sanctified." Any pretended repetition of the Saviour’s sacrifice in the Mass is impiety. No repetition of it is possible. All Old Testament sacrifices have ceased; the Old Testament priesthood has ceased, and has never been renewed. £ Note: What now remains for us? Only (1) to accept the one offering of the Son of God as all-sufficient; £ and (2) to render now the only sacrifice which is possible for us, viz. the loving, the absolute surrender of our will to him who hath loved us, and hath given himself for us, that we may stand perfect add complete in all the will of God.—C. BY W. FORSYTH Psalms 40:1-17 Grace and gratitude. "Hearken to me, ye that follow after righteousness, ye that seek the Lord, look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged." So said the prophet (Isaiah 51:1), and it is good for us betimes to follow this counsel. It will not only teach us humility, but bind us more firmly in love and gratitude to God. It is the depth that proves the height. It is the misery that measures the mercy. It is by the utterness of the ruin that we realize the completeness of the restoration. It is by contemplating the gloom and horrors of the abyss into which we had sunk through sin, that we can best comprehend the wonders of the redemption wrought for us through Jesus Christ. The psalmist dwells upon two things. I. WHAT GOD HAD DONE FOR HIS SERVANT. "Pit;" "clay." These images mark: 1. The greatness of the danger. The pit was "horrible," gloomy and terrible, the place of certain destruction if no help came (Genesis 37:24-27). The clay is called "retry," to indicate that there was no solidity—nothing but a foul, seething mass, where no rest could be found (Jeremiah 38:6). 2. The greatness of the deliverance. It was free—in God’s time (Psalms 40:1); complete (Psalms 40:2); joy-inspiring (Psalms 40:3); morally influential (Psalms 40:4); prophetical, typifying and giving promise of many other "wonderful works" of God (Psalms 40:5; cf. Paul, 1 Timothy 1:16). It should also be noticed that the deliverance was wrought out (1) in harmony with eternal righteousness. King Darius was bent on saving Daniel from the den of lions, and "Laboured till the going down of the sun to deliver him;" but in vain. The law was against him. The decree which he himself had established bound his hands. He could do nothing (Daniel 6:14-17). But the King of kings is a just God and a Saviour (Isaiah 42:21; Romans 3:25, Romans 3:26). Also in harmony with man’s freedom. there is a certain order in the method. Man can do nothing without God, but God will do nothing without man. We are made willing in the day of his power. First there is the cry; then the hearing; then the lifting up; then the setting upon the rock; then the new song and the new service, as the outflow and the expression of the new heart. "By grace are ye saved, through faith" (Ephesians 2:4-10; Romans 8:29, Romans 8:30). II. WHAT HIS SERVANT WOULD DO FOR GOD. "Wherewith shall I come before the Lord?" is the question of the prophet; and he gives the answer, "He hath showed thee, O man, what is good; and what cloth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" (Micah 6:6-8). The same great truth had been taught long before by Samuel, "Behold, to obey is better than sacrifice" (1 Samuel 15:22). 1. The sacrifice of the will. Without this all else is vain. There is death, not life; the letter, but not the spirit; the form of godliness, but not the power. 2. The obedience of the life. Whatever way we interpret the obscure phrase, "Mine ears hast thou opened," the meaning seems to be the free and complete surrender of the soul to God. The right disposition leads to the life-devotion (Romans 12:1; 2 Corinthians 5:14, 2 Corinthians 5:15). 3. The thanksgiving of the heart. Both privately and publicly, in our daffy life before God and before men, we are to serve in the spirit of love and joy. Amidst all the changes and chances of our mortal state, we should continue faithful to him who hath called us that we might show forth his praise. Thus we shall have part with these saints of God— "Who carry music in their heart, Through dusky lane and wrangling mart, Plying their daily task with busier feet, Because their secret souls a holy strain repeat? W.F. Psalms 40:7, Psalms 40:8 The heart of Messiah. "Lo, I come!" Many questions might be asked as to this announcement. Who is this? Whence, and whither, and for what purpose, does he come? It is enough that we can identify the Speaker (Luke 24:44; Hebrews 10:5-7). Let us therefore ponder his words. I. THE WILL OF GOD WAS THE CHIEF THOUGHT OF HIS HEART. We see this in his earthly life. See him at his first Passover. When Joseph and Mary found him in the temple, sitting in the midst of the doctors, his answer was, "Wist ye not that I must be about my Father’s business?" He was but twelve, and yet, at that tender age, how intense his consciousness of the trust committed to him! So it was on his baptism at the Jordan (Matthew 3:15); in the temptation in the wilderness (Matthew 4:4); at the well of Jacob (John 4:34); and onward to the end. Daily, hourly, constantly, to the last moment, it was his chief thought to do the will of him that sent him, and to finish his work (John 3:34; John 5:19; John 6:37). Evermore, as the will of the Father was revealed to him, it was accepted and obeyed in the spirit of love. The will of the Father was equally and truly the will of the Son. This is true freedom. II. THE WILL OF GOD WAS THE SECRET OF HIS HEART. It was said of Moses, "He endured as seeing him who is invisible." So it has been with God’s servants in every age. The sense of the invisible, commerce and familiarity with the great unseen world, alliance with God, make men strong for duty. So it was in the highest sense with Christ. The will of God was the strength of his heart, because: 1. It harmonized with eternal righteousness. Our Lord knew he had the most absolute conviction, that in doing the will of God he was walking in the path of truth and righteousness. Hence he was’ strong and brave (Isaiah 42:1-4). 2. It harmonized with the highest good of man. When men’s hearts are not in their work, they soon weary. But when labour is congenial, it is no longer a task and a burden, but a delight. So it was with Newton in his love of truth; with Howard and Wilberforce and Livingstone, in their generous enthusiasm for humanity. And so it was in the most perfect way with our Lord. He came to save, and not to destroy. "Good will to men and zeal for God His every thought engross." III. THE WILL OF GOD WAS THE SUPREME JOY AND OF HIS HEART. Thus: 1. He enjoyed unbroken fellowship with God (John 15:10). 2. He perfectly filled up the plan of God for the development of his human nature. His life was the only life that answered perfectly to the will of God—with no defect to be supplied, no error to be corrected, no blemish to be remedied. 3. He accomplished the redemption of his people. 4. He glorified the Father.—W.F. Psalms 40:17 God’s thoughts. "I am"—what? The question is important. In order to judge rightly, we must have a right standard. We are not to measure ourselves by ourselves, or by the rules of society, but by the perfect Law of God (2 Corinthians 10:12; Romans 3:20). "I am poor and needy." What then? If comparing ourselves with all that is true and noble and good, with all that is highest and holiest, we are penetrated with a sense of Our own sins and unworthiness, what are we to do 9 Cast down, lying prone in the dust, there speaks within us the "still small voice" of consolation," Yet the Lord thinketh upon me." Here is— I. HOPE FOR THE . We may be "poor," wanting in all that is good. We may be not only "poor," but "needy," with cravings and desires which earth cannot satisfy. Like the miserable outcast, we may be ready to say, "No man cared for my soul" (Psalms 142:4). Yet there is hope. God thinketh upon us. And we have the outcome of his thoughts. "It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners" (1 Timothy 1:15). It is when we realize our state that we are open to help. It is when we turn to God that we find that he has already turned to us, and that his thoughts towards us are thoughts of mercy and of love (Isaiah 55:6-9). II. COMFORT AMIDST THE OF LIFE. Many are "poor and needy" because bereft of what they held dear. In time of trouble what should we do? Some say," Trial is common." Others tell us," You have had your turn of joy: why complain now that you are visited with sorrow?" Others exhort us to patience; they say," Time is the great healer." Others again exhort us to submission, to bow to the inevitable. To such and such-like we can but answer, as Job did, "Miserable comforters are ye all" (Job 16:2). But when we remember God, then we are truly comforted. Sympathy is sweet, but more is necessary for us. The Lord not only" thinketh upon us," but he has provided for us "strong consolation" (Hebrews 6:18). The Bible contains the thoughts of God, and it is rich in instruction and comfort. Christ Jesus has come to make known to us the thoughts of God, speaking to us as a Brother, in dear words of human speech, and remembering what he has said, we are comforted (Isaiah 41:14-17; John 14:1; 2 Corinthians 7:6; 2 Corinthians 1:3-6). III. FOR THE LABOUR OF LIFE. It is a great thing to know what our true work is; but we may know this and shrink with a sense of our unfitness. So it was with Moses, but God thought of him (Exodus 4:10-14). So it has been in a humbler way with many. We feel, when face to face with duty, that we are ill equipped and weak. We are ready to halt. But if we keep our minds open, if we watch for opportunities, if we are ready to do the work that lies nearest to us, what our "hand findeth to do," God will not fail to help us. Whatever is good in us is of God, and showeth that God thinketh upon us. Our best thoughts are his thoughts. All the greatest things done by men have been, first of all, God’s thoughts, put into their minds to quicken, to inspire, to move them on to noble ends. So it was with Carey, and Wilberforce, and Raikes, and hosts of others. It is helpful to a servant to know that his master thinks of him; to a soldier that his captain thinks of him; to a young man, far from home, that his mother thinks of him; and so, and in a far higher way, it is inspiring and comforting to every true worker in the cause of truth, to know that Christ thinketh of him, and that whatever he does is done under the great Taskmaster’s eye, and will not fail of due recognition and reward.—W.F. BY C. SHORT Psalms 40:1-10 Thanksgiving and prayer. The first part (Psalms 40:1-10) is a thanksgiving, the second part a prayer. The situation is that of one who, on one side, set free from a heavy affliction, is still oppressed on the other. We have all ground for thanksgiving for the past, and for prayer for the present and future. This section may be divided thus: what God had done fur the psalmist and for his country; and what the psalmist had done for God. I. WHAT GOD HAD DONE. 1. For the psalmist. (1) Delivered him from threatened destruction into great safety. The specific nature of the salvation is not mentioned, But it suggests and describes what Christ dyes in the deliverance of the man who trusts in him, the greatness of the salvation. (2) The deliverance had filled him with grateful joy. "Put a new song into his mouth." Every new experience of the Divine love should rouse anew the spirit of thanksgiving; it is a new revelation of God’s mercy. His experience is, "Blessed is the man that maketh the Lord his trust." 2. For the Hebrew people as a nation. (Psalms 40:5.) Turns from the goodness of God towards himself to his larger manifestations of himself in the national history. His wonderful thoughts or purposes, and his wonderful deeds on behalf of Israel, are too great and too manifold to be enumerated. But we turn to what God is doing for the world, and say, "God so loved the world," etc.; not only our country, but the whole world. How great a Worker and Thinker God is for the whole universe! II. WHAT THE HAD DONE FOR GOD. (Psalms 40:6-10.) To manifest his gratitude. 1. By his deeds. (Psalms 40:6-8.) (1) He gives obedience to his Law, instead of seeking to please him by sacrifice. God had opened his ears to hear and his eyes to read his will as prescribed to him in the roll of his book. Obedience better than any ceremonial observance. (2) His obedience was thus not only intelligent, but came from the heart. The Law was in his heart; he loved obedience. 2. By his words. (Psalms 40:9, Psalms 40:10.) Unwearied in proclaiming to others what Jehovah had done for him. (1) What he preached. The righteousness, faithfulness, and loving-kindness of God. He preached what he saw in his own history and the history of the nation. (2) Gratitude gave him courage openly to declare God’s goodness. If he had been ungrateful, or had wanted courage, he might have been tempted to hide God’s dealings among the secrets of his private experience. Every man’s duty to profess his convictions; and to declare that he is on the side of Christ and the Church.—S. Psalms 40:11-17 Discipline lifelong. Though the sufferer has been delivered from one great distress, he is still encompassed by great sufferings and dangers, from which he prays to be rescued. Suggests— I. THAT THE WORK OF OUR AND IS A WORK. No one act of deliverance is sufficient; no one deliverance can cover the whole of our experience. 1. Fresh sin brings a renewed consciousness of suffering. (Psalms 40:12.) The psalmist suffered so in this respect that his eyes became dim from exhaustion; he felt his sins to be more than the hairs of his head, so that his heart failed in strength. Sense and soul both gave way. 2. Men in high station are in constant danger from enemies. (Psalms 40:14, Psalms 40:15.) However righteous in conduct and blameless in character. Bad men have selfish ends to attain, and they try to get good men out of their way by slander and persecution. 3. As life advances, the sense of our poverty and need deepens. (Psalms 40:17.) If we are growing wiser and better, we get a deeper insight into what we ought to be and might become, and so nourish a Divine discontent with our poverty and weakness. II. NEED WILL BEGET PRAYER. 1. Gratitude for the past will inspire us to prayer. This was the case with the psalmist (Psalms 40:1-10). 2. We are encouraged to pray by the thought of the goodness of God. (Psalms 40:11.) He appeals to "the tender mercies," "the loving-kindness," and "the truth," or the faithfulness, of God to those who trust in him.. He knows that "God thinketh upon him." 3. He appeals also to the retributive justice of God. (Psalms 40:14, Psalms 40:15.) He is sure that God will deal righteously with his enemies. 4. He is emboldened to seek for speedy deliverance. (Psalms 40:17.) In the first verse he says he waited patiently for the Lord; here he becomes impatient for the Divine interference. The patience means persevering prayer; the impatience means urgent prayer; and both are right and acceptable and necessary to the believer in earnest about salvation.—S THE forty-first psalm completes the first book of the Psalter. All the psalms contained in it are assigned to David by the titles, except Psalms 1:1-6; Psalms 2:1-12; Psalms 10:1-18; Psalms 33:1-22. The present psalm is closely connected with the other psalms of the concluding group (Psalms 38-41.), which seem to have been all composed a little before, during, or just after the revolt of Absalom. It consists of an introduction (Psalms 33:1-3), respecting the blessedness of those who "consider the poor;" a bitter complaint against his enemies generally, and one enemy in particular (Psalms 33:4-9); and a conclusion, in which prayer and an expression of confident hope are united (Psalms 33:10-12). The concluding paragraph (Psalms 33:13) is no part of the psalm, but a mark of division between book 1. and book it. (compare the terminations of Psa 72:1-20; Psalms 89:1-52; Psalms 106:1-48.). Metrically, the psalm is remarkably regular, since it consists of four stanzas, each of three verses. Psalms 41:1 Blessed is he that considereth the poor. David had concluded the preceding psalm by calling himself "poor and needy." He commences the present one by pronouncing a blessing on all those who "consider," or tenderly regard, and, so far as they can, assist the peer and afflicted. It is not so much actual poverty, as humiliation and weakness, of which he is speaking. The Lord will deliver him in time of trouble; literally, in the day of evil. As he has pity on his fellow-men, so God will have pity upon him (comp. Matthew 6:14, Matthew 6:15; Matthew 10:42; Matthew 18:33; Proverbs 19:17; Ecclesiastes 11:1, etc.). Psalms 41:2 The Lord will preserve him, and keep him alive. Continuance in life is always regarded as a blessing in the Old Testament; it is only in the New that to "depart, and be with Christ," is pronounced "far better" (Philippians 1:23). And he shall be blessed upon the earth; i.e. his long life shall be a happy one. And thou wilt not deliver him unto the will of his enemies; rather, as in the margin, do not thou deliver him (comp. Psalms 27:12; Psalms 74:19). The psalmist changes from dogmatic assertion to prayer, not, however, intending to express any doubt that his prayer will be granted. Psalms 41:3 The Lord will strengthen him upon the bed of languishing. If he falls into a sickness, God will support him through it. Thou wilt make all his bed in his sickness; literally, thou wilt turn all his bed; i.e. rearrange it, turn its cushions, make it such that he can comfortably lie on it (see Kay, who quotes Bellarmine). Others understand, "Thou wilt change his couch from one of sickness to one of convalescence." Psalms 41:4 I said; rather, as for me, I said. The writer pointedly marks that he turns here from considering the blessedness of the compassionate man to contemplation of his own case—his afflictions and sufferings. Lord, be merciful unto me: heal my soul; for I have sinned against thee. The worst of all his woes—the root and origin of them all—fons et origo mall, is his own sinfulness. Unless that is cured, all other alleviation is vain. Hence, after the first general cry for mercy, he goes to the root of the matter, "Heal my soul." There, within me, in the depths of my nature, is the worst malady. Heal that, and soon all will be well with me. Psalms 41:5 Mine enemies speak evil of me. Another head of suffering, viz. misrepresentation, calumny, abuse, on the part of enemies. Absalom had stolen away the hearts of the children of Israel from David by misrepresenting him (2 Samuel 15:3, 2 Samuel 15:4). Shimei had followed the example, adding to his misrepresentation abuse and cursing (2 Samuel 16:5-8). Absalom’s aiders and abettors generally, no doubt, joined in the chorus. This, then, is David’s second subject of complaint, and one that he felt keenly—his enemies spoke evil of him. Farther, they desired and anticipated his death. When (they said) shall he die, and his name perish? David evidently was, or had been, when his enemies thus spoke, on the bed of sickness, prostrate, and in danger of his life. While he thus suffered, they rejoiced, expecting his early demise. When he was dead, they intended that his name should "perish;" i.e. that his memory should be utterly rooted out. Psalms 41:6 And if he come to see me, he speaketh vanity; rather, he speaketh falsehood (see the comment on Psalms 12:2). It is suggested that Ahithophel is especially aimed at. But there is no proof of this. All the enemies are probably intended, only distributively instead of collectively. His heart gathereth iniquity to itself. Dr. Kay’s comment is, "He makes a show of friendship, using hollow compliments; but he is treasuring up every expression as material for misrepresentation." When he goeth abroad, he telleth it. He reports what he has seen and heard, but untruly. Psalms 41:7 All that hate me whisper together against me; i.e. gather themselves into knots, and hold whispered conversations about me—as conspirators are apt to do. Against me do they devise my hurt; literally, hurt to me. Psalms 41:8 An evil disease (literally, a thing of Belial), say they, cleaveth fast unto him. (On the meaning of "Belial," see the comment on Psalms 18:4.) The "thing of Belial" here intended may, perhaps, be the disease from which David was suffering, but is more probably some disgraceful charge or infamous calumny which had been circulated concerning him, and was now crushing him down. This calumny is represented as poured out upon him like a coating of molten metal (see Job 41:23, Job 41:24), and so cleaving to him. And now that he lieth; i.e. "now that he is prostrate upon a sick-bed." He shall rise up no more. He shall not recover, but die of his malady. Psalms 41:9 Yea, mine own familiar friend (literally, the man of my peace), in whom I trusted. Here Ahithophel is almost certainly intended. He is called "the man of my peace," since he was one of David’s official counsellors (2 Samuel 15:12), and consequently on the most friendly terms with him (comp. Psalms 55:13, Psalms 55:14). Which did eat of my bread. At Oriental courts, the king’s counsellors, together with many other members of the court, habitually" eat at the king’s table". Hath lifted up his heel against me. (For Ahithophel’s defection from David, and share in Absalom’s conspiracy, see 2 Samuel 15:12, 2 Samuel 15:31; 2 Samuel 16:15-23; 2 Samuel 17:1-23.) His conduct is here compared to that of a vicious horse, which kicks his own master. (For the relation of type and antitype between Ahithophel and Judas, see John 15:18.) Psalms 41:10 But thou, O Lord, be merciful unto me (comp. Psalms 41:4). The writer passes from complaint to prayer, and once more calls on God to deliver him. And raise me up. Falsify the prediction of my enemies (Psalms 41:8); raise me up from my sick-bed, and re-establish me in a position of authority. That I may requite them. This was not private revenge, but David’s duty as a king (Romans 13:4). Psalms 41:11 By this I know that thou favourest me; or, delightest in me (comp. Psalms 18:19; Psalms 22:8; 2 Samuel 15:26). Because mine enemy doth not triumph over me. David’s enemies had not triumphed over him, and he felt assured that they would not be allowed to triumph. This assurance was so strong that he could make it an argument on which to ground his belief that God" delighted in him." David argues from effect to cause. Psalms 41:12 And as for me, thou upholdest me in mine integrity (comp. Psalms 26:1, and the comment ad loc.). And settest me before thy face for ever. So that there falls upon me the light of thy countenance (comp. Psalms 4:6). The expression, "for ever," is remarkable in this connection, and may be fairly taken as indicating a hope of immortality (comp. Psalms 16:11; Psalms 17:15; Psalms 23:6; Psalms 30:12). Psalms 41:13 Blessed be the Lord God of Israel from everlasting and to everlasting. Amen, and Amen. A similar doxology occurs at the end of Psa 72:1-20; Psalms 89:1-52; Psalms 106:1-48; not (apparently) as part of the psalm to which it is attached, but as a mark of pause and separation. The Psalter is thus divided into five books. Psalms 41:1 Considerate sympathy. "Blessed is he that considereth the poor." A double blessing waits for those who are worthy of it, in these words—a blessing of heaven above, and a blessing of the deep that lieth under. As Holy Writ,-they utter a Divine promise; as the voice of human experience, they breathe heart-felt gratitude. They are "the blessing of him that was ready to perish." This word "poor" is not to be restricted to what we specially call "poverty." It sometimes has that sense (e.g. Exodus 23:3), but also means "weak, miserable, downcast." The psalm expressly refers to bodily sickness and weakness, aggravated by the heartless cruelty of false friends. Consider (1) the reasons, and (2) the nature, of this blessing. I. THE REASON OF THE . 1. Considerate sympathy, helpful compassion for the needy, weak, or suffering, is "blessed," because it is a feature of likeness to God. it is "the mind which was in Christ Jesus." See the Divine example and the practical inference (1 John 3:16, 1 John 3:17). When our Lord rebuked the hypocrisy’ of Judas , he took care to add, "The poor always ye have with you" (John 12:8). St. James keenly satirizes the mock charity in which words are not coupled with deeds (James 3:15, James 3:16). Compassion for the poor runs through the Bible. Care for the poor, for widows, etc; was one of the earliest and most sacred cares of the primitive Church. Our innumerable hospitals and asylums of all kinds receive munificent support from many who lay no claim to Christian faith; yet they rove their deep and sure root in Christian sympathy. They arc among those blessings which "Religion scatters on her march to immortality" (Robert Hall). Two of the main forms of human suffering are specially set before us in these words—poverty and sickness. Poverty begins where plenty ends. A man is not to be counted "poor" because he dwells in a cottage, lives simply, dresses plainly, earns his children’s bread by the sweat of his brow, as long as his work is healthy, his food plentiful and wholesome, and he can keep out of debt, and have a little to give to God’s work and to a needy neighbour. But when strength is overtasked, when toil and thrift cannot keep the wolf from the door, and work fails or health breaks down, and the question has to be faced how long the home can be kept together,—then, indeed, poverty is felt to be one of the bitterest forms of the curse which sin has brought into human life. For though this cruel form of suffering often falls on those who have not themselves to blame for it, somebody is to blame, or society is to blame. Trace it to its deepest root, and you shall find sin. And then it is that the pitiful eye of the All-giver rests on that darkened home, and his voice says, "Blessed is he that considereth the poor." Sickness often comes as the direct fruit of poverty. Often they terribly aggravate one another’s burden. It would be a heart-rending sight to see all the sick-beds in a nation, or even in a single city; but a blessed and heavenly sight if we could see all the tender sympathy, self-sacrificing love, sleepless, patient labour, self-devoted skill, which sickness is hourly calling forth. None tread closer than the nurse and the physician in the earthly footsteps of him who "went about doing good." What a hard, selfish world, one imagines, this would become, were there no self-denying ministry to the helpless and suffering! So God brings good out of evil, and "blesses him that considereth the poor." Note the tender promise, verse 3, Authorized Version, which, I doubt not, is the true sense. 2. There is justice as well as mercy in this claim, enforced not only by Christ’s example, but by his Law (Galatians 6:2). True, both poverty and disease are largely the direct result of sloth, intemperance, dishonesty, neglect, or other vices and follies—sin’s wages. Yet even in these cases the heavy end of the burden very often falls on innocent shoulders. And in multitudes of cases these calamities come on those who have done their best. They fought bravely, but the battle of life went against them. The causes may lie far back in the past—in bad laws, misgovernment, wars, wasteful expenditure; or in trade disputes; or in far-off lands, by the failure of a crop or the origin of a pestilence. Then, since the poor and the sick are so largely the victims of the mistakes, follies, or crimes of society, nations, mankind; nay, even suffer often from the very causes by which others grow rich,—is it not simple justice that those for whom the great wheel of life is spinning a smooth and golden thread should step in to lift their burden," as good stewards of the manifold grace of God"? II. THE NATURE OF THE HERE . 1. One of the greatest of all blessings is to be like God (Matthew 5:45). 2. It is blessed to be God’s almoner (Matthew 10:8). 3. The sweetest happiness is to make others happy. 4. it is blessed to have a place in the prayers of God’s afflicted children. Perhaps, if the balance could be struck, it would not be always where the giver expects; he may be more a debtor to their prayers than a creditor by his gifts. 5. After all this, it seems an over-measure of repayment to speak of any future recompense; yet our Saviour does (Luke 14:14; 1 Timothy 6:17-19; Matthew 10:42). BY C. Psalms 41:1-3 The poor man’s charter; or, a blessing pronounced on the benevolent. 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 50:1-11:17; Isaiah 10:1, Isaiah 10:2; Isaiah 3:14; Isaiah 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 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 AND COPIED, THERE WILL SPRING UP ; 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 FOR CHRIST’S SAKE, THERE IS A . 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 OF HEAVEN ON THOSE WHO LIVE TO BLESS OTHERS IS 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 IS THIS LIFE OF SERVICE FOR OTHERS THAT, APART FROM IT, ALL FORM IS EMPTY AND VAIN. 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. Psalms 41:4, Psalms 41:10 Ill treated by man, he flees to God. (Cf. homilies on Psalms 7:1-17; Psalms 17:1-15. div. II; Psalms 26:1-12. div. III; Psalms 39:1-13, div. I. Psalms 4:1-8.)—C. Psalms 41:5-9 David suffers from The harshness and treachery of men. (Cf. homilies on Psalms 12:1-8; Psalms 17:1-15. div. I; Psalms 26:1-12. div. H.)—C. Psalms 41:9 Here is an instance of Very special treachery, which would be regarded as black indeed in the light of Oriental hospitality. Yet he who was in all points tempted like as we are, endured treachery viler still. To this reference is made in John 13:18. The note of Bishop Perowne hereon is so truly helpful, that we quote it in full below) £—C. Psalms 41:10-12 He prays against his enemies. (Cf. homily on Psalms 35:1-28.)—C. Psalms 41:13 The doxology of the Hebrew Church. This doxology does not appear to be a part of the psalm to which it is annexed. The Psalms are divided into five books. The first book closes with the forty-first psalm. In all probability this was the earliest portion of the songs of the Hebrew sanctuary; and when made up (as we should say) into a volume, the collator added thereto a doxology—as was done also at the end of Psa 72:1-20; Psalms 89:1-52; and 106. Perhaps the omission of any doxology after Psalms 150:1-6. is because that psalm is entirely one of praise. We have no information as to the name of the collator, nor as to the date at which this first division of the Psalms was made up, and the doxology appended thereto. But, nevertheless, it is of no small interest, and ought to convey no mean instruction; showing us, as it does, most strikingly what jubilation resulted from revelation. In pagan worship there is no delight in God; there is dread, there is homage to greatness, there is even thankfulness for a good harvest; but as for delight in God as God, there is none, and can be none, save where God has revealed himself; nor can there be any delight in adoring the Unknown, nor in the positivist’s worship of humanity. Religious worship, as glad and jubilant, belongs only to those to whom God is known; paganism, whether in ancient or modern days, knows no such songs of delight or ascriptions of loving praise as those which rise up from the lips and hearts of the saints of God. I. GOD, AS THE GOD OF OUR , IS THE FITTING OBJECT OF SONG. The declared name of God would yield delight to pious souls (Exodus 34:6, Exodus 34:7). The various terms added to the covenant name Jehovah show how the saints rejoiced in God: Jehovah-jireh, Jehovah-rophi, Jehovah-nisei, Jehovah-tsidkenu. Many expressions in the Psalms show what God was to his people—Rock, Fortress, Light, Strength, Refuge, their exceeding Joy, their Deliverer, their Sun, their Shield, pitying as a father, gentle and comforting as a mother, One who put beneath his people "everlasting arms." Well might their joy rise to songs of rapturous delight—as in Deuteronomy 32:26-29. This joy in God would arise (1) from what God is in himself—as a God of power, wisdom, loving-kindness, faithfulness, pity, and love; and also (2) from what he declared himself to be as Israel’s God—giving pardon, help, strength, guidance, light, salvation. And now that, through the larger Scriptures, through the Person of Christ, and through the baptism of the Holy Ghost, our knowledge is so much the larger, our joy should be proportionately greater, and our songs the louder and sweeter, rising to such heights as Ephesians 3:20, Ephesians 3:21; 1 Peter 1:3-5; Revelation 1:5, Revelation 1:6; Revelation 5:9-13; Revelation 7:10; Revelation 15:3. II. THE PRAISE OF THE SAINTS IS THE TO GOD’S OF HIMSELF. "Blessed be," etc. Here believers have a changeless Object of delight. "From everlasting to everlasting." "The same yesterday, and to-day, and for ever." The response of believers to the revelation of so glorious a Being may be looked at in two ways. 1. As that which God desires to evoke by revealing himself. God, being love, yearns to be loved. Divine love yearns for its object to respond, even as our need yearns for a Being to meet that need. 2. With the Divine revelation of himself there is a power working in and on human souls, whereby such response is elicited. A mighty host of believers, whom their God has rescued from darkness and death, are now exulting in songs of praise to the God of their salvation, acknowledging that all good is from him, that all their trust is reposed on him, that all their love centres round him, that all their strength is derived from him, and that all their hopes are fixed on him; they know that he will never leave them nor forsake them. Yea, it is the revelation of a redeeming God to which we owe the happiest hearts, the noblest songs, the grandest music, and the highest inspiration. And this song will never die. First on earth, and then in heaven, the sacred will ascribe all honour to their God; while the vast redeemed host will never cease to add their grand "Amen." £—C. BY W. FORSYTH Psalms 41:1-13 God’s poor. here may be a good time coming, when the poor will cease out of the land; but it is not yet. The state of things in our day is much the same as in the past. God has always shown his care for the poor. Under the Law of Moses, special provisions were made for their help (cf. Deuteronomy 15:7-11). Besides this, there were manifold exhortations in the Psalms and prophets tending to foster a spirit of love and brotherhood. The duty of kindness to the poor is inculcated still more clearly and forcibly under the gospel. The Jews are remarkable for their charities, but they limit their care chiefly to their own poor. Christians are called to act in a more generous spirit. While we are bound to have special regard to the poor of our own blood and faith, we must not restrict our charity to them; but "do good to all" as we have opportunity, after the example and teaching of our blessed Lord. We may make use of this psalm to illustrate— I. THE DUTY OF CARING FOR THE POOR. (Verse 1.) "Considereth." This implies thought, insight, and practical brotherly kindness. The very fact that there are so many "poor" should arrest our attention. Surely there must be great wrong somewhere, or there could not be such inequalities and miseries. The more closely we look into the matter, the more will it be impressed upon us that we are bound to take part in remedying the evil. Circumstances and needs vary. Indiscriminate charity is bad. We cannot relieve all. Our powers are limited. We need, therefore, to act circumspectly. But whatever we do should be done in the spirit of love. Consideration without sympathy is torture (James 2:15, James 2:16; 1 John 3:17; Romans 12:10). II. THE . 1. The blessing is first to the man himself. We cannot do good without being the better for it. Every act of true self-denial and love raises us in dignity and strength. We are "blessed in our deed" (James 1:25-27). 2. There is also the blessing of the poor. We have helped them in the time of need. They feel that they have not been forsaken. They have still brothers and sisters who care for them, and they are grateful. It is better to have the confidence of the poor than their contempt; their gratitude than their hate; their prayers than their curses. Remember Job (Job 29:12). 3. Besides all this, there is the blessing of God. He is the God of the poor. He marks their state. He defends their rights. He provides for their relief. He counts what is done to them as if it were done to himself. The law and order of God in the world secure that a blessing will surely come to him who "considereth the poor." III. THE AND . We have not only the abstract, but the concrete. The doctrine is translated into fact. It seems as if the psalmist had been bringing the word home. Let each of us put himself in his place. Then we may not only consider the poor, but consider ourselves with regard to the poor. What are we, what have we done, and what has been the result? In this case there will be: 1. Consciousness of great shortcomings in love and duty. We have not done what we could, and what we have done we have done weakly and imperfectly. Pride and vanity and other unlovely things have mixed themselves with our best endeavours. Men may praise us, but before God we are grievous sinners. 2. There will also be disappointments. We should "do good, hoping for nothing again;" but few of us are so disinterested. Besides, it is reasonable to consider results. Perhaps we have "enemies," who misrepresent what we do. Or, worse still, there may be people who come to us in the guise of friendship, and profess to inquire as to what we have done—as to our plans and endeavours, and, finding out the secrets of our life, turn their knowledge to base uses. Instead of truth, they spread falsehoods. Instead of giving sympathy, they exaggerate our failures, and prate maliciously of our troubles. But there may be even a worse trial still. Our familiar friend, in whom we trusted, may turn against us (verse 9). Amidst all such difficulties there is always encouragement. We turn to God, and find comfort. We know what he is, and what he would have us to be. We know that he will surely perform his word, and that if we are true, and honestly try to do our duty towards others, and especially the poor, we shall in no wise lose our reward. Learn a lesson of humility, as we think of our own sins, and ill deserts; of gratitude, when we remember God’s goodness to ourselves; of charity, as we consider the evil ease of many of our brethren, and their claim upon us, if we are of the same mind with Christ, to help them as we can. "The holy supper is kept indeed, In whatso we share with another’s need; Not what we give, but what we share, For the gift without the giver is bare. Who gives himself with his alms feeds three— Himself, his hungering brother, and me." (Lowell.) W.F. Psalms 41:10-12 Influence. This passage may suggest to us some thoughts as to influence. We have all the power of influencing others for good or for evil. This is the necessary result of our being and relationships. Our chief influence will be upon those with whom we are most closely associated; but we also influence others, often unconsciously. You cannot pay a visit, or reside for a short time in a district, without making some impression upon those you meet, and leaving them the better or the worse for having known you. There are differences as to the way people judge. Some over-estimate themselves. They have a high opinion of their own importance. You might think, from the way they talk, that the world could not get on without them. Others under-estimate themselves. They are poor, and think they can do nothing. They are modest and humble-minded, and set little value on what they can effect. Or it may be they have met with disappointments and reverses, and have lost hope. They have laboured in vain, and have not the heart to try again. It is well to remember that we have this awful power of influencing others, and while we confess our responsibility, we should be careful so to live and act as that our influence shall be for good, and not for evil; a blessing, and not a curse. How is this to be secured? I. BY LIVING NEAR TO GOD. It is as God is merciful to us, and raises us up, bringing us nearer to himself, that we are able to "requite" others, not after the desire of our own evil hearts, but after the loving way of God (Psalms 41:10; Matthew 5:45-48). Pray God, that he may set you "before his face" (Psalms 41:13), and then as you receive his grace, you will reflect his goodness; as you rejoice in the light of his presence, you will bring sunshine into many a shady place, and hope to many a troubled heart. II. BY HAVING A HIGH OF DUTY. We must not make custom, or convenience, or the etiquette of the world, our rule, but we must learn the "perfect will of God" from Christ. The more loyal we are to our highest ideals, the more shall we gain of moral force, and the greater will be our power of doing good to others. Character settles influence. It is the salt that is good, and not the salt that has lost its savour, that is fit for use. It is the man who has the Spirit of Christ, and not the man who minds earthly things, who is the greatest force in the world. How weak was Lot as compared with Abraham! III. BY DOING OUR WORK IN OUR SEVERAL PLACES. People are influenced more by what others do than by what they say. Example is better than precept. If there be a man of undoubted "integrity," he is not only respected, but his daily life has a salutary effect upon those with whom he is associated. It is the man we trust that we are disposed to follow. How many are there who do their duty quietly and unobtrusively, and who are never heard or’ far from home, who yet prove a blessing in the society with which they are connected! Their lives are prayers towards God, and powers for good towards men. Virtue goes out of them, even when they know it not. God’s favour is upon them, and they grow in favour with men. IV. BY OF THE SPIRIT OF AND LOVE. Much depends upon the spirit that is in us, because our spirit determines our actions, and our actions are seen of men, and have their effect upon their minds. If we are proud and selfish, we cannot win the hearts of others. But if we are self-forgetful and kind, our influence will be beneficial. There are some who try to do good, but hold themselves aloof, and their efforts are of little avail. Let us strive, therefore, to follow Christ (John 13:12-15) humbly, lovingly, patiently, doing good as we have opportunity, and, above all, living ourselves according to the law of godliness, and let us leave results with God.—W.F. BY C. SHORT Psalms 41:1-13 The aggravation and consolation of bodily affliction. Written by some mighty man, probably by David, on his recovery from an affliction during which conspiracy and slander had been active against him. It may refer to the time of Absalom; and the "familiar friend" may have been Ahithophel. I. THE OF BODILY . 1. The consciousness of guilt. (Psalms 41:4:.) But he was penitent, and prayed for forgiveness and spiritual healing. 2. The malicious conduct of enemies and false friends. (Psalms 41:5-9.) At a time when we are little able to contend against them. II. THE OF . 1. That he had himself sympathized with sufferers. (Psalms 41:1.) He had not been like the enemies and false friends whom he describes, but had been a true friend to the weak and afflicted. 2. He is assured on this account of the Divine sympathy and deliverance. (Psalms 41:1-3.) The merciful are blessed in receiving mercy. 3. He has already received tokens of the deliverance for which he is looking. (Psalms 41:11, Psalms 41:12.) His enemy has not triumphed over him. God has upheld him in general right conduct or integrity. He does not forget his particular sins (Psalms 41:4); but he is conscious also of living in the sight of the Divine countenance, and receiving Divine help.—S. THIS psalm, committed (like so many others) to the precentor, or. chief musician, for its musical setting, is entitled "Maschil of the sous of Korah"—i.e. an "instruction," or didactic psalm, composed by the Korahite Levites—a Levitical family of singers (1 Chronicles 26:1, 1 Chronicles 26:2; 2 Chronicles 20:19). To the same family are assigned Psalms 45-49; in the present book, and Psalms 84:1-12; Psalms 85:1-13; Psalms 87:1-7; Psalms 88:1-18, in Book III. The composition, though assigned by some to the commencement of the Babylonian Captivity, belongs more probably to the time of David, and the words seem put by the author into the mouth of David himself. The date of the composition is probably the year of David’s flight from Jerusalem on the revolt of Absalom (2 Samuel 15:16), when he spent some months in the Trans-Jordanic territory, chiefly at Mahanaim (2 Samuel 17:24; 2 Samuel 19:32). The psalm is chiefly an outpouring of sorrow and complaint; but still is an "instruction," inasmuch as it teaches the lesson that in the deepest gulf of sorrow (Psalms 88:7) the soul may still turn to God, and rest itself in hope on him (Psalms 88:5, Psalms 88:8, Psalms 88:12). There is an intimate union between this psalm and the next, which is a sort of additional stanza, terminating in the same refrain (comp. Psalms 43:5 with Psalms 42:5 and Psalms 42:11). Psalms 42:1 As the hart panteth after the water-brooks. Stags and hinds need abundant water, especially in hot countries, and, in time of drought, may be said, with a slight poetical licence, to "pant," or "cry" (Joe 1:20) for it. They are still found in Palestine, though rather scarce. So panteth my soul after thee, O God. The "panting" of the soul does not mean any physical action, but a longing desire for a Messing that is, at any fate for a time, withheld. Psalms 42:2 My soul thirsteth for God (comp. Psalms 63:1; Psalms 143:6; Isaiah 55:1). The devout soul is always athirst for God. David felt his severance from the tabernacle and its services as a sort of severance from God himself, whom he was accustomed to approach through the services of the sanctuary (see 2 Samuel 15:25, 2 Samuel 15:26). For the living God. This title of God occurs only in one other psalm (Psalms 84:2); but it was a title familiar to David (1 Samuel 17:27). It is first used in Deuteronomy 5:26; and, later, in Joshua 3:10; 2 Kings 19:4, 2 Kings 19:16; Isaiah 37:4, Isaiah 37:17; Jeremiah 10:10; Jeremiah 23:36; Daniel 6:26; Hosea 1:10. It expresses that essential attribute of God that he is "the eternal Life" (1 John 5:20), the Source and Origin of all life, whether angelic, human, or animal. When shall I come and appear before God? Appearance in the tabernacle must here be specially meant, but with this David connects his return to God’s favour and to the light of his countenance (2 Samuel 15:25). Psalms 42:3 My tears have been my meat day and night, while they continually say unto me, Where is thy God? (comp. Psalms 80:9, "Thou feedest them with the bread of tears;" and Ovid, ’Metaph.,’ 10:288, "Cure dolorque animi, lachrymaeque, alimenta fuere"—"They who grieve deeply do not eat; they only weep;" yet they live on, so that their tears appear to be their aliment). David’s grief at being shut out from God’s presence is intensified by the reproaches of his enemies, "Where is thy God?" i.e. "Is he not wholly gone from thee? Has he not utterly cast thee off?". Psalms 42:4 When I remember these things; rather, these things I remember—the things remembered being those touched on in the rest of the verse—his former free access to the house of God, and habit of frequenting it, especially on festival occasions, when the multitude "kept holy day." "Deep sorrow," as Hengstenberg remarks, "tries to lose itself in the recollection of the happier past." I pour out my soul in me. "The heart pours itself out, or melts in any one, who is in a manner dissolved by grief and pain." David does not alleviate his sorrow, but aggravates it, by thinking of the happy past. "Nessun muggier dolore che ricordarsi di tempo felice nella miseria" (Dante). For I had gone (rather, how I went) with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day. Psalms 42:5 Why art thou cast down? or, Why art thou bowed down? i.e. brought low—a term indicative of the very extreme of dejection. O my soul. The spirit, or higher reason, rebukes the "soul," or passionate nature, for allowing itself to be so depressed, and seeks to encourage and upraise it. And why art thou so disquieted in me? rather, Why dost thou make thy moan over me? literally, make a roaring noise like the sea (comp. Psalms 46:3; Jeremiah 4:19; Jeremiah 5:22). Hope thou in God (comp. Psalms 33:22; Psalms 39:7, etc.). For I shall yet praise him for the help of his countenance. Another reading assimilates the refrain here to the form which it takes in Psalms 42:11 and in Psalms 43:5. But, as Hengstenberg observes, Hebrew poets, and indeed poets generally, avoid an absolute identity of phrase, even in refrains (see Psalms 24:8, Psalms 24:10; Psalms 49:12, Psalms 49:20; Psalms 56:4, Psalms 56:11, etc.). Psalms 42:6 O my God, my soul is cast down within me; or, bowed down, as in the first clause of Psa 42:5. Therefore will I remember thee. As a remedy for my depression, I will call thee to mind, and cast myself on thee. From the land of Jordan. From the place of my present abode—the Trans-Jordanic region—to which, on the revolt of Absalom, David had fled (2 Samuel 17:24). And of the Hormonites; rather, and of the Hermons. This expression is not elsewhere used, and can only be explained conjecturally. It probably means the mountain ranges which, starting from Hermon in the north, extend in a southerly direction down the entire Trans-Jordanic territory. From the hill Mizar. This name occurs nowhere else; and can be assigned to no special locality. Psalms 42:7 Deep calleth unto deep at the noise of thy waterspouts. Blow follows blow. Misfortunes "come not in single file, but in battalions." The imagery may be taken from the local storms that visit the Trans-Jordanic territory. All thy waves and thy billows are gone over me (comp. Psalms 69:1, Psalms 69:2; Psalms 88:7, Psalms 88:17; Psalms 144:7). Psalms 42:8 Yet the Lord will command his loving-kindness in the daytime. Notwithstanding all these present woes, God wilt at some time "command" his loving-kindness to make itself apparent (comp. Psalms 44:4; Psalms 68:28), and both "in the daytime" and in the night will so comfort me that his song shall be with me, and my prayer unto the God of my life; i.e. I shall offer him both praise and prayer continually both day and night (Psalms 92:2) for his great mercies. Psalms 42:9 I will say unto God my Rock (comp. Psalms 18:1; Psalms 31:3). Why hast thou forgotten me? (see the comment on Psalms 13:1). God does not forget even when he most seems to forget (comp. Psalms 9:12; Psalms 37:28). As the event showed, he had not now forgotten David (see 2 Samuel 19:9-40). Why go I mourning because of the oppression of the enemy? Why am. I allowed to remain so long an exile, sorrowing and oppressed (comp. Psalms 43:2)? Even to repentant sinners God’s judgments are apt to seem too severe, too much prolonged, too grievous. Psalms 42:10 As with a sword in my bones, mine enemies reproach me. The reproaches of his enemies were as daggers struck into his bones; or, according to others, as blows that crushed his bones (LXX.). So keenly did he feel them. The worst of all was that they could say daily unto him, Where is thy God? What has become of him? Has he wholly forsaken thee (see above, Psalms 42:3)? Psalms 42:11 Why art thou cast down (or, bowed down), O my soul? and why art thou disquieted within me! hope thou in God: for I shall yet praise him. Thus far is identical with Psalms 42:5; but what follows is slightly different: who is the health of my countenance, and my God, instead of "for the help (health?) of his countenance." Most commentators assimilate the text in Psalms 42:5 to that of the present verse, which can be effected by a mere alteration of the pointing; but Hengstenberg, Kay, Professor Alexander, and others regard the variant forms as preferable. Psalms 42:1, Psalms 42:2 The intense longing of the soul after God. "My soul thirsteth," etc. Amid the trackless mountains and rugged valleys beyond Jordan, where the roaring torrents seem to answer one another from glen to glen, the heart of the pious exile turned with passionate yearning to the city and temple of God. It was, perhaps, as difficult for him to dissociate his deep spiritual yearning after God from the solemn and glorious services of the temple, as it is for us fully to realize the power and value of those services for an ancient believer. Remember that we, as Christians, have in Christ all that the Israelites had in the temple sacrifices and priesthood, and which he could find nowhere else. Nevertheless, the central inspiration of these words is the intense longing of the heart and soul after God himself. I. THIS LONGING AFTER GOD IS THE HIGHEST OF WHICH HUMAN NATURE IS CAPABLE. It is so, because fixed on the highest Object, and capable of lifting human character to the highest level. What we love most both tests and moulds our character; shows what we are, and makes us such. Ignoble, foul, false, and trivial objects degrade in proportion as they attract; pure, noble, worthy objects of affection and pursuit elevate. Misdirected worship, therefore, degrades. The sincerity of the idolater’s religious faith and feeling makes no amends for the degrading and polluting influence of his false creed. Heathendom offers the miserable choice of either the gross and even vicious and foul conceptions of God (or the gods) exemplified in Greek mythology and Hindu incarnations; or the shadowy, unreal, far-away ideas of philosophers, which inspire neither love nor worship, neither obedience nor trust. Contrast the psalmist’s view of God—"the living God" (cf. Deuteronomy 32:40, not Revised Version). The Old Testament saint could not anticipate the full revelation of God in Christ Jesus. But the books of Moses and history of Israel carried the personal revelation of God as far as was possible (before the Incarnation), except as supplemented by the teaching of the prophets. The Book of Psalms is filled and inspired with the contemplation of God, as thus known—the Creator, the Author of all life, whose glory fills the heavens, his goodness the earth, his tender mercies reaching even the lowest creatures; as the righteous Judge and Lawgiver, not of Israel merely, but mankind; the Holy One, eternally opposed to sin, yet pardoning the sinner freely; the pitying Father, the only Refuge in trouble, the Hearer of prayer, the soul’s true Portion. What does the gospel add? The manifestation of God in Jesus Christ (Colossians 1:19); and revelation of God’s love (1 John 4:9, 1 John 4:10). II. THIS THIRST FOR GOD IS GOD’S OWN VOICE WITHIN THE SOUL. The germ and capacity of this affection are inborn in our nature. Heathenism bears world-wide witness to men’s longing for some kind of worship. But not worship of the holy, wise, righteous, loving, infinite Creator. This is practically dead (Romans 1:28). The majority, even in a Christian land like this, live in careless forgetfulness of God; utterly indifferent; others (as in France) hating the very name of God. The presence, therefore, of this overmastering desire after God implies an adequate cause to awaken and maintain. No cause can be suggested but the Spirit of God quickening the dead soul and changing enmity or indifference into love (John 3:3, John 3:6; 1 Corinthians 2:14; Romans 5:5). III. A TEST OF AND OF LIFE IS THUS . This experience is genuine, real, beyond all doubt. Therefore possible for us. With the full revelation of God in Christ, this affection ought to be both easier and more intense. Is it ours? If not, why? Is it from defective views of God? From secret love of what is sinful, and so indifference or antipathy to perfect holiness? Or, in many cases, neglect of meditation, study of God’s Word, and communion with Christ? Note, as caution: Some natures are far colder than others, incapable of the same spiritual ardour. There may be a quiet devotion, an undemonstrative but unswerving consecration, which our Saviour accepts as the true evidence of love (John 14:21; John 15:14). But shall any real Christian be content without some experience of that love and longing of heart towards God, which can make a sanctuary in a desert solitude, and without which heaven itself would be no true temple? BY C. Psalms 42:1-11 A thirst for God. This is one of the most touching, pathetic, and beautiful of the Psalms. It is not possible to decide either its author or the time of its composition. Its tones are very much like the plaintive sounds from David’s harp, whether or no he was its writer (but see homily on Psalms 43:1-5.). Leaving untouched, owing to want of space, the historical and geographical matters suggested in the psalm, £ we shall devote ourselves entirely to the opening up of its deep pathos and spiritual fervour, so as to administer instruction and comfort to those saints of God who may even now be ready to say, "All thy waves and billows are gone over me," and from whom, for a while, the face of God seems to be hid. May they find help in tracing the experience of a like sufferer in the ancient days! I. ONLY THE LIVING GOD CAN SATISFY THE OF HUMAN SPIRITS. (Verses 1, 2.) So the writer of Psa 84:2. The words of Augustine are well known, declaring that our hearts want rest, and cannot find it till it is found in God. There are four lines of illustration along which this thought may be worked out. 1. In the heathen world. There are many Corneliuses longing for the Peters to come and tell them about God. The late Mrs. Porter, widow of a missionary at Madras, assured the writer that her husband and herself often came across instances of this sort, and said, "Oh, if Christian people did but know how men long after God, they surely would hasten to send them the news of his love!" £ This yearning after God shows itself in what is best in the several religions of the world. 2. In the worldly, even in Christian lands. Men thirst after riches, honour, rank, etc; and yet the raging thirst of the spirit remains unquenched. Some, indeed, may have suppressed the craving till it ceases to be felt. But such numbness of feeling is not to be confounded with satisfaction. At the moment we are writing, an Italian, named Succi, is making the experiment of going without food for forty days, having made similar attempts before, though for a shorter period. He declares that after the first week no desire for food is left. But, for all that, he is a shrivelling, starving man. Will any be so foolish as to mistake the absence of desire for food for the satisfaction and sustenance of his nature? So in spiritual things, a man may trifle with the yearnings of the Spirit, till the yearning ceases. But he wants God, for all that! 3. In the awakened soul, when the first throbbings of the renewed life are felt, the desire after God becomes intelligent, clear, and strong; the soul craves its God, in whom alone it can find light, pardon, friendship, power, to the full extent of its longings. 4. In the experienced believer. He has found God as his God, as his "exceeding Joy;" but there are times in the experience of many such when all that they have known and realized of God’s love seems like a dream of the past; when the light of heaven is partially or even totally eclipsed. This may arise from bodily weakness, from overwhelming sorrows, or from mental and spiritual gloom. But let the cause be what it may, it is agony to the saint when he can neither see, nor feel, nor find his God (see Job 23:3-10; also Psalms 21:1, and our notes thereon). II. AT TIMES OF SORE , THE LONGS FOR THE JOYS OF BYGONE DAYS. (Psalms 84:2, Psalms 84:4.) At the time when this psalm was penned, its writer was unable to attend the house of God. He looked back to the time when he used to accompany the throng and to lead them in procession to the sanctuary. In those days, "the Lord loved the gates of Zion more than all the dwellings of Jacob;" and on many grounds the worship in the courts of Zion played a very large part in the spiritual delights of the saints. And though changes of circumstance and the advance of the Divine dispensations have altered to some extent the relations between temple worship and home life, yet even now it is a sore privation to be debarred from the fellowship of saints, especially when other causes of depression are active at the same time; for in such a case the saints are shut out from the public service when they are most dependent on its helpful aid. Note: Even so, it is far better to have the heart to go and not he able, than to be able to go and not have the heart for it. III. THE ENEMY OFTEN TAKES OF OUR TIMES OF SPECIAL . (Psalms 84:3, Psalms 84:10.) "They say daily unto me, Where is thy God?" We know not who these were that could be so intensely cruel to the psalmist when they witnessed his woe. But he was not alone in his experience, though in detail the form of it with us may vary. 1. Very often the taunt of the unbeliever is equivalent to this, when we are pointed to the weaknesses and distresses of the Church, and asked—How can your Christianity be Divine, if this is allowed? And in more private ways: 2. The evil one will take advantage of our moments of distress to insinuate racking doubts. No kindly considerations will ever lead the devil to refrain from tempting us because we are weak. He seized on the Master "when he was an hungred." "The disciple is not above his Master, nor the servant above his Lord." IV. STILL, THE HEART MUST CRY OUT, "GOD!" (Psalms 84:1, Psalms 84:6, Psalms 84:9.) If the light of heaven is shut out, the soul will cry after it. There is a world of difference between the light being kept out because the eye is closed, and its being hidden behind a dense black cloud. And even if the strength is so feeble that the tongue cannot cry, "Father I" yet the heart will We were once visiting a dear friend in sickness. She said, "I am so weak, I cannot think, I cannot pray, I cannot enjoy God at all." We said to her, "Your little Ada was very ill some time back, was she not?" "Very." "Was she not too ill to speak to you? Yes" "Did you love her less because she couldn’t speak to you?" "No; I think I loved her more, if anything." Even so, when all that is possible is for the heart to yearn out, "O my God!" the loving relations between God and the saint are not for a moment disturbed. V. AT THE DARKEST MOMENT, THERE IS WITHIN . (Psalms 84:5, Psalms 84:11.) If there be any who have not passed through any such experience as that in this psalm, these words will be wonderfully uninteresting, if not unintelligible. They baffle the logic of the intellect; but the heart has a logic and an eloquence too, that are all its own. It is cast down, and yet chides itself for being cast down. It cannot see God, cannot feel him, yet knows he is there. It is in the depths, through billow after billow rolling over it, and yet at the very moment indulges in blessed memories and hopeful faith. Such are the mazes of the soul. It can scarce understand itself; but "He knoweth our frame," with all its complicated and vexing play of doubt and chiding, of hope and fear. VI. FROM A RIFT IN THE BLACK CLOUD THERE IS A GLEAM OF . (Psalms 84:9.) "The Lord will command his loving-kindness," etc. Then all is not lost. The saint may be "perplexed, yet not in despair; persecuted, but not forsaken; cast down, but not destroyed" Here is a fine group of words for a man to take upon his lips: "Jehovah;" "loving-kindness in the daytime;" "in the night, a song;" "the God of my life." Downcast soul, take heart. If all these words are true, take heart. The eclipse will soon be over. He whose face is as yet concealed will soon be revealed. VII. FOR THE WHOLE OF THIS MOANING CRY IS ONE PRAYER. Though not every sentence is in orderly petition, yet the outgoing of the soul in this psalm is one prayer from beginning to end. And however broken the prayer may be, it is real, it is intense, it is wrung out of the necessities of a living soul. And such a prayer, with all its ruggedness and brokenness, is infinitely better than one of those orderly, cold, lukewarm petitions which come from no suffering, and cry for no relief. Far better to hear a man who prays as if he had something to pray for, than one who prays as if he must pray for something. For nots: Those who have gone down to the lowest depths in suffering and humiliation will be led up to the noblest heights of glad ness and of honour. Our God never did, never will, never can, desert the soul that leans on him. We are never in a surer or safer position than when, deep in sorrow and care, deserted by friends, slighted by neighbours, taunted by foes, we, in loneliness of spirit, look up to God, and to God alone. Who shall separate us from his love? Let our earthly sorrows now be what they may— "He who has loved us bears us through, And makes us more than conquerors too!" C. BY W. FORSYTH Psalms 42:1-11 Spiritual depression. The scene of this psalm seems to have been on the other side of Jordan, near the shining heights of Hermon. Here we may imagine the writer, probably a Hebrew exile, straining his eyes to catch a glimpse of the dear laud of his fathers that was soon to pass from his sight. To him it seemed as if to be separated from Jerusalem was to be separated from God; as if losing the fellowship of the saints were losing God. The hart panting for the water-brooks imaged the grief of his heart athirst after God. The Jordan with its winding rapids, "deep calling unto deep," reflected the tumults of his soul, and reminded him of his distance from home and from the house of God. But he encourages himself by meditation and prayer, and the hope of better times. We may take the psalm as a picture of spiritual depression. I. THE GODLY MAN CAST DOWN. His trouble does not arise from outward causes; it is within, it is from the absence of God. There were still faith, affection, the going forth of his whole being toward God in love and desire; but there seemed to be no response. Like the hart, hard pressed by the hunters, "the big tears rolling from his eyes, and the moisture standing black upon his side," and panting for the water-brooks, his soul thirsted, but thirsted in vain, for God. His sorrows were increased by the taunts of scoffers and the remembrance of happier times (Psalms 42:3, Psalms 42:4). Repulsed on all sides and lonely, and feeling as if God had forsaken him, he is in sore trouble, and his own heart sadly echoes the cry of his enemies, "Where is now thy God?" Such experiences are not uncommon. We all know what it is to "thirst;" but what do we thirst after? Is it gain, or pleasure, or worldly honours, or such-like? If so, our thirst will not be satisfied. But if we have been quickened by the Spirit, we cannot but thirst after God. He and he alone can supply our need and satisfy our hearts. And if we "thirst for God," let us remember that this implies far more than longing for outward ordinances and joys which for a season we have lost. We are persons, and want a personal God. We are living souls, and crave a living God. We love truth and justice and goodness, and therefore we cry after the eternal God, in whom all truth and justice and goodness dwell. There will come to us, as to others, times of trial, days of darkness, when God seems afar off and silent. But let us not be cast down with overmuch sorrow. "The feeling of forsakenness is no proof of being forsaken. Mourning an absent God is an evidence of love as strong as rejoicing in a present one." With God, for us to desire is to have; and to hunger and thirst is to be filled. II. THE GODLY MAN . "Why?" This question is first of all addressed to the soul. There is self-interrogation. This is good. When we ask, "Why?" this sets us to inquire as to the reason of things. Light will arise. We may see that the cause of depression is not in God, but in ourselves. For us to abide in this state is unreasonable, contrary to our past experiences, and inconsistent with God’s mercy and truth. We can therefore call upon ourselves to cast out fear, and still to hope in God as our God and our Redeemer. But though something has been gained in this way, it is not enough. Old foes rise up, and beat down the soul into the deep waters, where the tumult drowns the voice of mercy, and the billows rising higher and higher threaten us with total engulfment. The cry now takes a nobler form. It is not to the soul, but to God (Psalms 42:6). Mark that there is hope. This points to coming good. Further, it is hope in God. This gives rest. Our own feelings vary. We cannot get comfort from them. Neither can we rely upon past experiences. We may deceive ourselves. Nor can we of ourselves change the circumstances which cause us pain. But the living God is a sure Refuge. He cannot change. He is more stable than the everlasting hills. This hope in God also opens up to us a way from the darkness into the bright future. "I shall yet praise him." At last it rises to full assurance, and the joy of inviolable and everlasting possession, "My God."—W.F. Psalms 42:6 The hill Mizar. Association is a potent factor in life. Here it may have worked by contrast. "Mizar," as a little hill, may have called to the mind of David, in exile, the mountains of Judah, and the far-off land of his fathers and his God. We may take "Mizar" to illustrate— I. THE CHANGES OF LIFE. As with David, so with us, changes come. We may have rest or be compelled to wander. We may have the joys of home or we may be doomed to solitude and to exile. Wherever we are, let us "remember" God (Psalms 56:8; Daniel 9:3, Daniel 9:4). II. THE RESTING-PLACES OF LIFE. We may be weary and sad, but God is able to give us comfort. Seated on some "Mizar," we may rest and be thankful. Looking back, there is much to awaken, not only our penitence, but our praise. Looking on, there is much to inspire us with hope. There are heights before us to be won. Let us press on with renewed courage. III. THE SACRED OF LIFE. The noblest and most inspiring associations are those connected with God. Jacob had Bethel, Moses had the burning bush, Daniel the lions’ den. So we too may have our holy places, to remember with gratitude and love and hope. The thought of what God has been to us leads us to remember what we should be to God. Past kindnesses and deliverances assure us of continued favour. Let us walk worthy of our high calling. IV. THE UNDYING HOPES OF LIFE. Whatever happens, God is with us. He does not change. His purposes and his love are the same now as in the past. From our "Mizar" let us say, "I will remember thee." Thus "Mizar" may he to us as "the Delectable Mountains" to the pilgrims, and though it be little in itself, by faith it may enable us to gaze upon the way before us with hope, and to gain glimpses of the glorious land which, though far off, is yet near, where we shall see the King in his beauty, and serve him in love for ever and ever. "Not backward are our glances bent, But onward to our Father’s house." W.F. BY C. SHORT Verse 1-Psalms 43:5 Remonstrance of the spiritual man against the natural man. Supposed to be written by some king or priest on his way into exile, perhaps somewhere in the region of Mount Hermon. It is the remonstrance of the spiritual man within him against the despondency of the natural man. I. THE CAUSES OF HIS . 1. An unsatisfied longing for God. He was being carried away from the temple to a land of heathen idolaters, and this aroused in him an intense longing for some manifestation of God which should deliver him from such a calamity. As the hunted stag pants for the watercourses, so he pants for the living God. 2. His enemies reproach him with being forsaken of God. (Psalms 43:3.) And he can only answer them with tears. His adverse circumstances seem to warrant the reproach; for he sees no prospect at present of a Divine deliverance. They were like Job’s comforters. Spiritual calamity the greatest of all calamities. 3. He remembers with anguish the religious privileges he has lost. (Verse 4.) In former days he had gone up with the pilgrim-processions to worship at Jerusalem, to keep holy day; and now he was going in a very different procession away from Jerusalem, as a captive to Babylon, and he is filled with bitter sorrow. Worship and fellowship with God the very air that he breathed. II. HOW HE TO CONQUER HIS . 1. In the relocated question "Why?" he remonstrates with himself for yielding to it. As if it was only his lower self that was giving way, his higher self was braving itself to courage and strength. 2. He comforts himself with the everlasting resource of the soul. He hopes in God; for God is still the Health of his countenance and his God, who will show his loving-kindness in the open day of his favour, and give him songs of praise in the night of adversity. This is a hope that springs into the highest regions of faith. 3. He anticipates with assurance a time when he shall praise God for his deliverance. (Verses 5, 11.) Here again is unconquerable faith, which refuses to believe that God will abandon him, though now he has lost the evidence of his presence. Even Christ cried," My God, my God, why hast thou forsaken me?"—S. THE close connection of this psalm with the preceding has been already noticed (see the introduction to Psalms 42:1-11.). We must not, however, suppose an accidental detachment. Rather Psalms 43:1-5, is a supplementary stanza, added subsequently by the same or a different writer. Being intended as a continuation, the psalm has naturally no title. Psalms 43:1 Judge me, O God (comp. Psalms 35:24). And plead my cause. (comp. Psalms 35:1). God’s intervention is asked in the struggle between David and his enemies, on the assumed ground that he is in the right, and not they. God will, of course, only interpose if this is so. Against an ungodly nation; or, an unkind, unloving nation. Though called גוִי, as in Isaiah 1:4, still Israel is meant. They were "unloving," both towards God and towards their king. O deliver me from the deceitful and unjust man. Either Absalom or Ahithophel may be meant; or "man" may be used abstractedly for David’s enemies generally. Psalms 43:2 For thou art the God of my strength; i.e. the God in whom is all my strength (Psalms 28:7). Why dost thou cast me off? An equivalent to the "Why hast thou forgotten me?" of Psalms 42:9. Why go I mourning because of the oppression of the enemy? Repeated, with the variation of a single word, from Psalms 42:9. Psalms 43:3 O send out thy light and thy truth (Psalms 40:11; Psalms 57:3, where, however, "mercy (חסד) and truth" take the place of "light and truth"). Both words equally signify God’s favour. Let them lead me. As the pillar of fire and of the cloud led the Israelites into the promised land, so let God’s "light and truth" now lead David back to Jerusalem and God’s "holy hill of Zion." Let them bring me unto thy holy hill, and to thy tabernacles; or, thy dwelling-place. In his exile it was David’s most earnest desire to revisit the tabernacle which he had set up on Mount Zion, where God’s presence dwelt, and prayer was most acceptably offered (see 2 Samuel 15:25; Psalms 42:2). He had made his being brought back to it a test of the return of God’s favour (2 Samuel 15:25, 2 Samuel 15:26). Psalms 43:4 Then will I go unto the altar Of God. As the special place where thanksgiving ought to be made, and sacrifice offered (see 2 Samuel 6:17; 1 Chronicles 16:1). Unto God my exceeding Joy; literally, unto God the gladness of my exultation. Yea, upon the harp will I praise thee, O God my God. The psalmist has before him some such scene as that depicted in 2 Samuel 6:1-23. and 1 Chronicles 15:25-29, where, amid shouts and singing and dancing, and "with sound of the cornet, and with trumpets, and with cymbals, with psalteries and harps," a joyful procession approached the tabernacle, David himself taking part in it. Psalms 43:5 Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God. The refrain of Psa 42:11 is here repeated totidem verbis; and the plaint of the exiled monarch is brought to an end. The burden of the refrain is hope and confidence. Notwithstanding the woes of the present, the writer has no doubt in respect of the future; he will yet have occasion to "praise" God, whom he feels to be "his God—his Health and Salvation. Psalms 43:4 God my exceeding Joy. As the Bible teems with thoughts which never would have entered men’s minds without Divine teaching, so also of feelings, which, had they not been real, men would never have aspired or pretended to. Among these is that "exceeding joy" in God which the text expresses. If it be true that "the fleshly heart is enmity against God," then this joy must be supernatural. But not unnatural. Only because man is fallen can it ever be natural to him to forget God, to be careless about his Maker. This joy is the returning of the heart to its original key-note. I. THE OF THIS JOY. On account: 1. Of all that God is in him-self—his glorious perfection. 2. Of all that he is to us—to mankind; to his people; to each believer personally. "O God, my God!" We can say this, as Christians, with fuller knowledge, more glorious warrant. "The God and Father of our Lord Jesus Christ." II. TO THIS JOY. 1. Poor, unworthy thoughts of God. 2. Forgetfulness, equivalent to temporary unbelief. 3. A murmuring, unthankful, discontented spirit, underrating our mercies and overrating or rebelling against our trials. 4. Sin. III. SHALL WE SAY THE RARITY OF THIS JOY? Let each one judge. At all events, its unspeakable desirableness. Both for the happiness and the usefulness of it; a powerful motive to holiness; a witness to others for God (Psalms 34:8; Psalms 66:16). BY C. Psalms 43:1-5 God the salvation of the countenance; or, a light heart makes a bright face. Dr. Binnie remarks, "The forty-second and forty-third [psalms] (which go together), were almost certainly written by the Korahites who accompanied David in his flight beyond the Jordan during Absalom’s rebellion." £ Nearly all modern critics consider that this and the preceding psalm formed originally but one. £ So the similarity of Psa 42:5, Psalms 42:11 and Psalms 43:5 would suggest. There is a variation between some of the expressions in the former and those in the latter; but there is nothing in this psalm which needs elaborate explanation. There is, however, an expression in both of them, which contains in itself a doctrine of amazing depth, one of which thousands of living believers are perpetual illustrations and proofs, though, as a doctrine, it receives far too little notice. The doctrine is connected with the religion of the face, and is this—that when Divine light shines in the soul of man, it will cause a radiance all its own to beam from the countenance; that God is indeed the salvation of a man’s features. An Irishman was once asked what made him look so happy after his conversion. "Oh," he said, "Christ lightens our hearts, and then he brightens our face." As Dickson quaintly remarks hereon, "As when the Lord withdraweth both the outward tokens of his favour and his inward consolation for a time, the countenance of the godly cannot but be heavy, cast down, and look sad, like a man that is sick; so when God returneth to comfort and to own his own, either both inwardly and outwardly, or inwardly only, the man’s face looketh cheerful: he is the health of my countenance." £ The Rev. Joseph Cook, of Boston, U.S; in a remarkable lecture on Solar Self-Culture, says, "There is only one form of culture that gives supremacy, and that is the form which produces the solar look; and the solar look comes only from the Light that lighteth every man that cometh into the world. It may be incontrovertibly proved, by the coolest induction from fixed natural law, that the highest culture must be that through which the solar look shines, and that this look is possible only when there exists in the soul glad self-surrender to the innermost holiest of Conscience. In that innermost holiest Christianity finds a personal Omnipotence." £ We are all familiar enough, indeed, with the generally admitted fact that the face is an index of character, but the truths underlying that fact demand from us closer attention than is sometimes given thereto. I. IT IS AN OF GOD, THAT IN A WAY EITHER OF MERCY OR OF , THE FACE SHOULD BE THE INDEX OF THE SOUL. When Moses had been on the mount, communing with God, his face shone. When Hannah had laid her burden before God, her countenance was no more sad. When Stephen was before the council, in the midst of hostile, angry men, his face was as the face of an angel. The late devout Samuel Martin, of Westminster, had a face so radiant through fellowship with God, that when a friend had called on him with Dean Stanley, the dean remarked afterwards, "I am glad you took me to call there; I have seen the face of an angel." The truth that communion with God lights up the face is recognized by Dante, who, speaking of Beatrice, says— " … with such gladness, that God’s love Seem’d from her visage shining." To work out this thought on its darker side would be as terrible as on its brighter side it is enchanting. How are some faces that once bid fair to be beautiful, spoilt by the deeply graven lines of vice and crime! Our present theme puts before us, however, the brighter side, and it is one on which we may well love to linger. For note further— II. THAT THE DEVOUT SOUL LOVES TO COMMUNE WITH GOD. The whole of Psa 42:1-11. and 43, shows us this. And the experience of believers is perpetually verifying this, in prayer there is an upward look of the whole being. "Unto thee, O Lord, do I lift up my soul;" "Our eyes wait upon the Lord our God;" "I will lift up mine eyes to the hills." And in this uplooking of the man there is an entirely different set of mental and spiritual powers and energies at work than when the habit of looking downward or around, or even the habit of not looking at all, is in exercise. The soul is in communion with the best and dearest of Friends, enjoying a luxury of fellowship with which a stranger cannot intermeddle. III. WHEN THE SOUL THUS WITH GOD, GOD SENDS HIS GIFTS DOWN INTO THE SOUL. God reveals himself within, and makes us full of joy with his countenance; and in revealing himself he brings with him purity, peace, and power; and when such privilege is realized, the outer discomforts of life are forgotten in a joy unspeakable and full of glory. The temptations of the evil one cease to have power when God is near; the heaviest toil can be undertaken, and the weightiest cross be carried with cheerfulness and even with song; and since by the law of association we grow like those we love most, we, beholding the glory of the Lord, shall be changed into the same image, from glory to glory! IV. THE EFFECT OF ALL THIS WILL BE THE OF THE FACE. Such is the remarkable expression in Psalms 43:5; it is translated, "the health of my countenance;" literally it is, "the salvation of my face." Even so Christ is—is now—the Saviour of the body, and in the emancipation of the spirit from sin he is redeeming the face from ignoble marks and traits. How often have we known a man’s face marvellously changed at his conversion, not by evolution, but by regeneration. "He doesn’t look like the same man!" is an exclamation often heard. A well-known minister was converted while preaching. Such a radiance instantly shone into his face, that an enthusiastic Methodist jumped up and exclaimed, "The parson’s converted! The parson’s converted!" A brave Scotch soldier, whose countenance rarely wore a smile, and from whose lips never a word was heard as to his personal religion, suddenly beheld the glory of the words, "Him that cometh unto me I will in no wise cast out;" and as suddenly radiance gleamed from his face, the padlock fell off his lips, and he exclaimed, "rye Christ by the hand! I’ve Christ by the hand!" And in his second volume the Rev. J. G. Paten, writing of a convert from heathenism, says, "His once sullen countenance became literally bright with inner light". See also ’Leaves from my Note-book,’ by Rev. Wm. Haslam, p. 99. All the spiritual gifts which God bestows—joy, peace, purity, strength—will find corresponding expression in the lines and features of the countenance, giving demonstrative evidence of the present power of Divine grace even over the body, and yielding no dim prophetic forecast of the day when Christ shall alter the fashion of our bodies of humiliation, and transform them to the fixed type of his body of glory. Hence throughout the Book of Revelation, the purity of the blessed is indicated by their being robed in white, i.e. not the whiteness of snow, but the brightness of the star. If even here, with such partial sanctification, the bodily change is so great, what will it be when the purifying and glorifying processes are complete—when every soul will be full of love, and every’ face will be a perfect index of the soul? How beautiful must faces be when perfect love is reflected therefrom! V. THE SUBJECT IS NOT ONLY ONE OF GREAT ; IT IS ALSO FRAUGHT WITH DEEP . 1. Let us cultivate the habit of observation, and make a religious study of the human face. The holiest men will never be mistaken for hardened atheists: 2. Let us each seek to realize the duty of letting the face speak for God. And it will, if we are constantly in talk with God. His peace, his purity, his power, imparted to the soul within, will certainly make their mark without. 3. Let the young take care of their faces. God made them to be beautiful, not with that beauty which is no deeper than the skin, but with the "beauty of holiness." Be true. Love and follow the right. Live to please God. In all your troubles speak to God. And your face wilt show the result; for God will be the "health of" your "countenance." Amen.—C. BY W. FORSYTH Psalms 43:1-5 Strengthening the heart in God. What Jonathan did for David when he went to him into the wood of Ziph, David does here for himself—he strengthens his heart in God (1 Samuel 23:16). "Hope in God." We learn here that— I. HOPE IS BASED ON GOD’S OF HIMSELF. We only know God as he is pleased to make himself known to us. In his works and in his Word we find the same character. The lesson comes to us from all sides that God is true, and that his laws should be trusted. Therefore we feel safe in putting ourselves in line with his will; in wholly surrendering ourselves to his guidance and keeping. Whatever may have been dark or dim in ancient days is now made clear in Christ. He hath revealed the Father. Therefore we say to our heart, "Hope in God." II. HOPE IS OF THE . We cannot hope in God till we are reconciled to God. Hope is not a chance thing, but born of faith. We cannot hope in God but as we are of the same mind with God. Hope is not an easy thing, but requires the putting forth of our own strength and will. "Like the highest forms of courage, it is a refusal to be borne down and cowed and depressed by evil—a refusal to indulge in the melancholy pleasure of looking and dwelling on the dark side of things." This is an achievement possible only to the righteous, who not only have faith in God, but are able to enlist imagination in aid of faith (Joe 3:16; 1 Peter 1:21). III. HOPE IN GOD IS TO THE RIGHT OF LIFE. All kinds of trials come to us. There are troubles without and fears within. There are mistakes we cannot correct, losses we cannot repair, evils to ourselves and others sore to see, but sorer still because they cannot be remedied. Enemies rise up against us (Psalms 43:1). Our hearts are ready to fail for fear, and "for looking after those things which are coming." What are we to do? Shall we give way to despondency, and cry, like Jacob, "All these things are against me"? or shall we let Hope have her perfect work in calming and sustaining our souls? The answer is clear, "Hope in God." Thus we gain strength (Psalms 43:2); thus we secure guidance. God’s good angels of "light" and "truth" will lead us in the right way (Psalms 43:3). Thus our path will be onward and upward, nearer to the serene heights and the pure air of heaven, where all is peace and love (Psalms 43:4). IV. HOPE IN GOD IS A SURE PROPHET OF THE GOOD TIME COMING. Every hope is in a sense a prophecy. But often the prophecy is false. Bright gleams the vision in the distance, but nearer approach and closer scrutiny prove that it is a delusion and a snare. It is like the mirage, which leaves the desert all the barer and the gloomier when it fades into the light of common day. But it is otherwise with the Christian’s hope. It is real. It stands inquiry. It verifies itself by the moral effects which it produces. All the future, onward into the vast eternal spaces, is covered by it; and to come. "Christ in us the Hope of glory!" "Thus living, eternal life is begun in our hearts; thus and thus only, under the teaching and moulding of the Divine Regenerator of our nature, does the heavenly life in time anticipate and herald and prepare for, and, blending with it, at last is lost in, the life of heaven for eternity" (Archer Butler).—W.F. THE date and occasion of this psalm are greatly disputed. Most critics, from Calvin to Hitzig, refer it to the times of the Maccabees. Others suggest the fourth or fifth century b.c. One (Tholuck) dates it in the reign of Jehoiachin. Hengstenberg and Canon Cook argue for the reign of David. The time of Jehoram (2 Chronicles 21:16, 2 Chronicles 21:17) and that of the defeat of Josiah (2 Chronicles 35:20-24) have also been proposed as possible. The Davidic date receives a certain amount of support from Psalms 60:1-12; which is in the same tone, and resembles the present psalm in several expressions (comp. Psalms 60:1 with Psalms 44:9; Psalms 60:10 with Psalms 44:9, Psalms 44:10; Psalms 60:11 with Psalms 44:26; etc.). It also harmonizes with the place of the psalm in the Psalter, and with its ascription to the "sons of Korah," who were certainly among David’s musicians. The occasion of the psalm is some serious reverse which the Israelites had sustained in a war with foreign enemies, but who were the enemies, and when exactly the reverse was sustained, are uncertain. No doubt there were many temporary reverses in the course of David’s wars, after one of which the psalm may have been written. The psalm divides itself into four parts. In part 1. (Psalms 60:1-8) the writer recounts God’s mercies in the past, and from them confidently concludes that effectual help will be granted in the present emergency. In part 2. (Psalms 60:9 -16) he describes the emergency itself. In part 3. (verses 17-22) he urges the fact that it had not been brought about by any infidelity or rebellion on the part of his countrymen. And in part 4. (verses 23-26) he makes his prayer for deliverance. The style is throughout simple, pure, and noble, possessing all the characteristics of the best period of Hebrew poetry. Psalms 44:1 We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old. The Law required all Israelites to teach their children the past history of the nation, and especially the mercies which had been vouchsafed to it (see Exodus 10:2; Exodus 12:26, Exodus 12:27; Exodus 13:8, Exodus 13:10, etc.). Psalms 44:2 How thou didst drive out the heathen with thy hand; i.e. "by thy power." The conquest of Canaan is the historical fact referred to. And plantedst them (comp. Exodus 15:17, "Thou wilt bring them in, and plant them in the mountain of thine inheritance;" and see also Psalms 80:8, "Thou hast brought a vine out of Egypt; thou hast cast out the heathen, and planted it"). How thou didst afflict the people; rather, the peoples, i.e. the Canaanitish nations. And cast them out. So the LXX, the Vulgate, and even the Revised Version. But most moderns, understanding "them" of Israel, render, but didst spread them out (comp. Psalms 80:11). Psalms 44:3 For they got not the land in possession by their own sword, neither did their own arm save them (comp. Joshua 24:11, Joshua 24:12): but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them (see Deuteronomy 4:37, Deuteronomy 4:38; Joshua 24:11, Joshua 24:18). Psalms 44:4 Thou art my King, O God; literally, thou art he that is my King, O God; i.e. I acknowledge no other king but thee, no other absolute lord and master. Command deliverances for Jacob. Being King, thou hast a right to command. We pray thee at this present time to command our deliverance. Psalms 44:5 Through thee will we push down our enemies. Do as we ask—command our deliverance—and then we shall assuredly "push down," i.e. overthrow and prostrate, our enemies. Thy help will be found as effectual in the future as in the past. Through thy Name will we tread them under that rise up against us. Having pushed our foes to the ground (comp. Deuteronomy 33:17), we shall then be able to "tread them under." The imagery is drawn from the practice of buffaloes and wild bulls. Psalms 44:6 For I will not trust in my bow, neither shall my sword save me (comp. Psalms 44:3). My trust, i.e; shall not be in myself, but in thee. The sword and the bow were the ordinary weapons of Israel. Psalms 44:7 But thou hast saved us from our enemies; or, dost save us. It is the voice of confident hope that speaks, not that of gratitude. And hast put them to shame that hated us; rather, and puttest them to shame that hate us. The writer is sure that God will do in the future as he has done in the past, and will raise Israel up again from the low estate into which they have been brought by disaster. Psalms 44:8 In God we boast all the day long, and praise thy Name for ever. We boast of God as our God, who saves us, and puts to shame our enemies (see Psalms 44:7). Psalms 44:9-16 These verses form the second stanza, and are a loud and bitter complaint. God has recently dealt with Israel exceptionally—has seemed to "cast them off," has "put them to shame," allowed them to be defeated and despoiled, slain and carried into captivity, made a scorn and a derision, a reproach and a byword. He no longer "goes forth with their armies," to secure them victory over their foes, but holds aloof, and covers them with confusion. The description implies, not a single defeat, but a somewhat prolonged period of depression, during which several "armies" have been beaten, several battles lost, multitudes slain, and great numbers carried away captive (Psalms 44:11). Still, a general captivity, like the Babylonian, is certainly not spoken of. The nation is as yet unconquered. It needs but a return of God’s favour to turn the vanquished into the victors, and to replace shame by boasting. Psalms 44:9 But thou hast cast off (comp. Psalms 43:2) and put us to shame (see also Psalms 44:16). It is the shame of defeat, rather than the physical pains or material losses, that grieve the writer. And goest not forth with our armies. Israel has still "armies" at her disposal. It is therefore certainly not the early Maccabean period, nor the time of the expiring monarchy. Her armies have free play, are sent forth, only God does not "go forth" with them (comp. Psalms 60:10). Psalms 44:10 Thou makest us to turn back from the enemy. Thou bringest it to pass that we turn our backs in shameful flight from the enemy, either making a feeble resistance or none at all. And they which hate us spoil for themselves. Spoil us of our arms and ornaments, which they seize and appropriate. Psalms 44:11 Thou hast given us like sheep appointed for meat. "As sheep for the shambles" (Kay)—a free translation, which well expresses the meaning. And hast scattered us among the heathen. Either "caused us to disperse ourselves among our heathen neighbours," or "to be sold for slaves among them by our captors." No general dispersion of the nation is intended. Psalms 44:12 Thou sellest thy people for nought; literally, for not-wealth (comp. Jeremiah 15:13). The whole people is regarded, not as sold for slaves, but as delivered over to the will of their enemies; and all "for nought," God gaining nothing in exchange. Thou dost not increase thy wealth by their price. A repetition for the sake of emphasis, but adding no new idea. Psalms 44:13 Thou makest us a reproach to our neighbours (comp. Psalms 42:10; Psalms 79:4; Psalms 80:6). They would be reproached, not so much as cowards, or as weak and powerless themselves, but rather as having a weak and powerless God. A scorn and a derision to them that are round about us. (For instances of the "scorn and derision" whereto the Israelites were exposed at the hands of the heathen, see 2 Kings 18:23, 2 Kings 18:24; 2 Kings 19:23, 2 Kings 19:24; Nehemiah 2:19; Nehemiah 4:2, Nehemiah 4:3; Psalms 79:4; Psalms 137:7.) Psalms 44:14 Thou makest us a byword among the heathen (comp. Job 17:6; Jeremiah 24:9). A shaking of the head among the people; rather, among the peoples (comp. Psalms 22:7). Psalms 44:15 My confusion is continually before me, and the shame of my face hath covered me (see the comment on Psalms 44:9). Psalms 44:16 For the voice of him that re-proacheth and blasphemeth. The reproaches of the heathen were most commonly "blasphemies,’’ since they consisted very mainly of contemptuous expressions against the God of Israel (see the comment on Psalms 44:13; and comp. Isaiah 37:3, Isaiah 37:23). By reason of the enemy and avenger. The persons by whom the blasphemous reproaches were uttered—Israel’s enemies bent on avenging former losses and defeats. Psalms 44:17-22 In this third stanza the psalmist strongly emphasizes his complaint by maintaining that the calamities from which they are suffering have not come upon the people through any fault of their own, or been in any way provoked or deserved He is, perhaps, over-confident; but we cannot doubt that he is sincere in the belief, which he expresses, that the people, both before and during their calamities, have been obedient and faithful to God, wholly free from idolatry, and exemplary in their conduct and life. There are not many periods of Israelite history at which such a description could have been given without manifest untruth, and the time of David is certainly more suitable for it than almost any other. Psalms 44:17 All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Israel had neither put aside the thought of religion, and given herself up to wordliness, nor yet, while still professedly religious, transgressed habitually God’s commandments. She maintained "thorough sincerity in religion, and consistent integrity of life." Yet "all this"—all that has been described in Psalms 44:9-16—had come upon her. Psalms 44:18 Our heart is not turned back; i.e. turned away from God, as it was when they passed through the wilderness (Psalms 78:41). Neither have our steps declined from thy way. Neither in respect of inward feeling nor of outward act have we strayed from the right path. Psalms 44:19 Though thou hast sore broken us in the place of dragons; rather, in the place of jackals; i.e. in wild and desolate regions, where jackals abound (comp. Isaiah 13:22; Isaiah 34:13). The expression is probably used metaphorically. And covered us with the shadow of death. Brought us, i.e; into imminent peril of destruction (see Psalms 44:10, Psalms 44:11). Psalms 44:20 If we have forgotten the name of our God, or stretched out (rather, spread out) our hands to a strange god. If Israel had either forgotten the true God (see above, Psalms 44:17) or fallen away to the worship of false or strange gods—then her ill success against her foreign enemies would have been fully accounted for, since it would only have been in accordance with the threatenings of the Law (Leviticus 26:14-17; Deuteronomy 28:15-23); but as she had done neither of these things, her defeats and depressed condition seemed to the psalmist wholly unaccountable. We trace here the same current belief, which comes out so strongly in the Book of Job—the belief that calamities were, almost of necessity, punishments for sin; and that when they occurred, and there had been no known precedent misconduct, the case was abnormal and extraordinary. Psalms 44:21 Shall not God search this out! i.e. visit for it—punish it. Such a result was to be expected. But when there had been no precedent idolatry, no neglect of the worship of Jehovah, what then? For he knoweth the secrets of the heart. Secret idolatry would, of course, explain the state of things; but the writer evidently knows of no secret idolatry. Psalms 44:22 Yea, for thy sake are we killed all the day long; or, continually, as the phrase is often translated. Not only are the Israelites not suffering on account of any previous desertion of God, or other misconduct, but they are suffering for their fidelity to God. The heathen hate them, and make war upon them, as worshippers of one exclusive God, Jehovah, and contemners of their many gods, whom they hold to be "no-gods." They are martyrs, like the Christians of the early Church (see Romans 8:36). We are counted as sheep for the slaughter (comp. Psalms 44:11). Psalms 44:23-26 The appeal to God is now made, after the case has been fully represented. God has always hitherto maintained the cause of his people, and given them victory over their enemies, unless they had fallen away from him (Psalms 44:1-8). Now he has acted otherwise—he has allowed their enemies to triumph (Psalms 44:9-16). And they have given him no reason for his desertion of them (Psalms 44:17-22). Surely, if they call upon him, and plead their cause before him, he will relent, and come to their aid. The appeal, therefore, is made briefly, but in the most moving terms. Psalms 44:23 Awake, why sleepest thou, O Lord? The psalmist does not really believe that Jehovah "sleeps." The heathen might so imagine of their gods (1 Kings 18:27), but not an Israelite. An Israelite would be sure that "he that keepeth Israel neither slumbers nor sleeps" (Psalms 121:4). The writer consciously uses an anthropomorphism, really intending only to call on God to rouse himself from his inaction, and lay it aside, and come to Israel’s aid. Arise (see Psalms 7:6; Psalms 9:19; Psalms 10:12, etc.). Cast us not off for ever (comp. Psalms 44:9). Under the existing peril, for God to cast off his people will be to cast them off for ever. They had no strength of their own that could save them. Psalms 44:24 Wherefore hidest thou thy face (comp. Psalms 13:1; Psalms 27:9; Psalms 69:17, etc.). And forgettest our affliction and our oppression? (see Psalms 13:1; Psalms 74:19). Psalms 44:25 For our soul is bowed down to the dust; i.e. brought very low, humbled, as it were, to the earth, so weakened that it has no strength in it. Our belly cleaveth unto the earth. The body participates in the soul’s depression, and lies prostrate on the ground. Psalms 44:26 Arise for our help; literally, arise as a help unto us; i.e. arise, and come to our aid. Help against the enemy is the one object of the entire prayer. And redeem us; or, save us—"deliver us" (comp. Psalms 25:22). For thy mercies’ sake (comp. Psalms 6:4; Psalms 31:16). Psalms 44:1 The blessing of memory: a commemoration sermon. "We have heard," etc. Memory is the thread which binds life together. A failing memory is one of the saddest infirmities of old age. Yet there is often this compensation—that the long-distant past is well remembered. The old man forgets what weather it was yesterday, but the sunny birthdays and snowy Christmas Days of childhood live in his memory. The old house, the old frees and voices, the old joys and sorrows, the lessons that sank into his heart in childhood are with him still. Suppose the reverse possible—that one had a clear memory of even the least occurrences of the last few weeks or mouths, but no memory of things long ago; no associations clinging, binding him to old scenes, old friends; not so much as an old prejudice;—what a shallow, mechanical, uninteresting life his would be! There are common memories as well as individual; household words, family traditions, public and national history, sacred heritages of former generations. One of the most precious possessions of mankind is the knowledge and remembrance of the past. I. THE DUTY AND BENEFIT OF THE PAST iS taught in the most impressive way in the Bible. Its whole structure is historical. Alone among books, it professes to trace an unbroken line of family history from the first human being to the beginning of the Christian era; ending in him who is "the same yesterday, and to-day, and for ever." Its deepest and greatest lessons are bound up with the lives, the examples, the prayers, the spiritual experience of men who loved and feared God thousands of years ago. What could make up for the loss, if we could forget the faith of Abraham, the Laws of Moses, the Psalms of David? But the lives of these and other spiritual heroes are but links in the history of a great spiritual community—the Church of God. Christians, St. Paul tells us, are children of Abraham. The gospel itself is history. Our Saviour consecrated this principle when he said, "Do this in remembrance of me." II. OF THE PAST MEANS OF GOD’S . His most wonderful works and glorious manifestations. The great law of God’s creation, providence, and grace is that the present grows out of the past, and is the root and seed of the future. The watchword of modern philosophy, "evolution," has been used as a sort of conjuring word to get rid of God; to show how the universe may dispense with a Creator. But Scripture is full of evolution in the truest and highest sense, viz. the unfolding of God’s purpose, the development of Divine thought and love. "Evolution" means "unfolding" or "out-folding." Nothing can be unfolded that has not been folded up. The plan, order, beauty, unity, life, happiness, of this wonderful universe could not be folded up in atoms of fiery gas, which after millions of years come out still as unchanged atoms of gas. They could be folded up nowhere but in a mind able to see the end from the beginning, and in the beginning to prepare for every following step and stage. What is true of God’s works in creation is true of his providential government of men and of nations; and equally true of his grace (Ephesians 1:4; Ephesians 3:9). III. OF THE PAST IS GREAT . True, we suffer for the faults and follies of our ancestors; but they conquered for us a rich inheritance. Who can reckon what we owe to the men who invented letters, figures, the plough, the loom, the anvil, the ship? Where should we be to-day without the mariner’s compass, the printing-press, the steam-engine? So in spiritual things. What do we owe to the evangelists for the four Gospels; to St. Paul and the other apostles for their Epistles; to the translators of the Scriptures; to reformers, preachers, sacred poets, writers? Ungrateful forgetfulness and consequent undervaluing of the past is one of the dangers and faults of our age. We are in little peril of the Chinese superstition—worshipping our ancestors. Men’s eyes turn feverishly to the future. What is old is set down as antiquated, obsolete, worn-out. In the wonderful movement, amazing discoveries, manifold progress of our day, we are apt to forget that our ancestors sowed, or at least ploughed, where we reap; and made the roads along which we travel, and the ladders by which we climb. If language, institutions, art, science, industry, had to make a fresh start with each generation, life would never rise above barbarism. . There is a sense in which it is well to forget the past—its failures, so far as they would discourage; its achievements, so far as they would content us (Philippians 3:13, Philippians 3:14). We are not to dwell among the tombs; not to resemble a man carrying a looking-glass before him, which reflects only what is behind, and hides his path; but we are to converse with the past, that we may learn thankfulness (Psalms 103:2), humility (Job 15:7), courage (James 5:17), wisdom (1 Corinthians 10:11), faith and hope (Psalms 77:10, Psalms 77:11; Psalms 48:14). Psalms 44:21 God’s knowledge of men’s hearts. "Shall not God search," etc.? A world of perfect, mutual knowledge, in which the secrets of every heart lay open to every eye, must needs be either heaven or hell. Every one must be perfectly good or else perfectly miserable. In this world of mixed good and evil, God has mercifully built a wall of secrecy, or at least thrown a veil of privacy, around the consciousness of each one of us. Every heart has its own secrets. But the text reminds us that there is neither wall nor veil to God’s eye, nor thinnest film of obscurity (Hebrews 4:13). I. GOD KNOWS THE SECRETS OF THE HEART. 1. Our thoughts. How impenetrably these are veiled from our fellows! Our feelings often betray themselves. They escape our control. A look, a change of colour, a start, an exclamation, a tremor, may discover them against our will. But our thoughts lie deeper. Words may be used not to express, but to conceal them. A man’s outward conduct and apparent character may be such that if the habitual current of his inmost thoughts could be laid open, his nearest friends would stand aghast. But God knows. Thought may flash so swiftly through the mind, that we ourselves are scarcely aware of it; but God sees. It may fade in a moment from the mirror of memory; but God remembers. 2. Our feelings lie as open to God as our thoughts. They are often a mystery to ourselves, not to him. They surprise us by their sudden and unexpected character and power. They do not surprise him. They perplex us by their mixture of good and evil. All is plain to him. Our inmost springs of character lie under his hand as well as eye. He knows how to work in us both to will and to do (Philippians 2:13). 3. Our hidden future; unconscious capabilities, good or evil; undeveloped possibilities. Examples: Jeremiah 1:5-9; 2 Kings 8:13; Luke 5:2-10. Our sins (known or unknown to ourselves), and all our spiritual needs. Perhaps you have not felt your sins. But God takes account (Psalms 90:8); knows your need of pardon (Isaiah 1:18); knows your weakness, and need of grace (John 13:37, John 13:38); knows your need of trial and discipline (Hebrews 13:6). II. WE SEARCH IN ORDER TO KNOW; GOD BECAUSE HE KNOWS. 1. By his providence, proving men and revealing their character. As Abraham (Genesis 22:12), Hezekiah (2 Chronicles 32:31). 2. By. his Spirit (John 16:8). 3. By his Word (Hebrews 4:12, Hebrews 4:13). . The Lord Jesus claims this Divine prerogative (Revelation 2:23; 1 Corinthians 4:4, 1 Corinthians 4:5). But he loves to discover even the little that is good in us, and to reward it (Revelation 3:8). He that probes can heal. He that knows can save (Revelation 3:9). Let us open our hearts to him (Psalms 139:23, Psalms 139:24). BY C. Psalms 44:22 and Roman 8:36 Martyr Churches, Hebrew and Christian: a contrast. There is something marvellously touching about this psalm. It is the voice of a martyr Church, which has to witness for God amid persecution, flame, and sword. It divides itself into four parts. In the first there is a glowing retrospect (Psalms 44:1-8); £ in the second, a mournful plaint (Psalms 44:9-17 and Psalms 44:22); in the third, a solemn appeal to the Church’s King and Lord (Psalms 44:18-21); in the fourth, an earnest prayer (Psalms 44:23-26). As an historical document, which (as it has come down to us) is without date, we cannot but ask—To what period of Hebrew history can it apply? Another question suggests itself, viz.—Is the whole of the psalm justifiable? We will deal with these two questions as briefly as possible consistently with clearness, that we may "open up" the theme which the answers thereto will set before us. In order to ascertain the period of Israel’s history to which the psalm refers, we must note the data presented to us therein. According to the psalmist’s statements; (1) Israel had been scattered (Psalms 44:11). (2) The people had been defeated in arms (Psalms 44:10). (3) They were a reproach and a byword among the nations (Psalms 44:13, Psalms 44:14). (4) They were sold into slavery (Psalms 44:12). (5) They were "counted as sheep for the slaughter" (Psalms 44:11, Psalms 44:22). (6) All this had happened to them, although they had not departed from their God; and although this had happened, still they were not departing from him (Psalms 44:17, Psalms 44:18). (7) So far from this, they were even slain for their fidelity to truth and to God. "For thy sake we are killed all the day long" (Psalms 44:22). It is not easy to find a period in the national life when the whole of these seven, data can be verified. By one consideration or other, we are almost driven forward to the time of the Maccabees, between b.c. 200 and b.c. 160 (2 Macc. 5:11-23). Mr. Walford says, "That fierce and idolatrous prince Antiochus Epiphanes, the King of Syria, was actuated by an inveterate hatred to the laws and religion of the Jews; and he employed the utmost efforts of his policy and power to induce them to apostatize. Under the severest penalties, he prohibited the worship of Jehovah, the celebration of the sabbath, and other religious festivals, the practice of circumcision, and the whole of the precepts of the Mosaic Law. Notwithstanding this dreadful persecution, the greater part of the people steadily adhered to the Divine institutions, and refused to comply with the idolatrous acts to which their tormentors would have compelled them, though they suffered the most dreadful tortures for their noncompliance with the injunctions of their formidable adversaries." £ To this period alone do we feel warranted in referring this psalm. There are two objections which have been made thereto. One, that the canon of Old Testament Scripture was finally closed long before. But such does not appear to have been the case. £ Another, that at the time of the Maccabees the hope of a resurrection buoyed up the sufferers to an extent of which this psalm gives no trace whatever (2 Macc. 7:6-17). But though this may have some weight, yet we must be careful not to lay too much stress on what the psalm does not contain. In all probability the survivors were more broken in spirit than such as were appointed unto death. Anyway, it is fairly clear that in the period to which we now refer, each one of the seven data above named can be verified with tolerable ease. But this cannot be said of either of the other periods to which the plaint of this psalm has been assigned. These are: 1. The time of David. (So Hengstenberg, Delitzsch, Moll, Fausset, et al.) But in David’s time we cannot verify either the first, second, third, or seventh of the above data. As Calvin remarks, the Church and nation, as a whole, were prosperous and victorious in David’s time. £ 2. Other periods assigned have been—the time of the Exile (Geikie); the times of Jchoiachin and Zedekiah (Baur, De Wette, and Tholuck); the times of Josiah and Jehoiakim (Barnes); the last days of the Persian dynasty (Ewald); but of one and all of these it may be said that they fail to meet the conditions of data 6 and 7. For the Chronicler expressly declares that the troubles of those periods came upon Israel in consequence of the peoples’ unfaithfulness to their covenant and their God. £ Consequently, until further light is thrown on the subject, we adhere to the Maccabean period as that which most nearly fulfils the conditions to which reference is made. Another question is this—Is the Church’s strong assertion of national integrity to God justifiable? Some say, Yes (so Moll, Delitzsch). Some, No (so Perowne). But it is only fair to the writer to suppose him to refer simply to the occasion that drew forth the complaint; he cannot mean that all the nation had been always and uniformly faithful. His intention evidently is this—that there was at that time no defection from God on the part of the people to account for the specific persecution over which he mourns. And since this is the case, he feels he may appeal to God to fulfil his own promise, and to save them for his mercies’ sake. £ We are not prepared to question the propriety of this. All depends on the spirit in which it was said. We well remember that, in the late American War, a noted and eloquent abolitionist went so far as to maintain that the North must win, because God was God! At the same time, there is no doubt that the complaint, the appeal, and the whole tone of the psalm bear traces of a partial revelation, and consequently of an imperfectly developed faith. We have but to pass over the line that divides the two dispensations, to plant ourselves in the middle of the first Christian century, and there we find that Christians were having, and were likely to have, a struggle as hard and fierce as that of the Hebrews of old. So much so that one of their number adopts as his own the most touching words in the whole psalm, "For thy sake we are killed all the day long; we are counted as sheep for the slaughter." And yet there is neither moan nor sigh, no, not a tear; rather, a song of gladness, "In all these things we are more than conquerors through him that loved us!" (Romans 8:36, Romans 8:37). Whence the contrast between the Hebrews’ sigh and the Christians’ song whilst in the midst of persecution and death! I. IN THE HEBREW GOD SPAKE THROUGH ; IN THE GOD HAS SPOKEN IN HIS SON. (Hebrews 1:1.) The great Transfiguration scene sets this forth in marvellous clearness. Moses and Elias vanish from sight, and the favoured three are left with Jesus only; in him believers saw the incarnate Son of God, the Father’s express Image, who brought with him, in peerless union, the tenderness and sympathy of the brother-man, with the majesty and might of the infinite and eternal God. Hence the figure in the background of Hebrew thought was vastly different from that in the background of Christian thought; the former commanded reverential heed, as a Messenger from heaven; the latter, unbounded love and entire consecration, as Saviour and Lord of all! II. THE STORY OF THE WITH WHICH ISRAEL’S LIFE OPENED IS FAR OUTDONE BY THE HISTORY OF THE BROUGHT IN BY JESUS CHRIST. It was with a glow of pride and thankfulness that the Hebrew singer recounted the deliverance from Egypt, and the entrance to Canaan’s land (see also Psalms 78:1-72; Psalms 105:1-45; Psalms 106:1-48; Psalms 107:1-43.). But how vastly is all this surpassed both in tenderness and in grandeur, by such words as these!—"He loved me, and gave himself for me" (Galatians 2:20); "Having spoiled principalities and powers, he made a show of them openly, triumphing over them in it." £ The words fell with force and beauty on the ears of Old Testament saints, "I gave Egypt for thy ransom; Ethiopia and Seba for thee;" but how much greater the charm on Christian ears of the words, "He gave himself" (Isaiah 43:3, Isaiah 43:4; Galatians 2:20)! God, in the Person of his Son, Has all his mightiest works outdone." III. THE HEBREW CHURCH, AND , HAS GIVEN PLACE TO THE CHURCH OF GOD, made up of men gathered from every nation, and kindred, and people, and tongue. The Church’s "land" now can never be invaded. We can never sigh, "The heathen are come into thine inheritance." That is impossible. The entrance into Christ’s Church is not decided by rites nor by birth, save by the new birth of the Holy Ghost. Neither features nor racial marks form any sign of this new brotherhood. "In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature" (Galatians 6:15). IV. THE HATRED OF THE JEW BY THE GENTILE IS BY THE WORLD’S HATRED OF THE CHURCH. Where religion is or has been regarded as a piece of statecraft, whether among pagans, Papists, or Protestants, divergence from the rites appointed by state or Church has been punished with fire and sword. And the Antiochian persecution in the time of the Maccabees had its parallel in the Diocletian persecution in the Christian era. And although in our own land such treatment is not permitted, yet there is, though largely unseen to the public eye, a fierce hatred by the ungodly of pure and undefiled religion; and many and many a faithful soldier of the cross has to endure petty insult, abuse, and scorn, to an extent known only to himself and his Lord. V. THE HATRED OF THE WORLD, WHICH WAS THE HEBREWS’ DREAD, IS NOW THE ’S BADGE OF HONOUR. It was SO with the apostles (Acts 5:41; Galatians 6:17). It was so with private Christians in apostolic times (1 Peter 4:13-16). In enduring persecution in the early Christian centuries, believers so regarded it. And even now we have to remember the Master’s words in John 15:18-21. The ancient Hebrews could not bear the scorn of their foes; Christians regard it as "the fellowship of Christ’s sufferings," and delighted in the words, 2 Corinthians 4:10, 2 Corinthians 4:11. VI. IN THE MIDST OF , HAVE THE OF DIVINE LOVE; even when they were "counted as sheep for the slaughter." £ Where we have from the Hebrews a groan, we have from the Christians a song (Romans 8:35, Romans 8:36; Stephen, Acts 6:15 and Acts 7:55-60; Matthew 5:12; Romans 5:3; 2 Corinthians 12:10; Philippians 1:29; Hebrews 10:3, Hebrews 10:4; James 1:2; 1 Peter 4:13, 1 Peter 4:16). Believers knew that nothing could ever separate them from Divine love; and that the stroke that closed the life below set them free for the higher life "with Christ, which was very far better." £ VII. HENCE SAW, WITH A TO WHICH HEBREW SAINTS COULD NOT ATTAIN, THAT THE CHURCH EXISTS IN TWO WORLDS. So our Lord has taught in Matthew 16:18 (Revised Version); £ Revelation 1:18. And the disclosure of this became even clearer through the visions granted to the seer in Patmos, when (Revelation 7:1-17.) he saw one part of the Church, below, sealed in the great tribulation, and another part of the Church, above, caught up out of it. Knowing this, as the early Christians did, they knew also that the rage and hate of the enemy could in no wise really harm the Church, since their Lord was building it up in the realm above by the incoming of saints passing up from below. Hence even the slaughter of the people of God was but as a chariot of fire conducting them to the region where "they cannot die any more." VIII. THU, INSTEAD OF AN CRY TO GOD TO , THERE IS A PEAL OF TRIUMPH THAT NO IS NEEDED. "In all these things we are more than conquerors through him that loved us." More than conquerors! What a grand and noble defiance of the enemy is there here! And how richly glorious is this proof of the development of the Divine intent to reveal his love more fully as the ages rolled on! Note: If an expositor unfolds Psalms 44:1-26. historically only, he must transfer himself to the ancient times; but if he will deal with that psalm from a Christian standpoint, he will have a glorious field for expansion in contrasting the piteous wail of Psa 44:22 with the gladsomeness with which the very same words are quoted and applied in the eighth chapter of the Epistle to the Romans. Blessed be God that we live in the days of Christ’s fulness of light and life! Amen.—C. BY W. FORSYTH Psalms 44:1-26 In the days of old. From this psalm we may learn three great lessons— I. WE ARE TAUGHT TO SEE GOD’S HAND IN HISTORY. There is no such thing as chance. "The chapter of accidents," as some one has well said, "is the Bible of the fool." There are differences in the nations and the ages; but God is in all. We acknowledge how God was with the Jews; but we are not so ready to admit that he had to do just as really and truly with other peoples. The difference, in the case of the Jews is that as to them the veil has been lifted, that light has been thrown upon their history. The story of their nation was written as by the hand of God himself, and was committed as a sacred heritage to be transmitted pure and entire from generation to generation (Deuteronomy 6:7-20; el. Moses, Exodus 18:8; David, Psalms 58:8; Hezekiah, Isaiah 38:19). But, as St. Paul has taught us, "All these things happened to them for ensamples; and they are written for our admonition, upon whom the ends of the world are come" (1 Corinthians 10:11). God governs the nations on the same principles as he governed the Jews. "There are diversities of operations, but it is the same God which worketh all in all" (1 Corinthians 12:6). II. HOW GOD IS OUT HIS OWN GREAT END THROUGH ALL THE AGES OF HISTORY. The wise man said, "One generation passeth away, and another cometh; but the earth abideth for ever" (Ecclesiastes 1:4). But if the earth abideth it is because God abideth. He has his plans as to men, and throughout the ages he is working them out. There is the manifestation of himself. More and more the knowledge of God has increased. The Jews knew more than the patriarchs. The Christians know more than the Jews. Besides, God is, in a sense, educating the world. We stand related to the past and the future. We have learned much from the past. God employs one age to benefit another. How great are our obligations, through books and otherwise, to the great men of the past—to Gentiles and Jews! We are the heirs of all the ages. And if we have benefited by those who came before us, so we are bound to benefit those who come after us. Privilege is the measure of responsibility. "Unto whomsoever much is given, of him shall be much required" (Luke 12:48). We see but a little, and, as oar knowledge is limited, our judgment must be imperfect. Yet we see and know enough to be satisfied that God is working in and by all events, and that he works ever towards a perfect end. "Happy the man who sees a God employ’d In all the good and ill that checker life, Resolving all events, with their effects And manifold results, into the will And arbitration wise of the Supreme!" (Cowper.) III. THAT GOD HAS CARED FOR HIS PEOPLE THROUGH ALL THE AGES OF HISTORY. This is the burden of this psalm. This is the great truth that gives life to the faith professed (Psalms 44:1-8); that awakens the complaint of desertion in time of grievous trial (Psalms 44:9-16); that sustains the hope of help and ultimate deliverance (Psalms 44:17-26). As in the past, so still, there will be changes—not only mercies, but judgments. There will be trials of our faith; there will be the sharp discipline of chastisement; there will be, in some form or other, the "persecution" which tests our loyalty, and strengthens and purifies our love. But, come what will, God changes not; and God is our God. Our trust in men may fail, our hopes of earthly leaders may be disappointed and put to shame; but God is faithful who has promised, and he will never forsake those who trust in him. After Culloden, a soldier of Prince Chades’s army was found lying dead on the field, with his Gaelic psalm-book open in his hand, and a bloody finger-mark at the ninth verse of this psalm, "But thou hast cast off, and put us to shame, and doest not forth with our armies." But Christ, the great Captain of our salvation, will not suffer the least of his soldiers thus to die, with blighted hopes and broken heart.—W.F. BY C. SHORT Psalms 44:1-26 A prayer for help against foreign enemies. The train of thought is this: "Thou hast helped us, thou must help us; but thou hast not helped us; yet have we not by any guilt on our part cut ourselves off from thy help; do thou therefore help us." The problem of suffering, as argued in this psalm, is similar to the problem in the Book of Job. That God should not help them— I. WAS WITS GOD’S PAST OF THEM. (Verses 1-3.) Their fathers had told them what work God had done in their days—in the days of old. What a history of Divine work have we in the past of the Christian Church! II. WITH THEIR FAITH IN HIM. (Verses 4-8.) God was their Almighty King, through whom they were able to achieve all conquests. III. IT WOULD BRING NO PROFIT OR HONOUR TO GOD. (Verse 12.) To leave them to their enemies. How could God act thus, so as to seem to dishonour himself and to bring no profit to his people? IV. IT COULD NOT BE A FOR . (Verses 17-22.) They had not forgotten God; their heart was not turned back, neither had their steps declined from his way. They could not explain. V. DID NOT SEEM WITH GOD’S REGARD TO HIS OWN HONOUR. (Verses 15, 16, 24.) He seemed to be taking the side of the blasphemer, and forgetting their fidelity. And this was the mystery of their experience. VI. YET IT DID NOT UPROOT THEIR FAITH IN DIVINE HELP AT LAST. For they continue to supplicate the redeeming interposition of God (verses 23-26). Faith always conquers its difficulties thus, by trusting where it cannot see or explain.—S. THIS psalm is regarded by some as a simple epithalamium, or nuptial hymn, composed to honour a royal wedding, and sung as part of the wedding ceremony, at the marriage of some king of Israel or Judah. The marriage of Ahab with Jezebel, and that of Jehoram of Judah with Athaliah, have been specially suggested; also Solomon’s marriage with an Egyptian princess. But the imagery of the psalm is altogether too exalted, and its phrases too peculiar (Psalms 45:2, Psalms 45:6, Psalms 45:11, Psalms 45:16, Psalms 45:17), to suit any mere earthly marriage—not to mention that a mere epithalamium would never have been admitted into the Psalter. Hence most critics are driven to allow, however unwillingly, that the psalm is in some sense Messianic. It is certain that such was the view of the Hebrew Church, of the Septuagint interpreters, dud of the early Christians generally. It is placed beyond a doubt, so far as believers in inspiration are concerned, by the reference to the psalm in the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9). Still, however, there remains the question—Is it absolutely and wholly Messianic, or did the author take some human event as the basis of his description, and give it a Messianic colouring? On the whole, we incline to the former view, and regard the writer as consciously depicting, not an actual, but an ideal, scene, one which floats before his mind as a thing to be realized at some future time, when Messiah shall be wedded to his bride, the Church, and establish his dominion over all the world, and reign over all the nations of the earth gloriously. The psalm consists of two main portions—an address to the bridegroom in eight verses (Psalms 45:2-9), and an address to the bride in six (Psalms 45:10-15); with an introduction and a conclusion, the latter comprised in two verses, the former in one verse only. Title of the psalm. The psalm has an unusually long and complicated title. First, it is addressed, like so many others, to the precentor, or chief musician, the head of the tabernacle choir. Next, it is said to be "upon lilies," which is not very easy to understand. Lilies were, no doubt, viewed as sacred flowers, and were largely used in the ornamentation of the temple (1 Kings 7:19, 1 Kings 7:22, 1 Kings 7:26). They are also mentioned in the titles of three other psalms (Psalms 60:1-12; Psalms 69:1-36; Psalms 80:1-19.), but with what intention is wholly uncertain. A questionable exegesis connects the "lilies" of the present title with the "king’s daughter" and the "virgins" of Psalms 45:13, Psalms 45:14; but there is no mention of "virgins" in the other psalms said to be "upon lilies." Further, the psalm is assigmed "to the sons of Korah," like Psalms 42:1-11; Psalms 44:1-26, and others, who may probably have been the writers. Fourthly, it is called "Maschil," i.e. "an instruction." Fifthly, it is said to be "a song of loves," which seems to be a reference to the subject-matter. Psalms 45:1 My heart is inditing a good matter; literally, bubbleth with a good matter—is so full of it that the matter will burst forth. I speak of the things which I have made touching the king; or, I utter that which I have composed concerning the king. My tongue is the pen of a ready writer. It is noted that only "psalms of high and solemn import" have formal exordia of this kind, announcing the intention of the writer. Psalms 45:2 Thou art fairer than the children of men. It has been argued that a description of the Messiah would not lay stress on his personal beauty. But in the Song of Songs the personal beauty of the bridegroom, whom so many critics regard as the Messiah, is a main point (Son 5:10-16). A perfect man, such as Messiah was to be, must needs be beautiful, at any rate with a beauty of expression. In calling his bridegroom "fair beyond the sons of men," the writer at once gives us to understand that he is not a mere man. Grace is poured into thy lips; rather, grace is poured out on thy lips (Hengstenberg, Cheyne, Kay). The gift of gracious expression and gracious speech has been poured upon him from on high (comp. Son 5:16, "His mouth is most sweet"). Therefore God hath blessed thee for ever. The gifts bestowed upon him show the Divine favor and blessing, which, once granted, are not capriciously withdrawn. Psalms 45:3 Gird thy sword upon thy thigh, O most mighty; i.e. array thyself as a warrior, for thou wilt have enemies to conquer, and wilt need a sword against them (see Psalms 45:4, Psalms 45:5). With thy glory and thy majesty. There is no "with" in the original. Some think his sword is called Messiah’s "glory and majesty." Others supply "put on," as implied in the "gird" of the first clause, and translate, "Put on thy glory and thy majesty;" i.e. show thyself in all the majesty and glory that naturally belong to thee. This is quite in accordance with the context. Psalms 45:4 And in thy majesty ride prosperously; literally, and in thy majesty go forth, ride. The riding intended is probably riding in a chariot. Because of truth and meekness and righteousness; rather, because of truth and meek-tempered righteoushess (Kay); i.e. for the purpose of vindicating truth and righteousness in the case of those who outrage them. Righteousness, however, to be really righteousness, must be combined with meekness (comp. Zephaniah 2:3). And thy right hand shall teach thee terrible things. It is the right hand wherewith the warrior strikes; and at each blow it opens to the striker terrible experiences, and thus may be said to "teach him terrible things." Psalms 45:5 Thine arrows are sharp in the heart of the king’s enemies; whereby the people fall under thee. The original is more graphic. It runs, "Thy arrows are sharp—the peoples fall under thee—(they are) in the heart of the king’s enemies." All the enemies of Messiah shall one day be chastised, and fall before him. Psalms 45:6 Thy throne, O God. So the LXX; the Epistle to the Hebrews (Hebrews 1:8), the Chaldee paraphrase, and, among critics, Rosenmuller, Hengstenberg, Kay, Professor Alexander, and Canon Cook. The renderings proposed by Gesenius, Ewald, and the anti-Messianic school generally are wholly untenable, as Hengstenberg has clearly shown. The psalmist’s intention is to address the King, whom he has already declared to be more than man (Psalms 45:2), as "God." Is for ever and ever. A dominion to which there will never be any end. This is never said, and could not be truly said, of any earthly kingdom. When perpetuity is promised to the throne of David (2 Samuel 7:13-16; Psalms 89:4, Psalms 89:36, Psalms 89:37), it is to that throne as continued in the reign of David’s Son, Messiah. The sceptre of thy kingdom is a right sceptre; literally, a sceptre of rectitude (comp. Psalms 67:4; Psalms 96:10). Psalms 45:7 Thou lovest righteousness, and hatest wickedness, therefore, etc. God will only commit rule and authority over his Church to one who will rule justly—one who loves righteousness and hates iniquity. Messiah is alone perfect in righteousness, and therefore entitled to rule. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Some moderns translate, "Therefore, O God, thy God hath anointed thee," etc.; but the rendering of the Authorized Version is maintained by Dr. Kay, Professor Alexander, and our Revisers. The anointing intended is that outpouring of glory and blessedness on Messiah which followed upon his voluntary humiliation and suffering (comp. Philippians 2:9; Hebrews 2:9). Psalms 45:8 All thy garments smell of myrrh, and aloes, and cassia; literally, myrrh and aloes [and] cassia are thy garments. The "and" before "cassia" appears in four manuscripts, and in all the ancient versions. The garments are so impregnated with spices as to seem made of them. Out of the ivory palaces. "Ivory palaces" are mentioned in 1 Kings 22:39 and Amos 3:15. We must understand "palaces adorned with ivory." Whereby they have made thee glad. So Hengstenberg, Kay, Professor Alexander, and others. But most moderns render, "Out of the ivory palaces stringed instruments have made thee glad." Psalms 45:9 King’s daughters were (rather, are) among thy honourable women. The marriage scene now begins to open upon us. The bridegroom has been depicted in all his glorious majesty. The bride has now to be brought forward. She comes, accompanied by a train of attendants—"honourable women," or, noble ladies" (Kay), many of whom are "kings’ daughters". It must not be expected that all the details of the scene shall have exact equivalents in the spiritual marriage which it represents. Upon thy right hand did stand (rather, stands) the queen in gold of Ophir; i.e. in a vesture richly embroidered with gold thread (comp. Exodus 28:5-8). "Gold of Ophir" was known, not merely to David (1 Chronicles 29:4), but even to Job (Job 28:16). The "right hand" of the king was the place of honour. We find it assigned by Solomon to the queen-mother, Bathsheba (1 Kings 2:19). Psalms 45:10 Hearken, O daughter, and consider, and incline thine ear. The psalmist, having introduced the bride to our notice in Psalms 45:9, proceeds to address her, and to describe the glories of her person and of her entourage. First of all, he bids her "hearken," "consider," and "incline her ear," i.e. reflect deeply on the new relation in which she is about to be placed, the new sphere which she is entering, the new duties which she will have to discharge. She must give herself wholly to her Lord and Spouse; she must have no thought for any one but him. Forget also thine own people, and thy father’s house. She must break with all associations and bends and relationships that would separate between her and her King, forget the past in the present, cease to Judaize, and be wholly Christ’s. Psalms 45:11 So shall the King greatly desire thy beauty. Devotion to her Lord will win her his tender regard, and make her other charms and graces please and delight him. For he is thy Lord; i.e. thy Lord and Master, entitled to thy utmost love and obedience, nay, to thy "worship "—therefore, Worship thou him. Worship, in a certain sense, is due from every wife to every husband; but the Church’s worship of Christ is worship in the absolutely highest sense (Revelation 5:6-14). Psalms 45:12 And the daughter of Tyre shall be there with a gift. Heathen nations shall be attracted to Christ and his Church, shall bring their offerings, and make submission, and humbly sue for favour. Tyro is taken as a type of heathen states and cities generally (comp. Isaiah 49:18-23; Isaiah 56:6-8; Isaiah 60:3-14). Even the rich among the people shall intreat thy favour. (On the wealth of Tyre, see Isaiah 23:2-8; Ezekiel 26:12, Ezekiel 26:16; Ezekiel 27:3-33; Ezekiel 28:13, etc.) Psalms 45:13 The King’s daughter is all glorious within. The "King’s daughter "of this passage can be no other than the bride herself—the" queen" of Psalms 45:9. As among her attendants some were "kings’ daughters" (Psalms 45:9), so she could be no less. She is "glorious," not only without, in her robe of" gold of Ophir," but also and especially within—in the inner chamber of the heart—where she is indeed "glorious," through the sanctifying presence of God’s Holy Spirit (Ephesians 5:26, Ephesians 5:27). Her clothing is of wrought gold (comp. Psalms 45:9, and the comment ad loc.). Psalms 45:14 She shall be brought unto the King in raiment of needlework; i.e. in garments richly embroidered. Such were known to the Hebrews from the time of the Exodus (Exodus 28:4, Exodus 28:39), and were worn by princeases in David’s day (2 Samuel 13:18). Brides were commonly "led" into the presence of the bridegroom. The virgins her companions that follow her shall be brought unto thee (comp. Psalms 45:9). A virgin train follows the bride as she is led to the palace of the bridegroom, for a royal bride necessarily had her attendants. These symbolize the Gentile converts that should attach themselves to the original Church, and follow that Church into Christ’s presence. Psalms 45:15 With gladness and rejoicing shall they be brought. A bridal train could not but be a festive one. Joy and gladness naturally characterize the procession of the nations out of darkness into God’s marvellous light. They shall enter into the king’s palace; i.e. be received into the heavenly dwelling-place. Psalms 45:16 Instead of thy fathers shall be thy children. In conclusion, the psalmist once more addresses the bridegroom. "Instead of thy fathers" according to the flesh—the princes of the royal house of David’’ thou shalt have children" sons still more conspicuous—apostles, martyrs, confessors—a glorious and goodly company. Whom thou mayest make princes; i.e. rulers and governors of the Church—in all the earth. Psalms 45:17 I will make thy name to be remembered in all generations. I, the psalmist, with my "pen of a ready writer," will so sing thy praise that thy name shall always he had in remembrance; and therefore—because of my words—shall the peoples—i.e. all the nations of the earth—praise thee for ever and ever. There is here, mixed with the praise of Messiah, a certain amount of self-glorification; but perhaps the "son of Korah," who had composed so noble a poem, may be excused for somewhat "vaunting himself." Psalms 45:2 Altogether lovely. "Thou art fairer than the children of men." Immense learning and ingenuity have been expended in the attempt to find some historic occasion for this psalm—some Jewish original of these royal portraits, the king and the bride. Solomon has naturally been thought of, as a type, Calvin thinks, of Christ; but the description does not suit him. Even Jehoram and Athaliah, Ahab and Jezebel, have had their advocates. The great Jewish commentators take the psalm as a prophecy of Messiah. Psalms 45:6, Psalms 45:7, quite inapplicable to Solomon, are in Hebrews 1:8, Hebrews 1:9 applied to Christ. We need not, therefore, bewilder ourselves in a fruitless quest, but may at once see our Saviour in these joyful and adoring words. I. IS HERE CLOTHED IN POETRY, AND DECKED WITH . The question, therefore, arises—How far may this description be understood of our Savior’s personal presence, when he lived as Man among men? The four Gospels contain no single descriptive trait. Some ancient Jewish writers strangely held that Messiah would be a leper, because Isaiah speaks of him as "smitten" (Isaiah 53:4). Some Christians have seemed to find pleasure in supposing our Lord signally devoid of manly beauty. Calvin more reasonably explains Isaiah 53:2 of the absence of worldly pomp and regal state. Bacon, noting that few great men have been eminent for personal beauty—though there are some remarkable exceptions—says, "That is the best part of beauty which no picture can express; no, nor the first view of life." This kind of beauty—the soul speaking through the countenance—is what we cannot suppose absent in our Lord Jesus. We may gather from the Gospels that he had a more than princely nobleness, and a surpassing charm of graciousness. When men came into his presence they were impelled to fall at his feet. Yet little children ran at his call to nestle in his arms. Busy men, when he said, "Follow me," left all and obeyed. The wretched and perishing recognized in him their Deliverer. Jesus alone among men grew from infancy to the prime of manhood with mind and body untainted with sin. It is not said "fairest of men," but "fairer than the children of men;" he is not merely pre-eminent, but alone. "The temple of his body was a fit habitation for "the fulness of the Godhead." Bred to active toil in the pure mountain air, he had a frame capable of immense exertion. He could be heard by thousands in the open air. After a day of toil, not only speaking for hours, but by his intense sympathy taking on himself the burdens of suffering and sorrow he lifted from others, he would climb some mountain with the free step of a mountaineer, and spend the night in prayer. Even in his last inconceivably awful sufferings, we see no evidence of bodily weakness. After the agony of Gethsemane, the sleepless night of insult and torture, the terrible Roman scourge, and six hours on the cross, our Saviour’s last words were uttered "with a loud voice," and he expired not from exhaustion, but from a broken heart. Add to all this that in his heart dwelt love, such as no other ever held; and that behind the veil of his human nature was the majesty of indwelling Deity. Who can suppose that the countenance of Jesus was a mask to hide that grace and glory, not a mirror to reflect it? II. THE BEAUTY OF WHICH ALL OUTWARD GRACE, MAJESTY, , IS BUT THE SHADOW, BELONGS IN MEASURE TO THE LORD JESUS. The lost "image of God," defaced lineaments of which only remain in our ordinary human nature, reappears in him in full perfection (John 14:9). We read in him all that most concerns us to know concerning God—his character and bearing towards ourselves. The amazing claim made by the Bible (unheard of elsewhere) that man was made in God’s likeness, seems contradicted by the whole current of our world’s history. But who can deny that no lower style fits the life and personal character of Jesus? (Some of the strongest testimonies are from professed unbelievers.) In the most admirable characters great excellence is commonly balanced by corresponding defects. But what excellence or virtue can you find in him, either falling short of the highest vigour or strong at the expense of some other? What is his chief feature? Love? But not at the cost of the severest truth, the strictest justice. Holiness? Yet he was the Friend of sinners. Benevolence? But you can no more imagine him weakly indulgent, or imposed upon, than deaf to any real cry of need. Would you see the glory of the sunbeam? You must not gaze on the sun itself, but on the flowers, leaves, meadows forests, hills, clouds, ocean, which his light clothes with their endless variety of colour and beauty. So the beauty of our Saviour’s character is to be read in the hearts he drew to him, the lives he changed and hallowed, the characters he moulded, the homes he blessed, the love he inspired; in the track of life he has left—he only—in our dark world. But you need the open eye (Isaiah 53:2; John 1:14; John 9:39). An unbeliever may admire his portrait in the Gospels, as he would a character in fiction. But to those who seek and trust him, Jesus reveals himself (John 14:21-23; 1 Peter 1:8; 1 Peter 2:7). BY C. Psalms 45:1-17 The glories of the eternal King. This psalm is one of those which set forth in glowing terms the glory and majesty of the King of kings, the Anointed One, who should come into the world. "It is a psalm of the theocratic kingdom, the marriage song of the King." £ It is a song of the highest order, which, according to its title, was for the chief musician; set to "Shoshannim," a word which, we are told in the margin (Revised Version), means "lilies." This, however, does not throw much light on the matter. Furst £ is more helpful when he tells us that Shoshannim is a proper name, and denotes one of the twenty-four music-choirs left by David, so called from a master named Shushan. The introduction to the psalm, which is found in its first verse, is much more striking than would appear from the translation in either the Authorized Version or the Revised Version. It may be rendered," My heart is boiling over £ with a goodly theme: I speak: my work is for a King: may my tongue be as the pen of a ready writer!" £ Here we have a striking illustration of the words of the Apostle Peter, "Holy men of God spake as they were moved by the Holy Ghost;" this fervour of spirit, urging on the worker as by a power beyond himself to write of "the King," is one of the ways in which the sacred writers were "moved." And there is no reason for refusing to acknowledge the far-reachingness of this psalm, as setting forth beforehand, under the guidance of the Holy Spirit, the grandeur of our victorious Lord To no one, indeed, but Jesus, can we apply the epithets which are herein used. That a King "higher than the kings of the earth" is foretold in Scripture is certain (see 2 Samuel 7:12-16; 2 Samuel 23:2-5; Psalms 2:1-12; Psalms 72:1-20; Psalms 79:1-13; Psalms 110:1-7.). So that it is no wonder to find that such is the case in this psalm, £ The main difficulty in the psalm—in fact, the only serious one to believing critics—is the fact that the entire passage Psalms 45:10-15 is based on a custom which in the psalmist’s time was not only familiar to Orientals, but was even honourable in their eyes, though it would not be deemed so in ours. It would be a coveted honour among maidens to be among the well-beloved ones of an honourable king; for though the queen-consort was the principal wife, yet she was by no means the only one on whom the king bestowed his affection. Even David had six wives. He was not thought the worse of for this. The Law of God did not sanction it, but society did. Hence, though this psalm shoots far ahead to a beauty, a glory, and a majesty beyond the sons of men, yet the ground-plan of its symbolism is found in the usages of Oriental courts at their best. £ If it was then deemed a high honour for maidens to be among the beloved of a king, how much greater would be the honour of those who should be brought in the far-off times to place their whole selves, body, soul, and spirit, at the absolute disposal of him who would be "King of kings, and Lord of lords"! We may gather up under four heads the main features of this sublime prophetic forecast. £ In doing so, however, it behoves us to take the Christian expositor’s standpoint, and to carry forward the dim and suggestive words here given us, to the fuller and clearer setting of New Testament unfoldings. I. HERE IS A KING , UNIQUE IN HONOUR AND RENOWN. That the sacred writers were familiar with the thought of a King who should come into the world, surpassing all others, we have seen above; this is shown in the passages to which reference has already been made. But even if such passages were fewer and less clear than they are, the amazing combination of expressions in the psalm before us is such, that to none other than the Son of God can they possibly be applied with any semblance of reason. But as we think of him, every term fails in place. Let us take each expression in order. There are no fewer than twelve of them. 1. There is beauty. (Psalms 45:2.) A beauty beyond that of the sons of men. This points to one who is above the race. And verily the beauty of the Lord Jesus is one of his unnumbered charms. He is the "chief among ten thousand, the altogether lovely." 2. Grace is poured into his lips (Psalms 45:2). How true was this of Jesus (Luke 4:22; John 1:14)! Grace was also ever pouring out from his lips. 3. The fullest blessings descend continually upon him (Psalms 45:2; cf. John 3:34). 4. There are the glory and majesty of royal state (Psalms 45:3). For "with" read "even" (’Variorum Bible’). The sword to be girded on his thigh as for war (see Delitzsch) is his glory and his majestic state. With these he will go forth, conquering and to conquer. 5. His cause is that of truth, meekness, and righteousness. (Psalms 45:4.) No other king ever combined these in perfection, nor even at all. "Meekness" is about the very last thought associated with earthly kings (but see Matthew 11:29). 6. His progress would be marked by terror as well as by meekness (Psalms 45:4; Psalms 65:5; Romans 11:22; 2 Corinthians 5:11; Revelation 1:7). 7. His arrows would be sharp in the hearts of his enemies (Psalms 45:5), and the peoples (plural, Revised Version)would fall beneath him. He should have universal sway, and not over Israel only. 8. He should be God, and yet be anointed by God. (Psalms 45:6, Psalms 45:7.) How enigmatical before fulfilment! How fully realized in our Immanuel, in him who is at once God and man, David’s Son, yet David’s Lord! 9. His throne should be eternal. (Psalms 45:6.) "Thy throne, £ O God, is for ever and ever" (cf. Hebrews 1:8, Hebrews 1:9). 10. His sceptre should be a sceptre of righteousness. (Psalms 45:6, Psalms 45:7.) This is preeminently true; so much so that even those who acknowledge him as Lord, and who have yet been destitute of righteousness, will be rejected (Matthew 7:22, Matthew 7:23). 11. He would receive a higher anointing than that of others (Psalms 45:7; Acts 4:27; Acts 10:38; Luke 4:18). 12. Associated with his coming would be fragrance, music, and joy (Psalms 45:8, Revised Version). Surely the gladness and song that gather round this King surpass all other gladness and all other songs that earth has ever known. No widow’s wail, no orphan’s sigh, attend on the conquests of this King. He conquers but to save. And the joy! oh, how great! Joy among the saved (1 Peter 1:8). Joy among the saints (1 John 1:4). Joy among the angels (Luke 20:10). Joy in the heart of the Father and the Son (Luke 15:32). Joy for ever and ever (Isaiah 35:10). What a magnificent forecast, hundreds of years beforehand! Who dares to deny the supernatural with such a fact before him? £ II. HERE IS THE KING’S BRIDE. (Psalms 45:9.) What can the psalmist mean by the bride of such a King, but the Church of his love (see Ephesians 5:23-32)? The following features, if worked out, would greatly exceed the space ,at our command. 1. She forsakes her Father’s house, to be joined to this King, and leaves all her old associates behind her (Psalms 45:10). 2. She is wedded to him (Psalms 45:11, "He is thy Lord"). 3. She is devoted to him (Psalms 45:11). 4. She is decorated with finest gold (Psalms 45:9), and is at the place of honour by his side. 5. Her attendants should come from the nations, with their offerings of devotion (Psalms 45:12). III. HERE IS THE KING’S . (Psalms 45:16.) The sacrifice which the bride had made for the sake of the King shall be more than recompensed by her having children, who should gather round her, and who should become "princes in the earth" (1 Peter 2:9; Revelation 1:6; Revelation 5:10; Revelation 20:6). IV. HERE IS THE KING’S AND ENDLESS PRAISE. (Psalms 45:17.) Though the verse seems to be addressed immediately to the bride, evidently the carrying forward of the name to generation after generation is an honour chiefly of the King, and results from the bridal union. And the praise which shall accrue will be from the peoples (Revised Version), from all the nations; and this praise will be for ever and ever (Psalms 72:17). "Christ’s espousing unto himself a Church, and gathering more and more from age to age by his Word and Spirit unto it, his converting of souls, and bringing them into the fellowship of his family, and giving unto them princely minds and affections wherever they live, are large matters of growing and everlasting glory" (Dickson). Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and to the Lamb for ever and ever."—C. BY W. FORSYTH Psalms 45:1-6 The Kingship of Christ. The unerring instinct of the Church has interpreted this psalm of the Messiah. Each Jewish king, in a sense, foreshadowed the true King. Of Solomon it might be said, in a special manner, that he was a type of the true King; but take him "in all his glory," and he was only a type dim and imperfect. "A greater than Solomon is here." Mark— I. THE OF HIS . Christ’s excellence is moral. All that was "fair" in others was but the broken fragments of the mirror. In him we see the perfection of beauty. Others might be "fair" in some things, and not in others, but in him all that is true and beautiful and good shines forth in harmony and fulness. "He is altogether lovely." And the excellence of Christ is not only human, but Divine. The glory of God shines in him He is the perfect King because he is the perfect Man; and he is the perfect Man, because "in him dwelt all the fulness of the Godhead bodily." His perfections, therefore, not only command the homage of all hearts, but they are unchanging and unchangeable as the glory of God. II. THE OF HIS . In the ancient monuments of Egypt and Assyria we see kings represented as going forth to conquer, and their enemies falling before their arrows. Such is the picture here. But the picture is relieved from all terrors and gloom. The King who conquers here conquers because he is also a Prophet, and because his cause is the cause of right and truth. His sword is "the Word of God." His arrows are the arrows of righteousness. His victory is the victory of love. "Grace" is in his lips. "Truth and meekness" mark his progress. "The people fall under" him—fall to rise again in dignity and strength. III. THE OF HIS REIGN. (Verses 6-9.) 1. The righteousness of his administration. 2. The happiness of his subjects. 3. The perpetuity of his kingdom. The kingdoms of this world have no permanence. They contain within themselves the elements of decay. Kings and kingdoms pass away. "Sceptre and crown must tumble down, And in the grave be equal made With the poor crooked scythe and spade." But it is otherwise with the kingdom of Christ. It is "for ever and ever."—W.F. Psalms 45:16 Fathers and children. We may consider three things. I. THE CHANGES OF LIFE. The fathers come first, then the children. There is a constant succession. We see the same on the earth. The sun and moon and stars are the same that have been from the beginning, but the scarred face of the earth indicates change. The year has its seasons. Fields white unto harvest to-day will be bare to-morrow. The leaves fade, and others come in their places. So it is in life. Go where you will, the cry is, "Your fathers, where are they?" (Zechariah 1:5). This throws great responsibility upon the living. They stand between the past and the future. From the fathers they have received much, and of them the children require much. They are the "heirs of all the ages," and they are bound to hand down, pure and entire, to those who come after, the glorious inheritance they have possessed. II. THE OF LIFE. When the fathers are taken, we are ready to regard it as a calamity. If one fails who stood high in Church or state, we cry in our grief like David when Abner was slain, "Know ye not that there is a prince and a great man fallen this day in Israel?" (2 Samuel 3:38). But God’s hand is in these things. There is compensation. If the fathers go, it is that the children may take their places. The line is never broken. The order which God has fixed continues. If Moses dies, Joshua takes his place. If Elijah is carried into heaven, his mantle falls upon Elisha. If Stephen is martyred in the midst of his labours, God has a chosen vessel in preparation, to take up his work, and carry it out in nobler ways than he could have done. So it is still. Though there be breaks and interruptions and intervals when things were dark, yet the law holds good. Let us take heed. The future is the outcome of the present. We are sowing in the hearts of our children the harvests that are to be. Let us do our duty towards those who are to come in our place, and leave results to God. "0 Church of God," said Augustine, "think not thyself abandoned, because thou seest not Peter, nor seest Paul. Seest not thou through whom thou wast born; out of thine own offspring has a body of ’fathers’ been raised up to thee." III. THE OF LIFE. 1. Their source is Divine. We say the sovereign is the source of honour. So it is in the higher things. True honour is from God only, and he gives it to those alone whom he has "made" to be worthy (John 1:12). 2. Their character is princely. When God makes princes, he makes princes in reality. He gives not only place, but power; and not only power, but the highest honours (Genesis 32:28; 2 Timothy 1:7; Revelation 1:5). What Gideon’s brethren were in appearance they are in reality (Judges 8:18). 3. Their influence is world-wide. Wherever they are known, they are honoured. What was true of the twelve is true in a measure of all Christ’s servants (Matthew 19:28). As Samuel Rutherford said with his last breath, "Glory dwelleth in Immanuel’s land."—W.F. THIS is a psalm of consolation. Israel, in great peril (Psalms 46:1-3, Psalms 46:6, Psalms 46:8, Psalms 46:9), consoles herself with the thought of God’s might, his protecting care, and his ability to shatter all the combinations that her enemies may form against her. There is nothing to determine absolutely what particular peril is spoken of; but, on the whole, the allusions seem to point to the invasion by Sennacherib, rather than to any other event in Hebrew history. Critics of such diverse schools as Hengstenberg and Professor Cheyne unite in this conclusion. The metrical construction is very simple and regular, if, with several eminent critics, we restore, after Psalms 46:3, the refrain of Psa 46:7 and Psalms 46:11, which seems to have accidentally fallen out. We then have three stanzas of four verses each, each stanza terminating with the same refrain. "Upon Alamoth" in the title is best explained as a musical direction—to be sung upon high notes, with voices shrill and clear, like those of "virgins." Psalms 46:1 God is our Refuge and Strength (comp. Psalms 18:2; Psalms 94:22, etc.). A very present Help in trouble; literally, a very accessible Help—one easy to be found. Psalms 46:2 Therefore will not we fear, though the earth be removed; or, though the earth change—a somewhat vague expression, probably to be understood of political changes and revolutions (see Psalms 46:6). And though the mountains be carried into the midst of the sea; rather, and though the mountains be hurled into the heart of the seas. A metaphor for still more strange and violent disturbances and commotions. The revolutions and disturbances intended are probably those caused by the Assyrian career of conquest briefly described in Isaiah 10:5-14; Isaiah 37:18-27, and fully set forth in the annals of the Assyrian kings. Psalms 46:3 Though the waters thereof roar and be troubled; or, roar and foam (Hengstenberg, Kay, Cheyne). Though the mountains shake with the swelling thereof (comp. Psalms 93:3, Psalms 93:4; Jeremiah 46:8, Jeremiah 46:9; Jeremiah 47:2). Psalms 46:4 There is a river, the streams whereof shall make glad the city of God. In contrast with the scene of tumult and disturbance in the world at large, which the writer has presented to us in Psalms 46:2, Psalms 46:3, he now shows us, resting in perfect peace and tranquillity, "the city of God," threatened, indeed, by the nations, but undismayed by them, and calmly trusting in the protection of the God who is "in the midst of her." To this city he assigns a "river, the streams whereof make her glad;" imagery in which we may recognize the perennial fountain of God’s grace—that "pure river of water of life," which, welling forth from the throne of God and of the Lamb, continually refreshes and gladdens the Church of Christ (Revelation 22:1), whether her dwell-tug-place be the earthly or the heavenly Jerusalem. The holy place of the tabernacles of the Most High (comp. Psalms 43:3). The direct application is, of course, to the earthly Jerusalem, which the armies of Sennacherib were threatening. Psalms 46:5 God is in the midst of her; she shall not be moved. While the world is being turned upside down (Psalms 46:2, Psalms 46:3, Psalms 46:6), the Church is unmoved—since "God is in the midst of her." God shall help her, and that right early; literally, at the turning of the morning, or, in other words, "at the break of day" (comp. Psalms 30:6; Psalms 49:14; Isaiah 17:14). The deliverance of Israel from Sennacherib came, it is to be remembered, when it was discovered "early in the morning" that in the camp of the Assyrians were 185,000 "dead corpses" (2 Kings 19:35). Psalms 46:6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted (comp. Psalms 46:2 and Psalms 46:3). The past tenses arc probably the "preterite of prophetic certainty." The writer foresees and announces the destruction of Israel’s enemies. Psalms 46:7 The Lord of hosts is with us. This is the ground of assurance. Our God, Jehovah, is "the Lord of hosts"—one who has countless angels at his command (2 Kings 6:16, 2 Kings 6:17; Psalms 68:17; Matthew 26:53). And he is "with us"—on our side, ready to help. The God of Jacob is our Refuge; i.e. our covenant God, the God who entered into covenant with our fathers, Abraham, Isaac, and Jacob. Psalms 46:8 Come, behold the works of the Lord, what desolations he hath made in the earth. The deliverance of Israel from its peril is effected by "desolations" or "devastations," which God accomplishes among the nations. The announcement is very vague and general, so that it would apply to almost any occasion when the people of God were delivered from a pressing peril. Psalms 46:9 He maketh wars to cease unto the end of the earth (comp. Isaiah 2:4; Isaiah 11:9; Isaiah 65:25). Each great deliverance effected by God is followed naturally by a term of peace (comp. Judges 3:11, Judges 3:30; Judges 5:31; Judges 8:28; "and the land had rest twenty, forty, eighty years"), each such term being typical of the final peace, when God shall have put down all enemies under Messiah’s feet. He breaketh the bow, and cutteth the spear in sunder; i.e. he destroys all offensive weapons, so that none may "hurt or destroy in all his holy mountain" (Isaiah 11:9). He burneth the chariot in the fire. War-chariots were largely employed by the Assyrians, and formed the main strength of the army of Sennacherib (2 Kings 19:23). Psalms 46:10 Be still, and know that I am God (comp. Exodus 14:13, Exodus 14:14; 2 Chronicles 20:17; Isaiah 30:15). As a general rule, God requires man to cooperate with him. "We are fellow-workers with God." "Aide-toi, le ecel t’aidera." But there are occasions when man must stand aloof, and all must be left to the almighty Disposer of all things. The invasion of Sennacherib was such an occasion. Human effort could not but be futile; and unless God gave deliver-ante in some strange and extraordinary way, there was no hope of escape: Judaea must cease to exist as an independent country. I will be exalted among the heathen. When a deliverance was plainly miraculous, the God of Israel got him special honour among the neighbouring heathen nations, who could not gainsay the fact that there had been a supernatural interposition (comp. Exodus 14:4, Exodus 14:17, Exodus 14:18). I will be exalted in the earth. Exaltation among the neighbouring heathen had an effect upon a still wider circle. Psalms 46:11 The Lord of hosts is with us; the God of Jacob is our Refuge (see the comment on Psalms 46:7). Psalms 46:1, Psalms 46:2 The unchangeableness of God. "God as our Refuge," etc. Mountains are the grandest of God’s earthly works; natural images of majesty, strength, durableness. Rearing their peaks above the clouds, they gather the airy treasures of snow and rain; and pour from never-failing fountains the streams that water the valleys and feed the plains. Natural fortresses, where liberty has often found an impregnable asylum. Yet they are perishable. Waters wear their rocky sides. Earthquakes and landslips topple their crags into the valleys. Volcanic fires sometimes, as in our own day, tear them from their ancient foundations, and hurl their ruins into the sea. Such an overthrow of what seems strongest and most stable in outward nature, is in the text the image of the possible failure of all earthly support, defence, comfort, hope. But he who built the mountains and gave ocean its bounds, fails not, changes not. "God is our Refuge and Strength: therefore will we not fear." These are the two contrasted thoughts of our text. I. THE OF EVERY EARTHLY REFUGE; the instability of all human strength. This may be realized: 1. In public calamity; national disasters. Depression of trade may carry discomfort, even ruin, into hundreds of thousands of homes. Our commercial system is so complicated and nicely balanced that one gigantic failure may give a shock to the whole fabric. The tremendous possibilities of war have to be reckoned; clear though the sky may be, the war-clouds may at any time gather and burst; perhaps with destructive fury surpassing all example. Even if our own shores still escape, war expenditure may drain our resources, and the destruction of our commerce entail scarcity—even famine. Some new form of pestilence may defy healing skill. The pride of the nations may be broken, their wealth wasted, their science proved unavailing. 2. In personal and family trouble. It has happened sometimes—travellers well know the spots—that when sky and sea were calm, and no earthquake shook the land, a whole hillside has slid down without warning, carrying down and wrecking peaceful homesteads, even overwhelming whole villages. Even so, when public prosperity is untroubled; the private foundations of your health, fortune, happiness, hope, may fail, and with brief or no warning, and all your earthly welfare be laid in ruins (Psalms 30:6, Psalms 30:7). 3. In prevailing unsettlement of thought and belief. When old forms go out of fashion; traditional beliefs are discredited; trusted leaders fail; men seem to hold nothing firm or settled. Worst of all, when this agitated atmosphere infects our inward life; doubt surges in, and threatens to overwhelm faith and conviction; the ground seems to quake under our feet, and darkness to beset and bewilder our soul. II. THE NEVER-FAILING REFUGE. God’s children, in these and all other calamities, find a "very present Help" in him. 1. His power to save is all-sufficient. All hearts and events are in his hand (2 Chronicles 14:11; 2 Chronicles 16:9). 2. His wisdom is infinite. All that can happen is known—has always been known to him. He can never be at a loss to answer prayer. 3. His promises meet every emergency (Hebrews 13:5, Hebrews 13:6). 4. His faithfulness is the immovable foundation on which we may build absolute trust (Hebrews 6:18, Hebrews 6:19). All the experience of the past, all the hope of the future, sheds its light on the dark present, because he changes not. If there be any truth, God must be true. And if anything be certain, it is that Jesus Christ, "the true and faithful" Witness, speaks God’s truth to us (John 14:6, John 14:10, John 14:27; John 19:37; Hebrews 13:8). Psalms 46:1, Psalms 46:7, Psalms 46:11 Our Refuge. The whole spirit of this noble psalm is condensed in this one phrase—"God is our Refuge." The Hebrew, as the margin of our Bibles shows, has a different word in Psalms 46:7,Psalms 46:11 from Psalms 46:1, signifying "a high place" (Revised Version, "or a high tower")—a retreat beyond reach of foes. The word in Psalms 46:1 means "somewhere [or, ’some one’] to trust in." These two thoughts—trust and safety—are well expressed in our word "Refuge." Take the whole psalm as embodying and enforcing this sentiment. I. IN TROUBLE WE NEED A REFUGE. In bodily sickness and weakness, healing ministry, careful watching, an arm to lean on. In perplexity, a wise counsellor. In want, danger, or misfortune, timely succour. In sorrow, sympathy and comfort. Under sense of sin, a voice of forgiveness. To lean helplessly on others when we ought to put our own shoulder to the wheel, is unmanly and shameful. But the pride of independence is an illusion when it makes us forget how constantly and how much we depend on one another. None is self-sufficient. II. GOD IS THE ALL-, NEVER-FAILING REFUGE OF HIS . The Hebrew for "very present" means literally "greatly found;" not far to seek, but nigh at hand; not difficult to find, but offering himself; found by experience to be all that he promises, all that we need. Human ministry can do much in the lesser troubles of life; it is God’s appointed way of help. But when "the mountains" are removed—in the great crises and overwhelming sorrows, dangers, burdens of life, nothing will serve short of this—"underneath are the everlasting arms." Above all, in spiritual troubles. "Who can forgive sin but God alone?" Who but Jesus can shepherd us through the dark valley? III. WHEN TROUBLE DRIVES US TO OUR REFUGE, IT FULFILS ITS MISSION. The curse becomes a blessing, and sorrow bears fruit in joy. In fair weather the ships pass gaily by the harbour of refuge; in the storm they make for it. It is easy to stand at the helm with a fair breeze and smooth sea. Easy to stand sentry in time of peace. Easy to trust God with a well-spread table and home bright with blooming faces. In the tempest; in war, when the bullet sings through the dark night, and the blast is freezing to the bone; or by the bed of sick, perhaps dying child,—not so easy! But then it is that God’s help is "found" by those who trust him (Genesis 22:14; John 6:18-20). REMARK: 1. This is the testimony of experience. God is found to be such a Help and Refuge. All the conclusions of science do not rest on a broader basis of induction, a surer witness of experience, than the faith of God’s Church. 2. Trouble is not necessarily a means of grace or blessing; has no natural power to drive or lead men to God. We must hear God’s voice in it; feel his hand; be led by his Spirit (2 Corinthians 12:8-10). Sad, indeed, if our troubles be wasted,—all misery and no blessing! Psalms 46:4 The river of God. "There is a river," etc. How is it that when we read or chant this psalm, it never seems to us that it was written in an ancient foreign tongue, nigh three thousand years ago? It is as much a living voice, comes as home to our hearts, as though written in our mother tongue and our own generation. So it is with other psalms, however local in imagery, Jewish in application. Bible poetry is unlike any other, in its capacity of translation into all languages. Usually, the finer poetry is, the more it suffers in translation; the less can it make a home for itself anywhere but in its native land. Why is the case so different with the poetry of the Bible? The reason lies deeper than any poetic beauty, than human patriotism, than human sympathy. It is spiritual force. These songs of Zion utter the experience of souls quickened and breathed through—inspired by God’s own Spirit. Therefore their interest is universal, their charm undying, their force inexhaustible. The living stream at which those ancient believers drank flows fuller, deeper, broader, with the lapse of ages; and still makes glad the city of God. This beautiful image, in its broadest application, is to be taken of the unfailing care, gracious presence, overflowing loving-kindness, of our God, with whom is "the fountain of life." More especially we may apply it to (1) the written Word; and (2) the indwelling Spirit of God. These are the two main streams—one outward, one inward—by which we drink of the Divine fulness. I. THE WRITTEN WORD. The full, deep, sweet stream of truth in the promises, precepts, prayers, revelations, histories, and examples of Old and New Testament Scriptures. Amazing effort is put forth in our day to prove that this stream is neither clear nor pure; that it flows from no certain fountain; in fact, to dry it up altogether. Modern science has taught us, what no one dreamed of at the middle of last century, that water is made up of two kinds of air, and can be decomposed by electricity. What then? Does this make any difference in the need and power of water to quench our thirst, make our fields fruitful, keep our skin and raiment and all we have clean? All this is the same now as in David’s days. In like manner, the immense learning and criticism bestowed on Scripture, partly instructive, throwing a flood of light on its structure, its language and literary character; partly destructive, endeavouring to destroy its authority, page by page, and decompose it into fragments—has not in the least altered its living power or our need of its teaching. It still gives us truth, never taught or dreamed of by other religious teachers; promises of God, which are nowhere, if not in the Bible; laws which embrace and explain the whole of human duty; examples for daily guidance; a history, in which God is seen dealing with men and manifesting himself to them along one unbroken line, from the birth of our race to the end of our present world; above all, in our Lord Jesus, a personal manifestation of God, a full deliverance from all the ruin and misery of forsaking, forgetting, disobeying God, and warrant for coming to him in absolute trust and perfect love; and a glorious certainty of a life which death cannot touch—eternal life in Jesus Christ our Lord. All this, and more, is in the Bible. Unbelief may rob the unbeliever of his portion, but cannot impoverish the Bible. "The Word of God liveth and abideth." What joy, comfort, strength, light, purity, is it at this moment diffusing through myriads untold of Christian hearts and lives! It makes glad the city of God. A single promise may be the stay of a sinking heart; a single text the hinge of a new life. II. THE INWARD GRACE OF THE HOLY SPIRIT. Whence this wonderful power of the Scriptures to quicken, nourish, guide, bless, the higher life of man, as no other writings can? From God’s Spirit in the men who wrote them. Only life feeds life. The devout reader need not perplex himself with any questions about the inspiration of the Bible, as long as he hears in it God’s voice, reads in it God’s thoughts, feels in it God’s love, beholds in it "the glory of God in the face of Christ Jesus." But for all this, inspiration—q.d, the living breath and life-giving presence of God’s Spirit—is as needful for the readers as it was for the writers. Of the same sort? Certainly not. But as real (1 Corinthians 2:10-15; 1 John 3:1-24:27; John 6:44, John 6:45). If there be one truth to which the Scriptures bear clear witness, it is the need of Divine teaching (compare with 2 Timothy 3:15, 2 Timothy 3:16; Acts 16:14; John 4:14; John 7:37-39). III. THIS DIVINE FULNESS IS THE SOURCE OF THE CHURCH’S PEACE AND JOY. It "maketh glad the city of God"—the communion of saints; the true Israel. Ancient Jerusalem was so well supplied with water as never to fear drought. When besieged by the Crusaders, it was the besiegers who suffered thirst, not those within the walls. But one perennial spring is known to exist at Jerusalem. But beneath the temple were vast reservoirs, by some supposed supplied from a spring, but by explorers said to be fed by the rain—" the rivers of God" (Psalms 65:9). So, in the common treasure of God’s Word, the common possession of God’s Spirit (Romans 8:9), the Church of Christ has a never-failing fountain and unfathomable reservoir of joy, strength, peace, for evermore. (N.B.—This third head might supply a sermon by itself.) Psalms 46:9 War. "He maketh wars to cease." If we were asked to give in one short word the most prevailing character, the most striking feature, of human history—the history of all nations, civilized or savage, ancient or modern—we must reply, "War." If we were asked—What has been the severest scourge under which human life and happiness have suffered? we must again say, "War." If we were asked to furnish in one word the proof that human nature is sinful, q.d. that its passions are not bridled by justice or ruled by love, we must again answer, "War." Is this to be the case always? Will the time come when nations "shall learn war no more"? I. GOD ALONE CAN MAKE WARS TO CEASE. Science cannot do it. It can teach men how more skilfully to destroy each other, but not to love one another. Commerce cannot do it. Some of the cruelest and wickedest wars have been waged for the sake of trade and revenue. Education cannot do it. The most highly educated nations of the world are the most military. Progress and civilization cannot; for they do not make men unselfish. The source of war is not in outward circumstances, but in human nature; in the lust of gain, of power, of glory, of vengeance (James 4:1). No power can subdue these but his who could say to the winds and waves, "Peace, be still!" II. GOD CAN DO IT. By miracle, if he sees fit; sink every war-ship, paralyze every soldier’s arm or eye. But that is not God’s way of ruling the world. He will not make wars to cease unless the roots out of which they grow be plucked up. While sin reigns, strife will reign. Only let justice and benevolence become universally recognized and obeyed, and war must die out. For, allowing that war may be just and even (in the long run) benevolent on one side, there never was and never can be a war that was just on both sides. How, then, can God make war to cease? By making all men loving and righteous, wise and unselfish. This does not imply any imaginary impossible perfection. There are tens of thousands who make no pretence to perfection, yet are so governed by justice and inspired by kindness, that if all were like them, war would be impossible. The love of God, the Spirit of God, and the truth of God, can do this, and are doing it daily. What God does in these cases he can do in others. Things impossible with men are possible with God. III. GOD HAS TO DO THIS. (Isaiah 2:4; James 3:18.) No nobler title belongs to our Saviour than "Prince of Peace" (see Ephesians 2:14; Colossians 1:20; Romans 5:1). If we are tempted to ask, "If God can make wars to cease, and has promised, why does war continue to scourge mankind?" the answer must be, "Because men will not have God’s remedy." As long as they are not at peace with God, so long they cannot, shall not, be at peace among themselves. Do not think that God looks down on human suffering with indifference. The whole Bible is in contradiction to such a thought; but, above all, the fact that his beloved Son has taken our suffering flesh on him. God is the "Author of peace, and Lover of concord." But he will have no remedy which does not go to the root. Righteousness must go first; peace follows (Isaiah 32:17; James 3:18). Meanwhile let us rejoice in the promise and prospect (Psalms 72:7). Every triumph of the gospel, every heart yielded, every life consecrated to Christ, is a step towards the blessed reign of universal peace (Matthew 5:9). BY C. Psalms 46:1-11 The saint’s stronghold. This psalm is one of those "for the sons of Korah," on which see our remarks on Psalms 42:1-11. It is "a song upon Alamoth," which, according to Furst, £ is the proper name of a musical choir. As the word "Alamoth" means "virgins," it is supposed that the song was for soprano voices. We have, however, to deal with the contents of the song itself. It has long been a favourite with the people of God. "This is my psalm," said Luther. To this we owe his "Ein feste Burg ist unser Gott," and many other songs of the sanctuary. It would seem to have been suggested by some one of the many deliverances which the Hebrews had from the onsets of their foes; but to which of those it specially refers, is and must be left an open question. There are phrases in it which remind us of the redemption from Egypt (cf. Psalms 42:5 with Exodus 14:27, Hebrew). There are others which recall the deliverance for which Jehoshaphat prayed (cf. Psalms 42:10, Psalms 42:11 with 2 Chronicles 20:17, 2 Chronicles 20:22, 2 Chronicles 20:23). Other words vividly set forth the boasting of Sennacherib and the destruction of his army (cf. Psalms 42:3, Psalms 42:6 with 2 Kings 18:29-35; 2 Kings 19:6, 2 Kings 19:7, 2 Kings 19:15-19, 2 Kings 19:28, 2 Kings 19:35). At each of these crises the four points of this psalm would be (1) a raging storm; (2) a commanding voice; (3) a humbled foe; (4) a jubilant song. And how many times this song has been sung by individuals, by families, by Churches, by nations, £ the closest students of history best can tell. And in setting forth this song for homiletic use, we might show that it records the repeated experience of the Church; that it becomes the grateful song of the family; that it fits the lips of the believer in recounting providential mercy; that it is the constant song of the saints in rehearsing redemption’s story. To deal with all these lines of thought would far exceed our space. We will confine ourselves to the last-named use of the words before us, showing that this forty-sixth psalm means far more on the lips of the Christian than it did on the lips of Old Testament believers. It is not the song itself that is our chief joy, but that revelation of God which has made such a song possible for believers—first under the Old Testament, and specially, in Christ, under the New Testament. I. THE SAINTS NOW HAVE A CLEARER VIEW OF GOD. (Hebrews 1:1, Hebrews 1:2.) Of old, God spake through prophets; now he speaks in his Son. And when we hear our Lord say, "He that hath seen me, hath seen the Father," we know at once to whom to turn for the interpretation of that greatest of all words, "God." To the Hebrews, their covenant God was revealed in words (Exodus 34:6, Exodus 34:7); but to us he is revealed in the living Word, in the Person of the incarnate Son of God. "In him dwelleth all the fulness of the Godhead bodily." II. THE SAINTS NOW CAN RECORD A GREATER than Israel of old could boast—an infinitely greater one. Not only was there all the difference between rescues that were local, temporary, national, and one that is for the race for all time, but also the difference between a deliverance from Egypt, Ammon, Moab, and Assyria, and one that is from Satan and from sin; from the curse of a broken Law, and from the wrath to come. The song of Miriam is infinitely outdone by the new song, even the song of Moses and the Lamb. III. THE SAINTS CAN NOW REJOICE IN A BETTER . At the back, so to speak, of the psalm before us there was a recognized covenant between God and the people (Exodus 19:5, Exodus 19:6; Psalms 46:7, Psalms 46:11). In the later days of David "the everlasting covenant" was the aged monarch’s hope and rest. But now, in Christ, we have the "better covenant," "the everlasting covenant," sealed and ratified with blood (Hebrews 8:6; Hebrews 13:20; Matthew 26:28). This covenant assures to the penitent, forgiveness of sins and an inheritance among them that are sanctified. It includes all that Christ is and has, as made over to those who rely on him, for ever and for ever. It is not dependent on the accidents of time or sense. No duration can weaken it; no ill designs can mar it; not all the force of earth or hell can touch these who look to "the sure mercies of David." IV. THE SAINTS NOW MAKE UP A MORE CITY. (Psalms 42:4.) While nations were proudly and angrily raging like the wild waves of the tossing sea, there was a calm, peaceful river, whose branches peacefully flowed through the city of God. Thus beautifully does the psalmist indicate the calm which took possession of believers then, while the nations roared around them. And in "the new Jerusalem," the present "city of God," which Divine love founded, and which Divine power is building up, there still flows the deep, still, calm river of Divine peace and joy and love. Or, if it be preferred, let Dr. Watts tell— ’’That sacred stream, thine Holy Word, That all our raging fear controls; Sweet peace thy promises afford, And give new strength to fainting souls." Through the new city of God, the Holy Catholic Church, made up of all believers, this peaceful stream ever runs, refreshing and fertilizing wherever it flows. No frost congeals it; no heat can dry it up; it will eternally make glad the city of God. Hence— V. THE SAINTS NOW PEAL FORTH A MORE SONG, We can sing this psalm, especially its first verse, with wider intelligence, larger meaning, deeper peace, and more expansive joy, than were possible to the Hebrews of old. As revelation has advanced, the believer’s joy in God has grown likewise. Faith becomes larger as faith’s Object becomes clearer. And no Hebrew could sing of the deliverance of his fathers so joyously as we can sing of the redemption of a world—a redemption in which we can rejoice, not only in our days of sadness, but in our days of gladness too. And as the psalmist could think of God as the Lord of hosts, and yet the God of Jacob; as the Leader of the armies of heaven, and yet the Helper of the lonely, wayworn traveller; so the believer, in thinking of the redemption which is in Christ Jesus, can say, "He died for all," and also, "He loved me, and gave himself for me." VI. THE SONG IS WHERE TROUBLE HAS BEEN THE . "He has been found a Help in trouble exceedingly "—the adverb expressive of intensity may refer to the greatness of the trouble. But however this may be, certain it is that it is in the troubles of life that the believer finds out all that God is to him. And the man who can sing this psalm most jubilantly is the one who has been weighted with care most heavily. This is the glory of our great redeeming God. He is a Friend for life’s dark days, as well as for the bright ones. Note: 1. The troubles of life often bring out to us our need of God. It is easy to be serene when trouble is far from us, and to spin fine philosophic webs; but let trouble come upon us,—that will make all the difference. The late beloved Princess Alice was almost led to the dark negations of Straussianism; but when she lost her child, her trouble led her to feel her need of a Refuge, and then she sought and found the Lord. Ellen Watson, the accomplished mathematician, revelled in exact science, and "wanted nothing more," till the death of a friend broke in on her exact science, rent her heart, opened her eyes, and was the means of leading her to Jesus. The experience of a young civil engineer, whom the writer visited in his last illness, was precisely the same. 2. Those who can give us no comfort or rest in the troubles of life are of little use in such a world as this. In a letter of an aged Unitarian minister to a friend of the writer, the expression is used, "I am just battling with the inevitable." "Battling with the inevitable!" So it must be, if men turn away from our God as the Redeemer from sin, the Saviour of the lost. 3. It is the glory of Christ as our Refuge that he can hide us securely in the fiercest troubles of life. "Should storms of sevenfold thunder roll, And shake the globe from pole to pole No flaming bolt shall daunt my face For Jesus is my Hiding-place." —C. BY W. FORSYTH Psalms 46:1-11 Hope for the troubled. Faith in God assures— I. HELP IN TROUBLE. It may be some storm of outward or of inward trial comes, or both may be combined. Enemies may rage without, and sin may rouse tumults and fears within. But "God is our Refuge;" he is always near, always sufficient. The manslayer might fail to reach the place of safety; but God is at our right hand, and it needs but a cry from our hearts to secure his help. The Israelite might perish, though he had his hand on the horn of the altar (1 Kings 2:25); but if we "flee for refuge to lay held upon the hope set before us," we are safe (Hebrews 6:18). It is this faith in God that gives true fearlessness. Trusting in God and doing good, who can harm us (1 Peter 3:13)? II. COMFORT IN TROUBLE. (Psalms 46:4, Psalms 46:5.) There is an advance here to what is more inward and spiritual—to the Divine consolations of the good. The "river," with its several "streams," typifies those consolations as they are to be found in the Word and ordinances of the gospel and the love of God in Christ Jesus. They are free, affluent, abiding. Other waters may fail (Isaiah 19:5), but they "go on for ever." Like the waters from the rock that followed Israel through all their wanderings, so they are ever beside us and open to us, so that whosoever will may drink and be refreshed. "God is in the midst of her." This is the secret of the whole. III. FROM TROUBLE. Trials are needful; they have their purpose, and when it is accomplished they cease. As with the wars that desolate the earth, they arc under the control of God. It is for us to be patient and trust. God’s time is the best time. It may be dark now, but the dawn of a brighter day is near (Psalms 46:5). There may be conflict and strife now, and as good soldiers of Jesus Christ we must endure hardness; but victory is sure. We are not only to learn patience from what we 6, behold" of the works of the Lord, but from what we "know" in the secrets of our own experience (Psalms 46:8-10); besides, we have the sure word of prophecy and of promise. "The Lord of hosts is with us;" and if so, greater is he that is for us than all they that can be against us. "The God of Jacob is our Refuge; "and if so, we may be confident that God will keep us in all places whither we go, and will not only sanctify unto us all our trials, but bring us in the end into the land of everlasting peace.—W.F. BY C. SHORT Psalms 46:1-11 A Divine Refuge and Strength. The ground-thought is, "God is our Refuge and Strength," and it returns with only a slight change of form at the end of the second and third strophes. The strophes are: Psalms 46:1-3; Psalms 46:4-7; Psalms 46:8-11. I. GOD’S TO US. 1. A relation of strength. (Psalms 46:6, Psalms 46:7, Psalms 46:9.) 2. Of intimate nearness. (Psalms 46:5, Psalms 46:7.) "In the midst of her." "With us." Immanuel. How near God is to us in Christ! 3. Of parental tenderness. "The God of Jacob is our Refuge." Christ calls us "little children," denoting how God feels toward us. II. WHAT WE SHOULD BE IN OF SUCH A . 1. Fearless amid the greatest changes. (Psalms 46:2, Psalms 46:3.) But evil men have much to fear from God. 2. Glad or joyful. (Psalms 46:4.) God will help "right early," or "in the morning." 3. Obedient to the omnipotent God. "Be still" is equivalent to "know what I am, and cease from wars against my people." "He breaketh the bow of the strongest, and cutteth the spear in sunder; be burneth the chariot in the fire."—S. THIS is a song of praise to God, as the King of the whole earth. It has been called "one of the accession psalms," because it depicts God as assuming his kingdom, and taking his seat upon his throne (Psalms 47:5-8). There is nothing in the psalm that very definitely marks the time of the composition; but it may well be, as Dr. Kay suggests, a psalm in which "Israel collectively acknowledges what David had been allowed to accomplish." The title assigns it to "the sons of Korah," who were among David’s chief musicians. Psalms 47:1 O clap your hands, all ye people; rather, all ye peoples. The nations of the earth generally—not Israel only—are addressed. The events which have taken place—the great extension of God’s kingdom, by David’s conquests, are for the advantage of all, and all ought to be thankful for them. Shout unto God with the voice of triumph; or, with a voice of joy. Professor Cheyne renders, "in ringing tones." Psalms 47:2 For the Lord Most High is terrible (comp. Deuteronomy 7:21; and see also Psalms 65:5; Psalms 68:35; Psalms 76:7-9). God is "terrible"—i.e. awful to contemplate-on account of his vast power and his absolute holiness. He is a great King over all the earth. Not only over Israel, or over the nations which David has conquered, but ever every nation on the face of the earth (comp. Psalms 95:3, Psalms 95:4; Psalms 96:10; Psalms 97:1, etc.). Psalms 47:3 He shall subdue the people under us; rather, he subdues, or hath subdued, peoples under us. The reference is to recent victories (comp. Psalms 18:47). And the nations (rather, and nations) under our feet. David subdued all the nations between the river of Egypt and the Euphrates, and left the inheritance of this kingdom, or rather empire, to Solomon (1 Kings 4:21). Psalms 47:4 He shall choose our inheritance for us; rather, he chooseth, or hath chosen, our inheritance for us. God originally chose Canaan as the inheritance of his people (Genesis 12:1-7), and gave it to Abraham. Later on, he enlarged the gift, making the boundaries such as they became under David and Solomon (Genesis 15:18). The excellency of Jacob whom he loved. The Holy Land is called "the excellency of Jacob," or "the pride of Jacob," on account of its beauty, and the excellence and variety of its productions (see Deuteronomy 8:7-9; 2 Kings 18:22). Psalms 47:5 God is gone up with a shout; the Lord with the sound of a trumpet. As God "comes down" when he interposes for the relief or deliverance of his people (Psalms 144:5), so after the relief or deliverance is effected, he is viewed as "going up"—returning to his glorious abode, reoccupying his seat in the heaven of heavens, and there remaining until some fresh call is made upon him. If the interposition has been one of a striking and unusual character, if the relief has been great, the deliverance signal, the triumph accorded to his people extraordinary, then he "goes up with a shout"—amid the exulting cries and loud jubilations of rescued Israel. When the occasion is such as to call for a public manifestation of thanksgiving at the house of God (2 Chronicles 20:28), then he "goes up" also "with the sound of the trumpet," which was always sounded by the priests on great occasions of festal joy and gladness (see 2 Samuel 6:15; 2 Kings 11:14; 1 Chronicles 13:8; 1 Chronicles 16:42; 2 Chronicles 5:12; 2 Chronicles 7:6; 2 Chronicles 29:27; Ezra 3:10; Nehemiah 12:35). Psalms 47:6 Sing praises to God, sing praises; sing praises unto our King, sing praises Praise him, i.e; both as God and King—especially as "our King"—that is, as Israel’s King. Psalms 47:7 For God is the King of all the earth (comp. Psalms 47:2). Sing ye praises with understanding; literally, sing a psalm of instruction. As Hengstenberg remarks, "Every song in praise of God, on account of God, on account of his glorious deeds, contains a rich treasure of instruction and improvement." Here the special instruction is that God is King over the whole earth, that he reigns over the heathen, and that the heathen shall also some time or other own his sovereignty. Psalms 47:8 God reigneth over the heathen. God had manifested his kingly power over the heathen by subduing great numbers of them, and making them subject to Israel. He would one day manifest it still more by bringing all nations into his Church. God sitteth upon the throne of his holiness. The throne from which he exercises a just, a righteous, and a holy rule. Psalms 47:9 The princes of the people (literally, princes of peoples) are gathered together, even the people of the God of Abraham; rather, to be the people of the God of Abraham (Revised Version)—i.e. to form, together with Israel, the one people, or Church, of God (comp. Isaiah 49:18-23). For the shields of the earth belong unto God. The "shields" are the "princes" of the first clause, those whose business it is to protect and defend their subjects (comp. Hosea 4:18). The princes of the earth belong especially to God, since "by him kings reign, and princes decree justice" (Proverbs 8:15). At the great ingathering of the Gentiles into the Church, they would belong to him still more, since they would voluntarily place themselves under his rule (Isaiah 49:23; Isaiah 60:3, Isaiah 60:11, Isaiah 60:16). He is greatly exalted. The perfect submission to God of all his rational creatures is his highest exaltation and glory. When "all people bow down before him," and "all nations do him service," when rebellion and resistance to his will are at an end, then will he be established in his rightful position, and his exaltation will be complete. Psalms 47:6, Psalms 47:7 The faculty and duty of praise. "Sing praises." Every command of God implies power to obey. True, God often tells us to do what we have no power of ourselves to do; but then he gives power. When Jesus bade the lame Walk, the blind see, the paralytic to take up the bed he lay on, and the very dead to come out of the grave, power went with his word. On the other hand, every faculty or power with which God has endowed us implies some duty in which we are to glorify him. Thus the faculty of praising God in song, and the duty of singing praises with understanding, imply one another. I. THE FACULTY OF GOD IN SONG. God might have given speech without song; all the whole world of sound without music. Not a few persons whose sense of hearing is quick and perfect, have no ear for music; they perceive neither melody nor harmony. For them, therefore, it is neither a pleasure nor a duty to sing praises. What is the case with some might have been with all. Music would then have had no existence in our world or in our conceptions. Further, if God had given no more than the ordinary average musical faculty, the wonder and power of music would have remained comparatively unknown. Multitudes can enjoy music, and play or sing, who never could compose a tune. A chosen few must be endowed with that special gift which we call "genius," making them as it were God’s prophets to unfold the secret treasure of music he has stored up in nature, above all, in the human voice. Manifestly it was God’s purpose in this to give delight. Music furnishes one of the most exquisite, elevating, unwearying pleasures of which our nature is capable. But it does much more. Song and music are a language distinct from speech—the language of feeling. This language supplies the means by which multitudes may express their thoughts as well as their feelings as with one voice. Let a thousand people speak at once; all thought and feeling are drowned in hubbub. But let them sing together in perfect time and tune; both thought and feeling are raised to a pitch of energy else inconceivable. II. THE DUTY. "Sing ye praises." This duty has an inner spirit as well as an outer embodiment. There is, after all, no melody like "melody in your heart" (Ephesians 5:19). In the service of God’s Church, music without devotion, a lovely sound void of heartfelt meaning, is not praise, but profanation. Better omit singing from our service altogether, than have the finest music to the praise and glory, not of God, but of the performers. But when the spirit of praise, the heart and soul of worship, inspires our song, can we be too careful in perfecting its form? There is no spirituality in bad music; no piety in singing praises ignorantly, slovenly, untunefully. "Sing ye praises with understanding." If Timothy was "not to neglect the gift," but to "stir up the gift that was in him," the like exhortation applies to whatever gift God has given us for his service. If only the few can lead, most can follow. The attainment of the art of singing by note, and culture of the voice so as to take part in this delightful part of Christian worship with pleasure to ourselves and profit to others, should he regarded as a far more serious duty than commonly it is. Psalmody is capable of being a most powerful means of religious impression and edification (Colossians 3:16). Above all, let us cultivate the spirit of praise; the joyful, thankful, trustful, adoring piety, which finds its natural utterance in song. If prayer claims the principal place in our worship on earth, by reason of sin, weakness, need, sorrow,—praise brings us nearest to the worship of heaven (Revelation 5:9-13). Psalms 47:7 Universal dominion. "God is King of all the earth." We must beware of making too wide a chasm between our sabbath rest and our daily work; devotion and daily duty. The risk is double—of making our religion unreal, and our daily work irreligious. A devout Christian may be tempted to say, "Do not talk to me from the pulpit about earth; talk about heaven! I must launch out again into the rough sea of business and politics to-morrow; let not even the ground-swell disturb the peaceful haven." This is natural enough, but not always well. Our treasure is not on earth, but our work is. The tempter told our Saviour that the kingdoms of this world are delivered to him; but he was sternly rebuked. If he is called "the prince," even "the god of this world," it is a usurped dominion, which it is our business to protest and fight against. "The earth is the Lord’s," etc. (Psalms 24:1); "The kingdom is the Lord’s" (Psalms 22:28). I. GOD IS THE OF MANKIND, AS OF THE WHOLE . Supreme authority and almighty power are his—his only. Sin cannot change this. The most absolute and mighty despot on earth would become a helpless captive if his troops and people were unanimous in deposing him. But God’s power and authority would be exactly the same if every human being defied it. Disobedience could not last an hour if he saw fit to crush it. But he wills to rule, not by mere power, but by wisdom, righteousness, and love—his own eternal law of being and working. II. GOD’S REGAL BOUNTY, HIS CARE AND , ARE TOWARDS ALL MEN. (Matthew 5:45; Acts 14:17; Acts 17:25.) The Laplander in his snow hut, no less than the most cultured child of civilization. If he knows every wild bird and beast (Psalms 50:10-12), and not a sparrow falls unnoticed by him, how much less can one human being, even the guiltiest and most debased, be outside his care! III. GOD’S ALL HUMAN ACTION. Men rebel against his will, yet his purpose is accomplished (Psalms 30:10, Psalms 30:11; Acts 3:17, Acts 3:18; 2 Chronicles 10:15). Our inability to explain how this is possible does not affect the fact. Were it otherwise, God could not govern the world. Conscience and Scripture alike tell us that freedom and responsibility are not interfered with. IV. GOD RULES AND CARES FOR NATIONS AS SUCH; NOT MERELY. For human history is the history of nations. The nation of Israel, constructed (so to speak), educated, governed, blessed, and chastened, as no other has been, holds a unique place in the providence of God and in the religious history of mankind. The full prophetic testimony of this fact is one of the strongest evidences of Old Testament inspiration. In this psalm, e.g; full of national sentiment and triumph, the heathen are regarded, not as conquered foes, but fellow-subjects. V. THIS REGAL, RULE IS TO THE LORD JESUS. (Matthew 28:18.) The hands nailed to the cross hold the sceptre of the world (Revelation 2:26, Revelation 2:27). Not for worldly ends; but for the sake of that higher kingdom, specially called in the New Testament "the kingdom of God;" the rule, namely, of righteousness, truth, and love, for which we pray, "Thy kingdom come." . To which kingdom do you belong—does each one of us? only to that to which even the most ignorant belongs, without knowing it; the most wicked, against his will? or that which the Son of God and Son of man lived, died, and rose again to found and to make triumphant, and in whose triumph we may share? BY C. Psalms 47:1-9 A song for all the peoples! That it is possible this psalm may have been penned immediately after some specific victory, such as that of Jehoshaphat over the formidable combination of peoples that came up against him (2 Chronicles 20:1-37.), we may admit; but we can scarcely understand how the peoples should have been invited to clap their hands at their own humiliating defeat. And it seems to us altogether unworthy of the sublime elevation of this psalm to look at it solely, or even mainly, from a military point of view, as if all the nations were invited to a song of triumph over their utter powerlessness to prevail against the chosen people of God. Delitzsch remarks, "In the mirror of the present event, the poet reads the great fact of the conversion of all peoples to Jehovah, which closes the history of the world." £ Perowne writes, "This is a hymn of triumph, in which the singer calls upon all the nations to praise Jehovah as their King, and joyfully anticipates the time when they shall all become one body with the people of the God of Abraham." £ Canon Cook says, "While celebrating a transaction of immediate interest to God’s people, the psalmist uses expressions throughout which have their adequate fulfilment in the Person and work of the Messiah.’’ £ And Dr. Binnie wisely remarks that the invitation to the nations, in the first verse, plainly implies that the subjugation is not a carnal one, but "the yearning of men’s minds and hearts for God." £ We are not called on to decide, nor even to ask the question—How much did the human penman of this psalm understand by it? Nor are we to perplex ourselves by asking—How could any human mind forecast all this? For it is not by any law of naturalistic psychology that such a psalm as this is to be tested. The Apostle Peter tells us that "no prophecy of the Scripture comes out of any private interpretation" of the will of God. Nay, further, that the will of man was not the origin of prophecy (2 Peter 1:21), but that holy men of God spake as they were borne on by the Holy Ghost. He tells us, too (1 Peter 1:10-12), that they did not comprehend the full significance of the words which came from their lips; that they diligently inquired into their meaning; that they uttered them, not for themselves, but for us; that their theme was "the sufferings of Christ, and the glory that should follow." So that, having this key to the interpretation of the prophetic songs of Scripture, we see that such remarks as those of Cheyne concerning prophecy and psychology£ are utterly wide of the mark, and that the sole question before us is—What do the words of this psalm declare, when dealt with according to the analogy of faith, concerning the prophetic forecast of the kingdom of the Messiah? I. THE WORDS OF THIS PSALM A GREAT THEME FOR SONG. A theme evidently much vaster and more far-reaching than the results of any material, local, or national triumph could possibly be; for it is one which is calculated to make all peoples £ clap their hands with joy, which could not possibly be true of any victory on an earthly battle-field. We feel increasingly that the terms of this psalm are intelligible only as referred immediately to the conflict and victory of the great Captain of salvation in undertaking to "save" his people from their sins. As Matthew Poole admirably remarks, "In Psalmo 45 actum est de Rege; in Psalmo 46 de eivitate Dei; hic, de Gentium adjunctione ad populum Dei, quam per Christum impletam videmus." £ And thus we see how far ahead the expansiveness of the Old Testament predictions was of the narrow exclusiveness of the average Jew. Here there is a celebration of God’s work which brings out expressions of greatest delight. The delight is in a triumphant achievement that will link all nations in one; and the cause of the delight is not their work, but God’s work for them. To nothing but the redemption which is in Christ Jesus could all this possibly apply. Here is a fourfold work of God. 1. The descent of the King to earth. In verse 5 we read, "God is gone up with a shout." So in Psalms 68:18, "Thou hast ascended up on high," etc. In quoting this last-named verse, the Apostle Paul argues (Ephesians 4:9), "brow that he ascended, what is it but that he descended first into the lower parts of the earth?" The ascension implies that he descended. How can it be otherwise here? That God has gone up from earth involves the truth that he was here; and that means that he came down from heaven (so John 3:13; John 16:28; John 17:5, John 17:24; Luke 19:10; 2 Corinthians 8:9; Philippians 2:6, Philippians 2:7; 1 Timothy 1:15). The coming of the Son Incarnate into the world is the fact announced in the New Testament, and many times predicted in the Old Testament (Isaiah 9:6; Genesis 49:10; Luke 24:44; Matthew 5:17; John 5:46). How far the psalmist understood the meaning of his own words, we are not called on to say; but the meaning of the Holy Ghost in inspiring them is perfectly clear, £ 2. The ascent of the King is also foretold. (Psalms 68:5.) The descent, implicitly; the ascent, explicitly. And in this doctrine many of the Old Testament writers blend their words (Psalms 68:18; Psalms 110:1-7:11). The King was to be exalted on high. He is (cf. Acts 1:9; Acts 2:33; Ephesians 4:10; Ephesians 1:20; Hebrews 4:14; Hebrews 6:20; Hebrews 9:24; Hebrews 10:12). 3. The exalted King is Sovereign over all the nations. (Psalms 68:8.) "The heathen" (Authorized Version) is equivalent to "the nations" (Revised Version). All the nations are under Immanuel’s sceptre. Through his death Satan is dethroned, and the Christ enthroned, and every child of man is now under his mediatoriai sway. So we are taught in John 12:31, John 12:32; Acts 10:34, Acts 10:35. He is now enthroned at the right hand of God; and those hands that were pierced with nails now sway the sceptre of universal power. Yea, and he must reign till he hath put all enemies under his feet (Psalms 110:1-7.). The mediatorial throne is "the throne of his holiness" (Acts 10:8). In the life of Christ holiness was manifested; in his death, whereby he condemned sin, holiness was vindicated. From his seat above, holiness sways the sceptre; by the power of his Spirit, holiness is created in human spirits. And under the sway of this throne all nations are embraced. "Earth’s poor distinctions vanish here." "In Christ there is neither Greek, nor Jew, barbarian, Scythian, bond, nor free; but Christ is all, and in all." And in him all the peoples of the earth may find their home in Abraham’s God (Acts 10:9). The shields, i.e. the princes, of the earth belong unto God. 4. The King governs the world for the sake of the Church. (Acts 10:3.) So the third verse indicates. The thought is expressed with gospel clearness in Ephesians 1:22 and Romans 8:28, that out of a sinful world God may call a living Church, to be presented to himself, without spot, or wrinkle, or any such thing. This is the Divine subjugation of his foes, which the mediatorial sovereignty of Christ ensures. II. HERE IS A CALL FOR SONG ON THIS GREAT THEME, FROM ALL PEOPLES. Man’s sin makes us weep. God’s mercy makes us sing; and no aspect thereof makes us gladder than that of the triumph of redeeming grace and dying love. And well may the psalmist, thus forecasting redemption’s story through the inspiration of the Holy Ghost, call for universal song. Well may we sing; for: 1. The great conflict is past. "The voice of triumph" may therefore be ours (cf. Colossians 2:15). 2. The sceptre of the world is in the hands of One, and of One only. There is no division of power (Romans 8:7). 3. The sceptre of the world is in the hands of the Supreme (Romans 8:2) £ And where else could we desire all power to be lodged (cf. Matthew 28:18; John 17:2; Revelation 1:18; Psalms 2:12)? 4. There is a rich inheritance in store for, the loyal ones. The Jew expected an earthly inheritance by virtue of his descent from Abraham; but all believers will have an infinitely greater inheritance by virtue of their union with Christ. God chooses it for us; and with his choice we may be well content. He will deal right royally with his own, and will act worthily of a God. For this inheritance we can wait (Romans 8:17, Romans 8:18). 5. In the advance of the Divine plans all barriers between race and race are destined to fall: All kindreds of the earth are to rally to the standard of Abraham’s God! Nowhere is this breaking down of boundaries more strikingly set forth than in Ephesians 2:12-22, which is an exposition of the basis and structural plan of the Christian commonwealth. This the aged Jacob foretold when he said, "To him shall the gathering of the people be." To this psalmists and seers Point. For this the Saviour prayed: "That they all may be one." He died to "gather together in one the children of God which are scattered abroad" (John 11:52; John 10:16; Isaiah 42:4). At such a thought, "Clap your hands, all ye peoples!"—C. BY W. FORSYTH Psalms 47:1-9 The universal King. The Lord is here set forth as "King over all the earth." His government commands— I. THE HOMAGE OF THE . "The Most High" is the Maker of heaven and earth. He is infinitely wise and holy and powerful. Not dependent upon other beings, he rules singly and done, in supreme majesty. Reason, therefore, not only confesses his right, but his fitness. Here is the repose of the mind in a perfect King. II. THE OF THE . The Lord Most High is "terrible." This does not mean that he is an object of terror, but of reverence. What God does in dealing with the nations is ever the expression of judgment and righteousness. Whether it be in the temple or in the world, in manifesting himself in love to his people or in ruling over the heathen, he is ever just. His government, in its laws and administration, is absolutely pure. The throne on which he is seated is the throne of his holiness. Conscience, where it is free, cries, "Amen." III. THE OF THE HEART. "Sing praises." Four times this call is given. This shows both its justice and its universality. To this call, all hearts, "honest and good," respond with joy. The more we study, the better we understand, the character and the rule of God, the more fervently shall we join in the anthem of praise. "Sing praises to God." This is no mere form, no senseless outburst, like that of the men of Ephesus, who for two whole hours cried out, "Great is Diana of the Ephesians!" (Acts 19:34). Looking to the past, contemplating the present, imaging the future, we see that, under God, all things are tending towards one great end, and therefore we can sing praises "with understanding." It has been said that "a people’s voice is the proof and echo of all human fame." So as truth prevails, and men everywhere are brought under the benign and holy sway of Christ, shall they with glad enthusiasm proclaim the Name and glory of God. Learn, therefore, the evil and the folly of sin. It is rebellion against the Lord Most High! Learn also the real unity of believers. Whatever differences there may be amongst them as regards lesser things, when they utter their hearts in prayer and praise, we find that they are one. The hymns of the Church for ever witness to the unity of the Church. Learn also how all the prophets speak of Christ and his kingdom. Their words had higher meanings than they knew of. Consciously or unconsciously, but moved by the Holy Ghost, they spake of the glories of the latter day. "Come then, and, added to thy many crowns, Receive yet one, the crown of all the earth, Thou who alone art worthy." W.F. Psalms 47:7 Christianity the faith of all nations. Judaism was not fitted for universality. Its rites, its laws as to meats and drinks, its localization of worship, gave it the character of a national rather than a universal religion. Yet it was by Hebrew prophets that the idea of a universal religion was propounded. Taught of God, they were able to rise above what was local and exclusive, and to rejoice in foresight of the latter-day glory, when Jehovah should be "King of all the earth." The fulfilment is in Christ, whose coming was hailed, not only as "King of the Jews," but as the "Light of the Gentiles," and the Saviour of the world. Christianity, not the Christianity of the Creeds or of any particular Church, but the Christianity of Christ, is the faith for all nations. The fact that the Bible is so fitted for translation into all languages; that the rites of the gospel are so simple and so adapted to all countries; that the laws as to Church government are so few, and so capable of being worked out according to the needs of different peoples, might be urged as arguments for universality. But there are other and stronger reasons. Christianity is fitted to be the faith of all nations, because of— I. ITS OF GOD. It has been truly said that "Christianity alone of religions gives a clear, self-consistent, adequate view of God. It alone discloses and promises to man a complete communion with God." The cry of Philip, "Show us the Father," finds in Christ a full response (John 14:9). "In creation God is a God above us; in the Law he is a God against us; but in the gospel, he is Immanuel, a God with us, a God like us, a God for us." II. ITS OF . The evil that presses upon men everywhere is sin. How can it be taken away? The answer is," Believe on the Lord Jesus Christ." Our character and life depend upon our beliefs. Belief in Christ not only secures pardon and reconciliation with God, but restoration of purity. In the Gospels we have not only the doctrine, but facts that authenticate the doctrine. The great conversions of St. Luke (Luke 7:48; Luke 19:9, Luke 19:10; Luke 23:43) are samples of what Christ has done and is doing (1 Timothy 1:15-17), and what he begins he will perfect. III. ITS IDEAL OF . We have not only the Law, but the life (Matthew 5:1-11; 1 Peter 2:21). Christ not only gives us the ideal, but shows us how that ideal may be realized (Matthew 15:24-27; Titus 2:11-13). Thus in Christ God comes down to man, and man is raised up to God. The promise is unto all, without respect of persons. IV. ITS BOND OF . What force, and commerce, and ecclesiasticism, and all human devices failed to do, Christ has done. He treats men simply as men, and by his Spirit binds them together as brethren. The wall of partition is broken down. The divisions formed by pride and selfishness are abolished, and all the world over "there is neither Jew nor Greek, there is neither bond nor free," but all are one in Christ Jesus (Galatians 3:28). V. ITS AND HOPES. Here there is comfort for every troubled heart. Christ is our Hope. To use the words of Arthur Hallam, "I see that the Bible fits into every fold of the human heart. I am a man, and I believe it to be God’s book, because it is man’s book." VI. ITS PROMISE OF . This is the climax. Godliness has the promise not only of the life that now is, but of that which is to come. The vision rises bright before every Christian. "Days without night; joys without sorrow; sanctity without sin; charity without stain; possession without fear; society without envying; communication of joys without lessening; and they shall dwell in a blessed country where an enemy never entered, and from which a friend never went away." Therefore we pray with increasing fervour, "Thy kingdom come."—W.F. BY C. SHORT Psalms 47:1-9 The universal sovereignty of God. The occasion of the psalm was, according to Psalms 47:3, an overthrow of many heathen peoples by the visible interposition of God, who had leagued themselves against Israel, and who, according to Psalms 47:4, had set out with the purpose of expelling Israel from her land. Another interpretation is that the psalm was composed for the dedication of the temple on the return from captivity. The main thought is the universal sovereignty of God. "God is the King of all the earth." Three thoughts are suggested. I. GOD HIS ENEMIES TO FULFIL HIS PURPOSE. (Psalms 47:3-8.) 1. The almighty wisdom and goodness of God bring good out of evil. "Maketh the wrath of man to praise him, and the remainder of wrath he restrains." 2. This should be aground of truth and joy to the whole world. (Psalms 47:6, Psalms 47:7.) Evil, therefore, is not absolute and eternal, and cannot be finally victorious over him to whom "the shields of the earth belong." This is the psalmist’s thought. II. GOD HAS CHOSEN AND SECURED THE OF HIS PEOPLE, (Psalms 47:4.) The reference here is to the Holy Land. God would not allow the heathen to wrest it from them. 1. Generally, God has given us a grand destiny in Christ and heaven. Rest is our inheritance. 2. He wall secure this to all who accept his promises, and faithfully seek for it. He restored the Jews, who for a time had been disinherited, when they became penitent and forsook their idolatry. "If God be for us, who can be against us?" III. THE MEN, KINGS AND LEADERS, SHALL AT LENGTH YIELD TO GOD. (Psalms 47:9.) 1. The kings of thought shall at length bow to Christ as the highest Wisdom. 2. The kings of action will acknowledge him as the inspiration of the grandest conduct. He is the King of kings and the Lord of lords, to whom every knee shall bow.—S. HERE we have another psalm of thanksgiving for a deliverance, but not apparently for the same deliverance as gave occasion for either of the two preceding psalms. Israel had now been delivered from a confederacy of kings (Psalms 48:4), who had come within sight of the city, but had then been seized with panic, and retreated, without making an attack (Psalms 48:5). After this, pain had come upon them, and they had been "broken," like "ships of Tarshish with an east wind" (Psalms 48:6, Psalms 48:7). The deliverance had been celebrated by a thanksgiving service held in the temple (Psalms 48:9). These details accord remarkably with the account given in 2 Chronicles 20:1-28 of an expedition against Jerusalem, made by the Moabites, Ammonites, and children of Seir, in the reign of Jehoshaphat, who advanced as far as Tekoa, whence Jerusalem is visible (Delitzsch), but there quarrelled among themselves, and began a retreat, in the course of which they came to blows, and destroyed one another. The imagery of "ships of Tarshish broken by the east wind" is naturally used at this period, when Jehoshaphat’s fleet of "ships of Tarshish" (2 Kings 22:1-20:48) was, by a Divine judgment, "broken at Ezion-geber." The psalm consists of two strophes, nearly of equal length, divided at the end of 2 Chronicles 20:8 by the pause-mark, "Selah." Psalms 48:1 Great is the Lord, and greatly to be praised; rather, great is the Lord, and greatly is he praised. The psalmist speaks of what is, not of what ought to be. Jehoshaphat had solemnly praised God for the deliverance from the Moabites and Ammonites, both in the valley of Berachah, when he came upon the bodies of the slain (2 Chronicles 20:26), and in the temple after his return to Jerusalem (2 Chronicles 20:28). In the city of our God (comp. Psalms 46:4; Psalms 101:8). In the mountain of his holiness. The "holy hill of Zion" (Psalms 2:6), on which the temple and a great part of the city stood. Psalms 48:2 Beautiful for situation; literally, for elevation; i.e. in respect of its lofty position. "Jerusalem, above all other great capitals," says Professor Cheyne, "is a mountain city." "It is a glorious burst," says Canon Tristram, "as the traveller rounds the shoulder of Mount Olivet, and the Haram wall starts up before him from the deep gorge of the Kedron, with its domes and crescents sparkling in the sunlight—a royal city". The joy of the whole earth, is Mount Zion (comp. Romans 2:15). The psalmist writes as a devout Israelite. To him there is nothing in the world so lovely, nothing so gladdening, as Mount Zion and the holy city seated on it. He does not mean to say that all the earth felt as he did; though he may have thought that, if men were wise, they would so feel. On the sides of the north. Professor Cheyne regards this clause as a gloss which has crept into the text. Others give a mystical interpretation founded on Isaiah 14:15. But the simplest explanation seems to be the best. Zion, the city of David, lay to the north of the temple, and abutted on the city’s northern wall. The city of the great King (comp. Isaiah 14:1, "the city of our God"). Psalms 48:3 God is known in her palaces for a Refuge; or, in her castles. The palaces of the king and his chief nobles are, no doubt, intended. Psalms 48:4 For lo, the kings were assembled; they passed by together. Some see in these "kings" Sennacherib’s princes, who, according to him (Isaiah 10:8), were "altogether kings." But actual monarchs, each leading his own army, seem rather to be intended. Psalms 48:5 They saw it, and so they marvelled; they were troubled, and hasted away. The sight of the city, with its walls and towers (Psalms 48:12, Psalms 48:13), was enough for them—they recognized that the place was too strong to be attacked with any prospect of success; "marvelled," or "were amazed" (Cheyne), at its strength, and, being troubled in mind, hasted away. The unconnected verbs remind the commentators of Caesar’s famous despatch, "Vent, vidi, vici." Psalms 48:6 Fear took hold upon them there, and pain, as of a woman in travail. This description is wholly inapplicable to the destruction of Sennacherib’s host, unperceived until it was accomplished (2 Kings 19:35), but is sufficiently in agreement with the narrative of 2 Chronicles 20:1-23. Psalms 48:7 Thou breakest the ships of Tarshish with an east wind. The literal exposition is wholly out of place, since history does not speak of any co-operation of a fleet with a land army in any attack upon Pales. fine. The expression must be used metaphorically of a great and violent destruction wrought by the arm of God upon Israel’s foes. Still, the imagery would scarcely have been used, unless there had been something in the circumstances of the time to suggest it, as there certainly was in Jehoshaphat’s time, whose fleet of "ships of Tamhish" was "broken" at Ezion-geber (2 Kings 22:1-20:48). The poet may have witnessed the catastrophe. Psalms 48:8 As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God; i.e. as we have heard of former deliverances of Jerusalem from the attacks of enemies; e.g. from Shishak (2 Chronicles 12:2-12), from Zorah (2 Chronicles 14:9-13), so now we have seen with our own eyes a deliverance of the same favoured city, such as might be expected from the fact that she is "the city of the Lord of hosts, the city of our God." Having seen with our own eyes Jerusalem thus delivered, we come to the conclusion that God will establish it for ever. Psalms 48:9 We have thought of thy loving-kindness, O God, in the midst of thy temple. Jehoshaphat, on his return to Jerusalem from the scene of his adversaries’ slaughter, held a thanksgiving service in the temple, "with psalteries, and harps, and trumpets," because the Lord had made the people to rejoice over their enemies (2 Chronicles 20:27, 2 Chronicles 20:28). Psalms 48:10 According to thy Name, O God, so is thy praise. The "Name of God," i.e. the character that he has established for himself by former mighty deeds, and the praise which he has now won by the recent deliverance, are coextensive. Both of them reach unto the ends of the earth; i.e. over all the regions known to the writer. Thy right hand is full of righteousness. Thou hast dealt out a righteous judgment by thy right hand and thy stretched-out arm, thereby showing how full thy right hand is of justice and judgment. Psalms 48:11 Let Mount Zion rejoice, let the daughters of Judah be glad; i.e. let there be a chorus of joyful thanks over the length and breadth of the land, not only in Jerusalem, but in every city of Judah (Joshua 15:45) equally. Because of thy judgments. Because thou hast vindicated thy people, and executed judgment on their enemies. Psalms 48:12 Walk about Zion, and go round about her; tell the towers thereof. Admire, i.e; O Israelites, your glorious city, which God has preserved for you intact. Walk around it, view it on every side; observe its strength and beauty. Nay, count its towers, and see how many they are, that ye may form a true estimate of its defences, which render it well-nigh impregnable. Such a survey would "tend to the glorifying of the God of Israel, and to the strengthening of their faith" (Hengstenberg). Psalms 48:13 Mark ye well her bulwarks (or, her ramparts), consider her palaces. Note the height and fine masonry of her outer wall, which no people could destroy except the Romans (Nehemiah 1:3; Nehemiah 2:13-17; Nehemiah 4:6). And note also the grand houses of her princes and nobles (Amos 6:11), which show themselves even above the ramparts. That ye may tell it to the generation following. That ye may let them know "how splendid Jerusalem appeared on the morrow of its great danger" (Cheyne). Psalms 48:14 For this God (i.e. the God who has now delivered us) is our God for ever and ever; i.e. he will always remain faithful to us, as we will to him. He will be our Guide even unto death. Dr. Kay translates "even over death," and understands that God’s loving protection is promised to the faithful even in the land beyond the grave. But he stands alone in this interpretation. Host moderns question whether the words על־מוּת are any part of the psalm, and, comparing them with the על־מוּת לבּן of the title to Psalms 9:1-20; suggest that they are a mere musical notation. But the psalm would end abruptly without the words, and the meaning, "he will be our Guide unto death," is quite satisfactory (so Hengstenberg and the Revised Version). Psalms 48:9 God’s loving-kindness. "We have thought of thy loving-kindness." Thought is quick. A lightning-flash of thought, a momentary recollection of God, may give guidance to take the right step, courage to speak the right word, strength to withstand sudden temptation, comfort when we are ready to give up all as lost. But this swift inspiration, sudden illumination, is not the kind of thought of which this text speaks. It is calm meditation, devout; leisurely contemplation. Memory spreads her stores. Faith, hope, love, drink full draughts from the living well of truth. Prayer and praise have time to clothe themselves in fit words. While we muse, the fire burns. One of the greatest blessings of the sabbath is the opportunity for such prolonged, undisturbed thought. One of the richest fruits of the public service of God’s house, and of the ministry of God’s Word, is reaped when we are led to think of God’s loving-kindness. I. The Revisers have wisely retained THIS WORD "LOVING-," although the same Hebrew word is frequently translated "mercy" (sometimes also "goodness," or "kindness"). We could ill afford to lose it, for no other English word so happily expresses one of the most wonderful and delightful aspects of Divine mercy, goodness, or kindness; viz. its special application to individuals. The Bible alone sheds this ray of Divine glory on the path of human life. We do not find it in heathen religions, for men do not naturally think thus of God. Science cannot reveal it; for science deals with what is universal or general, not with individuals. We learn it by faith and experience. The histories of Scripture are full of it; e.g. Hagar in the desert; Eliezer at the well; Jacob at Bethel, at Haran, at Penuel; Elijah in the famine; Ezra at Ahava (Ezra 8:21, Ezra 8:22). The miracles of Scripture are largely concerned in this lesson. Miracles are but lessons writ large, that none may be able to mistake their meaning. The promises of the Bible abundantly announce the same truth; and the thanksgivings (in the Psalms and elsewhere) of those whose faith has tested those promises, bear witness to their fulfilment. So does the experience of God’s children in all ages. II. THIS SPECIAL VIEW OF GOD’S LOVING- TO MUST NOT NARROW OR OBSCURE OUR VIEW OF HIS MERCY AND LOVING- ON THE BROAD SCALE—to his Church and to mankind. "The earth is full of the goodness of the Lord" (Psalms 33:5, same Hebrew word; Luke 6:35, Luke 6:36; John 3:16; 1 John 4:9). The "glad tidings of great joy," the gospel, is in the heart of it the message that God loves us. The transcendent proof, the gift of his Son, while it casts all lesser gifts into the shade, is the assurance of them all (Romans 8:32). III. OF GOD’S LOVING- IN ALL THESE ASPECTS—devout, thankful meditation on it, is at once a delight and a duty. A duty, because gratitude demands it (Psalms 103:2), because God wills it and is honoured thereby (Psalms 111:2 4), because thus the roots of our love and piety are nourished, and our doubts answered. But a duty that can be practised only by those to whom it is a delight. For really to apprehend God’s loving-kindness without having our heart opened to its gladness and brightness, as the flower to the sunshine, is impossible. Love only apprehends love (1 John 4:8). What richer, sweeter, more glorious object of contemplation is possible? IV. THE OF GOD’S LOVING-, NEVER OUT OF SEASON, IS IN THE . "In the temple." Here Asaph got quit of his doubts, and felt his faith and joy revive (Psalms 78:17, Psalms 78:28). Christian places of meeting and worship are not called "temples" in the New Testament. But Christian people are (2 Corinthians 6:16). The material temple present to the psalmist’s thought, with all its glorious ritual and local sanctity, has vanished like a vision. Not because the Gospel has put us further from God, but because it has brought us nearer. The cross has hallowed the whole earth as the outer court of the temple, of which heaven is the sanctuary; and we have boldness to enter into the holiest by the blood of Jesus. How rich are the poorest who know that this portion is theirs, the loving-kindness of the Lord! How poor the richest without this! Let our meditation of him be sweet! Let us be glad in the Lord! BY C. Psalms 48:1-14 God’s own Church the object of his special care. In this psalm, which is both song and psalm, and is one of those "for the sons of Korah," there is a general theme, illustrated by a reference to some historic event. The general theme is the loving-kindness and care of God over his Church. The specific historic illustration it is not possible to fix with certainty, although the preponderance of opinion, and also the largest amount of probability, seems to incline towards the wondrous repulse of Edom, Ammon, Moab, and ethers, in answer to Jehoshaphat’s prayer, without Israel having to fight in the battle (see 2 Chronicles 20:1-37.). We see from the narrative of the Chronicles that the children of the Korahites sang a song of praise on the occasion of that signal interposition of God, although it is not likely that the song then sang was the forty-eighth psalm; for the reference in Psalms 48:7 is against that; and at first it is not easy to see how "ships of Tarshish" should come to be mentioned in this song, if prepared with reference to the event of which we have made mention. Ezekiel (Ezekiel 27:25, Ezekiel 27:26) makes mention of ships of Tarshish which belonged to Tyro, being "broken" by the east wind; and it is possible that the psalm may have an allusion thereto. But, singularly enough, the chapter that records Jehoshaphat’s prayer and deliverance records also his defection and its punishment; and we are told that his ships were broken so that they were not able to go to Tarshish (2 Chronicles 20:35-37). If this be the reference in the song before us, its significance would be very striking; in that case, it would mean that Jehovah, Israel’s God, who put the heathen to flight for Israel’s sake, put even Israel to shame when her people or her kings left the straight path of reliance on and obedience to God alone; and that this was among the "judgments" of him whose right hand is full of righteousness; showing us that God’s care for his Church is just as marked when he rebukes her for her sins as when he delivers her from her foes; and that both for his faithful chastisement as for his mighty interposition, his loving-kindness is rehearsed in his temple with gratitude and song. £ And there is a holy pride in rehearsing the privileges of Zion as far outweighing those of the nations around—a pride, however, which refers all the honour and glory of Zion to God, and to God alone. £ Interesting, however, as these historic allusions are to the student, the higher spiritual bearing of the psalm is far more interesting, and far more important, as it sets before us this theme—the privilege and honour of the Church of God. £ We need not here argue the point that the Christian Church is the successor to the honours and privileges of the Jewish Church. A comparison of Exo 19:6 with 1 Peter 2:9 will show this. The Christian Church, in its largest sense, is made up of all believers in our Lord Jesus Christ. The organization of distinct and definite communities as Churches is a necessity for the time now present, but no such organizations include all believers; many believers, moreover, are in no such organization at all; only "the Lord knoweth them that are his;" and over all such his care is exercised: in their totality as including all regenerated souls, they make up the Church of God. Of this Church as a unity we have now to speak. I. GOD’S -PLACE IS IN HIS CHURCH, (1 Peter 2:1, 1 Peter 2:2.) It is quite possible that, after what we have just said about the Church in its entirety and vastness, and about the impossibility of its being scanned by any human eye, that it may be said, "But if the Church is thus undefinable by us as to its limits, we cannot conceive of it as a dwelling-place." This we can easily understand. But the demur has, in reality, no force. For it is quite clear from the New Testament that as there is "the Church" in the highest spiritual sense, so there are local and organized Churches in the geographical sense. Of this the epistles to the seven Churches of Asia are immediate and sufficient proof. And wherever a Church is faithful to its Lord, since whatever is true of the whole Church is true of any part of it, the believers in Jesus who belong to any local and faithful Church may apply to themselves that which Paul declared of the Ephesian converts when he wrote, "Ye also are builded together for a habitation of God through the Spirit." Thus no Christian need hesitate to apply the words to the fellowship of believers to which he belongs; he may say," God is known in our palaces for a Refuge. This Church is a city of the great King. And the real presence of a living Saviour among us is our honour, our joy, our life (Matthew 18:20; Matthew 28:20). II. GOD HIMSELF IS THE REFUGE OF THE CHURCH. (1 Peter 2:3.) It is the privilege of the individual believer, in all times of trial, sorrow, and care, to betake himself to his God and Saviour as to an unfailing Friend. But this privilege rises to sublimity when a whole company of believers, encompassed with peril and threatened by foes from without, can all rush to their Saviour in faith and prayer, as to a Refuge from the gathering storm! III. GOD’S LOVING- IS THE THEME OF THE CHURCH. (1 Peter 2:9.) How much fuller and sweeter is this theme for meditation now than of old! Then it was gained through prophets; now from him before whose presence lawgiver and prophet retire, as stars are concealed in the brightness of the sun! How incomparably does Romans 8:1-39. surpass aught in the Old Testament! And what was there in the olden time so tender as Luke 15:1-32.? Verily such a theme lifts the soul heavenward, tunes the lips to song, and speeds the feet to run the race set before us. IV. GOD’S MARK THE HISTORY OF THE CHURCH. (Luke 15:4-8.) The effect of this vivid description is pictorial. We can almost see the kings eyeing Jerusalem with envy, plotting her capture, seized with panic and hurrying away as for very life. The psalmist says that he had heard of such deliverances in times past, and now had seen them. And any student of Church history who has been withal for fifty years a close observer of Church life, can say the same. That God is the perpetual Deliverer of his Church is the story of the past and the testimony of the present. Nor may we forget the double kind of deliverance: (1) from foes without; (2) from mischief within. If the view given above of Luk 15:7 is correct, the verse suggests that the Church owes quite as much to God’s chastening love in correcting her for her sins, as to his rescuing power in spoiling her foes. That he will do this is part of the covenant (Psalms 89:28-33). V. THE HONOUR OF GOD’S NAME IS HIS OWN PLEDGE TO THE CHURCH. (Luke 15:10,Luke 15:11.) In the attribute of God’s righteousness is the Church’s repose and glory. Through the redemption which is in Christ Jesus, faithfulness, justice, righteousness, can be the supports of sinful men. This is the supreme wonder of redeeming grace. Think of it! Sinful people rejoicing that God’s right hand is full of righteousness! VI. GOD’S ARE THE OF THE OF THE CHURCH. (Luke 15:12-14.) We omit the italic "it" in Luke 15:13 (Authorized Version), and translate the first word in Luke 15:14 "that." The psalmist incites to a study of Zion’s towers, bulwarks, palaces, privileges, that it may be declared to the generation following, that "this God is our God for ever and ever." And when we study the redemption in Christ which has founded the Church, the spiritual power which is building up the Church, the watchful providence which has for eighteen centuries guarded the Church, the story which we have to hand down to the coming generation is the same, but told with vaster emphasis, surer faith, and more rapturous joy. "This God is our God for ever and ever; he will be our Guide above death, £ and beyond it!" "Happy is the people that is in such a case! yea, happy is that people whose God is the Lord!"—C. BY W. FORSYTH Psalms 48:1-14 The Church and her Head. This psalm may teach us something of— I. THE GLORY OF THE CHURCH. The outward is the symbol of the inward. The glory of the Church is not material, but moral. Mind is of all things the greatest. One soul is infinitely more precious than the richest domains. Think of some great man—Newton, Bacon, or Shakespeare. If all the wealth in that one mind could be yours, would you not choose it rather than the grandest of earthly inheritances? And how rich is the Church in mind! "The glorious company of the apostles, the goodly fellowship of the prophets, the noble army of martyrs," are here; and here also are thousands and tens of thousands whose names have been unknown on earth, but are written in heaven. The Church, like Jerusalem, is set on high, but. her beauty is not in "situation," but in character; her "elevation" is not in outward advantages, but in nearness to God. She has the "righteousness which exalteth." 1. The glory of the Church is not limited, but universal. Jerusalem was for a single people, but the Church is for all nations and kindreds and tongues. The light that dwells in her is to shine forth to all lands. The moral power that centres in her is to radiate its gracious influences to the ends of the earth. Jerusalem had her daughters—in the towns and villages of Judah; but the Church’s daughters are to be found in every land under the sun. 2. The glory of the Church is not transitory, but eternal. It is not like the passing shows of earthly kings; nor is it short-lived and disappointing, like the glory of Jerusalem. It derives its being from God, and will endure while God endureth. Love and goodness can never die. Much of the glory of the Church is as yet hidden. There were mysteries in the days of Paul, and there are mysteries still. But the light will shine more and more to the perfect day. The past—"what we have heard," the present—"what we have seen," alike bear witness, and combine to raise our hopes of the coming glory. II. THE OF THE CHURCH’S HEAD. "Great." (Psalms 48:1.) The measure of the glory of the Church is the greatness of the Church’s Head. The certainty of the glory of the Church in all its transcendent developments, is to be found in the greatness of the Church’s Head (Ephesians 1:17-23). 1. In the might of his power. His enemies shall lick the dust (Psalms 48:4-8). Sooner or later, either with the joy of love or the torments of fear, the confession must be made—that "he is Lord" (Philippians 2:10, Philippians 2:11). 2. In the sweetness of his loving-kindness. (Psalms 48:9.) There is a fitness of place ("temple") and a fitness of method (" wait"). As we keep our ears open, truth will come to us. As we bend our minds in eager thought upon Divine things, more and more of the Lord’s goodness will be revealed to us. It is the "loving-kindness" of God that has blessed the past, and it will, in like manner, but in larger measure, bless the future. God’s loving-kindness culminated in the cross. There could be nothing higher. And the cross is the best help to our faith, and the surest guarantee of our hopes (Romans 5:8-10). 3. In the righteousness of his judgments. (Psalms 48:10-13.) The heathen fabled that Jove’s hands were full of thunderbolts; but our God’s "right hand is full of righteousness." Let us praise God for freedom. There were terrors, but they have passed. We have the glad sense of escape. We are free. It is God who has done it. Let us give thanks for Divine protection. Jerusalem had her towers and bulwarks. Round about her stood the everlasting hills. She seemed impregnable. But in the evil day of unbelief she fell. But the defences of God’s people are better far, and can never be overthrown. Our "bulwarks" are not rampart and tower, but God’s love and faithfulness. There will be assaults in the future as in the past, but the foundation standeth sure. There will be many a sore fight and struggle, but the powers against us can never prevail over the omnipotence of God. Let us rejoice in the everlasting love of God (Psalms 48:13, Psalms 48:14). We should think of others as well as ourselves. We have a duty to our children and those who come after us. Musing on what God has done for us, our hearts will burn within us, and we shall be able to "tell" the generation following "the wonderful works of God." It is with exulting faith that we claim "this God" as "our God," and commend his love and his truth to others. What he has been to us he can be to them, and more. For ourselves we "know whom we have believed." He will keep us all our days. Our Guide into death, he will be our Portion and our Joy for ever.—W.F. BY C. SHORT Psalms 48:1-14 The eternal city of God. A patriotic hymn, to be sung in the temple service in celebration of a signal deliverance of Jerusalem from an invading army. Commentators are not agreed as to what army. Let it be taken as suggesting some things which may be said of the true eternal city of God, what it is, and what it will become through everlasting ages, exhibiting the greatest glory of man and the highest glory of God. I. SOCIETY FOUNDED AND BUILT UP IN . (Psalms 48:1.) Nothing unclean can permanently dwell in it. The heavenly Jerusalem. II. FILLED WITH DIVINE JOY. (Psalms 48:2.) "God shall wipe away all tears." No permanent sorrow. III. SAFE FROM DANGER OF . (Psalms 48:3.) Often threatened during her earthly history by the combined forces of evil which have been arrayed against her. IV. GOD HAS THE POWERS OF HIS NATURE IN IT UP. 1. Moral omnipotence. (Psalms 48:4-8.) The history of past times and personal experience testify to this. He breaks the forces of evil as he broke the ships of Tarshish with an east wind. 2. It has been and is the theatre for the display of the infinite love. (Psalms 48:9.) "God is in Christ reconciling the world unto himself." 3. Also for the fullest display of the Divine righteousness. (Psalms 48:10, Psalms 48:11.) "Righteousness and judgment are the habitation of his throne." 4. He is the everlasting Guide and Light of the city. (Psalms 48:14.) Because he is its King and Father and Lawgiver. Here is a theme for grateful thanksgiving and joy and worship.—S. THIS is a didactic poem, and resembles in some respects Psalms 37:1-40, and Psalms 73:1-28. It deals with the same problem—the contrast between the lot of the righteous man, whom the wicked persecute continually (Psalms 73:5), and these wicked themselves, who are wealthy and prosperous, found families, leave them their wealth, and even "call their lands after their own names" (Psalms 73:6, Psalms 73:10, Psalms 73:11). The problem is solved, more distinctly than anywhere else in the Psalms, by the doctrine of compensation in a future life (verses 15, 19), so that (as Hupfeld says) the psalm "contains a real, though crude and imperfect, theodicy." The wicked man has his good things in this life, and after death evil things, while with the good man the case is exactly the contrary. The date of the psalm is uncertain; but from its style it may be placed between the time of David and that of Hezekiah. The ascription of it to "the sons of Korah" deserves acceptance. Metrically, the composition divides itself into three portions: (1) a short prelude, or introduction (verses 1-4); (2) a strophe, forming the main body of the psalm (verses 5-15); and (3) a summing-up, or conclusion (verses 16-20). Psalms 49:1 Hear this, all ye people; rather, all ye peoples. Like Psalms 47:1-9; this psalm is addressed to the nations generally, who are all equally interested in it. The writer regards his mission as not confined to Israel, but extending to the whole of mankind. Give ear, all ye inhabitants of the world; literally, of the fleeting (חלד), of this fleeting, transitory scene. Psalms 49:2 Both high and low, rich and poor, together. The teaching of the psalm concerns all ranks alike. To the great and rich it will carry warning; to the poor and lowly, consolation. Psalms 49:3 My mouth shall speak of wisdom (comp. Job 33:3, Job 33:4). It is not his own "wisdom" that the psalmist is about to utter, but a wisdom communicated to him from without, to which he has "to incline his ear" (Psalms 49:4). And the meditation of my heart shall be of understanding; or, of discernment (Kay). Psalms 49:4 I will incline mine ear to a parable. The psalmist is "like a minstrel who has to play a piece of music put into his hands. The strain is none of his own devising; and as he proceeds, each note awakes in him a mysterious echo, which he would fain catch and retain in memory" (Kay). A "parable" in the Old Testament means any enigmatical or dark saying, into which much metaphor or imagery is introduced, so that it is only φωνᾶνσυνετοῖσι. I will open my dark saying upon the harp; i.e. with a harp accompaniment. Music was a help to inspired persons in the delivery of messages which they were commissioned to deliver (see 1 Samuel 10:5; 2 Kings 3:15). Psalms 49:5-15 The prelude, or introduction, being over, the substance of the "dark saying" is now brought forth. The problem is propounded. On the one hand are the righteous, fallen upon evil days, surrounded by treacherous foes, ever on the watch to do them a mischief (Psalms 49:5); on the other are the wicked, "trusting in their wealth, and boasting themselves in the multitude of their riches" (Psalms 49:6), so opulent that they build houses which they expect to "continue for ever" and proprietors on such a scale that their lands are "called after their names" (Psalms 49:11); and both parties equally short-lived, soon swept away from earth (Psalms 49:10, Psalms 49:12). How is it that God allows all this, and how is man to reconcile himself to it? Simply by two reflections—one, that for the wicked, who have their portion in this life, there is no hope of happiness after death (Psalms 49:14, Psalms 49:17); and the other that "God will redeem the righteous from the power of the grave, and will receive them" (Psalms 49:15). Psalms 49:5 Wherefore should I fear in the days of evil? i.e. have I reason to fear, or may I trust in God’s protection? Are, or are not, the righteous under his care? When the iniquity of my heels; rather, of my supplanters—of those that would trip me up. Shall compass me about; i.e. surround me, lie in wait for me on every side (comp. Psalms 17:10-12). Psalms 49:6 They that trust in their wealth; rather, even of them that trust in their wealth. The sense runs on from the preceding verse (so Hengstenberg and Professor Cheyne). And boast themselves in the multitude of their riches. Such men are always persecutors of the righteous. They are worldly, carnal, godless. Psalms 49:7 None of them can by any means redeem his brother. The text is suspected. If we read אַךְfor אָה, with Ewald and Professor Cheyne, the right translation will be, Nevertheless, no man can by any means redeem himself. With all his boasting, the rich man cannot effect his own redemption; nor, however great his wealth, can he give to God a ransom for him; i.e. for himself. "Brother" is not used in the Psalms in the sense of "fellow-man," but only in the literal sense of close blood, relation (Psalms 35:14; Psalms 50:20). Psalms 49:8 For the redemption of their soul is precious; or, costly—too costly, i.e; for them, however rich they may be, to be able to effect it (comp. Job 36:18, Job 36:19). And it ceaseth for ever; rather, and one must let that aloes for ever (Cheyne, Kay, Hengstenberg, Revised Version). Psalms 49:9 That he should still live for ever, and not see corruption. This verse is to be closely connected with Psalms 49:7, Psalms 49:8 being parenthetical It describes the effect which the payment of a ransom by the rich, were it possible, might be expected to have. Psalms 49:10 For he seeth that wise men die, likewise the fool and the brutish person perish. The rich man must see that any hope of ransoming himself by means of his wealth, and so escaping death and the grave, is vain, since the law of mortality, which is in operation all around him, is universal. No one is redeemed from death, in the sense of escaping "the first death." Not only do "the fool and the brutish person" perish, but the fate of "the wise" is the same. All die; all quit the earth; all leave behind them everything that they possessed on earth; no one can take with him the gold in which he has trusted (Psalms 49:6); all leave their wealth to others. Psalms 49:11 Their inward thought is, that their houses shall continue for ever, and their dwelling-places to all generations. Still, though they know this, the rich and worldly have an idea—an "inward thought"—which they cherish, that they can m a certain sense escape death by founding families and leaving to their children substantial houses, which will keep up the family reputation, and accumulating landed estates, to which they may affix their name, so keeping their memories alive to future ages. They call their lands after their own names (see Genesis 10:2, Genesis 10:4, Genesis 10:6, Genesis 10:22, Genesis 10:23, Genesis 10:29, etc.; and compare the Greek traditions with respect to Hellen, Ion, Achaeus, Pelops, Cadmus, etc.). To call cities after their own names, or the names of their sons, was a still commoner practice of great men in the olden times. Psalms 49:12 Nevertheless man being in honour abideth not. Against these" inward thoughts" and outward actions, the psalmist simply maintains the ground already taken (Psalms 49:10): "Man, in whatever honour he may be, abideth not"—has but a short time to live. He is like the beasts that perish. He has no more continuance than many of the beasts; like them, he passes from earth. Psalms 49:13 This their way is their folly; or, their vain conceit (Kay). By "their way" must be understood the course of conduct described in Psalms 49:7-12. Yet their posterity approve their sayings. Their descendants, or those who come after them, notwithstanding the foolishness of their course, adopt their principles and delight in them. Psalms 49:14 Like sheep they are laid in the grave; death shall feed on them. With the foolish fancies and vain conceits of the ungodly rich men, the psalmist now contrasts the reality. When they die they are "laid in the grave," or "ranged in Hades" (Kay), as sheep in a sheepfold. There is no escape for them. Death is their shepherd; he keeps them, watches over them, tends them, allows none to quit the fold. And the upright shall have dominion over them in the morning. When the resurrection morn comes—and no other explanation appears to be possible (see even Cheyne)—it will bring them no release; the righteous will then "have domination over them," and will certainly not set them free (Revelation 21:8). And their beauty shall consume in the grave from their dwelling; rather, and their beauty is for Hades to consume out of its dwelling; i.e. its clay tenement (so Dr. Kay). Psalms 49:15 But God will redeem my soul from the power of the grave. Here is the solution of the "dark saying," the key to the" parable." The souls of the righteous will be redeemed, not by themselves, but by God—they will be delivered "from the power of the grave," or rather of Hades; and, while the ungodly are held under by death and the grave (Psalms 49:14), they will be released, and enter upon a higher life. For he shall receive me. As God "took Enoch," when he "was not" (Genesis 4:24)—took him to be with himself—so he will "receive" every righteous soul, and take it home, and give it rest and peace in his own dwelling-place. As Professor Cheyne observes, "It is the weakest of explanations to say that the psalmist rejoices thus in the prospect of mere deliverance from the danger of death. A few years later, and the prospect will return in a heightened form." The fact is that "the poet has that religious intuition which forms the kernel of the hope of immortality." At the same time, we may admit, as Hupfeld argues, that the belief in immortality is "not here stated as a revealed doctrine, but as a presentiment, a deep inward conviction, inseparable from real living faith in a living God." Psalms 49:16-20 The conclusion "repeats and confirms the general lessons of the psalm." Psalms 49:16 is a categorical answer to the doubt propounded in Psalms 49:5. Psalms 49:17-19 are an echo of Psa 49:14, and at the same time a counterpoise to the views put forth in Psalms 49:6, Psalms 49:11. Psalms 49:20 is a repetition, but with an important modification, of Psalms 49:12. Psalms 49:16 Be not thou afraid when one is made rich (see Psalms 49:5, Psalms 49:6). There is no ground for fear, nor even for perplexity, when the wicked grow rich and prosper. Their wealth will not ransom their souls (Psalms 49:7-9). They cannot take it with them to another world (Psalms 49:17). They will have no advantage from it there. On the contrary, their misery in another world will be such as to far outweigh any enjoyment which they may have had on earth (Psalms 49:14, Psalms 49:19). When the glory of his house is increased (see Psalms 49:11). Psalms 49:17 For when he dieth he shall carry nothing away. Nothing in the way of earthly possessions—nothing but the qualities which he has imprinted on his soul, and made part and parcel of himself. The heathen nations, foolishly, were accustomed to bury clothes, and arms, and vessels, and stores of gold with the departed, as though they could take these with them into the other world. The writer of the psalm, and those whom he addressed, were equally aware of the foolishness of such customs. His glory shall not descend after him. Whatever "glory" his wealth has secured to him in this life shall be left behind. He shall be imprisoned in Sheol, with death to shepherd him (Psalms 49:14), and with no hope of returning to the "light" (Psalms 49:19). Psalms 49:18 Though while he lived he blessed his soul (comp. Psalms 10:3; Luke 12:19). He thought himself happy, and congratulated himself on his good fortune. And men will praise thee, when thou doest well to thyself. A parenthetic remark. Not only do such men congratulate themselves, but the world’s applause follows on them. So long as they are well-to-do, and keep themselves in the forefront of the battle of life, they will have "honour, reverence, and troops of friends," who will admire them and flatter them. Psalms 49:19 He shall go to the generation of his fathers. In the Hebrew it is "thou shalt go," or "it (the soul) shall go;" but the meaning is well expressed by the Authorized Version. However much the wicked man delights in his life, and clings to it, nevertheless he has to die (Psalms 49:10), to join the "generations of his fathers," to go where they have gone before him. And, once in Sheol (Psalms 49:14), they shall never see light. God will redeem the soul of the righteous from the power of Sheol (Psalms 49:15); but the rich ungodly man, and those to whom he goes—men of his sort—shall for evermore not see light. Psalms 49:20 Man that is in honour, and under. standeth not, is like the beasts that perish. In Psalms 49:12 the writer had said of all men, that they are "like the beasts that perish," which is true in one sense; i.e. in reference to this life. Now, having taken a loftier flight, and embraced in his mental vision the whole life of man, he makes an important qualification of what he had said. All men die; but only those who are "without understanding" die without hope—"like the beasts:" for others there remains the hope enunciated in Psalms 49:15. Psalms 49:8 Infinite redemption. "The redemption," etc. The same astonishing spectacle presents itself to this unknown psalmist which so sorely perplexed his brother psalmist, Asaph—"the prosperity of the wicked." But instead of being "envious at the foolish," or finding a painful enigma in their wealth and pride, he summons men of all lands—rich or poor, high or lowly—to listen while he "opens his dark saying," expounds the riddle. The world’s pageant is transparent to the prophet’s eye. Behind it are eternal realities. The shadow of death dims its glory. Death, like a spectral shepherd, waits by the grave’s mouth to gather his flock. What can, then, the rich man’s wealth avail (Psalms 49:7-9)? Primarily, then, these words refer to the present life—the impotence of wealth and earthly glory to ward off death. But in Psalms 49:15 clearly "soul" means more than the life that now is—even a life of which this is but shadow and prelude, and a "second death." Following out, therefore, the thought of the text, we have (1) the infinite value of the soul, and its need of redemption; (2) the infinite cost at which it has been redeemed; (3) the infinite issues of the redemption of a soul. I. GOD IN THE AN VALUE ON THE SOUL OF MAN. Man was made in the image of God, capable of knowing, loving, obeying, resembling his Maker. His complex nature has its lower side—"of the earth, earthy." His animal frame allies him to the lower creatures (Psalms 49:12, Psalms 49:20). Learned leaders of science in our day are labouring to emphasize this side of humanity. Man, they say, has grown up from lower forms—is but a glorified, highly developed ape. "But there is a spirit in man" (Job 32:8). This spiritual nature laughs to scorn the attempt to class it with "beasts that perish," and claims its Divine birthright (Acts 17:29). Enoch and Abraham, David, Isaiah, John, Paul, had something within them of which there is no trace, no speck or germ, in the lower ranks of life. So, too, has the humblest Christian—nay, the lowest savage, if but his heart will open to the message of God in Jesus. 1. God loves the soul—fallen, sinful, at enmity with him though it is, and justly condemned—yea, with infinite love (John 3:16). It is in ruins; but these are the ruins of God’s temple. It is lost, but not irredeemably. He has "found a ransom" (cf. Luke 15:24). 2. The greatness of man’s nature is proved by the very greatness of his ruin. Only from an exalted height could he fall so terribly. Beasts are not capable of sin. Low, materialistic views of our nature necessarily involve slight views of sin. God’s great love, in place of implying indulgence or indifference to sin, is the very measure of his abhorrence, because sin has (1) defaced his likeness; (2) robbed him of men’s love and trust; (3) broken his highest law; (4) destroyed man’s happiness. II. "THE OF THE SOUL IS ;" AND AT AN COST IT HAS BEEN . That there is such redemption the psalmist was assured. The faith of Old Testament saints was no doubt imperfect. The guiding light shone dimly. Yet now and then flashes out a gleam of startling brightness (Job 33:23-28). For us the light shines clear (Matthew 20:28). Cast away from these words—"ransom," "cost," "price," and the like—all narrow (and as it were commercial) associations. Remember the Father not only accepts, but provides, the propitiation; the atonement is his eternal purpose; "the Lamb of God" is "his unspeakable Gift" (1 John 4:9, 1 John 4:10). III. THE ISSUES OF THIS ARE . "It ceaseth for ever;" or else "endures for ever" (Hebrews 9:12; Hebrews 10:26; John 10:27, John 10:28; Romans 8:35-39; John 3:18, John 3:19, John 3:36). Every preacher must judge for himself whether to bring into the pulpit one of the most serious controversies of the day—the ultimate fate of those whom Scripture describes as "lost," "perishing." Who would not wish to entertain, if he could, what is called "the larger hope"? But if it is to be realized, it must be by means unrevealed in Scripture, and upon principles and laws contrary to those which in this life form and fix character for good or evil The soul which is hardened in hatred to God and goodness, gnawed with the feverish thirst of depraved appetites, and bound in the fetters of vicious habit, carries within it the elements of a present hell. The danger is real and great, that in peering into the far-off future, beyond the day of judgment, attention should be diverted from such plain warnings as Matthew 10:28; John 8:24. BY C. Psalms 49:1-20 A dark saying: wealth in bad hands. The author and the date of this psalm are alike unknown. There are, however, matters concerning it of much more importance, which we do know. One of these is that the writer was a believer in God; and that while the dark problems of life perplexed him, as they do and have done so many others, he saw light above and beyond them. Another is that in this psalm we have the words of one who had "inclined his ear" to hear what the great Speaker would say unto him, and what he would have him write. He would not put pen to paper till he received the word from heaven. "Antequam ad alios loquar, prius devote audiam ipse Spiritum Sanctum intus me erudientem." £ "In the words, ’I will incline mine ear to a similitude,’ it is plainly implied that the wisdom which the psalmist would communicate is no self-sprung possession, but one that has been acquired by him … he only brought forth what he had learned in the school of God" (Hengstenberg, in loc.). The theme of the psalm is suggested by the fact, so often observed, that much of the world’s wealth is in the hands of the ungodly. Concerning it, "in Psalms 37:1-40. David, in Psalms 49:1-20. the sons of Korah, and in Psalms 73:1-28. Asaph, teach the same truth". In dealing therewith we shall portion out the homiletic expositions in three distinct outlines. In this we deal with the darker side of the theme. I. ONE OF LIFE’S MOST FACTS IS THAT SO MUCH WEALTH SHOULD BE IN BAD HANDS. No observant man can fail to see many illustrations of this. £ The greatness assumed by the rich often overshadows humbler souls. It sets them wondering why God should let so many of his people struggle with poverty while many of the ungodly are rolling in wealth. And, to the eye of sense, it darkens the world’s outlook when, while "money answereth all things," the great bulk of it should be possessed by the godless, the selfish, the oppressors, and the vile. The fact creates fear (Psalms 73:5) in the evil day, since those who have the money-power, and are in a sense the lords of the world, use their power unrighteously. So much so that our Lord employs the striking epithet, "the mammon of unrighteousness ’ (Luke xvh). Only one hint, indeed, is given, in the word "iniquity" (Psalms 73:5), that these rich men are evil men. "But this seems to be designed, as m our Lord’s parable of the rich man and Lazarus, to show that the selfish, proud, boastful use of riches, the mere luxuriousness of wealth, apart from violence or unscrupulousness of conduct, is evil, and finds its end in the outer darkness" £ But let us note— II. THERE ARE FIXED ON WHICH THIS WEALTH IS . These are here specified as fourfold. 1. Wealth cannot screen from death (Psalms 73:7, Psalms 73:8, Psalms 73:12). There may be (Leviticus 25:47-55), according to the Law, redemption from poverty; but no brother has any ransom price wherewith to prevent death or to deliver from it. Then, it must be given up altogether. 2. After death the wealth cannot be controlled; it is left to others (Psalms 73:10). 3. The departed one must see corruption (Psalms 73:10). 4. He can carry nothing away (Psalms 73:17; 1 Timothy 6:7). The "rich" one is "bankrupt" at the moment of death. III. YET ITS CHERISH . 1. They trust in riches. 2. They boast of their wealth (Psalms 73:6). Yet wealth can never ward off care or sickness. 3. They shut their eyes to their precarious holding of their wealth (Psalms 73:11). 4. They even cherish "inward thoughts" of perpetuity (Psalms 73:11). 5. They make special efforts to perpetuate their honour (Psalms 73:11, Psalms 73:12). 6. They congratulate themselves on their greatness (Psalms 73:18; Luke 12:19). And all the while they are "fools" in wisdom’s eye (Psalms 73:13). IV. FOR SUCH THERE IS BUT A DISMAL OUTLOOK. 1. Like the brutes, they will yet be reduced to silence (Psalms 73:12). £ Their proud boasts will soon be stilled. 2. They will descend to Sheol; i.e. to the realm of the departed, Neither the word "Sheol" nor the word "Hades" contains per se any moral significance, nor does either word convey per se the notion of joy or sorrow. But the connection may give such significance to the words. Such is the case here and in Luke 16:23; in both the thought of evil and of sorrow is conveyed. 3. Death will shepherd them. They will be under him, for him to lead and feed them. What a shepherd—death! 4. Their flesh will consume away; their glory will be gone (Luke 16:14, Luke 16:17, Luke 16:19, Luke 16:20). No light ahead! 5. In the great awakening, "in the morning "—the morning of the resurrection—the upright, whom they despised, shall have dominion over them (LXX; κατακυριεύσουσιν). The lordship was theirs during the night, because of their riches; in the morning that lordship will be transferred to the upright, because of their righteousness (Revelation 2:26, Revelation 2:27). £ Hence, note: 1. There is no reason to fear in the day of evil; for evil itself is in the restraint of infinite Power. 2. Where the world sees cleverness and riches, be it ours to see folly and poverty, if godliness be not also there! "The wicked is driven away in his wickedness."—C. Psalms 49:1-20 A contrast: unseen wealth. To those whose character and outlook are depicted in the bulk of this psalm its writer did not belong. He looks on them; he writes of them; but he is not one with them. The emphatic and striking word "but" (Psalms 49:15) indicates what the context shows, that there is a great gulf between him and them. While the wicked ones who are rolling in wealth despise him because of his distance from them on the ground of earthly poverty, he, on the other hand, looks down with pity upon them because of their distance from him, on the ground of his having "a life hidden with Christ in God," and possessions in heaven, where no thief approacheth nor moth corrupteth. And the expositor may well devote his attention to the five lines of contrast indicated in this psalm. I. THERE IS A IN . (Psalms 49:14.) "The upright." This is the word often used to express the character of the people of God, in distinction from the ungodly (Psalms 33:1; Psalms 32:11; Psalms 112:4). The word does not mean "perfection," but true sincerity of spirit, combined with the desire to be right in the sight of God. Three things are included therein: (1) repentance; (2) forgiveness; (3) sanctification. Where sin is duly acknowledged, forsaken, forgiven, removed, there, in the sight of God, is an upright man. How great the contrast between such and the "fools," however rich the latter may be! II. THERE IS A IN . Such a one can say, "My God!" And he can think and write and speak of God as One who is his Life, his Hope, his Joy, his Friend, his All (Psalms 49:15). III. THERE IS A IN THE OUTLOOK. Instead of being driven at death into the shades of Sheol, he will be received by God (Psalms 49:15). "He shall receive me." The same word is used of Enoch, "He was not, for God took him;" and by Asaph, in Psalms 73:24. IV. THERE IS A IN THE AFTER-, Instead of death being their shepherd by feeding on them, Jehovah is their Shepherd, and leads them beside living fountains of water. V. THERE IS A IN THE FAR LOOK. (Psalms 73:15.) God will redeem my soul from the power of the grave; i.e. he will restore me at the resurrection morning. This nature will be completely redeemed—body, soul, and spirit, to be for ever with the Lord.—C. Psalms 49:14 A vast change: in the morning. There have been several different views entertained of the state after death. The realm of departed seals was called by the Hebrews Sheol, or the all-demanding world; by the Greeks Hades, or the unknown world. Practically, either word may be used, since the two simply refer to the same realm looked at under different aspects. To the pagan, Sheol (or Hades) was a dim and grim underworld, with no light beyond. To the Hebrews, Sheol was a dim underworld, with the light at the end—"in the awakening" To the Christian, Hades is a realm of perfect rest in Christ, where the righteous are awaiting the resurrection morn. £ And we may now set forth the believer’s hopes as to that day in far brighter and more vivid tones than were possible to the psalmists and seers of old. I. THERE WILL BE A FROM THE DEAD. Whether or no the psalmist descried this, we cannot tell; but we do, for Jesus has brought life and incorruption to light through the gospel. He is the Resurrection and the Life. He is the Saviour of the body; and "whosoever liveth and believeth in him shall never die." It will be indeed a glorious "morning" when death shall be swallowed up in victory. II. JEHOVAH-JESUS WILL THEN BE THE OF HIS FLOCK. As he was their Shepherd when here, and had guard of them between death and the resurrection, so he will be their Shepherd still, to lead and feed them with his own hand. "The upright" will have no such doleful shepherd as death; they will know nothing of dying. In the loving care of Jesus they will know only life and joy. III. THEN THOSE WHO HAVE THE LORD JESUS WILL HAVE THE . "Many that are last shall be first, and the first last," even within the kingdom. But how much more will this reversal be seen in the case of those who are not in the kingdom at all! Many who were among the great, the high, the noble, of earth will not then be owned by the King; while many a poor but humble Christian, whom the world knew not because it knew him not, will hear a voice saying, "Friend, come up higher." Then many of earth’s despised ones shall enter into the presence of the King; they shall sit with him on his throne; and they shall have dominion "in the morning." God will cause "all things" to work together for good to those that love him. Evil may ride high for a time, but it must hide its head at last. And when the wicked are ashamed, the righteous will lift up their heads, for the day of their redemption will have come.—C. BY W. FORSYTH Psalms 49:1-20 Be not afraid. I. THE , (Psalms 49:3, Psalms 49:4.) He is marked by thoughtfulness. He lends his ear in many a secret place to learn wisdom. His inspiration is from above, and he does not speak of himself, but as moved by Divine impulses. What he has gathered by long meditation and experience he gives forth freely for the good of others. His ambition is to make the dark clear, to discern between good and evil, to strip falsehood of its disguises, and to set forth the truth concerning God and human life with all the clearness and charm in his power. Let such a man stand between God and men, and he has a right to be heard. II. THE . (Psalms 49:1, Psalms 49:2.) The call is to all people, for all are interested. Hearing is demanded, for without hearing all speech is vain. It is through hearing that the mind, the conscience, and the affections are reached, and that faith and all the good things which follow, come. Changes there have been, and changes there will be. The old order gives place to the new. But the subject propounded here is for all time. Rich and poor alike would do well to hear and to consider wisely what the preacher has to say; for it not only has the ring of truth, but it is backed by the experience of the ages. III. THE . The subject is propounded (Psalms 49:5). It is implied here that the wicked may become rich, and that they may even use their wealth in ways unjust and oppressive. Might and good fortune are at their command. They pursue their selfish and unholy schemes unchecked. God seems to leave them to do their pleasure. The stronger the hope of the godly that judgment will come, the greater their perplexity at its delay. Here is a dark riddle, which presses heavily on many a heart, and which has often, in evil times, constrained the cry of the psalmist: "Why?" But light will arise to the righteous. We are taught to look at things as in the presence of God, discerning between truth and falsehood, and discovering that, in spite of all the outward shows and splendour of the ungodly, their inward state is wickedness, their prosperity is folly, and their end is death—death without God and without hope. Whereas the godly, though they have their trials, have peace; though they may have little of this world’s goods, are rich toward God, and rejoice in the consciousness of a life which will conquer death, and of a hope of glory strong as truth is strong, pure as Christ is pure, and eternal as the eternal God. The arguments by which these truths are enforced are weighty and powerful. 1. The impotence of wealth in the great emergencies of life. (Psalms 49:7.) 2. The transitoriness of all earthly possessions. (Psalms 49:10-12.) 3. The degradation of human character through covetousness and pride. (Psalms 49:13, Psalms 49:14.) 4. The miserable end of the ungodly rich, as contrasted with the happy end of the righteous. (Psalms 49:15-20.) Hear, then, the conclusion of the whole matter. "Be not afraid" (Psalms 49:5, Psalms 49:16). The lessons which this old seeker after truth has set forth are elsewhere in Holy Scripture, and especially in the teaching of our Lord and his apostles, expounded and enforced with a clearness which leaves no excuse for ignorance, and with a charm which should win the conviction of all hearts. As we read the Sermon on the Mount, as we study the parables of the rich fool and of the good Samaritan, and as we grasp the great verities of the Gospels and the Epistles, our faith grows in strength and our courage in fervour, and looking unto Jesus, and to the joy set before us, we are able to say to ourselves, in the most evil times, "Be not afraid."—W.F. BY C. SHORT Psalms 49:1-20 The issues of life. Connected with Psalms 16:1-11; Psalms 17:1-15; the writer stands face to face with the great problem of the time—the prosperity of the wicked. The two chief causes which forced the conviction of a hereafter on the later Hebrews were a deep dissatisfaction at the prosperity of the wicked and the misfortunes of the righteous in the world; and the earnest longing of the soul for a more perfect communion with God than was possible in the present life; for they could not but believe that God’s promises to the righteous would be made good. The subject of this psalm is that the issues of life show the difference between the lot of the righteous and the wicked. I. THE LOT OF THE WICKED, WHO TRUST IN RICHES. 1. Their riches cannot purchase a ransom from death. (Verses 7-9.) Money may bribe men, but not God, nor death. 2. They cannot carry their riches or their glory with them when they die. (Verses 16-18.) Both are only transient possessions, which soon pass away. 3. There is no deliverance for them from the grave. (Verses 11-14.) The grave is their everlasting habitation, where all their beauty consumes away. II. THE OF THE . 1. To be fearless and undaunted in respect to the evil devices of the wicked. (Verses 5, 6, 16.) 2. They shall ultimately obtain dominion over the wicked. (Verse 14.) All the best and devoutest minds have never doubted that good shall at length triumph over evil. 3. Redemption from the grave, from Sheol, into a life with God. (Verse 15) "No more momentous struggle ever swayed the heart of man than that which first led him to suspect himself to be immortal." III. THESE GREAT ISSUES ARE WORTHY THE STUDY OF ALL. (Verses 1-4.) High and low, rich and poor.—S. THE psalmist announces an appearance of God to his people "out of Zion," and a pronouncement of judgment upon them, which all heaven (Psalms 50:4) and earth (Psalms 50:1) are called upon to witness. The judgment takes the shape of a twofold address; first, to the righteous, who are exhorted to the spiritual worship of God (Psalms 50:14, Psalms 50:15), and warned against putting too much trust in sacrifice (Psalms 50:8-13); secondly, to the wicked, who are sternly reproved for their hypocrisy, their hatred of instruction, their sins in act and speech, their want of natural affection, and their low and unworthy idea of the nature of God (Psalms 50:16-21). In conclusion, a word of final warning is given to the wicked (Psalms 50:22), and a word of final encouragement to the righteous (Psalms 50:23). The psalm consists of four portions: 1. An introduction (divided off by the pause-mark, "Selah," from the rest of the psalm), announcing the "appearance," and calling on heaven and earth to witness it (Psalms 50:1-6). 2. An address to the godly Israelites (Psalms 50:7-15). 3. An address to the ungodly Israelites (Psalms 50:16-21). 4. A conclusion, divided equally between threat and promise (Psalms 50:22, Psalms 50:23). The psalm is ascribed to Asaph, the "chief," or superintendent, of the Levites to whom David assigned the ministry of praise before the ark (1 Chronicles 16:4, 1 Chronicles 16:5). So are also Psalms 73-83. Some of these may have been composed by later Asaphite Levites; but the present ode may well be Asaph’s own, since it "bears all the marks of the golden age of Hebrew poetry." Asaph’s composition of a portion of the Psalter is implied in Hezekiah’s command to the Levites, reported in 2 Chronicles 29:30. Psalms 50:1 The mighty God, even the Lord, hath spoken. A combination of three names of God—viz. El, Elohim, and Jehovah—only found here and in Joshua 22:22. There it is translated "the Lord God of gods," which is a possible rendering. Separately, the three names seem to mean, "The Mighty One," "The Many in One" (Cheyne) or "The Three in One," and ’"The Self-Existent One." He who is all these, the psalmist announces, "has spoken," and called (or, summoned) the earth from the rising of the sun unto the going down thereof; i.e. God has summoned all mankind to hear his judgment of his covenant people. Psalms 50:2 Out of Zion, the perfection of beauty (comp. Psalms 48:2; Lamentations 2:15; 1 Macc. 2:12). God hath shined; i.e. has shown himself in his dazzling radiance. The psalmist, however, does not mean to announce a material, but a spiritual, fact. Psalms 50:3 Our God shall come, and shall not keep silence; rather, and let him not keep silence. Let him call attention to his "coming," that his judgment may be widely known. A fire (rather, fire) shall devour before him (comp. Psalms 21:9). And it shall be very tempestuous round about him. So in all theophanies (see Exodus 19:16; 1 Kings 19:11; Job 38:1; Psalms 18:13; Psalms 97:2-5; Acts 2:2; Revelation 4:5, etc.). Psalms 50:4 He shall call to the heavens from above; rather, to the heavens above; i.e. to the inhabitants of heaven—the holy angels. And to the earth (comp. Psalms 50:1). That he may judge his people. Heaven and earth are called upon to come together, and furnish a fit audience before which the judgment may proceed. Psalms 50:5 Gather my saints together unto me. By "my saints" the psalmist means here, not godly Israel, as in Psalms 16:3, but all Israel—the whole nation, whether true servants of Jehovah, or only professed servants. This is rendered clear by the ensuing clause, Those that have made a covenant with me by sacrifice. Not even was the first covenant dedicated without blood (Hebrews 9:18; comp. Exodus 24:3-8); nor could any Israelite remain within the covenant without frequent sacrifice (Exodus 12:2-47, etc.). Psalms 50:6 And the heavens shall declare his righteousness. The angelic host, which comes to witness the judgment of Israel (Psalms 50:4), shall proclaim it a righteous judgment. For God is Judge himself. And he will certainly "do right" (Genesis 18:25). Psalms 50:7-15 "The continuance of this dramatic scene," as Professor Cheyne remarks, "scarcely answers to the commencement. The judgment seems to be adjourned, or to be left to the conscience of the defendants.’’ The faithful are summoned, and appear, but not to receive unqualified commendation (see Matthew 25:31-40). Rather they receive a warning. The strong and prolonged depreciation of sacrifice (Psalms 50:8-13) necessarily implies that in the religion of the time too much stress was laid upon it. We know that, in the heathen world, men sought to buy God’s favour by their sacrifices, some] believing that, physically, the gods were nourished by the steam of the victims, others regarding them as laid under obligations which they could not disregard. We know, too, that, in the later monarchy, sacrifice to so great an extent superseded true spiritual worship among the Israelites themselves, that it became an offence to God, and was spoken of in terms of reprobation (Isaiah 1:11-13; Isaiah 66:3). Already, it would seem, this tendency was manifesting itself, and a warning from Heaven was needed against it. Psalms 50:7 Hear, O my people, and I will speak. God will not speak to deaf ears. Unless men are ready to attend to him, he keeps silence. O Israel, and I will testify against thee; or, protest unto thee (Kay, Cheyne). I am God, even thy God. And therefore am entitled to be heard. Psalms 50:8 I will not reprove thee for thy sacrifices or thy burnt offerings. It is for no neglect of the outward ritual of religion—of sacrifice and offering—that I have to reprove thee. To have been continually before me; rather, they have been continually before me. I have had enough of them, and to spare. Not only have the daily morning and evening sacrifices been regularly offered, and the national worship thus kept up without a break; but the private offerings of individuals (see Psalms 50:9, Psalms 50:13) have been continuous and ample in number. But they have not been acceptable. Psalms 50:9 I will take no bullock out of thy house, nor he goats out of thy folds. The offerings of those who offer amiss will not be accepted. God declines to receive them. Psalms 50:10 For every beast of the forest is mine, and the cattle upon a thousand hills. So the Revised Version, Dr. Kay, Canon Cook, the Four Friends, and others; but many critics regard such a rendering as impossible. Of these, some translate, "And the cattle upon the hills, where there are thousands" (Hupfeld, Hengstenberg, etc.); while others read אלהים for אלף, and render, "And the cattle upon the mountains of God" (Olshausen, Cheyne). Psalms 50:11 I know all the fowls of the mountains, and the wild beasts of the field are mine; literally, are ’with me. All creation is God’s, known to him, and owned by him, to be dealt with at his pleasure. How, then, should he need gifts from men? Psalms 50:12 If I were hungry, I would not tell thee; i.e. suppose it possible that I could be hungry, I should not have recourse to man; for the world is mine, and the fulness thereof—and I should have recourse to it. Psalms 50:13 Will I eat the flesh of bulls, or drink the blood of goats? But is it to be supposed, can any suppose it possible, that I, the Lord of heaven and earth, the invisible Author of all things, both visible and invisible, can need material sustenance, and can condescend to find any sustenance in bulls’ flesh and goats’ blood? Scarcely did even the grossest of the heathen take this view. A vapour, an odour (κνίσση), was thought to ascend from the victims sacrificed, and this penetrated to the Olympian abodes, and gratified, or, as some would say, "fed" the gods. But such coarse feeding as that suggested in the text was hardly imagined by any, unless it were by utter savages and barbarians. Psalms 50:14 Offer unto God thanksgiving. The one offering acceptable to God is praise and thanksgiving out of a pure heart. This was designed to be the accompaniment of all sacrifice, and was the ground of acceptability in every case where sacrifice was acceptable. And pay thy vows unto the Most High; i.e. "and so pay thy vows." So offer thy worship, and it will be accepted. Psalms 50:15 And call upon me in the day of trouble (comp. Psalms 20:1). I will deliver thee, and thou shalt glorify me. The meaning is, "Then, when thou shalt offer unto me a true worship (Psalms 50:14), if thou wilt call upon me in the day of trouble, I will assuredly deliver thee, and so give thee occasion for glorifying me." Psalms 50:16-21 While even the more godly among the Israelites have been thus, to a certain extent, reproved (Psalms 50:8-14), the psalmist now addresses to the ungodly, the open and wilful transgressors, a far sterner rebuke. They claim the privileges of God’s covenanted servants (Psalms 50:16), but perform none of the duties (Psalms 50:17-20), thus bringing down upon themselves a terrible menace. Psalms 50:16 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? The wicked assumed that they were true Israelites. They were familiar with the words of God’s statutes, and with the terms of the covenant. They claimed the right of enforcing them against others (Romans 2:18-20), while in their own persons they set them at nought (Psalms 50:18-20). God declares that they have no right to assume to be teachers of others until they have taught themselves—they are unfit even to "take his covenant in their mouth." Psalms 50:17 Seeing thou hatest instruction (comp. Proverbs 1:25, Proverbs 1:29). God, by his Law, teaches men their duties; but many men "hate" to be instructed. And castest my words behind thee. They proceed from "inward alienation" to "open rejection" of the moral law. Psalms 50:18 When thou sawest a thief, then thou consentedst unto him. God tests his professed, but really disobedient, servants by the second table of the Decalogue, and finds them wanting. If they do not themselves actually rob, they give their consent, they become accessories before the fact, to robbery. They probably participate in the gains. And hast been partaker with adulterers; rather, and with adulterers is thy portion; i.e. thou hast thrown in thy lot with them, hast adopted their principles, hast set at nought the seventh no less than the eighth commandment. Psalms 50:19 Thou givest thy mouth to evil, and thy tongue frameth deceit; rather, thou hast loosed thy mouth to evil; i.e. given it liberty to utter all manner of wicked speech; and especially thou hast used mouth and tongue to cozen and deceive. Psalms 50:20 Thou sittest and speakest against thy brother. Professor Cheyne understands by "brother" any fellow-Israelite; hut the parallel in the second hemistich—Thou slanderest thine own mother’s son—implies that an actual brother is intended. It is one of the special characteristics of the reprobate to be "without natural affection" (Romans 1:31). Psalms 50:21 These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself. Because God did not interpose openly to punish the sins committed, the transgressor dared to imagine him to be indifferent to sin, "such an one as himself"—no holier, no purer, no more averse to evil. But I will reprove thee, and set them in order before thine eyes. But now the time is come when I shall no longer keep silence; I shall openly "reprove" thee, and marshal in set order before thee all the wicked deeds which thou hast done. God, as Calvin says, "will lay before them in exact order a full catalogue of their misdeeds, which they must read and own, whether they will or not." Psalms 50:22 Now consider this, ye that forget God. Having been "reproved," the wicked are now, in conclusion, exhorted and warned. "Consider this;" i.e. take it to heart, reflect upon it, let it sink deeply into your minds and consciences, and act upon it. Lest I tear you in pieces, and there be none to deliver. A most awful threat. To "tear in pieces" is the act of a wild beast (Psalms 7:2). Job declares that God "teareth him;" but otherwise the expression is scarcely used of Divine chastisements. Certainly, if God, in his anger, lays hold upon a man to punish him, there is no possible deliverance at the hand of any other man (Psalms 49:7, Psalms 49:8). Deliverance, if it comes at all, must come from the Redeemer within the Godhead. Psalms 50:23 Whose offereth praise glorifieth me: and to him that ordereth his conversation aright will I show the salvation of God. As the wicked have their parting warning, so the godly have their parting encouragement. God is "glorified" (see Psalms 50:15) by those who offer him praise from a sincere heart; and if a man will lay down for himself a straight path and pursue it, God will "show him his salvation;’ i.e. will bring him to peace and blessedness. Psalms 50:21 Thoughts of God. "Thou thoughtest … as thyself." What a man thinks in his heart of God is the turning-point of life and character. If we think "all things are naked and opened," etc. (Hebrews 4:13), that we really "have to do" with God, this must needs tell on our whole view of life, from its greatest affairs to its least. If we think God takes no note of sin, we shall be careless of sin. If we think of God as severe, implacable, unjust, we may fear him, but cannot love him. If we think of him as loving and merciful, "faithful and just to forgive," etc. (1 John 1:9), we shall learn to "love him, because he first loved us" (1 John 4:19); and loving, shall obey. And if we think of him as holy, we shall hate sin, and strive after holiness (Hebrews 12:14). Let us note (1) the wrong thought of God here rebuked; (2) the equally dangerous opposite error; (3) the truth, which in a distorted, imperfect form, is to be found in both. I. THE ERROR OF DOWN OUR OF GOD TO THE LEVEL OF HUMAN NATURE—measuring God by man. "Thou thoughtest," etc. This is the germ of idolatry. Man’s nature makes him a worshipper. His reason demands God. His heart cries out for God. His weakness needs God. But his sinfulness shrinks from a righteous and holy God (see St. Paul’s account of the matter, Romans 1:19-25). But those to whom this warning is spoken are not idolaters, any more than they are atheists. They "declare God’s statutes" and "take his covenant in their mouth." Professed members of his Church, even teachers in it. But "in works they deny him" (Titus 1:16). Looking at this psalm as predictive, its first fulfilment was when our Saviour denounced the hypocrites of this day; as in Matthew 24:1-51. Its final fulfilment will be that of which he speaks in Matthew 7:21-23. (The whole second chapter of Romans is a commentary on this psalm.) How is such self-deceiving hypocrisy possible? Through false thoughts of God. Men persuade themselves that he does not mean what he says; will not be hard on them; is too indulgent really to punish sin. Not only a fatal error, but one that adds to other sins that of insulting the Most High! Terrible to think that men may set up an idol in their own thoughts—a false view of God’s character and dealings, as unlike God as Baal or Juggernaut! II. THE ERROR IS THAT OF THAT GOD IN NO RESPECT MAN; OR MAN, GOD. That there is nothing in our nature—conscience, reason, affections—from which we may infer some correspondence in "the Father of spirits." God is thus removed out of all reach of our knowledge, sympathy, love; and even trust and obedience. This is the error to which men are most prone in our own day, especially men of cultured intellect and science. They see themselves surrounded by an order so stupendous, laws so unchangeable, worlds and systems so remote, so ancient, so infinite to our feeble thought, that the Creator seems infinitely removed—lost in the greatness of his own works. The world by wisdom knows not God. If such men worship, it is not the God revealed in the Bible and in Christ, but an idol—not of sense or imagination, but intellect—"the Infinite," "the Absolute," "the Stream of tendency making for righteousness," "the Unknowable." III. IN BOTH THESE ERRORS THERE IS A CERTAIN AMOUNT OF TRUTH. But only half the truth. Half-truths are often the most deadly errors, when mistaken for whole truths. But truth is not found by flying from one error to the opposite extreme. The truth contained, but concealed and distorted, in idolatry, is that man’s nature has something akin to God, so that man can converse with God. The truth contained, but perverted, in the philosophy which declares God to be "unknowable," is that our knowledge of him, though real and true, must needs be very limited. Finite minds cannot comprehend the Infinite. The narrow limits of our knowledge of God, and its necessary imperfection, are amply taught in the Bible (see Exodus 3:13, Exodus 3:14; Isaiah 40:25; Isaiah 55:8, Isaiah 55:9). But the main efforts and purpose of the Bible, from first to last, is not to weigh us down with God’s incomprehensible greatness, but to lift us up and bring us near to him. Its opening page shows us, not God in the likeness of man, but man created in the image of God. Then the Scripture goes on to reveal God (1) by providence, dealing with individuals as well as nations and the race; (2) by law, binding us to him in duty and obedience; (3) by promise, binding himself to us in a personal moral relation, which we personally enter into by faith; by (4) miracle, making nature, where only dead law seems to reign, reveal his living presence, power, and love; (5) by inspiration, communicating in human thought and speech all that we most need to know of him. Lastly, all these meet and are perfected in Christ (Hebrews 1:1-3; John 1:18; John 14:9). Psalms 50:22 Forgetfulness of God. "Now consider," etc. The prevailing character of the Book of Psalms is that Divine truth is clothed in the language of human experience. But in this psalm God alone speaks. The personality of the psalmist vanishes. Man’s voice is hushed. We are called into the very presence of God, like Israel at the foot of Sinai. It is God’s voice that summons us to judgment, and sets our sins in order before our eyes. Yet it is the voice of merciful warning. "Consider!" (Isaiah 1:18). The sin here rebuked is forgetfulness of God. I. IT Is NOT TO FORGET GOD. God might have made it impossible. He might have surrounded us with symbols of his presence which the dullest could not mistake. Voices from the sky might thunder his Name in our ears. An inward irresistible consciousness of his being and presence might have been an inseparable part of our nature. But no! A mysterious veil hangs between our soul and our Creator. We have no direct knowledge of God. He has left us at liberty, if we please, to forget him. We can bury ourselves in things around us, and forget him in whom we "live and nacre and have our being." II. It seems wonderful that it is possible, and not difficult; but more wonderful still that OF GOD IS COMMON. Who are they who are here charged with forgetting God? Not idolaters. Not atheists. Not the openly profane and irreligious. Those (verse 16) who "declare God’s statutes, and take his covenant in their mouth." Of such St. Paul speaks (Romans 2:17-23), and our Saviour (Matthew 7:21-23). They forget God. It is the description (alas!) of the daily life of thousands of habitual attendants on public worship. Hearers, but not doers; forgetful hearers (James 1:22-25). III. OF GOD IS A HUGE ; A DEADLY SIN. How can you account for it? Men may dislike the Scripture doctrine of the sinfulness of human nature. They may deny it. But this fact stares us in the face—prevailing forgetfulness of God. How explain it, except as the Scriptures explain it?—men do not like to retain God in their knowledge (Romans 1:28; Romans 8:7). IV. OF GOD MUST NEEDS BE VERY ; IF IN, FATAL. Your forgetfulness does not affect the reality of things. It banishes God from your thought and affection; not from his universe. He cannot forget. He must deal with you, and deal justly. He must take account of your forgetting him. "Consider!" Consider the folly, ingratitude, sin, danger, of forgetting God. His mercies are new every morning. "He will ever be mindful of his covenant;" "He is faithful and just to forgive sins;" and promises (Isaiah 43:25) to "remember them no more." Can there be forgetfulness in the infinite mind? Can God cease to be omniscient? Not literally; but by this intensely strong figure the Bible sets forth the generous and loving completeness of Divine forgiveness. It is an act of oblivion. "Consider!" We have forgotten God, but he has not forgotten us. He "remembered us in our low estate; for his mercy endureth for ever" (Psalms 136:23). He beseeches you to be reconciled! BY C. Psalms 50:1-23 The Judge, the judged, and the eternal judgment. A psalm-writer whom we have not met before, appears to have penned this psalm—Asaph. But whether it was by him or for his choir is somewhat uncertain. "Asaph was the leader and superintendent of the Levitic choirs appointed by David (1 Chronicles 16:4, 1 Chronicles 16:5; cf. 2 Chronicles 29:30). He and his sons presided over four out of the twenty-four groups, consisting each of twelve Levites, who conducted, in turn, the musical services of the temple." £ "It is remarkable," says Hengstenberg, "that the voice against the false estimate of the external worship of God proceeded from the quarter which was expressly charged with its administration. Asaph, according to 1 Chronicles 6:24, was of the tribe of Levi." £ a But let the human penman have been whosoever he may, there is in this psalm so much of the sublime grandeur of a stern and inflexible righteousness, that we have therein, manifestly, the writing of one who was borne along by the Holy Ghost to utter words for God that should be suited for all Churches and all the ages throughout all time; so that it behoves us to listen to them as to the words of the living God, declaring the principles of eternal judgment. "In a magnificent vision the prophet to whom this psalm is due beholds the Almighty denouncing a solemn judgment against the degradation of his Name, and setting forth the requirements of a spiritual religion." £ In opening up this psalm, therefore, the expositor may well yearn to unfold it, "not as the word of man, but, as it is in truth, the Word of God." In that spirit, and with that aim, we hope to deal with it now. There are some ten questions to be asked and answered concerning this disclosure of judgment which the psalm so sublimely sets before us. I. TO WHOM DOES THE OFFICE OF JUDGE BELONG? In the sixth verse we read, "God is Judge himself." He allows none but himself to sit in judgment on others; for none else has the authority or the ability to do it. But he, whose great Trinity of names is given here, keeps all in infinite hands. "God," the Supreme Ruler; El-Elohim, the God of gods; Jehovah, the covenant God of Israel;—he it is who is thus enthroned and speaks with his voice, on the eternal principles which are the basis of his throne. II. WHAT IS IN THAT OFFICE? As here indicated, it includes the expression of his mind and will, as to the worship he requires, the conduct he approves or disapproves, the decisions he forms, the sentences he pronounces, the destinies he assigns. For long God may have seemed to keep silence hereon (1 Chronicles 6:21), but he will not be silent always (1 Chronicles 6:3). III. WHEN DOES THE TAKE PLACE? It can scarcely be questioned that the remarkable words in 1 Chronicles 6:3 point to a specific time when God shall come to judgment, and when attendant on the judgment there will be great signs and wonders in the heaven above and the earth beneath (see 1 Chronicles 6:1, 1 Chronicles 6:3, 1 Chronicles 6:4). But three or four distinctive forms of God’s judgment are indicated in Scripture. 1. The judgment at the last day. This is brought before us in Matthew 25:31-46. 2. The judgment expressed in providential dispensations on the Jewish Church (Jeremiah 7:1-20; Ezekiel 9:4-6; 1 Peter 4:17). 3. The judgments that are brought upon Christian Churches that are unfaithful. These are plainly enough shown us in the epistles to the seven Churches£ 4. The judgment that is ever going on in every visible Church—a judgment by One whose eyes are as a flame of fire, and who walks in the midst of the golden lamps. This is God’s "eternal judgment" (Hebrews 6:1), the principles of which never, never vary. What they will be seen to be at the last day they are now, seen or unseen. IV. WHO ARE THE JUDGED? (Matthew 25:5.) The heavens and the earth are called to be witnesses of God’s judgment "of the covenant people" (Cheyne). "This psalm," says Dickson, "is a citing of the visible Church before God … to compear before the tribunal of God, now in time while mercy may be had, timously to consider the Lord’s controversy against the sinners in his Church, that they may repent and be saved." "The psalm," says Perowne, "deals with ’the sinners and the hypocrites in Zion,’ but it reaches to all men, in all places, to the end of time." It contains the message of Divine indignation to those in Israel who were not of Israel; it specifies: 1. The superstitious—those who brought offerings of slain beasts in sacrifice, thinking that God accepted them as such, or who even, perhaps, stooped to the pagan notion that such sacrifices were "food for the gods." Hence, though there is no rebuke over any offerings withheld (Matthew 25:8), yet there is severe indignation against the low conceptions of God and his worship with which these offerings were brought (Matthew 25:9-13). 2. There were the scribes (see Matthew Poole), who expounded the Law, but kept it not (Matthew 25:16). 3. There were those whose service was but a form—who vowed to God, but did not pay (Matthew 25:14). 4. There were the openly wicked, who sought by profession of religion to cloak their wickedness (Matthew 25:17-20). Think of such a heterogeneous mass being collected together in one visible Church! Is it any wonder that "judgment must begin at the house of God"? V. WHAT IS THE BASIS OF ? (Matthew 25:2.) "Out of Zion God hath shined." As from Mount Sinai he declared his will in the legislation of Moses, so from Zion he hath declared his will in the proclamations of prophet, apostle, saint, and seer; and according to those principles of truth and righteousness thus proclaimed is God’s judgment ever being exercised; according to them will it finally proceed. And according to the measure of light granted to men, will be the standard by which they will be tried. Fuller light on this theme comes to view in the New Testament. Peter’s words (Acts 10:35; 1 Peter 3:18-4:6), Paul’s words (Romans 2:16; Romans 14:10; 2 Corinthians 5:10), throw a flood of light hereon, showing us that ere the final judgment comes every soul will come to know its relation to the Lord Jesus, and that according to its response will be its destiny. £ VI. WHAT ARE THE ON WHICH WILL PROCEED? Five of these are indicated in the psalm. 1. That merely formal offerings are offensive to God (Matthew 25:8-13). 2. That no measure of religiousness will be accepted if iniquity has prevailed in the heart and life (Matthew 25:16). 3. That the truly acceptable worship is a life of consecration, fidelity, prayer, and praise (Matthew 25:14, Matthew 25:15). 4. That whosoever has ordered his life after the revealed will of God, will see God’s salvation (Matthew 25:23). 5. That wherever the life has been one of forgetfulness and neglect of God, the guilty one will be confounded (Matthew 25:22). VII. WHAT ARE THE MADE BY THE GREAT JUDGE? One is negative, viz. the absence of the worship of the heart; another is positive—hypocrisy and guilt screened under a profession of religion, and the thought being cherished all the while that they would never be detected (Matthew 25:21). VIII. WHAT ARE THE OF THE JUDGE? A life of (1) praise (Matthew 25:23); (2) thanksgiving (Matthew 25:14); (3) loyalty (Matthew 25:14); (4) prayer (Matthew 25:15); (5) glorifying God (Matthew 25:15); (6) a good and upright conversation (Matthew 25:23). Who does not see how infinitely such a life rises above that of merely formal lip-service? IX. WHAT WILL BE THE ISSUE OF THE ? Under varied forms of expression, the results are declared to be twofold, according to the main drifts of character and life. 1. For those in the wrong, rejection, sin set in order, brought home, exposed, condemned (Matthew 25:21, Matthew 25:22). 2. For those who are in the right—the salvation of God (Acts 10:35; Acts 15:8, Acts 15:9, Acts 15:11). Thus under every head, though in archaic form, and with light less full, the very same truths are declared by the psalmist that were afterwards brought out more fully by Jesus Christ and his apostles. X. TO WHOM IS THE CALL TO HEAR ALL THIS, AND WHY? (Matthew 25:1, Matthew 25:4.) The whole earth is called on to witness and to watch the severely discriminating judgments of God on his visible Church; and every one is called upon to hearken, because it is God who speaketh. The Apostle Peter raises a momentous question in 1 Peter 4:17, 1 Peter 4:18. Whether we are ready to face the last judgment depends on how we stand in relation to that judgment which is going on every hour. Mote: After studying such a psalm as this, how vain does the question put by Roman Catholics appear, "Where can I find God’s true Church?" For this whole psalm is addressed to God’s true Church. Yet whoever, even "in Zion," is at ease, or formal, or corrupt, will find that not even membership in any visible Church will save him. Only those will be saved whose hearts are purified by faith in Jesus Christ our Lord.—C. BY W. FORSYTH Psalms 50:1-23 God the righteous Judge. I. THAT GOD WILL JUDGE ALL MEN. Even now there is judgment. Every act of our lives has its moral character, and carries its consequences of good or evil. But this judgment is but partial and incomplete. Reason, conscience, and Holy Scripture proclaim a judgment to come which will be perfect and final. The supreme Judge of all men is God. He and he alone has the right and the power. Be has perfect knowledge, and cannot err; he has absolute righteousness, and cannot do injustice; he has almighty power, and cannot be prevented from carrying his judgments into effect. In the psalm the vision seems gradually to unfold itself till the great God stands before us in awful majesty and glory, "the Judge of the quick and the dead." II. THAT GOD’S WILL SETTLE FOR EVER THE OF MEN. God comes to us now, but it is in mercy. He has no pleasure in the death of the sinner, but would rather that all should turn from their evil ways and live. But there is a great crisis near, when he will come as a Judge, and when all men shall be brought consciously before him for judgment. The judgment will be universal: not only Israel, but all the earth; but it will begin at the house of God. Unavoidable: there will be no possibility of eluding the officers of justice, or of evading the testimony of the witnesses. Conclusive: it is the last judgment, from which there can be no appeal, whose sentences are irreversible and eternal. III. THAT GOD WILL SETTLE THE OF MEN ON THE GROUNDS OF ETERNAL JUSTICE. There is a hint as to the principles on which the judgment will be based in Psalms 50:7. Everything may be said to turn on the kind of religion which we have. This is shown negatively (Psalms 50:8-13), then positively (Psalms 50:14-23). True religion is not outward, but inward; not formal, but spiritual; not conventional, but personal; not in privileges, not in professions, not in ceremonial observances, hut in the sincere obedience of the heart and life. It implies that God’s love is supreme in the heart, and God’s law is supreme in the life. Such a religion can only be obtained for sinners through Jesus Christ the Saviour. Where it really exists there is not only the form, but the power of godliness—in grateful thanksgiving and joyous obedience and adoring prayer (Psalms 50:23).—W.F. Psalms 50:7-21 True religion and its counterfeits. The great evil to which Israel was exposed was the separation of religion from morality. This comes out lamentably in their history, and forms the burden of much of the teaching of their prophets. So in this psalm, which contains a powerful demonstration of the worthlessness of religion without godliness. The psalm may help us to consider true religion and its counterfeits. I. . (Psalms 50:7.) Nothing in religion can be real and true but what is based on faith in the living God. What springs from fear without knowledge degenerates into the basest idolatries. II. . (Psalms 50:8-14.) The heading of this psalm in our Bibles is very true and suggestive. "The pleasure of God is not in ceremonies, but in sincerity of obedience." To this all the prophets bear witness. Even ceremonies appointed by God himself become not only worthless, but odious, when they are observed without faith and love (Isaiah 1:11-17). III. . (Psalms 50:16-21.) There is much of this always in the world—false profession, insincere obedience, unloving service. The evil effect on individuals, families, and society is terrible. With what righteous indignation are such hypocrites arraigned! and with what stern, resistless argument is the inconsistency and enormity of their conduct denounced!—W.F. Psalms 50:15 The day of trouble. I. HERE IS A DAY THAT WILL COME TO ALL. You may not have hitherto known "trouble;" if so, be thankful, but prepared. The immunity of the past is no protection. Sooner or later it will be said to you, as Eliphaz said to Job, "Now it is come upon thee" (Job 4:5). And this is well. To be without trouble would be to lack one of the chief disciplines of life, and to lay us under the suspicion of being "bastards, not sons." II. HERE IS A DUTY URGED UPON ALL. "Call upon me." 1. This duty is agreeable to our nature. In trouble we crave sympathy and help. As the child instinctively cries to its mother, so should we call upon God. 2. This duty is prompted by our circumstances. "Trouble" not only causes pain, but fear. Under the pressure of need we come to the throne of grace for mercy and grace. 3. This duty is enforced by the example of the good. They speak of what they have known. With grateful hearts they tell of what the Lord has done for them (Psalms 77:1; 2 Corinthians 1:3, 2 Corinthians 1:4). 4. This duty is urged by God our heavenly Father. He anticipates our needs; he lovingly invites our confidence; he assures us of his readiness to give us help and comfort (Isaiah 43:1, Isaiah 43:2). III. HERE IS A PROMISE TO ALL. The promise and the duty are connected, and both are to be taken together with what goes before (verse 14). It is when we have been living near to God, and have been daily performing our vows to him with praise and thanksgiving, that we are best prepared for the duty of prayer and the fulfilment of the promises. This promise implies what God will do for us, and what return we should then make to God. Calling upon God in trouble has an elevating effect; it brings us into nearer fellowship with God in heart and will and life. We will "glorify" God for being with us in trouble, as delivering us from trouble, as making trouble work for our good.—W.F. BY C. SHORT Psalms 50:1-15 False to covenant. God comes to Zion, as he once came to Sinai, amidst fire and tempest, calling upon the heavens and the earth to be his witnesses, while he summons his people to judgment, in which he proclaims how they had been false to the covenant that was between them. I. THE . (Psalms 50:7-13.) 1. They had forgotten the spiritual relations between them. (Psalms 50:5-7.) They were "his saints," "his people; he was God, even their God." And he had to testify against them. They had not acted up to the spirit of that relation. 2. They brought him unspiritual sacrifices. Their heart did not go with their offerings. He did not complain of the offering in itself, but of the spirit in which it was brought. 3. What they brought was no gift of their own. (Psalms 50:10-12.) Their offerings were his possessions, which he had in abundance. 4. They had forgotten his spiritual nature arid requirement. (Psalms 50:13.) The flesh and blood of animals could not please or satisfy a spiritual nature. II. THE . (Psalms 50:14, Psalms 50:15.) 1. Thanksgiving. The gratitude and praise of the heart—a spiritual offering. 2. The paying of vows. The vows that are upon us in consequence of our covenant with God—or fidelity, faithfulness. 3. Prayer. "Call upon me in the day of trouble;" not only then, but specially then. III. THE REWARD OF SERVICE. (Psalms 50:15.) "I will deliver thee in the day of trouble, and thou shalt praise me."—S. Psalms 50:16-23 Hypocrisy. God speaks to the whole nation in the previous part of the psalm; here to hypocrites. I. THEY MADE OF , WHICH THEIR LIVES . (Psalms 50:16-20.) 1. They treated the Divine Law with open contempt. (Psalms 50:17.) Because they "hated" the control that it imposes. 2. They were guilty of the grossest violations of that Law. (Psalms 50:18-20.) Theft, adultery, and false witness, not only against their neighbour, but against their own brothers, showing that they had lost even natural affection. Observe the gradual, progressive power which sin has to corrupt the whole man. II. EVIL MEN THE OF GOD. (Psalms 50:21.) "Because sentence against an evil man is not speedily executed," etc. (Romans 2:1-4). III. GOD WILL ENTER INTO WITH MEN. (Psalms 50:21, Psalms 50:22.) Men are solemnly called upon to consider and remember this truth, that they may repent, and so escape destruction. IV. THE ONLY TRUE WAY OF IS . (Psalms 50:23.) 1. The love of a grateful heart. This glorifies God. 2. And the love of an obedient life. This only is salvation—obedience out of love. "He that hath my Word and keepeth it, he it is that loveth me," etc.—S. THIS is the first of a series of fifteen psalms assigned by their titles to David, and mostly attached to special circumstances in his life, which are said to have furnished the occasions for their composition. The school of writers which brushes aside the "titles" as unauthorized and unhistorical, and so regards itself as wholly free to assign to any psalm any date and any author that it prefers, places this among post-Captivity compositions, especially on account of Psa 51:18, Psalms 51:19 (so Professor Cheyne, Dr. Robertson Smith, the Four Friends, and others). Those, on the contrary, who consider the "titles" to be entitled to regard and respect, even if not absolutely authoritative, find either nothing in the psalm unsuitable to David’s time, or else nothing but what may well have been a subsequent addition for liturgical purposes. This is the view taken by many with respect to the last two verses. Others, however, note that the walls of Jerusalem were not built, but only in the course of being built, in David’s time, and regard the whole psalm as eminently suited to the period whereto the title ascribes it (so Hengstenberg, Canon Cook, Dr. Kay, Professor Alexander, and others). The psalm consists of an opening strophe, extending to four verses, which is an earnest prayer for mercy and forgiveness (Psalms 51:1-4); a second strophe, of eight verses, which is an entreaty for restoration and renewal (Psalms 51:5-12); a third strophe, of five verses, setting forth the return which the psalmist will make, if he is forgiven and restored (Psalms 51:13-17); and a conclusion, in two verses, praying for God’s blessing on the people, and promising an ample return on their part (Psalms 51:18, Psalms 51:19). Psalms 51:1 Have mercy upon me, O God, according to thy loving-kindness. It is observable that the whole psalm is addressed to God (Elohim), and not to Jehovah (the "Lord" in Psalms 51:15 is Adonai), as though the psalmist felt himself unworthy to utter the covenant-name, and simply prostrated himself as a guilty man before his offended Maker. It is not correet to say that "loving-kindness implies a covenant" (Cheyne), since God is "good to all, and his tender mercies are over all his works" (Psalms 145:9). According unto the multitude of thy tender mercies blot out my transgressions. David’s first prayer is for pity; his second, to have his offences "blotted out," or "wiped out"—entirely removed from God’s book (comp. Exodus 32:32; Isaiah 43:25; Isaiah 44:22). He says "my transgressions," in the plural, because "his great sin did not stand alone—adultery was followed by treachery and murder" (Canon Cook). Psalms 51:2 Wash me throughly from mine iniquity. Wash me, as a fuller washes a fouled garment (πλῦνον, LXX; not υίψον), not as a man washes his skin. And cleanse me from my sin. "Transgressions," "iniquity," "sin," cover every form of moral evil, and, united together, imply the deepest guilt (comp. Psalms 51:3, Psalms 51:5, Psalms 51:9, Psalms 51:14). Psalms 51:3 For I acknowledge my transgressions (comp. Psalms 32:5, "I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin"). The first step in repentance is contrition; the second, confession; the third, amendment of life. And my sin is ever before me. I bear it in mind; I do not hide it from myself. I keep it continually before my mental vision. This, too, is characteristic of true penitence. Mock penitents confess their sins, and straightway forget them. Real genuine ones find it impossible to forget. Psalms 51:4 Against thee, thee only, have I sinned. Though no sins could be more directly against man than adultery and murder, yet David feels that that aspect of them shrinks away into insignificance, and is as if it were not, when they are viewed in their true and real character, as offences against the majesty of God. Every sin is mainly against God; and the better sort of men always feel this. "How can I do this great wickedness," says Joseph, when tempted by Potiphar’s wife, "and sin against God?" And so David to Nathan, when he was first rebuked by him, "I have sinned against the Lord" (2 Samuel 12:13). And done this evil in thy sight; that thou mightest be justified when thou speakest, and be clear when thou judgest. Clear in the eyes of the world, that is; free from all charge of harshness or injustice, when thou judgest me, and condemnest me for my sins, as thou must do. Psalms 51:5-12 The prayer now makes a stride in advance. It has been hitherto for the first step in justification—the wiping out of past transgressions. It is now for restoration, for a renewal of spiritual life, for a return to God’s favour, and to the spiritual joy involved in it. First, however, an additional confession is made (Psalms 51:5, Psalms 51:6). Not only have I committed acts of sin (Psalms 51:1-4), but sin is thoroughly ingrained into my nature. I was conceived in it; I was brought forth in it; only the strongest remedies can cleanse me from it (Psalms 51:7). But cleansing alone is not enough. I need renewal (Psalms 51:10); I need thy Holy Spirit (Psalms 51:11); I crave, above all, the sense of a restoration to thy favour—a return to the old feelings of "joy and gladness" (Psalms 51:8), even "the joy of thy salvation" (Psalms 51:12). Psalms 51:5 Behold, I was shapen in iniquity; rather, in iniquity was I brought forth. And in sin did my mother conceive me. It is doubtless true, as Professor Cheyne says, that "the Old Testament contains no theory of the origin of sin"—no formulated doctrine on the subject. But the fact of congenital depravity is stated, not only here, but also in Job 14:4; Psalms 58:3; it is also implied in Isaiah 43:27 and Hosea 6:7. Psalms 51:6 Behold, thou desirest truth in the inward parts (comp. Job 38:36). God requires not merely such purity as might be attained by the use of legal and ritual methods; but true inward purity of thought and heart, which is a very different matter. And in the hidden part thou shalt make me to know wisdom; rather, do thou make me. An optative, according to Professor Cheyne. The meaning is, "As nothing will content thee but this perfect, inward purity, do thou give me into my heart its fundamental principle-wisdom, or the fear of God." Psalms 51:7 Purge me with hyssop, and I shall be clean. "Hyssop" alone could by the Levitical Law cleanse from contact with a corpse (Numbers 19:18) or from the defilement of leprosy (Le Psalms 14:4). David recognizes that his impurity is of the extremest kind, and needs the remedy which has the greatest purifying power. Legally, this was the hyssop, with its "blood of sprinkling" (Le Psalms 14:6, Psalms 14:7); spiritually, it was the blood of Christ, which was thus symbolized. Wash me, and I shall be whiter than snow. Again the word is used which corresponds to the Greek πλῦνον. "Wash me as garments are washed by the fuller" (see the comment on Psalms 51:2). Psalms 51:8 Make me to hear joy and gladness (comp. below, Psalms 51:12). On forgiveness follows naturally the sense of it, and this sense is in itself a deep satisfaction. But the psalmist seems to ask for something more. He wants not mere negative peace and rest, but the active thrilling joy which those experience who feel themselves restored to God’s favour, and bask in the light of his countenance. That the bones which thou hast broken may rejoice. That every ache and pain may cease, and be replaced by gladness and rejoicing. Psalms 51:9 Hide thy face from my sins. Turn thyself away from them—do not so much as see them. The apostle speaks of times of ignorance, which God "winked at" (Acts 17:30). And blot out all mine iniquities (comp. Psalms 51:1). Psalms 51:10 Create in me a clean heart, O God; i.e. do more than purify me—do more than cleanse me (Psalms 51:7); by an act of creative power (בּרא) make in me a new clean heart. Compare the Christian doctrine of the "new birth" and "new life." And renew a right spirit within me. "Heart" and "spirit" are used interchangeably for the inward essence of man; but, as Professor Cheyne observes, "Heart emphasizes the individual side of a man’s life; spirit, its Divine, or at least preternatural side." David, in asking both for a new heart and a new spirit, requests the renovation of his entire mental and moral nature, which he recognizes as corrupt and depraved. Psalms 51:11 Cast me not away from thy presence. To he "cast away from God’s presence" is to be altogether cast out of his covenant, made an alien from him, deprived of his favour and the light of his countenance (see Genesis 4:14; 2 Kings 13:23). The psalmist deprecates so terrible a punishment, although he feels that he has deserved it. And take not thy Holy Spirit from me. God’s Holy Spirit had been poured upon David when he was first anointed by Samuel to the kingly office (1 Samuel 16:13). His great sins had undoubtedly "grieved" and vexed the Spirit; and, had they been continued or not repented of, would have caused him to withdraw himself; but they had not "wholly quenched the Spirit" (1 Thessalonians 5:19). David was therefore able to pray, as he does, that the Holy Spirit of God might still be vouchsafed to him, and not be "taken away," as from one wholly unworthy. Psalms 51:12 Restore unto me the joy of thy salvation. Give me back that "joy" which was mine when I was conscious of thy favour, and felt that thou wert my Strength and my Salvation (Psalms 18:1; Psalms 62:2, etc.). And uphold me with thy free spirit. There is no "thy" in the original; and it is his own spirit, not God’s Spirit, of which the psalmist here speaks. "Uphold me," he says, "preserve me from falling, by giving me a ’free,’ or ’generous,’ or ’noble’ spirit—the opposite of that ’spirit of bondage’ which the apostle says that Christians do not receive" (Romans 8:15). Psalms 51:13-17 The psalmist now turns from prayer to promise. If God will grant his petitions, restore him to favour, and renew his spiritual life, then he will make such return as is possible to him. First, he will teach transgressors God’s ways (Psalms 51:13). Next, he will extol his righteousness, and show forth his praise(Psalms 51:14, Psalms 51:15). Finally, he will offer him, not bloody sacrifice, but the sacrifice in which he delights—"the sacrifice of a broken spirit, a broken and contrite heart" (Psalms 51:16, Psalms 51:17). Such sacrifice, he is sure, God will not despise. Psalms 51:13 Then will I teach transgressors thy ways. The truly grateful heart cannot be satisfied without making some return to God for his goodness. The most satisfactory return is by deeds, not words. David’s determination is to do his best to promote the glory of God by bringing others to salvation, turning them from their own evil ways to the "ways" that God would have them walk in. And sinners shall be converted unto thee. The result, he hopes, will be the conversion to God of many "sinners" (comp. Psalms 32:8). Psalms 51:14 Deliver me from bloodguiltiness, O God. In David’s mouth this prayer is readily intelligible. In that of Babylonian exiles, the victims of oppression and wrong, it would be most extraordinary. Thou God of my salvation (comp. Psalms 18:46; Psalms 25:5; Psalms 27:9: Psalms 88:1, etc.). And my tongue shall sing aloud of thy righteousness. In further acknowledgment of God’s goodness, and as, in some sort, a return for it, David will employ himself in singing the praises of God (see his many psalms of praise) and will especially exalt God’s righteousness. "Jehovah," as Professor Cheyne observes, "is equally righteous when he sends and when he removes chastisements." Psalms 51:15 O Lord (not Jehovah, but Adonai), open thou my lips; and my mouth shall show forth thy praise. A sense of his guilt has long kept the psalmist’s lips closed. Let his sins be forgiven, and his conscience relieved, then praise and thanksgiving will flow from his mouth freely and copiously. Psalms 51:16 For thou desirest not sacrifice; else would I give it. If there had been any sacrifices which God desired or required for such offences as adultery and murder, David would have willingly offered them. But there were none. As Hammond observes, "The Mosaical Law allows no reconciliation, no sacrifice, for such sins." Thou delightest not in burnt offering. In the mere act of sacrifice—the untimely slaying of his own creatures—God could at no time have had any pleasure. His satisfaction could only arise from the spirit in which sacrifices were offered—the gratitude, devotion, self-renunciation, obedience, of those who approached him with them (comp. Psalms 40:6; Psalms 50:8-13; Isaiah 1:11-17, etc.). Psalms 51:17 The sacrifices of God; i.e. the sacrifices which God really values and desires. Are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. "The contrite heart," says Hengstenberg, "denotes deep but soft and mild distress." It sets up no wild shriekings, no howls, like those of Oriental fanatics. But it nourishes a sorrow that is deep and persistent. The joy on account of forgiveness and restoration to favour does not exclude continued pain on account of past sin. Psalms 51:18, Psalms 51:19 That this is an addition made to the original psalm, during the time of the Babylonian exile, or later, for liturgical purposes, has been maintained by a large number of the commentators who ascribe the rest of the psalm to David. The chief ground for the supposition is the prayer in Psalms 51:18, "Build thou the walls of Jerusalem," which has been supposed to imply that the walls were in ruins, whereas under David they should have been, it is thought, in good condition. But it has been pointed out, very justly, that the fortifications of Jerusalem were not complete in David’s time, and that both he and Solomon added considerably to them (2 Samuel 5:9; 1 Kings 3:1; 1 Kings 9:15, 1 Kings 9:19). David may well have thought that, as a punishment for his sin, God might interfere with the work which he was doing for the benefit of his people, and hence have felt it needful to pray, "Do good unto Zion: build thou the wails of Jerusalem." Psalms 51:18 Do good in thy good pleasure unto Zion. It is characteristic of David to pass from prayer for himself to prayer for the people committed to him, and especially to do so at or near the end of a psalm (see Psalms 5:11, Psalms 5:12; Psalms 25:22; Psalms 28:9; Psalms 40:16). And he closely connects—nay, identifies—the people with their capital city (see Psalms 46:4; Psalms 48:11; Psalms 69:35, etc.). Build thou the walls of Jerusalem. Josephus says that David encompassed the whole city of Jerusalem with walls (’Ant. Jud.,’ 7.3, § 2); and we are told, in the Second Book of Samuel, that he "built round about from Mille and inward." It has been argued that his walls were just approaching their completion at the time of his great sin. Psalms 51:19 Then shalt thou be pleased with the sacrifices of righteousness. "Then"—when the walls are completed—thou shalt receive the public sacrifices which will naturally be offered on the accomplishment of such a work (Nehemiah 12:43). And these sacrifices, offered willingly by grateful hearts, will be pleasing and acceptable unto thee. With burnt offering, and whole burnt offering. Only the head, the fat, and certain portions of the interior were ordinarily burnt when a victim was offered (Leviticus 1:8, 12; Psalms 3:3, Psalms 3:4, etc.); but sometimes, when the offerer’s heart was full, and he desired to indicate its complete and undivided surrender to God, the entire victim was consumed (see Hengstenberg, ad loc.). Then shall they offer bullocks upon thine altar. Bullocks, or oxen, were offered on all great occasions (see 2 Samuel 24:22-25; 1 Kings 8:63; 1 Chronicles 29:21; 2 Chronicles 7:5; 2 Chronicles 29:32, 2 Chronicles 29:33; 2 Chronicles 35:7, 2 Chronicles 35:9; Ezra 6:17, etc.). Psalms 51:1 The penitent’s plea for pardon. "Have mercy," etc. This psalm is like a page of autobiography written in the author’s life-blood. It is, indeed, the utterance of what Psalms 51:17 describes, "a broken and a contrite heart." Nowhere in the Old Testament Scriptures do we find so profound depth and tenderness of penitence, joined with such childlike faith in God’s pardoning mercy. If the dark record of David’s crime had been silently omitted, we should have been utterly at a loss to understand this psalm. Who could have thought that from the same harp which uttered the sweet strain of Psa 23:1-6, could proceed so deep a wail of grief and self-abasement? Yet it is just because David’s joy in God and love to God were so real that his repentance was so bitter. No hypocrite could have penned this psalm. Any one who calls David a hypocrite shows dense ignorance of human nature. I. THE ’S PLEA FOR PARDON. "According to thy loving-kindness [or, ’mercy’]; according to the multitude of thy tender mercies [or, ’compassions’.]." He has nothing to plead in defence or palliation. God’s mercy and pity are his sole hope. What warrant has he to expect them? Answer: God’s covenant with Israel. Such sins as David’s (murder and adultery) could not be purged by sacrifice (see Hebrews 10:28). And while under the condemnation of such guilt, it would have been vain presumption to offer peace offerings. Verse 16 may include both. But the whole law of sacrifice revealed God’s delight in mercy, while it foreshadowed the true atonement. The gospel puts this plea in our mouth in a new form. It supplies an incomparably more glorious warrant and encouragement than the Old Testament believer possessed—the atonement which God himself has provided (2 Corinthians 5:21; Ephesians 1:7; Romans 5:8). II. THE OF THIS PLEA. It is difficult to imagine sins more heinous than those of which David had been guilty. Their guilt was enormously aggravated by the fact that he was the divinely chosen king of the chosen people, an inspired prophet, and the object of signal and unrivalled blessings from God. Perhaps we have sometimes wished this dark page of Scripture had remained unwritten. But there it stands, to teach us that no sinner need despair of God’s mercy. The door at which David entered is wide enough for every true penitent. So St. Paul points to his own case as an encouragement to all (1 Timothy 1:15, 1 Timothy 1:16). III. THE OF THIS PLEA. It admits no addition, no partnership, no substitute. It is this or none (Romans 3:23-26). By one sin, St. James teaches us, God’s Law is as completely broken as by many (James 2:10). Therefore only the blood which cleanses from all sin (1 John 1:7) can cleanse from any (Titus 3:4-7). In the heavenly world there will be immense differences in glory and happiness, according to attainment and service. But in this respect—the ground of pardon and salvation—all stand on one level; all join in one song (Revelation 1:5, Revelation 1:6; Revelation 5:9). The folly and guilt of impenitence appear most of all in this—that it is a despising of God’s mercy and compassion (Romans 2:4). Psalms 51:10 Prayer for a pure heart. "Create in me," etc. Human life belongs to two different worlds, distinct, yet inseparably interwoven—the world of outward nature, and the world of inward experience. Since this psalm was written, amazing changes have passed on outward nature in relation to man’s life; but the world of inward experience is substantially unchanged. Even within half a century or less, human labour, discovery, and invention have so modified our relations to the globe we inhabit, and to the forces of nature, that we sometimes say we live in a different world. But the great inner world of joy and sorrow, love and hate, faith and unbelief, nobleness and baseness, holiness and sin, is the same in England to-day as in Judaea three thousand years ago. It has not ceased to be true that "As in water," etc. (Proverbs 27:19). There is still the same room and need for the prayer of the text. It is still true that it is a prayer which only the Spirit of God could inspire, can fulfil, or can interpret. I. A PRAYER WHICH ONLY THE HOLY SPIRIT. COULD INSPIRE. How else can it be rationally accounted for? A prayer to God as Creator, for spiritual purity and rectitude: "a clean heart and a right spirit." Whence came these ideas? Still more, whence came these desires? It is easy to answer—They were suggested by the purifications ordained by the Law of Moses; sprinkling with blood, with the water of purification in which the ashes of the heifer had been steeped, and "divers washings." But even supposing these rites could have originated the notion of inward purity and spiritual holiness, how could they create any corresponding desire? But, in fact, these spiritual ideas were the very meaning of those rites, for the sake of which they were ordained (see e.g. Exodus 19:5, Exodus 19:10, Exodus 19:11). It has been asserted by scholars, who ought to know better, that the original notion of sin, in the Old Testament Scriptures and among the ancient Hebrews, was merely ceremonial. The doctrine of the inward, spiritual nature of sin, and need of inward purification, was gradually developed, it is said, by the prophets. No assertion can be more baseless. Of all the words (not fewer than ten) used in the sacred tongue to express sin, not one originally refers to outward defilements; all are moral. The three principal occur in verses 1, 2 (comp. Psalms 32:1, Psalms 32:2; Exodus 34:7). (1) "Transgression," equivalent to "rebellion," viz. against God (cf. 2 Kings 8:20 for Hebrew word). (2) "Iniquity," equivalent to "perverseness"—crooked and unjust thought or action. (3) "Sin," equivalent to "error"—missing the mark. £ These are moral, not ceremonial ideas. The notion of pollution or defilement by crime was familiar among ancient heathen nations. But it was external, to be removed by outward ceremonies (see the story in Herodotus, 1:35-44). David felt that his heart, his spirit, his inmost self, needed cleansing and renewal, which God alone could impart. II. A PRAYER WHICH ONLY THE HOLY SPIRIT CAN FULFIL. David begins (verses 1-9) by asking for Divine mercy; here he invokes Divine power. He uses the strongest term possible, "create." The same life-breathing Spirit who brooded over the dark waters at the first creation (Genesis 1:2) must descend on man’s dark, sinful heart, and breathe life into it (2 Corinthians 4:6; Ephesians 2:1, Ephesians 2:5, Ephesians 2:10). Our Saviour expresses the same great spiritual change as a new birth (John 3:3, John 3:5-8). Thus the Old Testament here anticipates the deepest teaching of the New. But there is another side, equally recognized in Scripture (Ezekiel 18:31; Isaiah 1:16). As strongly in the New Testament (James 4:4, James 4:8; 1 John 3:3). God does not deal with men as machines or statues. God speaks to men, beseeches, warns, invites. Our Saviour did so, even to the very persons he described as closing their eyes, etc. (Matthew 13:15). It is by the reception of Divine truth that the heart is purified, spiritual life conveyed (1 Peter 1:22; James 1:18; John 6:63). This cannot take place passively and unconsciously. Still, when all is said, life can come only from God (Psalms 36:9; Ezekiel 11:19). David’s prayer goes to the central depth, the innermost need of our nature. Our reason is incompetent to reconcile these opposite views (Divine grace and human will); but St. Paul shows their practical harmony (Philippians 2:12, Philippians 2:13). III. A PRAYER WHICH ONLY THE HOLY SPIRIT CAN , AND TEACH US TO MAKE OUR OWN. Inspiration is as needful to readers as to writers of the Scriptures; not the same, but as real. The inspiration of the writer of this psalm we do not need. Here is the psalm, perfect, unrivalled, unexhausted. But before David wrote it he prayed it and felt it. We need that inspiration which taught him to pour out this prayer into God’s ear (Romans 8:26). "A clean heart." In the earlier part of the psalm, washing and cleansing are the images of forgiveness (so Isaiah 1:8; 1 John 1:7). But here, of renewal, spiritual purity (2 Corinthians 7:1). As the former prayer expresses sense of guilt, and desire for God’s favour; so this sense of the foul impurity and hate. fulness of sin, and desire for God’s likeness. See what follows. REMARKS. 1. The utterance of this prayer with no sense of sin, no longing for holiness, would be mockery. If you feel you cannot honestly utter it, what you have to do is to ask that God’s Holy Spirit will teach and enable you (John 16:8, John 16:9). 2. If this is truly your prayer, the Holy Spirit must have taught you. And the prayers he teaches carry the earnest of their fulfilment. Psalms 51:12 The joy of God’s salvation. "Restore," etc. Two opposite kinds of experience are wonderfully blended in this psalm—the experience of a conscience-stricken transgressor, and the experience of a believer rejoicing in Divine mercy. Nothing can be more mournful than David’s profound self-abasement and piercing cry for pardon. Nothing can be more calm, hopeful, restful, than his trust in God’s forgiving and restoring grace. He is like one emerging from a gloomy cavern, where no ray of light shone, who does not yet stand in the sunlight, but sees it shining at the cave’s mouth, and knows that a few more steps will bring him into full sunshine. The secret of this blending of opposite experiences is that David is looking so earnestly away from himself to God. In regard to his crimes, he looks not at the wrong done to fellow-mortals, but at his sin against God (Psalms 51:4). And in regard to salvation, he does not measure his expectation by anything he can offer to God—repentance or amendment or atonement—but by the infinite fulness of God’s love and grace. Therefore he is able to ask, not merely for pardon, to have his forfeited life and crown spared, but for full restoration to the happy consciousness of God’s favour. The prayer of this verse is— I. A AFTER LOST JOY. It breathes a desolate sense of loss. Consider who utters it. This is not the sentimental moan of a recluse, morbidly poring over his inward experience. Not the visionary craving of a heart ignorant of life and of the world. Not the reactionary disgust of a worn-out worldling. If any man ever knew the world and enjoyed it, David did. The experience of even his wise son Solomon was limited compared with his. Endowed with personal grace and beauty which won love at first sight; a man of genius, skilful in poetry and music; a hero in war, who had fought his way from the sheepfold to the throne;—he was in the heyday of prosperity and power. His armies and generals won victories for him, while he enjoyed the luxury of his palace. His servants devotedly obeyed, even when he required them to commit crimes. He had obtained the wife on whom his heart was passionately set. A son had been born to them. It might seem as though God had overlooked his sins, and was shedding on him the peaceful light of Divine favour. True, his sins—nay, crimes—had" made the enemies of the Lord blaspheme;" but their counter-censures did not reach the royal ears. When the Prophet Nathan stood before him, and told his touching parable, David had no suspicion that it was aimed at himself (2 Samuel 12:5). What lacked he, in the midst of his prosperity? Two things—one of which the ungodly reckon a trifle, and the other the worldly regard as illusion—peace of conscience, and the sense of Divine favour, what in happier days he called "the light of God’s countenance." When Nathan’s rebuke, like lightning from a clear sky, smote him, "Thou art the man!" it was as though the whole fabric of his earthly bliss melted like a dream, leaving him alone with these two—conscious guilt and Divine displeasure. Preachers are often reproached with denouncing a world they do not know; decrying pleasures and wealth they would only be too glad to share. At all events, you cannot say this of David. The tide of worldly joy is at full with him, yet he is broken-hearted. He has lost what the world could not give, and all the world cannot make up for. "Restore," he cries, "the joy of thy salvation!" II. AN OF STRONG FAITH IN GOD. That it was possible for a godly man, a man whom the Holy Spirit inspired to compose psalms which are among the most sacred treasures of the Church, to fall as David fell, is a tremendous warning that neither grace nor gifts are any security to one who neglects to watch and pray. Nevertheless, it is impossible that an ungodly man could have written this psalm. Even a new convert, pierced with the pangs of a first repentance, could not have written it. David’s self-abasement is measured by the height from which he has fallen. A penitent with no previous experience of communion with God would have thought more of his crimes against men, less of his sin against God. In David’s view, the former seems swallowed up in the latter (Psalms 51:4). Here is not mere feeling, but faith, as enlightened as rumple, equally convinced of God’s willingness to forgive, and of his power to restore. David asks for both, expects both. Nowhere can you find more clearly discriminated, more inseparably united, these two great gifts of God which together make up salvation—forgiveness and renewal; righteousness and holiness; deliverance from the guilt of sin; and cleansing from its defilements (Psalms 51:1, Psalms 51:2, Psalms 51:9, Psalms 51:10). See the contrast between remorse and repentance; the first akin to pride and despair; the second to humility and hope. See, too, the close union of humility and faith. As a grain of sand in the eye blots the sunlight, so a grain of self-righteousness would have marred David’s trust. The key-note of the psalm is the opening plea, "According to thy loving-kindness." III. THE VOICE OF GOD’S OWN SPIRIT. The cry, "Take not," etc. (Psalms 51:11), could not come from a heart destitute of the Holy Spirit. The Spirit of God speaks here through the whole man; his deepest experience is made transparent. Prophets were sometimes inspired to deliver messages they did not understand. Not so here. The Holy Spirit has dipped his pen in the heart, and written with life-blood. This is what makes this psalm so precious. A candid, thoughtful sceptic would do well to study this psalm carefully, deeply; not its mere language, but its spirit. Can it be explained on mere natural principles, apart from Divine inspiration of some kind? Have we here a simply human or a supernatural experience? Nothing like it is to be found in classic literature; nothing in the sacred books of the East. A soul face to face with God, broken-hearted because of sin, not chiefly as crime or as defilement (though both are profoundly felt), but supremely as sin against the righteous and holy God; yet taking refuge in God, with confident hope of pardon, spiritual renewal, and joy in God’s favour—this experience is distinctly superhuman, supernatural. Therefore is it full of encouragement. If it were David’s alone, this would be no ground to think it may be ours. But the same Spirit who taught him thus to feel, thus to believe, thus to pray, is promised "to them that ask." Psalms 51:17 The sacrifices of God, etc. We may call this psalm "the penitents prayer-book.’ The spectacle of a good man falling into open sin is a sight to make angels weep, especially a man so distinguished as David falling into sins so gross and flagrant. We are ready to ask why a veil of silence was not allowed to hide this shameful example. This psalm supplies a twofold answer: the record of David’s profound humiliation and bitter repentance is a warning to those who "think they stand;" his humble but assured faith in God’s pardoning mercy is an encouragement to those who know they have fallen. We could none of us afford to lose this page out of the Bible. No part of Old Testament Scripture enters more deeply into the spiritual life. These words set before us— I. WHAT THE SINNER CANNOT OFFER TO GOD. He can make no atonement for his sin, fulfil no duty that can be accepted as a counterpoise to his transgression. He has no hope but in the simple undeserved mercy of God (Psalms 51:16). The word here for "sacrifice" is general, including sin offerings, Passover lambs, thank offerings—any sacrifice in which the victim was slain (so 1 Samuel 3:14; Exodus 12:27; this is overlooked by some good writers). The sin offerings appointed by the Law provided for sins of ignorance, infirmity, and error, not for wilful transgressions of known law (" with a high hand") (Le Psalms 4:2; Numbers 15:27, Numbers 15:30). They were not designed to interfere with the course of civil justice; otherwise religion and law would have been in open conflict (Hebrews 10:28). Therefore crimes like David’s—adultery and murder, for either of which the Law sentenced him to death—could not be purged by sacrifice. He deserved to die, and he knew it. He casts himself on the sovereign mercy of God: "Deliver me from bloodguiltlness!" (Psalms 51:14). II. WHAT THE SINNER CAN OFFER TO GOD, AND GOD WILL ACCEPT. "A broken spirit; a broken and a contrite heart" Why is this called a "sacrifice"—a consecrated gift to God? 1. Because we glorify God by frank, full acknowledgment that his Law is holy, his authority supreme, and that he may justly condemn and punish (see Psalms 51:4). David had deeply sinned against men; but he seems to lose sight of this in the awful overwhelming view of his guilt against God (cf. Joshua 7:19). 2. Because this "broken and contrite heart" implies the full giving up of ourselves to God, not only that he may forgive our sin, set us free from the burden of guilt, but that he may "renew a right spirit within" us (Psalms 51:9-12), that he may make us wholly his own (cf. Romans 12:1). Note that this word "sacrifice" does not of itself mean atonement. That meaning was given to sacrifice by express Divine teaching (Le Psalms 17:11). III. THE DEEPEST —the truest sense of guilt and shame and grief for sin—IS WITH FAITH IN GOD’S MERCY. If ever there was the utterance of a broken, contrite heart, it is this psalm. No hypocrite, no ungodly man, could possibly have written it. No, nor yet a sincere godly penitent, without a mighty inspiration of God’s Spirit. And the Holy Ghost, the Comforter, breathes into the broken heart the healing balm of hope, trust, joy, and thankfulness. David, who dares not offer a sacrifice until he knows that he is forgiven, looks forward to the time when he shall offer sacrifices of thanksgiving, peace offerings, and whole burnt offerings; when God will bless him in his work of building the holy city, and will himself bless and guard Jerusalem (Psalms 51:18, Psalms 51:19), without which verses the psalm would be maimed and incomplete. IV. THE WARRANT OF THIS ASSURED FAITH is found, not in the sinner’s repentance, hut in God’s mercy and promise (Psalms 51:1). Nathan had been commissioned to assure David of pardon as well as to charge him with his sin (2 Samuel 12:13). If David had asked how it could be right and just for God thus to pardon crimes which, as king, David himself would have been bound to punish in another man, we know not what answer he could have found, except to say, "God is Sovereign!" The gospel alone reveals how God is "just, and the Justifier of him who believeth in Jesus" (Romans 3:23-26). It was a wonderful new doctrine which the apostles proclaimed, that sins for which the Law of Moses provided no sin offerings are atoned for by him (Acts 13:38, Acts 13:39). "All sin" (1 John 1:7). God has himself provided the Sacrifice which all the sacrifices of the Law faintly foreshadowed (John 1:29). Therefore the sacrifice of one contrite heart and of one joyful tongue, blemished, blind, lame, though it too often is, is acceptable to God, because our High Priest ever lives to intercede. Psalms 51:18 Relations of ruler and people. "Do good in thy good pleasure unto Zion," etc. This psalm would be very defective if it ended without such a prayer as this. For David the penitent transgressor, David the inspired psalmist, was also David the anointed of God, king of his people Israel. Modern criticism, eager to use its sharp shears, would cut away these two verses as added by a later hand. But modern criticism, keen and accomplished as it is, is sorely lacking in sympathy and imagination. As matter of history, David’s work of "building the walls of Jerusalem" was left incomplete, and finished by Solomon (2 Samuel 5:9; 1 Kings 9:15; 1 Kings 11:27). But he knew and felt that the true wall of Zion was God’s protection (Psalms 125:2). And as his people Israel had shared the shame, though not the guilt, of his crimes, he trusted they would share the blessing of God’s pardoning mercy and restoring grace. We are reminded— I. NATIONS SUFFER THROUGH THEIR RULERS’ SINS. What is guilt in the ruler is calamity for the people. This is not arbitrary or unjust. It is hut a case of the great law of solidarity pervading human life (Romans 14:7). So with the parent and the family, teacher and scholars, head of a business and all in his employ. Power and privilege mean tremendous responsibility. No men have such heavy burdens as rulers, and few get less sympathy. II. SAFETY LIES IN GOD’S . Scarcely even the history of Israel illustrates this more wonderfully than the history of our own nation. III. PRAYER FOR OUR COUNTRY IS A WEIGHTY DUTY, A HIGH , AND CLAIMS A PLACE IN OUR PUBLIC, FAMILY, PRIVATE . (Psalms 122:6.) Yet a venerable Jewish tradition. It belongs to the time when the temple at Jerusalem had not even been thought of. The tabernacle was at Nob, not far from the Mount of Olives. It is possible to maintain Christian life in secrecy and solitude. But that is not what the New Testament describes as history, and reveals as Christ’s will. It is neither natural nor safe. Mushrooms may grow in cellars; not fruit trees. The embodiment of spiritual life in fellowship is one of the most remarkable presentments of the New Testament records. Wherever the gospel took root, the fence of Church fellowship was built round it, not by man’s wisdom, but by him who said, "I will build my Church." IV. THE ROOT OF LIFE, THE SECRET OF ITS FULNESS, BEAUTY, FRUIT-BEARING, IS FAITH. "I will trust in the mercy of God for ever and ever." The olive did not grow because it was planted in the house of the Lord, but because God put the hidden life into the seed. Church forms are but a delusion and a danger, if trusted in, to those who are strangers to the hidden life (Galatians 2:20). BY W. FORSYTH Psalms 51:1-19 This might be called The minister’s psalm. We may imagine the servant of the Lord engaged in devout meditation. He looks before and after. He communes with himself as to his life and work. The deepest thoughts of his heart are revealed. I. EVER-GROWING SENSE OF THE EVIL OF SIN. Sin is thought of in the abstract, and its badness is seen. It is looked at in the world, in society, in the Church, and more and more its evils are discerned. But worst of all, it is felt to belong to one’s self "My sin." II. DEEPER WITH ALL TRUE SEEKERS AFTER TRUTH AND . The task is noble, but difficult. Only these who have tried know how difficult. There are not only obstacles without, but there is the fearful obstacle within of a sinful heart. III. TRUER OF THE OF THE WORK OF . Experience is the best teacher. It is better to judge from fact than from theory. Such as have themselves been "restored" are the fittest to speak of restoration. They know that the work is possible, though hard, for they themselves have experienced it. Like John Newton, the minister may take heart in time of despondency: "God has converted me, therefore I can never doubt of his power to convert the greatest sinner." This was Paul’s argument (1 Timothy 1:15, 1 Timothy 1:16). IV. THE OF NEW AND . Looking to the past, there is much to humble us. Looking to God, there is everything to encourage us. We need to give ourselves anew to Christ. Opportunities are precious. To save ourselves from "bloodguiltiness," we must pray more and watch more. The nearer we live to God, the more interested we shall be in God’s work. V. DELIGHT IN THE MESSAGE OF PEACE TO SINNERS. What we prize ourselves we commend to others. The peace we enjoy we would have others enjoy also. The freedom and the bright hopes that cheer our path we would gladly impart to others. When pressed with the burden of our own sins, we are under restraint; but when freed from guilt and fear, we can plead for God with boldness. VI. IN GOD’S LOVE AND POWER AS A SAVIOUR. Our highest ambition is to "convert’ sinners, not to a Creed, or a party, or a Church, but to God. "To thee." But this is God’s work. He only is able to make the Word effectual unto salvation. Having the witness in our own hearts of his saving might, we speak with all boldness. "The love of Christ constraineth us." VII. HOPES OF THE FUTURE. There is a good time coming. The hope of this springs immortal in the hearts of the redeemed. When we are low, we take low views of things. If it be a dark time with ourselves, we are apt to despond as to the work of God in others. But when we are lifted up, all things seem possible. The future grows bright and yet brighter before us, and our hearts are thrilled with a foretaste of celestial joys. "Salvation to our God which sitteth upon the throne, and unto the Lamb!"—W.F. Psalms 51:3 A portrait. Lord Macaulay tells us that the Earl of Breadalbane, who was the chief hand in the Massacre of Glencoe, never had rest afterwards. "He did his best to assume an air of unconcern. He made his appearance in the most fashionable coffee-house in Edinburgh, and talked loudly and self-complacently about the important service in which he had been engaged in the mountains. Some of his soldiers, however, who observed him closely, whispered that all this bravery was put on. He was not the man that he had been before that night. The form of his countenance was changed. In all places, at all hours, whether he waked or slept, Glencoe was for ever before him". So it was also with David. As Chrysostom has said, "He carried in his bosom a painted picture of adultery and murder." Let us consider this. I. THE SUBJECT OF THE . Sin is everywhere. It is in the world, in society, in our friends, but worst of all it is in our own hearts. "My sin!" What is "before" us is not the sins of others, but our own sins, or perhaps some particular sin that stands out in all its hideousness and enormity. II. THE MEANS BY WINCH THE IS WROUGHT OUT. It is not said before the world or the Church, but "before me." Everything is individualized. "Awakened conscience acts the artist, Uses the sun of heaven’s law To photograph the sinner’s life; Then holds it up, a hideous monster, To the affrighted eye!" But conscience has its allies. There is memory. All that we have thought and felt and done, all the varied events and experiences of our life, are recorded by memory, Much may seem to be forgotten, but nothing is really lost. Go where you will— Yet doth remembrance, like a sovereign prince, For you a stately gallery maintain of gay and tragic pictures? "My sin!" It is there, in memory, to be brought out at the call of conscience. "The austere remembrance of that deed Will hang upon thy spirit like a cloud, And tinge its world of happy images with hues of horror." There is also association. One of its chief uses is to add force to conscience. We are strangely linked with the past. A book will recall the giver. A letter will start various trains of thought, according to its contents and the circumstances in which it is received. A portrait will bring up memories of the departed. Remember how Cowper’s heart was moved by the portrait of his mother—"faithful remembrancer of one so dear." So it is as to our sin. The place, the surroundings, the circumstances, or some link of association, may bring all the past before us fresh as a yesterday event. Remember Pharaoh’s butler (Genesis 41:9), the widow of Zarephath (1 Kings 17:18), Peter the apostle (Mark 14:72). And what is presented to conscience by memory and association, the imagination works out with powerful effect, brining in not only the past, but the future, the terrible result. But besides all this, we are to take into account the hand of God, working by conscience through providence and Holy Scripture. David’s eyes were opened by the ministry of Nathan. He presented his sin to him in a parable, and then brought it home to himself in demonstration of the Spirit. "Thou art the man!" And so it is still. "By the Law is the knowledge of sin;" "When the commandment came, sin revived, and I died." We have a striking illustration of this in Augustine (’Confessions,’ bk. 8. Psalms 7:1-17): "Thou, O Lord, whilst he was speaking, didst turn me round towards myself, taking me from behind my back, where I had placed me, unwilling to observe myself, and setting me before my face, that I might see how foul I was, how crooked and defiled, bespotted and ulcerous." Sooner or later, this vision will come to us all. "My sin is ever before me." This may be the cry in the torments of hell, and then there is no hope. It may be said under the power of a guilty conscience, and then the answer is, "Behold the Lamb of God, which taketh away the sin of the world!" III. THE WITH WHICH THIS SHOULD BE , The sight is painful, but salutary. If it humbles us, it leads us to exalt God. If it embitters sin to us, it endears Christ to us, and binds us for ever to him in love and devotion. 1. Sense of personal guilt. "My sin." We may have been tempted; but in the deepest sense the guilt is ours, surely and inalienably. Our sins are more our own than anything else we possess. With this conviction we cry, "What shall we do?" 2. Grief and self-abasement. Others may speak of "my place," "my merits," "my services;" but for me it is "my sin." The more we study this picture—looking at it in the light of the cross—the more vile and wicked do we become in our own eyes. We see ourselves as God sees us, and are filled with amazement and horror. Besides, we come to understand that our sin is not a casual thing, but the product of the sinful heart within. True grief will lead to sincere and full confession, and confession to forgiveness. When we justify God, God will justify us. 3. Simple and unfeigned faith. Despairing of ourselves, we cease from our own works, and cast ourselves upon the mercy of God. We accept the testimony which God has given of his Son, and, trusting in him, we find peace. 4. Adoring gratitude and love. To whom much is forgiven, the same loveth much. We owe everything to Christ, and the love of Christ constraineth us (2 Corinthians 5:14, 2 Corinthians 5:15). The thought of the sins of the past, which we carry with us, will not only make us humble and watchful, but stimulate us to increasing love and zeal in the service of him who hath redeemed us by his precious blood.—W.F. Psalms 51:5-7 Secrets of the heart. "Behold!" This is a word of power. It takes hold. It demands attention. It marks the solemnity and seriousness of the things to be brought before us. The veil is so far lifted. In the light of God, we get glimpses into the awful secrets of the heart. I. THE SECRET OF SIN IS FOUND IN THE CORRUPT HEART. The first thing that startles and staggers us may be some actual transgression; but as we consider the matter, we are forced back and back, and closer and closer, till we end with the corrupt heart. Sin is everywhere; but always, when we seek its origin, we come to the same source. We may not be able to explain fully why and how the heart is corrupt, but of the fact there can be no question. It is better to seek deliverance from the pit, than to weary and vex ourselves in vain with inquiries how we came there. II. THAT THE EVIL OF SIN IS SEEN IN THE OF TRUTH. What God desires must be right and good. But instead of "truth in the inward parts," it is the opposite. Instead of law, there is self-will; instead of order, there is confusion; instead of the unity of the Spirit, there is enmity and strife. The mind and the will are in contradiction to God. It is this that makes the disease so desperate, and the remedy so difficult (Genesis 17:9). We might make clean the outside of the cup, but it remains defiled within. We may whitewash the sepulchre, but after all it is a sepulchre, full of dead men’s bones and of all uncleanness. Helpless, and well-nigh despairing, our cry is, "O wretched man that I am! who shall deliver me?" III. THAT FROM SIN CAN ONLY BE BY THE RE- OF GOD’S IN THE HEART. Healing that does not go to the root of the disease is vain and delusive. The heart must be made right or nothing is right. This is the work of God through Christ Jesus (Romans 6:8-14). It is not slight, or half-and-half work, but thorough. We cannot serve two masters. But by the grace of Christ we are saved from the bondage and misery of our old master, and God is again enthroned in our hearts as our true and rightful Lord, whose service is perfect freedom, and whose rewards are peace and joy for evermore.—W.F. Psalms 51:7 Whiter than snow. Snow is remarkable for whiteness. As it glistens on the mountains, or lies in virgin purity on the fields, what can compare with it? And yet David speaks of something whiter. Where? Not in nature, but in the kingdom of grace. Of whom? Not Christ, not the holy angels, not the saints in glory, but, strange to say, of himself. Like Paul, he was "the chief of sinners," and he was, therefore, the fitter ensample of the marvellous kindness and grace of God. In his prayer we find— I. THE RECOIL OF THE SOUL FROM SIN. Many find pleasure in sin; but when once the soul is quickened, there is an end to this. Sin is felt to be vile and loathsome. Its touch is defilement; its presence is abhorrent; its effects are dreaded as the most terrible. II. THE OF THE SOUL FOR PURITY. All things around us that retain their freshness and their purity condemn us and put us to shame. They show what we have lost; they intensify our pains and our sorrows. At the same time, they help to keep alive our hopes. While they testify that we are fallen, they testify also that sin is not of our true nature—that it is not something that rightly belongs to us, but that it should be abjured and abhorred. The more we compare ourselves with God’s Law, and the more truly we realize God’s will concerning us, the more earnestly shall we cry for deliverance. III. THE SUPREME TRUST OF THE SOUL IN GOD. There is the cry, "Wash me!" This implies weakness and submission. We cannot "wash" ourselves. Our tears and prayers, our penitences and endeavours, are in vain. We cast ourselves implicitly upon God. Let God, who is holy and good, do this great thing for us, and do it in his own way. It is not the priest, it is not the saints; God only can save. There is also the glad faith. "And I shall be whiter than snow." The lost purity will be restored. What God does, he does perfectly. What joy in being "whiter than snow"!—not only pardoned (Isaiah 1:18), but cleansed (1 John 1:7; Revelation 7:14). It is heaven begun.—W.F. Psalms 51:10, Psalms 51:17 True prayer. Prayer is the index of the heart. When true, it is the "heart’s sincere desire," and expresses not only the feeling, but the cry of the soul to God. I. THE PRAYER HERE IS -GOING. It is not pardon that is asked—that has been obtained; but renewal. It is not present relief that is craved, but complete restoration, such a change wrought in the heart as is equivalent to a reconstruction, and as will re-establish and fix the right relation to God for evermore. II. THIS PRAYER IS FOUNDED ON GOD’S . ’%re should only ask for things agreeable to God’s will. Here we can have no doubt. What God wants is a "clean heart." What God delights in is "a broken and a contrite heart." When we look to ourselves, and remember God’s command, "Make you clean" (Isaiah 1:16); "Make you a new heart" (Ezekiel 18:31), we are filled with despair. But when we look to God, and remember his promises, "A new heart will I give you’ (Ezekiel 36:26), hope springs up anew. God’s commands are not the commands of a tyrant like Pharaoh (Exodus 5:6-8), but of a Father great in love as in power. We should put his commands and his promises side by side, and then we have confidence that what we ask we shall receive. III. THIS PRAYER IMPLIES SELF- TO THE WILL AND WAYS OF GOD. God is sovereign and holy. He has his own ways of working. We must be brought low before we are raised up. We must be emptied of self before we can be filled with the fulness of God. There will be not only the Word which quickeneth, but the rod which disciplineth (Psalms 51:8). IV. THIS PRAYER, FINALLY, LEADS TO A NEW LIFE OF LOVE AND . Life is made a sacrifice (Romans 12:1)—offered, not on the altar of burnt offering, but upon the golden altar of incense; not as an atonement, for Christ’s blood alone maketh atonement, hut as a thanksgiving for redemption.—W. F Psalms 51:11, Psalms 51:12 A great evil deprecated, and a great good desired. I. A GREAT EVIL . The evil is twofold (Psalms 51:11). It is felt that this judgment is deserved. God might justly do this. His presence had been outraged; his Spirit had been not only resisted and grieved, but for a time quenched. But such judgment would be utter ruin and woe, and it is shrunk from with horror. To be "cast away" was ruin, but to have "the Spirit taken away" was to have that ruin made complete and irremediable. It is only those who have the Spirit, and who know something of the joys of God’s presence, that can truly utter this prayer. II. A GREAT GOOD DESIRED. The good is also twofold, meeting and matching the evil. "Salvation," with its joys, is the remedy for the dreaded casting away. God’s free Spirit, with his loving and gracious upholding, is the sure deliverance from the woes of desertion. This prayer is very bold. At the very time when hanging on the verge of the precipice, the cry is made, not for arrestment, not for delay, not for mere mercy, but for complete restoration. The prayer is also far-reaching. It looks on. It sees dangers ahead. It contemplates the possibility of further sins and falls. But it also sees how all trials can be met and all temptation vanquished. The believer stands, as it were, on the Delectable Mountains, and sees the path clear before him; with the heavenly city gleaming bright in the distance. The prayer is urged with childlike trust and confidence. There is the consciousness of willingness, and, if the soul is willing, God must be willing also. What we desire, he who kindled the desire is able to accomplish. It is as when a child, with a sense of weakness, but with clinging love and trust, says to its father, "I am afraid. Take my hand. Guide me in the dark. Uphold me lest I fall. I cannot walk alone." Thus peace and joy are brought to the heart. The believer, committing himself to the fatherly care of God, can tread with a free soul and a joyous step the way set before him, knowing that it leads to glory, honour, and immortality. In this great prayer there is hope for the chief of sinners, and comfort for the most troubled of saints.—W.F. BY C. SHORT Psalms 51:1-8 Repentance and forgiveness. Some deny the Davidic origin of this psalm; but most refer it to the time when Nathan charged David with the sins of adultery and murder. In these verses we have set forth the nature of forgiveness, and the nature of repentance. I. PRAYER FOR . 1. Forgiveness is the inward and outward cleansing from sin. It is blotting out a record or a debt that is against us—that is, the outward cleansing. And it is a washing, or cleansing, or purging-that is, the inward forgiveness, or the taking away of sin. So that it is a double work. 2. When we become conscious of such forgiveness, we rejoice with a great gladness. (Psalms 51:8.) The strength (bones) which sin has broken is restored and rejoices. II. THE NATURE OF . 1. It is a trust in the Divine goodness and mercy. (Psalms 51:1.) Sorrow for sin without hope in God is remorse and death—not repentance. 2. A consciousness that our sin is more against God than against man. (Psalms 51:4.) "Inasmuch as ye did it against one of the least of these," etc. 3. An acknowledgment of the Divine righteousness in the punishment he has suffered. (Verse 21.) 4. He not only confesses the sinful deed, but traces it to the inheritance of a nature sinfully inclined. (Psalms 51:5.) 5. He prays for inward truthfulness and wisdom as his only safety for the future (Psalms 51:6).—S. Psalms 51:9-12 Renewal and elevation. True repentance is not satisfied with the knowledge of forgiveness, but goes on to seek the renewal and elevation of the nature that has sinned and fallen into disorder. I. HE SEEKS A NEW OF THE FORCE OR FAVOUR OF GOD. (Psalms 51:9.) "Do not look upon me in anger for my sins, so as to bring me into judgment, but lift upon me the glory of thy face, or presence." And to this end— II. "CREATE IN ME A PURE HEART, THAT I MAY BE ABLE TO SEE THEE." (Psalms 51:10; Matthew 5:8.) III. "GIVE ME AGAIN A SPIRIT OF TO THY WILL." (Psalms 51:10.) A strong spirit not easily swayed to and fro through its own weakness, or by the gusts of temptations, but persistent in right aims and endeavours. IV. HE PRAYS THAT HE MAY NEVER LOSE THE SUCCOUR AND OF THE DIVINE SPIRIT. (Psalms 51:11.) Such a prayer on the lips of David could not mean all that it means now to a Christian. Christ has revealed the work and the necessity of the Divine Strengthener (the Paraclete) far more clearly than it was known to David. As the Teacher of the truth and the Helper of our weakness. V. HE PRAYS FOR THAT SENSE OF JOY WHICH IS UNITED WITH THE SPIRIT OF A FREE . (Psalms 51:12.) Our spirits attain to their greatest freedom when under the influence of the Spirit of God—like water heated by fire.—S. Psalms 51:12 The joy of salvation. "Restore unto me the joy of thy salvation; and uphold me with a joyful [willing] spirit." I. THAT THE OF IS WITH A GREATER OR LESS DEGREE OF "JOY." Salvation is a deliverance from the greatest danger the soul can apprehend, and is, therefore, a cause of the most rapturous joy the soul can feel. It is preceded, in the majority of cases, by terror of the Divine anger; by the despair awakened by guilt; by the deep sorrow which distraction brings after it; till the revelation of the Divine mercy through Jesus Christ is embraced, and the way of escape is known, and then the soul is unable to restrain its joy. This is the outward aspect of salvation. Salvation as an inward fact is the enjoyment of a new state of the affections towards Christ, or love to God. And this is a perpetual spring of ever-increasing joy. Joy may become not a momentary rapture merely. II. THAT BY THE OF SIN WE FORFEIT THE JOY OF . We may not utterly forfeit the hope of salvation; for hope is a thing of degrees: how long a faint hope may linger, and in connection with how much sin, is a practical question difficult of determination! The question of our personal salvation may become even to ourselves a very debatable, doubtful question, a struggle of hope against despair. Here certainly the joy of salvation is forfeited. Then, again, though the hope may not be gone, there may be so much remorse and sorrow in consequence of sin as to destroy all the joy which is connected with an assured state of the heart. III. ON WHAT GROUND CAN WE PRAY GOD TO RESTORE WHAT WE HAVE LOST? 1. That God is the Author of all renewal and salvation in man’s soul. This prayer is therefore a prayer for the renewal of the influence and work of the Holy Spirit: "Take not thy Holy Spirit from me." It is called God’s salvation for which he prays. 2. This prayer for joy presupposes that which is the condition of all real joy. The previous work of deep, genuine sorrow—repentance and hatred of the sin which has caused the sorrow. This is the unalterable condition on which we obtain any lasting joy. IV. THAT THE OF THIS JOY IS TO OUR FUTURE . "Uphold me with a joyful spirit." Doubt, sorrow, remorse, paralyze all the powers of prayer, action, resistance to evil. They are the sickness and disease of the soul. Joy quickens. A joyous, willing mind has strength for the future, because it has conquered in the past; for that is the condition of its joyousness.—S. Psalms 51:13-19 Working for God. With a conscience set free from guilt, with a heart renewed by the Spirit of God, and full of thankfulness for God’s great mercy, he cannot keep silent, but will seek to turn other sinners to God. The thirty-second psalm shows how this resolution was kept. I. HE WHO BY HIS EXAMPLE HAD TAUGHT OTHERS TO SIN WILL NOW SEEK TO CONVERT THEM TO THE WAY OF . (Psalms 51:13.) To the ways of God’s commandment. We cannot undo all the evil which our example has done; but we can in part repair it if we renew our lives. II. FROM HIS SIN, HE WOULD THE OF GOD IN AND HIM. (Psalms 51:14.) God is good and righteous in both—in punishing and saving from sin. "If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness." III. THE OF SIN THE LIPS WHICH SIN HAD SEALED, AND HE CAN NOW TRULY PRAISE GOD. (Psalms 51:15.) God opens the lips by giving the sense of forgiveness; then we can preach and sing with a full heart. IV. THE TRUEST WE CAN OFFER TO GOD FOR OUR SIN IS . (Psalms 51:16, Psalms 51:17.) Not blood or burnt offering; the cleansing of the heart by sorrow and renewal of mind—the work of God’s Spirit. V. WHEN A MAN HAS BEEN TRULY HIMSELF, HIS WIDEN OUT WITH PRAYER FOR THE NATION AND THE WORLD. (Psalms 51:18, Psalms 51:19.) Genuine concern for others is founded upon the regeneration of our own spiritual nature. Zeal for others is spurious if we have not been zealous about ourselves; like those philosophers Cowper speaks of— "Giving lives to distant worlds, And trifling in our own." HERE, again, the title is the best guide to the origin, intent, and authorship of the psalm. It is ascribed to David, and said to have been written on the occasion when Doeg the Edomite acquainted Saul with the fact of David’s visit to Ahimelech the priest, recorded in 1 Samuel 21:1-9. This information led to a fearful massacre, in which Doeg himself took the chief part (1 Samuel 22:11-19). The bitterness of feeling displayed in the psalm is thus accounted for. Metrically, the psalm seems to consist of three strophes, extending respectively to four, three, and two verses. In the first strophe Doeg’s wickedness is set forth (1 Samuel 21:1-4); in the second (1 Samuel 21:5-7), he is threatened with God’s vengeance; in the third (1 Samuel 21:8, 1 Samuel 21:9), David thanks God for the vengeance which he has executed, and declares his intention always to trust in him. Psalms 52:1 Why boastest thou thyself in mischief, O mighty man? Doeg was "the chiefest of the herdmen that belonged to Saul" (1 Samuel 21:7), or, according to another passage (1 Samuel 22:9), "set over the servants of Saul." The position would be a high one, and would imply the possession of much physical strength. A sense of tyranny or extreme arrogance seems to attach to the word translated "mighty one" (gibber); see Genesis 6:4; Genesis 10:8. The word translated "mischief" implies something worse. In Psalms 6:9 it is rendered "wickedness," and is thought to mean, in the Psalms generally, "ruinous, unfathomable evil—destructive malignity" (Canon Cook). The goodness of God endureth continually. Why not follow the Divine pattern, instead of setting thyself in direct antagonism to it? Canst thou expect to prosper when thou art thus opposed to the Almighty? Psalms 52:2 Thy tongue deviseth mischiefs; or, malignities—evils of the worst kind. It was Doeg’s "tongue" that brought about the entire ghastly massacre (see 1 Samuel 22:9, 1 Samuel 22:10). Like a sharp razor, working deceitfully. Doeg had "worked deceitfully," since he had not told Saul the circumstances that made Ahimelech’s giving aid to David no disloyalty to the king (1 Samuel 21:2, 1 Samuel 21:8). The suppressio veri is a suggestio falsi. Psalms 52:3 Thou lovest evil more than good. To "love evil" is to have reached the lowest depth of depravity. It is to say, with Milton’s Satan, "Evil, be thou my good!" And lying rather than to speak righteousness (see the comment on Psalms 52:2). Doeg’s crimes seem to have arisen out of a mere love of evil. Psalms 52:4 Thou lovest all devouring words. "Devouring words" are words that cause ruin and destruction. O thou deceitful tongue! or, and the deceitful tongue. Psalms 52:5 God shall likewise destroy thee for ever. As thy "devouring words" have been the destruction of many, so shall God, in return, "destroy thee" (literally, pull thee down) "for ever"—destroy thee, i.e; with a complete and final destruction. He shall take thee away; rather, seize thee (Kay, Cheyne), and pluck thee out of thy dwelling-place; literally, out of thy tent (comp. Job 18:14; 1 Kings 12:16). And root thee out of the land of the living. Destroy thee, root and branch, as thou didst destroy the entire house of Ahimelech (1 Samuel 22:17-19). Psalms 52:6 The righteous also shall see, and fear. Every manifestation of the Divine power and justice produces in the righteous man a feeling of awe. And shall laugh at him; literally, over him. This awe does not, however, prevent him from indulging in something like derision of his fallen enemy—or, at least, it did not under the old covenant, when men had not yet been taught that they ought to "love" their enemies. Psalms 52:7 Lo, this is the man that made not God his strength. The root of Doeg’s wickedness was want of trust in God, and consequent alienation from him. But trusted in the abundance of his riches. This led on to an excessive trust in riches, and greediness of gain. To obtain wealth he became Saul’s unscrupulous tool, the willing instrument of his cruelty. No doubt Saul richly rewarded him. And strengthened himself in his wickedness; or, in his substance (Cheyne). Psalms 52:8 But I am like a green olive tree in the house of God. In conclusion, the psalmist contrasts his own condition, as one of God’s people, with that of Doeg, which he had described in Psalms 52:7-9. Doeg is about to be "plucked up" and "rooted out of the land of the living" (Psalms 52:5); he is like a flourishing green olive tree planted in the sanctuary, or "house of God." Doeg is entirely without any trust in the Almighty (Psalms 52:7); he declares of himself, I trust in the mercy of God for ever and ever. It is questioned whether olive trees were at any time planted in the courts of either the tabernacle or the temple; but it certainly cannot be proved that they were not. In the courts of Egyptian temples trees were abundant, also probably in Phoenician temples. And to this day there grow in the Hardin area at Jerusalem, on the site of the Jewish temple, a number of magnificent cypresses, olive, and lemon trees. Psalms 52:9 I will praise thee for ever, because thou hast done it. So Dr. Kay, who explains the passage as meaning, "because thou hast worked out this deliverance.’ The tense is "the preterite of prophetic certainty" (comp. Psalms 54:7). And I will wait on thy Name; for it is good before thy saints; rather, I will wait on thy Name in the presence of thy saints, because it is good; or perhaps, if we adopt Hupfeld’s emendation (אֲחַוֶּה for אֲקַוֶּה), I will precision thy Name before thy saints that it is good (so Cheyne). Psalms 52:7 The man on whom God’s just judgment descends. "Lo, this is the man," etc. The destruction of a human being, however depraved, the loss of a soul, however guilty, is matter, not of triumph, but of lamentation. God has no pleasure in the death of a sinner. But the overthrow of tyranny and injustice, the just punishment of high-handed crime, the downfall of God-defying and man-despising pride, is matter of satisfaction and thanksgiving. "There is such a thing as a righteous hatred, a righteous scorn. There is such a thing as a shout of righteous joy at the downfall of the tyrant and the oppressor; at the triumph of righteousness and truth over wrong and falsehood" (Perowne). See this expressed in the poems of Byron and Southey on the downfall of Napoleon. This is the spirit of this psalm—not revenge or cruelty, but triumph in the vindication of righteousness. Here are three principal features in the portrait of the man on whom God’s just judgment descends. Proud unbelief; covetous worldliness; obstinate, perverse impenitence. I. PROUD . "Made not God his strength." This is a far deadlier sin than people are apt to think. It is practical denial of our dependence on him "whose our breath is;" "in whom we live, and move, and have our being." It is the cutting off, as far as thought, affection, will, and conscience are concerned, of the tree from its root, the stream from its fountain. The Bible always regards unbelief as springing from man’s moral nature; a defect of the heart. In our day it is looked at as intellectual; scientific; created into a philosophy under the name of agnosticism. The universe is supposed to be a riddle without a key; human spirits, orphans; human life, a wandering without an aim, a guide, a hope, a home. How is it that any feeling heart or thoughtful mind can accept this dark creed, and not be bowed down in constant sorrow by the horror and desolate misery of it? II. . "Trusted in the abundance of his riches." The unbeliever here described is not a speculative agnostic, but one who does "not like to retain God in his knowledge" (Romans 1:28); because his whole heart is taken up with selfish greed (1 John 2:15). III. . "Strengthened himself in his wickedness." Makes his own will his law; turns a deaf car to reproof, warning, Divine truth, mercy, love. What must be the end? What can it be? Do not let us deceive ourselves. The warnings of Christ’s gospel are as faithful as its promises (Hebrews 10:26, etc.; 2 Peter 3:9). The cross itself, the hope and refuge of repentant sinners, is God’s chief witness against sin; and warning of the guilt, folly, danger, of persevering in unbelief, worldliness, and impenitence. Psalms 52:8 The olive an emblem of the gifts and graces of the Holy Spirit. "I am like a green olive tree," etc. In Psalms 92:1-15. the righteous are compared to two of the noblest trees—the queenly palm and the imperial cedar. In Psalms 1:1-6. to an evergreen tree that loves to grow by flowing waters—the orange or citron, crowned at once with silver blossom and golden fruit. Here a less majestic tree is chosen, yet one which plays a great part in Scripture—the olive, whose golden oil, from its ordinary plentiful use in food and in light, and from its rare sacredness in the anointing of kings, priests, and prophets, is the constant emblem of the graces and gifts of the Holy Spirit. I. The lesson common to all these similitudes—palm, cedar, citron, olive; and what our Lord adds, the vine and its branches, is this: EACH LIFE MUST HAVE ITS OWN ROOT, AND SHOULD EXHIBIT A BEAUTY AND A OF ITS OWN The image is in strong contrast with the picture of the ungodly man (verse 7; cf Psalms 37:35; John 15:6). "I"—for my part, whatever others may think or say, desire, or do—I choose my part here, in Christ: "rooted and grounded in [his] love." "Green," q.d. flourishing; full of life and beauty; and no less of fruit—a flourishing olive tree. II. Nevertheless, THE HOME OF THE LIFE IS IN THE CHURCH OF GOD, OF WHICH THE ANCIENT TEMPLE WAS THE SHADOW. (Ephesians 2:20-22; 1 Corinthians 3:16.) Trees could not grow, of course, in the temple, strictly so called; but in the ample space of the "Court of the Gentiles" ("the mountain of the house"), olive berries were likely to be dropped and take root. BY W. FORSYTH Psalms 52:1-9 A betrayer. The "mighty man" might have been Doeg or some other who had gained notoriety as a betrayer. I. THE OF HIS . It is marked by deceitfulness. Craft and lying are the tools of the betrayer. He cannot get on without them, and he waxes expert in their use. He may pretend friendship, but malice is in his heart. Even if he speaks truth, it is not in love, but in hate. "Whispering tongues can poison truth," Beat on mischief, he does not think of consequences. If he can injure the man he hates, he cares not though the innocent also should suffer. When he comes by a secret, which may be turned to advantage, he is elated. His paltry soul swells within him, he grows big with the idea of his own importance. Life and death are in the power of his tongue. And when his miserable schemes succeed, he boasts as if he had done a brave thing; as if he were the hero of the hour. II. THE OF HIS DOOM. There was a time when Doeg seemed to succeed. Then he may have blessed his soul, and the men of Saul’s court, no doubt, praised him, while he was doing good, as they thought, to himself, and was able to do good to them. But changes came. His real character was unmasked. The fearful results of his treachery were brought to light, and then he must have become the object of detestation to all right-thinking men. It is thus that reputations built on sand fall in the day of trial. The judgment of yesterday may be reversed to-day. The men who stand high to-day may be covered with scorn and infamy to-morrow. God is long-suffering. He even bears long, and strangely, with the wicked. But their day is coming. The judgment described in the psalm is terrible in its completeness. Image is added to image. The metaphors rise in intensity and force. There is not only defeat, as of a house beaten down, but there is expulsion, as from a home made desolate; and more, there is extinction, as of a family rooted out of the land (Psalms 52:5). The overthrow is complete, and all this is by the hand of God, indicating that all deceit and malice and evil-doing are contrary to the Divine order, and doomed in the end to ruin. There is a conscience in society, and, as it is rightly quickened and enlightened, it says "Amen" to God’s righteous judgments. III. THE MORAL LESSONS OF HIS LIFE. There is much here deserving close study. Learn: 1. The justice of God. He is ever on the side of truth. His judgments are all righteous. 2. The folly of sin. (Psalms 52:7.) 3. The blessedness of the righteous. This lesson is heightened by contrast. How different the tree overthrown, and torn up by the roots, and the "olive tree" standing beautiful and secure in "the house of God" 1 How markedly and utterly separate, the evil-doer judged and put to shame, and the godly man trusting, praising, waiting, rejoicing in the sunshine of God’s love, and the hope of his mercy for ever and ever!—W.F Psalms 52:8, Psalms 52:9 Herewe have The testimony of a saint, confirmed as good by all the saints. I. THE OF THE SAINTS. "I am like a green olive tree." The olive was remarkable for life, beauty, and usefulness. Habakkuk speaks of the "labours of the olive" (Habakkuk 3:17); Jeremiah, of its "goodly fruit" (Jeremiah 11:16); and Hosed, of its "beauty" (Hosea 14:6). It was therefore a fitting symbol of God’s people (Romans 11:16), who are adorned with the beauty of holiness, and bear fruit to the praise of God. II. THE OF THE SAINTS. 1. The first thing named is trusting. "I trust in the mercy of God." The wisdom, the power, the faithfulness, of God all command our trust; but "mercy," what is most needed and always needed, is here singled out. The next thing is: 2. Praising. "I will praise thee for ever." Looking to the past, the present, and the future, countless reasons rise up for praise. What God has done is proof and promise of what he will do. 3. "Waiting" is the last thing mentioned. "I will wait on thy Name." God’s Name is himself, in all that he is and says and does. The more clearly and fully we know God’s Name, the more will our hearts go forth to him in love and hope. Waiting upon him ever brings refreshment, and invigorates our souls for new endeavour. III. THE HOME OF THE SAINTS. "The house of God. So it is here. So it will be hereafter. The saints are happy in their being, secure in their possessions, joyous in their prospects. There are ever light, and sweetness, and holy companionships, and delightful employments, where they dwell. Heaven is their eternal home."—W.F. BY C. SHORT Psalms 52:1-9 "This psalm is A stern upbraiding addressed to the man who, unscrupulous in the exercise of his power, and proud of his wealth, finds his delight in all the arts of the practised liar." I. THE OF A WICKED MAN IN WORLDLY POWER. 1. He boasts of the evil which he does. He is not ashamed of his wickedness. 2. He is bent upon ever new forms of mischief. Works deceitfully, and not openly, and his tongue, as the instrument of his mind, is ever plotting fresh devices of evil. 3. He loves false speaking and false ways more than the true. The wickedness is ingrained, and not merely resorted to for a purpose. 4. He exults in material riches. Thinks they can carry him through, and enable him to brave all consequences. II. THE OF HIS . 1. The goodness of God will ensure it. God loves the good; and his love for them endureth for ever—ensuring the overthrow of the wicked. 2. The sure connection of guilt and punishment. (Psalms 52:5.) The psalmist had no hesitation in predicting his future fall. III. THE WHICH GOOD MEN FEEL WITH GOD’S WORK. (Psalms 52:6.) They are filled with a holy filial fear; and they rejoice at the triumph of the right and the true over the unjust and the untrue. IV. GOD’S GIVES AND TO THE (Psalms 52:8, Psalms 52:9.) Trust, praise, and patience wait upon thy Name.—S. THIs psalm is a repetition of Psa 45:1-17; with certain not very important variations. The most remarkable is the substitution throughout of" Elohim" for "Jehovah." The only variations which alter the sense are in Psalms 45:5. These cannot be accounted for by corruption, and seem to indicate a retouching of the original composition in order to adapt it to a special occasion. The expression, "upon Mahalath," or, "set to Mahalath," in the title, is thought to be a musical direction, and is explained by Dr. Kay as equivalent to the modern Maestoso. Psalms 53:1 and Psalms 53:2 are identical with the same verses of Psa 14:1-7; with the single exception that "Jehovah "is replaced by" Elohim," as the first word of Psa 14:2. Psalms 53:3 For "they are all gone aside" (הכּל סר) in Psalms 14:1-7; the present psalm has, "every one of them is gone back" (לּכּוֹ סג)—a difference which may be due to corruption, and which is, at any rate, of no importance. Psalms 53:4 For "the workers of iniquity" in this verse, Psalms 14:1-7. has "all the workers of iniquity "—a difference wholly unimportant. Psalms 53:5 There were they in great fear, where no fear was. So long a phrase as "where no fear was" (לא־היה כּחד) can scarcely have "fallen out," and must have been added intentionally to mark that, on the occasion in connection with which the revision was made, there had been no ground at all for the panic. For God hath scattered the bones of him that encampeth against thee. This clause takes the place of the following in Psalms 14:1-7.: "For God is in the generation of the righteous"—a very considerable change, which must certainly have been intentional. On the second occasion whereto the psalm was made applicable, there must have been a very great catastrophe—some vast slaughter of an enemy who had been at open war with Israel. Sennacherib is suggested (Canon Cook). Thou hast put them to shams, because God hath despised them. The clause in Psalms 14:1-7. which this replaces runs as follows: "Ye have shamed the counsel of the poor, because the Lord is his Refuge." Here again, both the phrases used, and the whole tenor of the thought in either case, are different. Psalms 53:6 This verse is identical with Psalms 14:7, except in the substitution of "Elohim" for "Jehovah," and in the pointing of one word. BY W. FORSYTH Psalms 53:1, Psalms 53:2 Atheism contrasted with godliness. I. ATHEISM. "No God." This implies: 1. Denial of God’s existence This is folly. The assertion proves nothing. Negatives are not arguments. Besides, there may be a God, though you, the denier, have not found him. You have not yet explored the universe. 2. Denial of God’s moral government of the world. "No God!" if so, then there is nothing but chance. There can be no law without a lawgiver, no order without a controlling mind. "No God!" then we are free to do our own pleasure. "Let us eat and drink; for tomorrow we die." 3. Denial of God’s grace in the redemption of sinners by Jesus Christ. "No God]" then the Bible is a fable, heaven and hell are dreams, the benefits of the gospel are a delusion, faith in Christ and the resurrection is a mockery and a lie. II. . "The fool hath said in his heart, There is no God;" but the wise man says that there is a God, and that "he is the Rewarder of all who diligently seek him." Godliness implies: 1. Faith in God as revealed in Christ Jesus. Here is the satisfaction of the soul. 2. Life ruled by the law of Christ, which is holy, just, and good. Here is the true ideal, and the Spirit, by the gospel, shows how it may be realized. 3. Prayer and holy endeavour to the end. We are not left to struggle alone, but have the Word to guide us, the promises to cheer us, the love of Christ to inspire us, that we may go from strength to strength, and that when called hence we may enter upon the blessed and perfect life beyond this world. Thus the godly witness for God. They testify to his being, for in him they live; to his character, for their aim is to be holy as he is holy; to his will and government, for they strive to do justly as he does justly, and to be merciful as he is merciful, who "maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." All the good in themselves, in society, in the world, is from God. What has been is in agreement with what is now. The progress of all things is towards a perfect end. The cross, which overthrew paganism, and triumphed over the eagles of Rome, is destined to win greater and vet greater victories. Yet a little while, and the great voices of heaven shall cry, "The kingdoms of this world arc become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever" (Revelation 11:15).—W.F. THIS is a short psalm, written in a time of great trouble, and containing, first, an earnest prayer for deliverance (Psalms 54:1-3); and then an expression of confidence in God’s aid, and of thankfulness for the deliverance, which is counted as absolutely certain (Psalms 54:4-7). The "title," which assigns the psalm to David, and makes the occasion his betrayal to Saul by the Ziphites, appears to be trustworthy. Psalms 54:1 Save me, O God, by thy Name; i.e. by the qualities of which thy "Name" is significant—power, goodness, and truth. And judge me; i.e. "vindicate me," or "judge my cause." By thy strength; or, "thy might"—the might which thou possessest as a gibbor, or "hero." Psalms 54:2 Hear my prayer, O God; give ear to the words of my mouth. (comp. Psalms 39:12; Psalms 55:1). Psalms 54:3 For strangers are risen up against me. David’s designation of his foes as "strangers" has been made an argument against the trustworthiness of the "title," since the Ziphites were Israelites of the tribe of Judah (Joshua 15:55). But he might well call those "strangers" who were treating him as an alien. Comp. Psalms 120:5, where "the psalmist, heavily oppressed by his countrymen, complains that he dwelt in Mesheeh and Kedar" (Hengstenberg). And oppressors seek after my soul; or, my life. The phrase is exactly that used in 1 Samuel 23:15, when David was in the wilderness of Ziph, in a wood, and "saw that Saul was come out to seek his life." They have not set God before them (comp. Psalms 86:14). David, on the contrary, "set the Lord always before him" (Psalms 16:8). Psalms 54:4 Behold, God is mine Helper. There is a pause between Psalms 54:3 and Psalms 54:4, indicated by the pause-mark, "Selah." Then, confident of his prayer having been heard, the psalmist breaks out into a joyous burst of thankfulness and self-gratulation (Psalms 54:4-7). The Lord is with them that uphold my soul; rather, of them (Revised Version); i.e. "one of them." But the intention is not to place God on a par with other helpers. Rather, as Professor Cheyne remarks, it is to make him the representative of" the class of helpers." Psalms 54:5 He shall reward evil unto mine enemies; literally, he shall return the wrong upon my adversaries. "The wrong" is that which his adversaries had wished to inflict upon the psalmist, viz. death (see 1 Samuel 23:19, 1 Samuel 23:20). Cut them off in thy truth; or, "in thy truthfulness" (Cheyne). God had given his people—those who were faithful to him—the promise of his protection, and, being true, could not go back from his word. Psalms 54:6 I will freely sacrifice unto thee. Confidence has now mounted up to certainty. Regarding the deliverance as accomplished, the psalmist promises a freewill offering (Hengstenberg, Kay, Canon Cook) to God, so soon as he can approach the sanctuary. The phrase used is the ordinary one for sacrifices of thanksgiving (Numbers 15:3). I will praise thy Name, O Lord; for it is good (comp. Psalms 52:9). Psalms 54:7 For he hath delivered me out of all trouble. "The poet looks forward, and treats the future as past" (Cheyne). He sees the "troubles" over, the Ziphites disappointed and punished, himself not only preserved from the immediate danger, but altogether freed from trouble of every kind, and rejoices in the deliverance which he feels has been accorded him. And mine eye hath seen his desire upon mine enemies. There is nothing about "desire" in the original, which seems rather to mean, "Mine eye has looked, calmly and leisurely, upon my (defeated) enemies" (so Dr. Kay). BY W. FORSYTH Psalms 54:1-7 Peril and prayer. Here we have— I. PERIL MOVING TO PRAYER. (Psalms 54:1-3.) Danger may arise from various causes. Soul-danger is the worst. Then when sore pressed and in trouble, the instinct of the heart is to cry to God, "Save me!" Prayer is "the mighty utterance of a mighty need" (Trench). II. PRAYER . (Psalms 54:4.) Prayer brings the soul into the very presence of God. The thought of what he is (" thy Name") and of what he has done ("God is mine Helper"), furnish ample pleas for entreaty, and sure ground for hope. Experience gives us courage to cleave to the word of promise. "If God be with us, who can be against us?" III. . (Psalms 54:5.) The nearer we get to God, the more truly we are in sympathy with him, so as to make his will our will, the more certain do we become of deliverance. We rise to the vision of victory. God is ever on the side of right. There may still be clouds, but we see the bright light shining above the clouds. There may still be struggles and pains, but we press on with renewed ardour and assurance, for we know whom we have believed, and that he is able to keep that which we have committed to him, and to bring forth judgment unto victory. IV. . AWAKING PRAISE. (Psalms 54:6.) Some forget their obligations to God when the danger is past; but it will not be so with the righteous. Like the Samaritan leper, they return to give glory to God—with sacrifices of thanksgiving and songs of praise.—W.F. BY C. SHORT Psalms 54:1-7 Prayer for deliverance. I. A PRAYER TO BE FROM DANGER. (Psalms 54:1-3.) The prayer is grounded: 1. Upon the Divine nature. "By thy Name, by thy strength." It is God’s nature to save; he uses his omnipotence on behalf of those who call upon him. 2. Upon the righteousness of his cause. "Judge my cause [or, ’avenge me’] by thy strength." We can pray when we are pleading for a good cause. 3. Upon the character of those who threatened his safety. (Psalms 54:3.) They were not men who acted as if they were seen of God; did not set God before them. II. THE OF THE ’S FAITH. (Psalms 54:4-7.) 1. He is assured of the general truth that God was his Helper. (Psalms 54:4.) He knew that God stood to him in that relation usually, and for ever. He would therefore trust. 2. His assurance is so great that he regards his deliverance as already accomplished. (Psalms 54:5-7.) He is therefore at rest and in peace, delivered from danger. 3. He will sacrifice and praise as one already saved. Faith—real faith—is always joined to works.—S. THIS psalm has been assigned to Jeremiah by Hitzig, and by others to an unknown writer of the seventh century b.c. But no solid grounds have been shown for setting aside the traditionary evidence of the "title," which ascribes it to David. It is Davidic in its depth of feeling, in its abrupt transitions (verses 9, 15, 20), and in its reference to a faithless friend, who is the chief cause of the writer’s sufferings (verses 12-14, 20, 21; comp. Psalms 41:9). The Davidic authorship is accepted by Hengstenberg, Dr. Kay, and Canon Cook. The probable date of the psalm is the time of Absalom’s rebellion. David, still a dweller at Jerusalem (verses 9-11), has become aware of the conspiracy which has been formed against him (verses 3-8), and of the participation in it of his "familiar friend," Ahithophel (verses 12-14). He is already contemplating flight from Jerusalem (verses 6-8), since he knows that his enemies seek his life (verse 4). Under these circumstances, he pours out his soul to God, first depicting in eight verses (verses 1-8) his desperate condition and longing for deliverance; then, in seven verses (verses 9-15), describing the prevailing wickedness and ungodliness; and finally, in eight verses (verses 16-23), giving vent to a feeling of confidence that God will come to his aid in answer to his earnest prayers," afflict" his enemies, and rescue him from their hands. Psalms 55:1 Give ear to my prayer, O God; and hide not thyself from my supplication (comp. Psalms 54:2; and, for the second clause, see Psalms 13:1; Psalms 27:8; Psalms 69:17; Psalms 89:46, etc.). Psalms 55:2 Attend unto me, and hear me. A very special need is indicated by these four petitions to be heard (Psalms 55:1, Psalms 55:2). I mourn in my complaint, and make a noise; rather, I wander in my musing, and moan aloud. "I wander," i.e. "from one sad thought to another" (Kay); and, unable to constrain myself, I give vent to meanings. Orientals are given to open displays of their grief (Herod; 8.99; AEschylus, ’Persae,’ passim). Psalms 55:3 Because of the voles of the enemy, because of the oppression of the wicked. Professor Cheyne says that by "the wicked" heathen men are primarily intended. But רשׁע—the word used—is" the wicked man," in the simplest and widest sense (see Psalms 1:1, Psalms 1:4, Psalms 1:5, Psalms 1:6; Psalms 7:9; Psalms 9:16, etc.). For they cast iniquity upon me; or, "hurl wickedness at me" (Cheyne). And in wrath they hats me; rather, they persecute me (Hengstenberg, Kay, Cheyne, Revised Version). Psalms 55:4 My heart is sore pained within me. The attacks of his enemies (Psalms 55:3) deeply grieve and pain the heart of the psalmist. It is not as if they were foreigners, whose hostility was to be expected. They are his own countrymen; one of them is his own familiar friend (Psalms 55:12). Yet they threaten his life. And the terrors of death are fallen upon ms. When a king is the object of a conspiracy, he well knows, especially in the East, that nothing but his death will satisfy the conspirators. So on David, long before he made up his mind to quit Jerusalem (2 Samuel 15:14), the "terrors of death" must have fallen. Psalms 55:5 Fearfulness and trembling are come upon me, and horror hath overwhelmed me. A graphic description of the feelings which the apprehension of death naturally excites in a man. Where the expectation of a life beyond the grave was so dim and shadowy as in Judaea at this time, the "horror" of death would be the greater. Psalms 55:6 And I said, Oh that I had wings like a dove! The beauty of this passage has sunk deep into the Christian heart. Great composers have set to it some of their most exquisite music. The desire is one which finds an echo in almost every human breast, and the expression of it here has all the beauty of the best Eastern poetry. Jeremiah’s words are far tamer, "Oh that I had in the wilderness a lodging-place of wayfaring men, that I might leave my people, and go from them!" For then would I fly away, and be at rest. The desire of "rest" is universal. Whatever the delights of action, they can only charm us for a time. In our hearts we are always longing to have done with action, and to be at rest. Psalms 55:7 Lo, then would I wander far off, and remain in the wilderness; rather, and lodge in the wilderness. Doves, ring-doves, and others, are abundant in Palestine, and frequent wild and rocky places, far from the haunts of man. Speaking of a rocky gorge near the Lake of Gennesaret, Canon Tristram says, "But no description can give an adequate idea of the myriads of rock-pigeons. In absolute crowds they dashed to and fro in the ravine, whirling round with a rush and a whirr that could be felt like a gust of wind". Psalms 55:8 I would hasten my escape from the windy storm and tempest. As doves fly from storm and tempest to their nests in the rocks, so the psalmist would fain haste away from the passions and perils of the city to some safe refuge in the wilds. What he here anticipates, he afterwards accomplished, when he fled from Absalom over Jordan (2 Samuel 15:14). Psalms 55:9-15 With a sudden transition, the writer passes from his own suffering, fears, and longings, to imprecations on his enemies, and a description of their wicked proceedings. In the course of his description he singles out one individual for special remark—one who had been his own guide, companion, and friend—but who had turned against him, and joined the company of his adversaries (Psalms 55:12-14). Psalms 55:9 Destroy, O Lord, and divide their tongues. The second clause contains a reference to the confusion of tongues at Babel (Genesis 11:7). "Introduce confusion into their counsels, and disperse them, as thou didst with the wicked ones who were forced to leave off to build the Tower." For I have seen violence and strife in the city. Such quarrels and broils, i.e; as usually precede revolutionary disturbance. Psalms 55:10 Day and night they go about it upon the walls thereof. "It is not a siege or blockade that is described; and the persons spoken of are not foreign, but native enemies. These are compared to watchmen on the walls; only, instead of keeping watch against the enemy, they ’watch for iniquity’ "(Cheyne). Mischief also and sorrow are in the midst of it; rather, iniquity also and trouble. Compare the "violence and strife" of Psalms 55:9. Society is disorganized. It is not only that wickedness prevails, but throughout the city there is violence and contention. Psalms 55:11 Wickedness is in the midst thereof; deceit and guile depart not from her streets; literally, out of her street (rehob)—"the open square, where justice ought to have been administered "(Kay), "adjoining the vaulted passage of the city gate" (Cheyne); comp. Job 29:7. Psalms 55:12 For it was not an enemy that reproached me; then I could have borne it. The psalmist passes from the general to the particular—from the great mass of his opponents to one special individual. Even Professor Cheyne allows this, and suggests that we have here Jeremiah inveighing against Pashur. But the general sentiment of commentators has always been that Ahithophel is intended. And, if we allow the psalm to be David’s, we can scarcely give any other explanation. Ahithophel was known as "David’s counsellor" (2 Samuel 15:12), i.e. his chief adviser, his "grand vizier," his "prime minister? What he counselled was considered as a sort of "oracle of God" (2 Samuel 16:23). His defection was the bitterest drop in the cup of the unhappy king. Anything else he "could have borne;" but this was too much. Neither was it he that hated me that did magnify himself against me. It was not one among my professed and open enemies—not one of those whose hatred I had long known and reckoned on. Then I would have hid myself from him. Instead of opening all my heart to him, as I have done to Ahithophel. Psalms 55:13 But it was thou, a man mine equal; literally, a man according to my valuing; i.e. one of my social rank, with whom I was on familiar terms. My guide; or, "my companion." But the LXX. have ἡγέμων. And mine acquaintance. "My confidant" (Kay); "my familiar friend" (Cheyne, and Revised Version). Psalms 55:14 We took sweet counsel together. And walked unto the house of God in company; rather, in the throng (Cheyne, Revised Version); i.e. in the midst of the crowd of worshippers. When David went up to the house of God, who is more likely to have accompanied him than his chief "counsellor"? Psalms 55:15 Let death seize upon them. As this strophe begins (Psalms 55:9), so it ends, with an imprecation. The psalmist calls on God to bring destruction upon the whole mass of his enemies. Of the two readings in the original, the one adopted by our translators seems the best, "Let death come suddenly upon them." Let them go down quick (i.e. alive) into hell. There is an allusion to the fate of Korah and his company (Numbers 16:30-33), who "went down quick into the pit;" but probably the psalmist neither expected nor desired a literal fulfilment of his imprecation. The deaths of Ahithophel (2 Samuel 17:23) and Absalom (2 Samuel 18:14, 2 Samuel 18:15), and of so many of Absalom’s followers (2 Samuel 18:7, 2 Samuel 18:8), were quite a sufficient fulfilment. For wickedness is in their dwellings, and among them. (comp. Psalms 55:3, Psalms 55:9-11). Psalms 55:16-23 In conclusion, the psalmist turns altogether to God, whom he now addresses as "Jehovah" (Psalms 55:16, Psalms 55:22), and expresses his confidence that, in answer to his continual prayers (Psalms 55:17), God will come to his aid, will deliver his soul from the machinations of his enemies, and will visit them with "affliction" (Psalms 55:19) and "destruction" (Psalms 55:23). Still grieved chiefly by the defection of his unfaithful friend, he once more describes the treachery and heinousness of his conduct (Psalms 55:20, Psalms 55:21), before winding up with a word of comfort for all the righteous (Psalms 55:22), and of menace against all the ungodly (Psalms 55:23). Psalms 55:16 As for me, I will call upon God; and the Lord (Jehovah) shall save me. The call is upon the God known to man by nature as the Almighty Ruler of the universe; the answer is from the covenant God of Israel, the Self-existent One, in whom Israel trusts. The two are different aspects of one and the same Being. Psalms 55:17 Evening, and morning (comp. Genesis 1:5, Genesis 1:8, etc.), and at noon, will I pray, and cry aloud. From this passage and from Daniel’s conduct (Daniel 6:10) we learn that devout Israelites habitually offered prayer to God at these three times of the day. The "morning "and "evening" devotions were doubtless suggested by the law of the morning and evening sacrifice (Exodus 29:38-42); but the midday prayer, being nowhere commanded, can only be ascribed to natural piety. And he shall hear my voice. Constant unremitting prayer is certain of an answer. Compare the parable of the importunate friend (Luke 11:5-8). Psalms 55:18 He hath delivered my soul in peace from the battle that was against me. Once mere "the preterite of prophetic certainty.’’ David sees his deliverance effected. He beholds the coming battle (2 Samuel 17:11; 2 Samuel 18:6-8). He sees that there are many with him; i.e. "many that contend with him;" but his courage does not fail—he is assured of being "delivered" and re-established in his kingdom "in peace." Psalms 55:19 God shall hear, and afflict them; i.e. "God will hear my prayers, and will afflict my adversaries;" or, perhaps, "God will hear me and answer me." But this requires a change in the reading. Even he that abideth of old; or, "he that is enthroned of old;" he, i.e; that sitteth, and has always sat, on his eternal throne in the heavens. Selah. The "selah" here marks probably a pause for adoration of the great and eternal King enthroned in all his glory. Because they have no changes; rather, the men who have no changes—exegetical of "them" in the first clause of the verse. The wicked "have no changes," i.e. no great reverses of fortune, until their end comes (see Job 21:7-15). Therefore they fear not God; rather, and who do not fear God. Psalms 55:20 He hath put forth his hands against such as be at peace with him. Some explain "he" as "the wicked collectively,’’ and maintain that in this verse and the next no particular person is pointed at; but it seems better to regard the psalmist as "suddenly reverting to the fixed and deepest thought in his heart—the treachery of his friend" (Canon Cook). Ahithophel had put forth his hand against such as were at peace with him." He hath broken his covenant. The covenant of friendship with David (Psalms 55:14), not, perhaps, a formal one, but involved in the terms on which they stood one towards the other. Psalms 55:21 The words of his mouth wore smoother than butter; literally, smooth were the butters of his mouth—i.e; his flattering utterances. But war was in his heart; literally, but his heart was war. His words were softer than oil, yet were they drawn swords; i.e. keen, cutting—according to our own idiom, "like daggers." Psalms 55:22 Cast thy burden upon the Lord; rather, thy portion—or, the lot assigned thee—that which God has given thee to bear. And he shall sustain thee. God will support thee under the lot which he assigns, however hard it is. He shall never suffer the righteous to be moved; i.e. to be disturbed, shaken, unsettled from their faith in him. Note that these promises are made to the righteous only; and, among them, only to those who cast themselves in full faith upon God. Psalms 55:23 But thou, O God, shalt bring them down into the pit of destruction. We must understand by "them" the ungodly, the thought of whom is associated with that of the righteous by the law of contrast. While God sustains and supports the righteous, he "brings down" and crushes the ungodly. The "pit of destruction" is the grave. Bloody and deceitful men shall not live out half their days (comp. Jeremiah 17:1). Of course, the statement is not intended for a universal law, and indeed was probably pointed especially at the "bloody and deceitful men" of whom the psalmist had been speaking. The suicide of Ahithophel, and the slaughter of Absalom with so many of his followers, furnished a striking commentary on the statement. But I will trust in thee; i.e. but I, for my part, will put no trust in violence or deceit—I will trust in nothing and no one but God (comp. Psalms 7:1; Psalms 11:1, etc.). Psalms 55:6-8 A pathetic prayer. "Oh that I had wings," etc.! A very natural wish, pathetically and beautifully expressed. The Prophet Jeremiah gave utterance to the same wish, and for similar reasons (Jeremiah 9:2). Hence some have conjectured he was the author of this psalm. The title, ascribing it to David, represents ancient Jewish tradition, which there is no adequate ground for rejecting. But the psalm contains nothing certainly to indicate at what time in David’s history it was composed, or who was the treacherous friend referred to. The fact is, the Book of Psalms is a treasury, not of history, but of spiritual experience; a manual of prayer, praise, meditation, faith, for the Church in all ages. Its perennial meaning and value are rather raised than lowered by the uncertainty besetting special occasions and dates which keen critics labour to drag to light. I. THESE WORDS PICTURE FOR US A HEART WEARY OF THE WORLD. The writer longs passionately to be quit of it, out of sight and hearing, in restful solitude. He feels as our English poet, when taking up Jeremiah’s thought he wrote— "Oh for a lodge in some vast wilderness, Some boundless contiguity of shade, Where rumour of oppression and deceit, Of unsuccessful or successful war, Might never reach me more!" This world-weariness may be of different kinds—from widely opposite causes. There is the case of the man who has loved the world with all his heart, and is sick and sated, and still hungry and unsatisfied. He has loved pleasure, laid the reins on the neck of his lusts; and his reward is a diseased body, a worn-out heart, a blighted character, a guilty conscience. Or money; and while he has been piling up what men call a fortune, his heart has dried up, friends have grown estranged, the power of enjoyment has dwindled as the material means of buying it grew. Or political power; and has learned how thankless a task it is to serve people against their prejudices, how futile is popularity, party allegiance, how unstable earthly greatness. Like many a monarch and statesman, he is longing for freedom and rest. It is not these kinds of world-weariness the Holy Spirit depicts here. Those tired-out worldlings do not write psalms. They have sown to the flesh, and reaped corruption. What David and Jeremiah were so weary of was the wickedness of the world (verses 3, 9, 11, 19). This is the key to the tremendous denunciations of the guilt and fate of sinners, in other psalms as well as here. Intense personal feeling is no doubt implied; but it is as rebels against God, not as private foes, they are described. The king—the Lord’s anointed—ought to have punished them if he could; feeling his inability, he appeals to God. And be it borne in mind, God did punish them; as (e.g.) Ahithophel and Absalom. It is often asked—How can we reconcile these denunciations with our Lord’s prayer, "Father, forgive them"? Answer: Remember the ground on which this forgiveness was possible: "They know not what they do." They were to have room for repentance. Remember, that only two or three days before, Jesus had uttered, in the temple, denunciations more severe than any in the Psalms; and, lastly, that these woes were fulfilled to the letter, after forty years, in the destruction of Jerusalem. II. EVERY REAL MUST KNOW OF THIS HEART-, SOUL-, ON ACCOUNT OF THE OF SIN IN THE WORLD. The better he knows the world, the more he feels this. Once our Saviour gave a momentary glimpse of the daily burden this was to him (Matthew 17:17). If so very imperfect a saint as Lot "vexed his righteous soul from day to day" (2 Peter 2:7, 2 Peter 2:8), what must the Holy One of God have endured in the hourly contact with sin! He was the "Friend of sinners." The Christian Church of the present day—and society outside the Church—shows more than in any former age of the likeness of his compassion for sinners. But are we not sorely lacking in that righteous indignation against wrong, and deep grief at the dishonour offered to God’s Name, which are no less part of "the mind that was in Christ Jesus"? III. WE MUST NOT ALLOW THIS HEART- TO SLIDE INTO DESPAIR. It must not abate hope, slacken effort, hinder prayer. The temptation may be strong—partly from forgetfulness or ignorance of the past. When a great poet allows himself to exclaim, "When was age so crammed with meanness, madness, written, spoken lies?" the reply is—What former age was less so? Not the age of Isaiah, or of Jeremiah, or of Malachi. Not the age which cried, "Not this Man, but Barabbas!" Nor the ages of the decline and fall of Rome. Nor what some call "the age of faith;" others, more justly, "the dark ages." Nor of the Tudors and Stuarts. Nor the coldhearted, cruel eighteenth century. No! It is an old story, "The whole world lieth in wickedness." It is an ancient cry, "How long, O Lord, how long?" We are "as they that watch for the morning." But courage! "The night is far spent" (Romans 13:12). Armour is not for flight, but fight. "Like a dove!" Yes, David; if thou wert a dove! But thou art a king—God’s servant, Israel’s champion and prophet (Ephesians 6:13). If this prayer is David’s, it is pathetic and instructive to remember that it was granted, though not as he desired (2 Samuel 17:23). God can show us the unwisdom of our prayers by granting as well as denying. For the present, our Saviour’s prayer for his own is not that they be taken out of the world (John 17:15). But whatever is right and true in this prayer shall in due time be answered (Revelation 21:3, Revelation 21:4, Revelation 21:27). Psalms 55:16 Prayer. "As for me, I will call," etc. In this verse—the crisis or turning-point of the whole psalm—you see the storm-tossed vessel making for the harbour, and casting anchor in safe shelter. A sorely wounded soul, vexed and out of heart with the tumult and strife of life, the wickedness of men, longs for "A lodge in some vast wilderness, Some boundless contiguity of shade;" where, far from the sight of violence and fraud, the din of business, politics, or war, he might be alone with God. But he discerns that if he cannot flee from mankind, he can take refuge in God. He appeals from an unjust and cruel world to eternal righteousness, infinite love, Divine faithfulness. He pours out his heart to God, and lays hold on him; and light and peace begin to stream in (Psalms 55:18, Psalms 55:22, and closing words of psalm). The text suggests some very important views of prayer. I. ITS ; as expressing individual need and desire; the voluntary confidential converse of the heart with God. Custom, fashion, human sympathy, and opinion are all out of court. If in the whole world not another heart or voice were raised in prayer, the believer would yet say, "As for me, I will call upon God." There are other kinds of prayer: the united prayer of two or three, agreed touching what they shall ask; the public prayer of the assembled Church. In private prayer, too, all is not petition for one’s self or others; there is confession, thanksgiving, consecration, submission, adoration. Worship may be wordless, silent. But the most wonderful, instructive, encouraging examples of prayer recorded in the Bible show us some strong earnest spirit face to face with God, in direct petition; alone with the Father of spirits, the Almighty Creator, even though a multitude were looking on. Abraham; Jacob; Moses; Joshua; Elijah; Hezekiah; Paul. This is what makes this Book of Psalms so precious a manual for the Church and for each Christian; a storehouse of liturgies, a magazine of prayers. This makes David’s life, in spite of his faults and sins, so true and grand a type of real godliness; the clear, full sense and unhesitating utterance, of personal relationship to God; the reality, blessedness, duty, glorious privilege, of drawing nigh to God. Think of it. There is something more than sublime—appalling—in this view of prayer. That a child of dust, yesterday in the cradle, hanging on God’s absolute power over the gulf of nothingness, whose voice can reach so few, even of his fellow-men, whose knowledge, thought, will, are bounded in such strait limits, should be able at will to speak with the Ruler and Author of the universe; to make his wish, weakness, misery, or his boldest hope and loftiest purpose, known beyond the stars, above the thrones of archangels, behind all the laws and causes and inmost springs of nature—to God himself; and that he should have a right to expect an answer! Is not this, I say, an amazing, sublime, appalling contemplation? How poor and low are all the heights of worldly dignity compared with the point to which these words lift our thoughts, to which you or I may soar if we make them our own! "As for me," etc. II. THE THAT GOD HEARS PRAYER; its sure warrant, reasonable assurance, joyful encouragement. "And the Lord shall save me." If this certainty were merely an inward persuasion, born of strong desire, it would be worthless. If based on any supposed claim of merit or special favouritism, it would be blind presumption. If on the experience of fact, that God does often answer prayer, it would rest on as sure foundation as the discoveries of science, and what we call "laws of nature" But the haunting uncertainty would paralyze faith—Will God hear my prayer? It rests: 1. On God’s promises. If the Bible contains any Divine promises, they are promises to prayer. 2. On the mediation of the Lord Jesus. The Old Testament believer took his stand on the ground of God’s covenant; and securely, because, though the priesthood and sacrifices were but shadows, they were shadows of the great Reality—Christ. How much more boldly may we draw near, to whom the reality stands unveiled (Hebrews 4:16; Romans 8:34)! 3. On the promised help of the Holy Spirit. (Romans 8:26, Romans 8:24.) Let us take up David’s purpose (verse 17), and hold fast David’s faith, "He shall hear my voice." BY W. FORSYTH Psalms 55:1 The godly man in three aspects. "Uneasy lies the head that wears a crown." David felt this. Often had he been in trouble, but never perhaps had he been brought so low before. Evils dreaded had become realities. The dark clouds, long gathering, had now burst over him in furious tempest. Absalom, his dearly loved son, has risen in revolt, and multitudes flock to his standard. Even old companions in arms desert, and the very friend most trusted turns traitor. It was a terrible time. The aged monarch, sad and dispirited, his name traduced, his tenderest feelings outraged, his life and kingdom threatened, is compelled, with the few found faithful, to seek safety in flight (2 Samuel 15:1-37.). But even then there was no rest for the king. His mind is in a turmoil; his heart is borne down by cruel doubts and fears, and the sorrows of death compassed him about. But in the dark hour he found rest and hope in God. The good man is presented in this psalm as— I. THE SUBJECT OF GREAT MENTAL . (Psalms 55:1-8.) The cares of a divided house and the complaints of a disaffected people pressed heavy on David’s soul. But worse things still troubled him—private sorrows, which he could tell only to God. Human nature is not changed. Trials are much the same now as they were three thousand years ago. How thankful should we be for such a record as we have in this psalm! We are taught that when sorrow comes it is not as if any strange thing happened to us. We see as in a glass how others have suffered, and we learn from them not only how to be patient, but where to find sure relief. How many, in all ages, since the days of David, have found, in his confessions and prayers, words wherewith fitly to express the surging feelings of their hearts! II. THE VICTIM OF SOCIAL . We mix with our fellow-men. We have our friends and, it may be, our enemies. However it be, we cannot live long without knowing something of the bitterness of disappointment and the pain of betrayal. In such circumstances we have need to walk circumspectly. We must watch and pray, lest our grief should pass into unholy passion, and our just resentment rise to cruel revenge. There is a better way. Bather let the sense of injury breed in us a hatred of all injury. Bather let the feeling that we suffer wrongfully move us to sympathy with all others suffering in like manner. Bather let the faithlessness of man make us rejoice the more in the faithfulness of God, whose care of us never ceases, and whose love never fails. III. THE OBJECT OF DIVINE . "As for me" (Psalms 55:16) marks the difference between the godly and the ungodly, and points the way to the true Resource in every trouble. Help comes largely from prayer (Psalms 55:17). Recollection of past deliverances is reviving (Psalms 55:18). There is also comfort from a clearer insight into the purposes and doings of God (Psalms 55:19). But the great relief, even when face to face with the most grievous trials, is in casting all our cares upon God, who careth for us (Psalms 55:22). The burden which is too heavy for us, and which is crushing us to the earth, we roll upon God, and therefore enter into rest and assured hope. The last words of the psalm are a fit watchword for life and for death ’ "But I will trust in thee."—W.F. Psalms 55:6 Seeking rest. "Oh that I had wings like a dove!" David was not the first nor the last to utter this cry. Men in all ages have suffered. Everywhere we find the game unconquerable desire for rest. This longing underlies all religions and philosophies. And there are times when the cry rises instinctively, and presses for an answer. Who is there who has not, in sorrow or in pain bodily and mentally, or when sick and weary and overborne by earthly troubles, been moved to cry, Oh for rest! And yet the wish may be vain. We need to examine and try ourselves. There is a wrong as well as a right way of seeking rest. I. IT IS VAIN TO HOPE FOR REST BY SEEKING THE . Man was made "but a little lower than the angels;" and yet, though all things are said to have been put under him, there are points in which the "beasts of the field and the fowls of the air" have the advantage of him. Hence they may become objects of envy. We are limited beings; but we can conceive ourselves endowed with powers beyond what we possess. There is danger in such fancies. The dove flies past, and all seems peace. But this may be a delusion. We know not what fate awaits it. Besides, we cheat ourselves with a silly thought. We know we have not, and cannot have, "wings." Wishing for the impossible only leaves us the more weak and discontented. Better face difficulty manfully. Better do what God has made us capable of doing, if we are willing, than waste time and strength in idle fancies of what cannot be. The doubter wants a "sign." The anxious sinner craves some sensible proof of acceptance. The troubled mind, tossed to and fro amidst the endless strife of controversy, longs for some infallible guide. There is what Wordsworth calls, "the universal instinct of repose—the longing for confirmed tranquillity." But this is not God’s way. "Every man shall bear his own burden" (Galatians 6:5). III. IT IS VAIN TO HOPE FOR REST BY MERE CHANGE OF OUTWARD . Place has much to do with feeling. What is near seems more real than what is far off. What we see touches us more keenly than what we only hear of from others (Lamentations 3:15). So with respect to "rest." We are prone to blame circumstances. We delude ourselves with the thought that, if things were altered, all would be well The "imagined otherwise" is the heaven of many. So it is with many of the sick, the poor, the oppressed, the discontented. Absalom played cunningly upon this feeling (2 Samuel 15:4). But "rest" is a state of the mind. It does not come from without, but from within. It is not won by change of condition, but by change of heart. So Paul learned (Philippians 4:11). III. IT IS VAIN TO HOPE FOR REST BY FLIGHT FROM THE CAUSES OF . There are times when flight may be expedient (Matthew 10:23; 2 Timothy 2:22). Again, there are times when flight would be a sin (Nehemiah 6:11; 2 Timothy 4:10). Besides, flight may be a vain resource (Amos 5:19). The question is—What is our duty? Then, when we have settled that, like Paul, we should stand firm (Acts 20:24). There are people who would quiet conscience by silencing the preacher, like Herod; or get rid of an unpleasant duty by flying, like Jonah; or hasten their escape from trouble, like David. But this will not avail. It is better to stand than to fly; to do our duty humbly and quietly in the place where God calls us, than to seek an easier lot. Elijah was a nobler figure confronting singly the hosts of Baal, than hiding in the desert. Peter and Paul and Stephen were truer men, and did a grander work by not holding their lives dear, than if they had cared more for themselves than for Christ. The true way of rest is the way of self-sacrifice. It is when we surrender ourselves wholly to Christ, to be his and his only, and to love and do his will for evermore, that we enter into rest (Matthew 11:28-30). The psalmist in his better moments felt this. If his first impulse was "to flee away," when he came to himself he turned to the Lord as his sure Refuge (verse 9). And what he learned for himself he commends with confidence to others: "Cast thy burden upon the Lord, and he shall sustain thee" (verse 22).—W.F. BY C. SHORT Psalms 55:1-8 The true and the false way of encountering the difficulties of life. Sorrow, danger, and terror had come upon the psalmist with the force of a tempest. He thinks of two ways of escape—casting himself upon God and flight. Suggests the true and the false way of encountering the difficulties of life. I. TAKE THE FALSE FIRST. "Oh that I had wings," etc.! (Psalms 55:6-8). We must conquer difficulties, not fly from them: 1. Because the post of difficulty is often the post of duty. And we find no rest in flight, because we have sought to evade or neglect our duty. 2. The post of difficulty is the post of discipline. Difficulty is one of the Divine instruments of our training; gives health and strength. 3. Solitude brings an exchange of difficulties, and does not free us from the power of the world. It is better to fight the battle of life than for the heart to prey upon itself apart from the fellowship of men and women. II. THE TRUE WAY OF THE OF LIFE. By seeking the help of God. (Psalms 55:1, Psalms 55:2.) 1. God will help us to a greater faith. "This is the victory that overcometh the world, even your faith’ faith in Divine help, and faith in the good and righteous cause. 2. God will inspire us with a truer courage. "In the world ye shall have tribulation: but be of good cheer; I have overcome the world." 3. God will give to those who are faithful all needed strength. Will fulfil the promise, "As thy day’[or, ’need’] is so shall thy strength be." 4. Victory is easier to us than to the psalmist, through Christ. Faith in God through faith in Christ will give every believer the victory.—S. Psalms 55:9-15 A picture of corrupt city life and private life, and a denunciation of God’s judgments upon them. I. CORRUPT CITY LIFE. (Psalms 55:10, Psalms 55:11.) 1. Corrupt in every part, on the walls and in the interior. Violence and strife reign unchecked universally. 2. Falsehood and deceit ruled in the market-place. (Psalms 55:11.) In the square, or market-place, near the gates, where was the general place of concourse, men cheated and deceived each other in their ordinary intercourse. II. PICTURE OF CORRUPT PRIVATE LIFE. The sanctities of friendship were openly violated and renounced. The offence was aggravated by two things. 1. That he who had become the psalmist’s enemy had been a closely intimate friend. Love had turned to hate, because of the triumph of evil designs or passions, or of "the whispering tongues that can poison truth." 2. Their friendship had been consecrated by religious associations. (Psalms 55:14.) A depraved life can sweep out of the mind the tenderest memories and the most holy associations, human and Divine. III. THE PRAYS FOR GOD’S UPON THIS CORRUPT LIFE. The two forms of judgment which he imprecates are: 1. The judgment that fell upon the builders of Babel. (Psalms 55:9.) Discord among themselves and their counsels, so that they might destroy one another. 2. That they might go down to the grave alive. (Psalms 55:15.) Like Korah and his company, let them be carried away by death in the fulness of life and strength. The psalmist knew of none but violent means and temporal judgments by which such wickedness could be removed.—S. Psalms 55:16-23 Contrasts in the character and experience of the righteous and the wicked. I. AND OF THE . 1. His life is a continued exercise of prayer and faith. Calls upon God, evening, morning, and at noon. Carries all his anxieties and fears to God; casts upon him his burden (Psalms 55:22). And he does all this with an assured faith (Psalms 55:16, Psalms 55:17). "And he shall hear my voice." "The Lord shall save me." 2. He has been already delivered from great dangers. (Psalms 55:18.) "Many were against him." Every good man has a past full of such experiences. 3. He has confident assurance of future protection and guidance. "He shall sustain thee: he shall never suffer the righteous to be moved." God is good and righteous. and this is the foundation of his assurance. II. AND OF THE WICKED. 1. Generally, they have no fear of God. Without God in the world; living, therefore, without restraint. 2. They are traitors to former vows of friendship. They violate without compunction former oaths and covenants. 3. They are guilty of the most cruel deceit. (Psalms 55:21.) Bloody and deceitful men. 4. God shall afflict and humble them. (Psalms 55:19.) 5. They shall die a premature death. (Psalms 55:23.)—S. THIS and the following have been called "twin psalms." They begin with the same words, are nearly of the same length, and have each a refrain which divides them into two portions. Formally, the chief difference between the two is that Psalms 56:1-13. has an epilogue, or appendix (Psalms 56:12, Psalms 56:13), after the second refrain, to which there is nothing correspondent in Psalms 57:1-11. Both psalms were written under circumstances of great distress, and the tone of thought in them is very similar. Each begins with complaint, and earnest prayer for deliverance, while each ends with praise and triumph. The present psalm has a very complex heading, or "title." First, it is addressed, like most of the other psalms of this book, "to the chief musician," or "precentor." Then it is said to be "On the silent dove of far off regions." Thirdly, it is called "Michtam of David," which some explain as "a golden psalm composed by David." And fourthly, the occasion of its composition is declared to have been "the seizure of David by the Philistines in Gath." David’s authorship may readily be accepted, for the psalm is, as Ewald says, "one of the most beautiful in the Psalter." And the occasion is not to be lightly set aside; since, although no seizure of David by the Philistines of Gath is mentioned in 1 Samuel, such an event is quite conceivable; while no compiler or editor of a late date would have ventured to interpolate such a fact into the accepted history of David. The "silent dove" is, no doubt, David himself, who had wished for "the wings of a dove" (Psalms 55:6), and was compelled to be silent while he was in captivity. Psalms 56:1 Be merciful unto me, O God: for man would swallow me up; literally, man panteth after me—like a wild beast after his prey. The contrast is sharp between "man" (enosh, "weak man") and God (Elohim, "the Mighty One"). He fighting daily oppreseeth me; rather, all the day long is he fighting and oppressing me. Psalms 56:2 Mine enemies; literally, my watchers—those who keep a continual guard over me. If David had been seized and made a prisoner by the Philistine lords, this expression would be very appropriate. Would daily swallow me up; rather, pant after me all day. For they be many that fight against me. The "lords of the Philistines’’ were, doubtless, "many;" they seem to have, all of them, opposed themselves to David (1 Samuel 29:2-9). O thou Most High. This rendering is now generally abandoned, since marom (מָרוֹם), "height," is nowhere else used in this sense. Dr. Kay, Hengstenberg, and the Revised Version render "proudly;" Professor Cheyne, "with high looks." Psalms 56:3 What time I am afraid, I will trust in thee; literally, the day when I am afraid. When the day comes that I feel fear stealing over me, by an act of will I (even I, weak as I am) will put my trust in thee (comp. Psalms 7:1; Psalms 11:1; Psalms 18:2, etc.). Psalms 56:4 In God I will praise his word; rather, through God; i.e. "with God’s help, by his grace," I am ready to praise whatever sentence he pronounces, whatever flat goes forth from him. In God I have put my trust (so again, Psalms 56:11). This is at once the refrain and the keynote of the psalm. In all dangers, in all troubles, whatever happens, whatever seems to be impending, the psalmist will never relinquish his trust in the Almighty. I will not fear what flesh can do unto me. This is the true martyr spirit. Compare our Lord’s words, "Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both body and soul in hell" (Matthew 10:28). Psalms 56:5 Every day they wrest my words; rather, all the day long. they wrest (or, torture) my words. They seek to give my words an evil meaning, and so to misrepresent me to Achish, their king. As Canon Cook says, "This description is singularly applicable to David’s position among the envious nobles at the court of Achish Still, it does not speak of his having been actually arrested, and does not, therefore, seem to have suggested the inscription." All their thoughts are against his for evil. They are entirely bent on doing the psalmist some hurt. What they really seek is his life (Psalms 56:6); but, short of that, they would gladly do him some mischief. Psalms 56:6 They gather themselves together, they hide themselves; or, "they gather themselves together; they set an ambush." They mark my steps, when they wait for my soul; literally, they, even they, mark my steps; i.e. they themselves, grand as they are, condescend to be spies, and track my footsteps. Psalms 56:7 Shall they escape by iniquity? Shall they escape God’s judgments, the psalmist asks, by their iniquity? Assuredly not. God will prevent such an escape. In thine anger cast down the people, O God; literally, the peoples; i.e. the heathen generally, to whom David’s enemies, the Gittites, belong. Though assured that they will not escape, the psalmist, to make assurance doubly sure, prays that they may not. Psalms 56:8 Thou tellest my wanderings; i.e. thou, O God, takest account of my wretched wandering life (1 Samuel 21-30), and notest each occasion when I am forced to move from one city, or cave, or wilderness to another. Put thou my tears into thy bottle. Take also note of my tears—let them not pass unheeded. Rather, gather them drop by drop, and store them, as costly wine is stored, in a flask. The thought, thus dressed in a metaphor, was, no doubt (as Professor Cheyne observes), "Store them up in thy memory." Are they not in thy book? i.e. hast thou not anticipated my request, and entered an account of every tear that I have shed, in thy book of records (comp. Psalms 69:28; Psalms 139:16)? Psalms 56:9 When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me; literally, in the day that I call upon thee. Psalms 56:10 In God will I praise his word; rather, through God (see the comment on Psalms 56:4). In the Lord (rather, through the Lord) will I praise his word. Professor Cheyne looks upon this as "a feeble Jehovistic interpolation, which interrupts the refrain." But other commentators see in it a certain force. Psalms 56:11 In God have I put my trust: I will not be afraid what man can do unto me. Repeated word for word from Psalms 56:4 (see the comment on that passage). Psalms 56:12, Psalms 56:13 The psalm ends with an expression of thankfulness to God for the deliverance, which is so confidently expected, that it is looked upon as assured, and even spoken of as past (Psalms 56:13). Psalms 56:12 Thy vows are upon me, O God. The psalmist, under his affliction, has made vows to God; i.e. promises of thank offerings if God would come to his aid, and save him from his enemies. These vows he considers to be now due, and himself to be under the obligation of paying them. Accordingly, he announces his intention of speedily discharging his obligation—I will render praises (rather, thank offerings) unto thee. Psalms 56:13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling; rather, hast thou not delivered (Revised Version); or, surely thou hast delivered (Professor Cheyne). The psalmist views his entire deliverance as accomplished; nothing remains to be asked for. That I may walk before God in the light of the living; i.e. that henceforth I may be free from trouble, and walk before God in the clear daylight, no longer dwelling in darkness, but in "the light of life" (comp. Job 33:30; John 8:12). Psalms 56:4, Psalms 56:10, Psalms 56:11 The expression and the result of faith. "In God I will praise his word," etc. This is not a vain repetition or a mere poetic burden. The meaning is enlarged and strengthened. In Psalms 56:4 that Divine name is used which speaks of the Almighty Creator, "God." In Psalms 56:10 this is repeated, but that personal name is added which speaks of God’s covenant and faithfulness, "in the Lord" (equivalent to "Jehovah"). Again, in Psalms 56:4 the psalmist speaks of man in his weakness—"flesh;" but in Psalms 56:11—"what man can do"—man in his utmost strength is defied to hurt one of God’s refugees. Here is (1) the expression of faith; (2) the result of faith. I. THE OF FAITH. "In God will I praise his word." The word of God is everywhere in Scripture the special object of faith, for this reason—that it is by his word, viz. his commands and his promises, that God enters into moral relations with us, and enables us to enter into such relations to him. Hence room not for mere vague faith, such as we might have in the Creator of the universe, the Almighty Ruler, the Author of our being; but direct personal trust, accepting and grasping God’s word. The name "Jehovah" warrants this faith. The word of promise is chiefly meant. This faith is in contrast to all the causes and circumstances of fear and peril (Psalms 56:1, Psalms 56:2). II. THE RESULT OF FAITH. "I will not fear." As love casts out the slavish fear of God—the fear which would drive or keep us from him (1 John 4:18)—so faith casts out the fear of man. Let the arrows fly like hail; behind "the shield of faith" (Ephesians 6:16) we are safe, not only from what "flesh and blood" can do, but from our spiritual foes (Ephesians 6:12). Illustrate from such passages as Genesis 16:1; John 6:20. Courage, therefore, is a duty. The courage of self-reliance belongs only to the strong, but the courage of reliance on God is within reach of the weakest. Man of the world, canst thou look the future in the face and say, "I will not fear"? Psalms 56:13 The experience of God’s mercy a ground for hope. "Thou hast delivered," etc. (Authorized Version). The Revisers have filled up the ellipsis in the Hebrew, "Hast thou not delivered?" instead of "Wilt thou not deliver?" The Hebrew has simply "not," with a word expressing a question. It is one of many cases where the instructed English reader may judge for himself, as well as the Hebrew scholar. Certainly the Authorized Version gives a much more full and harmonious sense, and accords with the analogy of Psa 56:8—prayer founded on experience, following praise. Thus therefore we will take it—the experience of God’s redeeming mercy a ground for hope, and a plea in prayer. I. HERE IS OF GOD’S GREAT . The title, though no part of the psalm, gives (as in other cases) an ancient Jewish tradition as to the special danger from which David had been delivered. David had carried a dangerous trophy with him to the court of Gath—the sword of Goliath. The Philistine chiefs were prompt to point out who this fugitive was. A word from Achish would have avenged the giant’s death. But "the king’s heart is in the hand of the Lord" (Proverbs 21:1). David was soon breathing the free air of the desert, and looked back with a shudder of horror, but with an overwhelming sense of thankfulness (Psalms 56:3). Some of us can take up these words in their literal sense. You remember when the icy breath of death seemed to chill your blood; the gate of death seemed just ready to roll back on its noiseless hinges, and shut behind you. But God locked it fast. The good Shepherd led you through the dark valley, out into the sunshine. You are the living, to praise him. Others have no such special experience. But what is life but a series of escapes? What is health but the perpetual warding off of death; safety, but hourly deliverance? "Strange that a harp of thousand strings Should keep in tune so long!" The unfailing, unsleeping care of God’s Fatherly providence does not strike and amaze us as do miracles; but it is no less wonderful (Lamentations 3:22, Lamentations 3:23). Every real Christian can read in these words a deeper and higher meaning. Deliverance from the death that parts soul and body is but a reprieve—perhaps brief. Death remains to be faced; and behind death, all that makes it indeed terrible. But to the believer in Christ the character of death is wholly changed. The outside show remains; dust must return to dust; the earthly tabernacle must be taken down. But the sting, the terror, the power, of death are gone. Christ has "abolished death" (2 Timothy 1:10) forevery one who can say, "Christ liveth in me." The coming of the last enemy shall be as though an executioner, axe on shoulder, entered the cell of a condemned prisoner. The axe is lifted—it falls, but only on the chain. The dark visitor takes the prisoner by the hand, and leads him into air and sunlight; and, lo! he drops his mask and jailor’s garb, flings aside his blunted axe—he is the messenger sent to lead the pardoned offender into the King’s presence. "Death!" the Christian may say; "grim sentinel at the gate of immortality; silent porter at the door of my Father’s house; my flesh shudders at thee, but my spirit fears thee not. Jesus has conquered thee for me. Because he lives, I shall live also!" II. PAST THUS AN FOR HOPE, AND A PLEA IN PRAYER. "Wilt thou not," etc.? "I beseech thee to do so: I am sure thou wilt." It is an argument from the greater to the less; like St. Paul’s in Romans 8:32. A remarkable and powerful argument, because based on the faithfulness of God’s character and the continuity of his dealings. Can he awaken hope only to disappoint? If he has raised a soul from death, reconciled a sinner to himself through the death of Jesus, taught him by his own Spirit to pray, trust, love,—can he forget to be gracious? Impossible! Is it, then, impossible for a believer to fall—for a soul once saved to perish? Not only possible, but inevitable, if left to himself. But surely that is the wrong question to put. Will the Saviour forsake a soul that wholly trusts him? Christ’s answer is given (John 10:28-30; 2 Timothy 1:12). This logic of taith the psalmist turns into the rhetoric of prayer. The arrows of prayer, feathered with praise for blessings already received, fly swift and sure: because those blessings are the earnest of others, failing which they would be useless (Philippians 4:6). May we apply this argument to temporal, earthly blessings as well as spiritual? Assuredly; provided always we bear in mind the ruling aim of God’s Fatherly guidance. We are travellers, not tourists; our route must be chosen mainly, not for the pleasure of the scenery, but as the right road to our home. But when God led his people through the wilderness, he did not forget the daily manna and the water springs, the cloud by day and the fire by night (Matthew 6:31-33). BY W. FORSYTH Psalms 56:1-13 Fear and deliverance. Taking this psalm as David’s, we may use it to illustrate two great truths. I. "THE FEAR OF MAN A SNARE." (Proverbs 29:25.) The best of men are but men at the best. David was a man of splendid courage and generosity; but there were times when he grievously erred (1 Samuel 21:10-15). It was said by Dr. Arnold, "The fear of God makes no man do anything mean or dishonourable, but the fear of man does lead to all sorts of weakness and baseness." We may see here how the fear of man leads to failure in truth. When the thought of self is uppermost, we are apt to resort to our own devices. God’s ways are too slow, so we turn to our own way. Children, through fear, will tell lies. We pity them and forgive. But, alas! we do not ourselves wholly put away childish things. Abraham prevaricated. David practised deceit. Peter denied his Lord. The fear of man also leads to the sacrifice of independence. Imagination working through fear exaggerates our danger. We become restless and impatient. Instead of bravely facing our foes, we shrink from the path of duty. "He is a slave who will not be In the truth, with two or three." But, worse still, the fear of man may lead to failure in justice and generosity. We are apt to put ourselves first. To save our miserable lives is the chief thing. Rather than that we should suffer, we would let others suffer. Rather than that we should be put to shame, we would have our opponents "cast down." This is the mean, selfish spirit which Satan recognized as so strong in human nature, when he said, "All that a man hath will he give for his life." II. GOD HIS THAT TRUST IN HIM. (Daniel 3:28.) How naturally David turned to God in trouble! Circumstances moved him, but there was more—love constrained him. His heart went forth in clinging trust to God. Faith is the true antidote to fear. It lifts us out of the dust. It places us by the side of God. It fills our soul with peace and hope. Through trust we gain courage to face the foe (Psalms 56:6). Further, we obtain resolution to continue the conflict (Psalms 56:7-9). Taking hold of God’s strength, we wax strong. All that is deepest and truest in our hearts calls upon us to be brave, and to quit ourselves like men. We are in the way of duty, and are able to say, like the king in the story, "Come on, come all; this rock shall fly from its firm base as soon as I." The experience of the past and the sure word of promise raise our hopes. We look to the future with confidence. In all our wanderings God watches over us. In all our weaknesses and sorrows God stands by us with tender compassion for our weaknesses, and with loving consolations for our sorrows. The victory will be with the right (Psalms 56:10-13). If God has begun a good work in us, he will carry it on to the end. He who has been our Refuge in the past will not fail us in the future. Therefore let us go forward bravely in the path of duty, not counting our lives dear unto ourselves, so that we may be found faithful to him who hath called us, and finish our course with joy.—W.F. Psalms 56:12 Vows. The first time we read of vows in the Bible is in Genesis 28:20, where it is said, "And Jacob vowed a vow." Sometimes vows were made at special times and for special purposes; but, in the deepest sense, God’s people felt that to them life was a vow; at every moment and through all changes they were under the law of consecration to God. The words of the psalmist may be held as appropriate to the period of entering upon a new year. This is a fitting time— I. FOR OF GOD’S MERCIES. The eye is upon the past, and as the memory calls up God’s deeds of love, the heart glows with gratitude. "I will render praises unto thee." How just and reasonable!—"For thou hast delivered my soul from death." II. EARNEST PRAYER TO GOD FOR HELP. The future has its dangers. The biographies of good men, our own experiences, and the circumstances of our lot, warn us that we are liable to fall. In our weakness and fear we cry to God, "Wilt not thou deliver my feet from falling?" Fails are hurtful to ourselves and to others. Therefore our cry should be the more urgent to him who is "able to keep us from falling" (Jud Genesis 1:24). The deliverances of the past are a strong plea for deliverance in the future. As Cowper has said of gifts, we may say of deliverances— "The best return for one like me, So wretched and so poor, Is from his gifts to draw a plea, And ask him still for more." III. RENEWAL OF OUR . "Thy vows." It is well for us to consecrate ourselves afresh to God. 1. To walk before God. 2. In the light of the living. Christ is the Living One (Revelation 1:18). The saints are the living (1 Thessalonians 5:10). It is in the light of Christ, and in fellowship with his people, that we can best fulfil our course here, and best prepare for the services of eternity. How sweet the light instead of the darkness! and how blessed life instead of death!—W.F. BY C. SHORT Psalms 56:1-13 The struggle and victory of faith. The contents of this psalm may be summed up as the struggle and the victory of faith. I. THE OF FAITH. He is in great fear and danger on account of the plots and wickedness of his enemies. They fight against him with the most dangerous weapons they can command. He does not seek to defend himself with counter plots such as they employed. What are his weapons? The one mighty weapon of trust in God. 1. In the merciful protection of the Almighty One. (Psalms 56:1.) In the power of God as contrasted with the weakness of man. 2. In the word of God’s eternal promise. "When I am encompassed with fear, then do I trust and praise his faithful word" (Psalms 56:3 and Psalms 56:4). 3. In God’s retributive justice. (Psalms 56:7.) That he will overturn and punish all evil doers. 4. In the tenderness and strength of the Divine sympathy. God counts his sighs, put his tears in his bottle, and records them in his book of remembrance. II. THE VICTORY OF FAITH. (Psalms 56:9-13.) 1. And will put his enemies to flight when he calls upon him. (Psalms 56:9.) Of this he is triumphantly assured, even against all present appearances. 2. He knows that God is on his side. (Psalms 56:9.) God always on the side of the righteous, to protect them from all real harm. "If God be for us, who can be against us?" 3. He sees his salvation as an already accomplished fact. (Psalms 56:13.) Faith sees the future in the present, and the distant in the near (Hebrew Psalms 11:1). 4. He is thus filled with the spirit of praise and fidelity. (Psalms 56:12.) Will perform his vows and render thanks. "This is the victory that overcometh the world, even your faith."—S. This psalm—the "twin psalm" with the last—has also an elaborate "title," which runs thus: "To the precentor (or chief musician): destroy not; David’s; Michtam; when he fled from Saul; in the cave." The meaning of the second and fourth headings is doubtful Some explain the second as "musical;" others as an allusion to David’s words when he bade Abishai not to kill Saul. The last two clauses give the place and occasion of the composition. It was written "in the cave"—probably the cave of Adullam (1 Samuel 22:1)—when David was flying from Saul. No valid reason can be urged against these statements. The psalm is divided by its refrain (Psalms 57:5, Psalms 57:11) into two parts, which are further subdivided by the pause mark, "Selah." The initial strophe (Psalms 57:1-5) is a mixture of prayer and complaint; the concluding one (Psalms 57:6-11) begins with complaint (Psalms 57:6), but almost immediately changes into "a strain of exulting and triumphant confidence," so exulting and triumphant as to cause its selection by our Church for recitation on Easter Day. Psalms 57:1 Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee (compare the preceding psalm, Psalms 57:1 and Psalms 57:4). Yea, in the shadow of thy wings will I make my refuge (see the comment on Psalms 17:8; and comp. Psalms 36:7; Psalms 61:4; Psalms 63:7; Psalms 91:4). The metaphor is first used in Deuteronomy 32:11. Until these calamities (rather, these wickednesses, or these malignities) be overpast. That they will pass away the psalmist has no doubt. What he needs is support while they endure. Psalms 57:2 I will cry unto God most High. In the original, "unto Elohim ’elyon"—an expression which only occurs here and in Psalms 78:56. El elyon, however, occurs in Psalms 78:45; as in Genesis 14:18, Genesis 14:19, Genesis 14:22, and Jehovah ’elyon in Psalms 7:18. Unto God that performeth all things for me (comp. Psalms 138:8). God "accomplishes" for his saints whatever is good for them. Psalms 57:3 He shall send from heaven, and save me from the reproach of him that would swallow me up. The two clauses stand unconnected in the original, which runs, "He shall send from heaven and save me—my pursuer reproaches—God shall send," etc. The second clause is really parenthetic, and, as Dr. Driver says, "circumstantial," noting the circumstances under which God would take action. God shall send forth his mercy and his truth. His mercy, to relieve the psalmist; his truth, to confound the psalmist’s enemies. Psalms 57:4 My soul is among lions (comp. Psalms 7:2; Psalms 10:9; Psalms 17:12; Psalms 22:21, etc.). And I lie even among them that are set on fire, even the sons of men—literally, I lie on firebands, sons of men—whose teeth are spears and arrows, and their tongue a sharp sword. David occupies the cave (of Adullam?), while around him prowl lion-like men, whose fury is like that of firebrands, who threaten to devour him with their sharp teeth, and to pierce his soul with their cruel tongues. Psalms 57:5 Be thou exalted, O God, above the heavens; or, exalt thyself, O God, above the heavens; i.e. show forth thy might in such a signal way that the heavens (i.e. the angels) may stand to gaze at it. Let thy glory be above all the earth. Let thy exaltation equally draw the attention of the whole earth. Psalms 57:6-11 The strophe of "triumphant confidence" now begins, but with an echo from the strophe of complaint. The enemy is still at work, still plotting against the psalmist, still seeking to do him a mischief; but the efforts made are in vain. They only bring the enemy himself into trouble (Psalms 57:6), and cause the psalmist to pour forth a song of joy (Psalms 57:7-11). Psalms 57:6 They have prepared a net for my steps (comp. Psalms 9:15; Psalms 10:10; Psalms 25:15; Psalms 31:4; Psalms 35:7). These metaphors from the chase are peculiarly appropriate at the time when Saul was "hunting David upon the mountains" (1 Samuel 26:20). My soul is bowed down; rather, they have bowed down my soul; literally, he has bowed down; but the alternate use of the singular and the plural, without any real change of subject, is very common. They have digged a pit before me (comp. Psalms 7:15; Psalms 119:85). Into the midst whereof they are fallen themselves. Here is the first note of triumph—a very familiar note (Psalms 7:15; Psalms 9:15; Psalms 39:8; Psalms 141:10), but one always sounded with marked satisfaction. Psalms 57:7 My heart is fixed, O God, my heart is fixed; or, my heart is steadfast—it does not doubt or waver, it is firm in its trust on thee. I will sing and give praise. Sing to thee, i.e; and praise thy Name. Psalms 57:8 Awake up, my glory; i.e. "my soul" (comp. Psalms 16:9; Psalms 30:12). The psalmist stirs his soul to earnest, heartfelt devotion. Awake, psaltery and harp; i.e. awake, my musical instruments and my musical powers, which have slept, as it were, while I was in affliction. I myself will awake early; or, "will awaken the dawn" (comp. Ovid, ’Metaph.,’ 11.597, "Vigil ales evocat auroram;" and Milton, "Cheerly rouse the slumbering morn." Psalms 57:9 I will praise thee, O Lord, among the people (rather, peoples); I will sing unto thee among the nations. The psalmist’s joy is toe great to be confined within any narrower limits than those of the entire earth. He will have his hymn of praise go forth to all "peoples," "nations," and languages. Michaelis notes that his desire has had a full accomplishment. Psalms 57:10 For thy mercy is great unto the heavens, and thy truth unto the clouds. "Thy mercy, thy truth" (comp. Psalms 57:3). Psalms 57:11 Be thou exalted, O God, above the heavens: let thy glory he above all the earth (compare the comment on Psalms 57:5, with which this verso is identical). BY W. FORSYTH Psalms 57:1-11 One of God’s rescues. The Bible is full of records of deliverances, not only deliverances of nations, hut rescues of individuals. These things are "written for our learning, that we through patience and comfort of the Scriptures might have hope" (Romans 15:4). We have in this psalm the story of one of God’s rescues. We see— I. RESCUE SORELY NEEDED. The enemies of the soul are represented as strong, crafty, and merciless. They are savage as "lions." They use guile and deceit, and "hunt every man his brother with a net" (Micah 7:2). Though they wound body and soul, this is not enough. Blood is what they want. If they had their will, they would cast the Joseph of their hate into the "pit," caring not if he perish miserably. In this world of sin and sorrow and temptation, we are always in danger; but there are times when peril comes closer, and "calamities" crowd on every side, leaving no way of escape. Happy are we if, in our helplessness and, fear, we "flee for refuge to lay hold of the hope set before us"! II. RESCUE SOUGHT. (Psalms 57:1-3.) Here is a difference between the ungodly and the godly. The ungodly seeks deliverance by his own devices; the godly seeks deliverance from God. He cries for rescue, not in his own way, but in the way that accords with God’s character and will. When it comes, it must be in the line of "mercy and truth." What God was, he is. What God has done is earnest of what God will do. What God undertakes, he will carry out. Man promises more than he performs. God performs more than he promises. The nearer we get to God, the more clearly we see things in God’s light. Our faith gains force and our hopes grow stronger. If dangers press, we cry with the more urgency for help. God is "able to do for us exceeding abundantly above all that we ask or think" (Ephesians 3:20). III. RESCUE . (Psalms 57:7-11.) Religion is for the whole of life, but there are times when special services are proper. Deliverances wrought for us by God are not to be kept secret, but to be openly acknowledged. Our gratitude should be sincere, hearty, and demonstrative. Like the woman of Capernaum, who was healed of the issue of blood, we should yield to the gentle solicitings of love, and declare unto our Lord, before all the people, what he has done for us. Like the Samaritan cured of his leprosy, though alone, we should come with a full heart to God, and to give thanks for his goodness and wonderful works (Luke 8:47; Luke 17:18). How inspiring and comforting it is to read of the great deliverances which God wrought for David and the prophets, and for the saints of every land and tongue! When we remember these things, our hearts burn within us; for this God is our God, this Saviour is our Saviour. Nay, more; in thought of what God is and has done, we rise to the sight of the things not yet seen, and to the vision of the latter day when the kingdom shall not be limited to Israel, but the glory of the Lord shall fill the whole earth.—W.F. Psalms 57:3 Mercy and truth. I. MARK GOD’S . When God proclaimed his Name to Moses, he put "mercy" in the forefront: "The Lord God merciful;" but "truth" had also its place, for it is added," abundant in truth" (Exodus 34:6). The same order is observed in the Psalms. Thus it is said (Psalms 86:15), "Thou, O Lord, art a God full of compassion, and gracious, long suffering, and plenteous in mercy and truth" (cf. Psalms 89:2). II. SHINE FORTH IN GOD’S . What God does shows what he is. His works express his character. "Mercy and truth" are, so to speak, the rails on which his judgments travel (Psalms 25:10; Psalms 103:17). III. GOD’S WITH HIS PEOPLE. They need "mercy; and unto the Lord "belongeth mercy" (Psalms 62:12). They need "truth," and God is "the God of truth" (Psalms 31:5). In the salvation which God has wrought, both are blended in beautiful harmony (Psalms 85:10). As has been quaintly said, "Mercy and truth are but the transverse arms of the cross of Christ. Righteousness and peace are but its upper and lower limbs. The one springs out of the earth, the other has looked down from heaven, and they have kissed each other, in token of God’s love and of his reconciliation with the sons of men." IV. OF HOPE TO THE OF MEN. Mercy and truth are the two outspread wings of God. Under them there is sure shelter and peace (Psalms 36:7; Psalms 61:1-4). Here there is hope for the sinner. Here there is comfort for the troubled in heart (Psalms 57:3-10). Here there is inspiration for all who are minded to serve God (Psalms 69:13; Psalms 98:3; Psalms 115:1). Here there is earnest and foreshadowing of the everlasting rest (Psalms 61:7; Psalms 63:7; Psalms 138:8).—W.F. BY C. SHORT Psalms 57:1-11 Expectation and assurance of deliverance. In many respects this psalm is very like the previous one. May be regarded under two general aspects. As expressing ― I. THE ’S OF FROM DANGER. (Psalms 57:1-6.) Founded: 1. Upon his trust in God’s tender protection. (Psalms 57:1; Deuteronomy 22:11, Deuteronomy 22:12.) This faith in the tender love of God "has no parallel in heathen literature." 2. God could not fail to perform or complete the work he had begun for him. (Psalms 57:2.) "He who hath begun a good work in you," etc. God does not abandon his own work. 3. God’s retributive justice must give the victory to the righteous. (Psalms 57:3, Psalms 57:4, Psalms 57:6.) The designs of wicked men recoil in the end upon themselves, and ensure their own destruction. This is true, in the long run, of God’s providence. II. THE JOYFUL, INWARD OF . (Verses 7-12.) 1. His heart is steadfast with fearless confidence in God. (Psalms 57:7.) The psalm records the gradual progress of his mind towards the highest rejoicing in the Divine deliverance. 2. He calls upon himself to celebrate the praise of God in the highest strains. (Psalms 57:8.) "His glory," equivalent to "his soul." He will wake the dawn with his earnest, fervent songs. 3. He will make his praises to sound forth among the heathen. (Psalms 57:9.) Not only among his own people. 4. He calls upon heaven to unite with earth in praising the glory of God. (Verse 12.) His triumph in God over his enemies has now reached its culminating point.—S. A PSALM of condemnation on unrighteous judges. Some suppose the judges to be superhuman beings, entrusted with the government of the earth (Cheyne). Others suggest heathen rulers of Israel, in Babylonia, during the time of the Captivity. But the language is not stronger than that addressed often to native judges (see Isaiah 1:16-25; Isaiah 10:1-4; Jeremiah 5:26-29; Micah 3:9-12, etc.). And there is no reason for rejecting the statement of the "title," that the psalm was written by David. It may either belong to the early years of David’s reign, or to the time immediately preceding Absalom’s rebellion. The psalm consists of two strophes and a conclusion. The first strophe is one of five verses, and lays down the grounds of complaint (Psalms 58:1-5). The second, which is one of four verses (Psalms 58:6-9), passes sentence, describing the coming punishment. The conclusion (Psalms 58:10, Psalms 58:11) expresses the righteous man’s satisfaction at the result. Psalms 58:1 Do ye indeed speak righteousness, O congregation! The rendering of elem (אֵלֶם) by "congregation" is contrary to all analogy, and quite untenable. It must either mean "dumb ones," or be a corruption of elim (אֵלִים)—"mighty ones" (comp. Psalms 29:1). In either case it is an epithet applied to the judges of the people, and not to the congregation. Do ye judge uprightly, O ye sons of men? Both questions are asked in bitter irony, as is clear from the context. Psalms 58:2 Yea, in heart ye work wickedness; literally, wickednesses, or iniquities. These ye first devise in your heart, and then (see the next clause) carry out with your hands. Ye weigh (or, weigh out) the violence of your hands in the earth. Instead of carefully meting out justice to men, after accurately weighing it in the balance of right and equity, you weigh out to them mere wrong and "violence." Psalms 58:3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. This is the language of hyperbole, and is certainly not the profession of the doctrine of original sin. What the psalmist means is that those who ultimately become heinous sinners, for the most part show, even from their early childhood, a strong tendency towards evil. He implies that with others the case is different. Though there may be in them a corruption of nature (Psalms 51:6), yet, on the whole, they have good dispositions, and present a contrast to the ungodly ones whom he is describing. Psalms 58:4 Their poison is like the poison of a serpent (comp. Psalms 140:3; Song of Sirach 25:15). They are like the deaf adder that stoppeth her ear. The "adder" was supposed to be deaf, on account of its being very difficult to charm. It was thought obstinately to set itself against the charmer, and, as it were, stop its ears against him. Psalms 58:5 Which will not hearken to the voice of charmers. Serpent charmers are alluded to in Ecclesiastes 10:11 and Jeremiah 6:17. They have at all times been common in the East, as they are still in India; and it is with reason suspected that the magicians of Pharaoh employed the art in their contest with Moses and Aaron. Charming never so wisely; literally, though they bind their spells skilfully. Psalms 58:6-9 "Description passes into imprecation, with an ’Elohim’ emphatically placed first" (Cheyne). Metaphors are accumulated. Menace follow menace. The wrath of God is first invoked upon the evil doers (Psalms 58:6-8); then (Psalms 58:9) coming judgment is announced. Psalms 58:6 Break their teeth, O God, in their mouth. Serpent charmers sometimes, when they have caught their snake, proceed to beat out the poison fangs with a stone or stick. The psalmist, in the first clause, seems to allude to this practice; in the second, he changes the metaphor, reverting to his favourite image of the young lion (kephir). Break out the great teeth of the young lions, O Lord. The "cheek teeth" (Joe 1:6), or principal fangs on either side, are intended. Psalms 58:7 Let them melt away as waters which run continually; i.e. "let them waste away, and go to naught, like water, that runs off and accomplishes nothing." When he bendoth his bow to shoot his arrows, let them be as cut in pieces; i.e. "let the arrows be as though snapped in two, or headless." Psalms 58:8 As a snail which molteth, lot every one of them pass away; or, "let them be as a snail, which melteth and passeth away" (Revised Version). Snails in Palestine, during dry seasons, often shrink, shrivel up, and disappear from their shells. Like the untimely birth of a woman, that they may not see the sun; rather, that hath not seen the sun (Professor Cheyne, Revised Version); i.e. "let them be as an abortion" (comp. Job 3:16). Psalms 58:9 Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath. This "difficult and obscure verse" has been variously explained. Professor Cheyne translates, "Before your pots can feel the thorns, and while your flesh (i.e. the flesh in the pots, on which you are about to feast) is still raw, the hot wrath of Jehovah shall sweep it away." The Revised Version gives the following: "Before your pots can feel the thorns, he shall take them [i.e. the thorns] away with a whirlwind, the green [thorns] and the burning alike." Dr. Kay, "Before your caldrons have felt the thorn fire, even as raw flesh, even so, shall hot fury sweep him away." The general meaning seems to be that before the wicked judges can enjoy the fruits of their wickedness, the fierce wrath of God will come upon them like a tempest, and sweep both them and the produce of their villainy away. Psalms 58:10, Psalms 58:11 In conclusion, the psalmist expresses the satisfaction of the righteous at the punishment of the unjust judges. Psalms 58:10 The righteous shall rejoice when he seeth the vengeance. As the good man is pained when he sees the ungodly prosper, so he cannot but feel a certain satisfaction and pleasure when punishment overtakes him. Dante says— "O Signor mio, quando saro io lieto A veder la vendetta, che nascosa Fa dolce l’ira tua nel suo segreto?" (’Purg.,’ 20:94-96.) He shall wash his feet in the blood of the wicked (comp. Psalms 68:24; Isaiah 63:1-19:35. It is observable that David, personally, was too indulgent, rather than too severe, towards offenders. Psalms 58:11 So that a man shall say, Verily there is a reward for the righteous. God’s righteous judgment being seen in the punishment of the wicked, men will no longer doubt of the ultimate reward of the godly. God must, by his very nature, be more inclined to reward goodness than to punish wickedness. Verily he is a God that judgeth in the earth; rather, verily there is a God, etc. (see Revised Version). Elohim is joined with a plural here, because the speakers are men generally, not only Israelites. BY W. FORSYTH Psalms 58:1-11 Unjust judges. There is a contrast in this psalm between the unjust judges of the earth, and God the righteous Judge of all men (Psalms 58:1, Psalms 58:2, and Psalms 58:11). "Do ye really, O ye gods, speak righteousness? Do ye in uprightness judge the children of men? Nay, in heart ye work iniquities, in the land ye weigh out the violence of your hands" (Delitzsch). This indignant protest is just. Judges have often been false to their trust. They have prostituted their power to selfish ends. They have increased instead of diminished the evils of society, and made confusion worse confounded by their wicked deeds. There are signal examples of this in the Bible, and though the lines have fallen unto us, in these last days, in pleasant places, our fathers, in the days of Bonner and Jeffries and Claverhouse, and in days of persecution, suffered grievously. But how different is it with God the Judge of all the earth! His judgments are all righteous. Even the wicked cannot complain. In their punishment they only receive, as their own consciences testify, "the just reward of their deeds." Our attention is specially concentrated on the wicked. I. THEIR IS . (Verses 1-5.) Character is a growth. No man becomes of a sudden either very bad or very good. There is gradation—"first the blade, then the ear, then the full corn in the ear." We are shown wickedness in its germ. It has its source in a bad heart—a heart not right with God. From within it works toward without. Evil may for a time be concealed or held in check, but it is sure to show itself. People may be worse than they seem. God only knows the evil that lies hidden and rooted in the heart. Then we see wickedness in its development. It has been said that "tongue sins are our first transgressions." But how quickly do we proceed from "lies" to other and more flagrant forms of wickedness! The more the will of the flesh is indulged, the stronger it becomes. The poison spreads through all the veins. "The soul grows clothed by contagion, Imbodies and imbrutes, till she quite lose The Divine property of her first being." (Milton) Then cometh the consummation. All checks and warnings and remonstrances are in vain. Men become "more deaf than adders to the voice of true decision." Like Saul, they choose the evil instead of the good. Like Rehoboam, they persist in their sins. Like Ahab, they sell themselves to work iniquity. Like Israel, they harden their hearts against all teaching and rebuke, till in the end there is no remedy (2 Chronicles 36:16). II. THEIR IS . (Verses 6-11.) God is long suffering and merciful. How excellent his counsels! how tender his rebukes I how gracious his calls to repentance! But when evil men knowingly and obstinately persist in their evil ways, judgment must be done. The psalmist adds image to image to strengthen the argument, and to set forth the more vividly the awful doom of the wicked. 1. Judgment, is required in the interests of humanity. In all good governments there are laws for the protection of society. If evil doers will not repent, they must be restrained. Their power to do injury must be stopped. 2. Besides, judgment is demanded in accordance with righteousness. There is nothing arbitrary in the procedure. Even evil must be dealt with fairly. 3. Judgment also is necessary for the vindication of Goers truth. There is a moral necessity why it should be "ill with the wicked." "God is not a man, that he should lie." "But evil on itself shall back recoil, And mix no more with goodness, when at last. Gather’d like scum, and settled to itself, It shall be in eternal restless change, Self-fed and self-consumed; if this fail, The pillar’d firmament is rottenness, And earth’s base built on stubble." (Milton.) W.F. BY C. SHORT Psalms 58:1-11 A bold protest against unrighteous judges. I. THE WICKED. (Psalms 58:1-5.) 1. Wicked within and, without. (Psalms 58:1, Psalms 58:2.) In heart and deed. 2. Wicked by nature and by habit. (Psalms 58:3.) Go astray all their lives. 3. Incorrigible. (Psalms 58:4.) Like the adder that will not be turned by the voice of the charmer. II. THEIR . (Psalms 58:6-11.) 1. They shall be rendered powerless in their designs. (Psalms 58:6-9.) All the figures in Psalms 58:6-9 mean this. 2. They shall become the objects of God’s righteous vengeance. (Psalms 58:9, Psalms 58:10.) 3. The victims of their wickedness shall see their overthrow, and rejoice in it. (Psalms 58:10, Psalms 58:11.) They shall rejoice that there is a God that judgeth among men.—S. LIKE Psalms 56:1-13 and Psalms 57:1-11, this is a cry for deliverance out of great peril, with a final expression of confidence (verses 16, 17) that the deliverance will be granted. From the psalm itself there is some difficulty in determining who are the enemies against whom aid is sought, since, while the bulk of the allusions suggest domestic enemies, there is distinct mention of the "heathen" in two places (Psalms 57:5, Psalms 57:8). Hence it has been argued by critics of note that the entire complaint is against foreign foes, and the complainant either the nation (De Wette), or a late king of Judah (Ewald), or a Maccabean leader (Hitzig), or a poet of the time of Nehemiah (Koster). But the whole character of the psalm is Davidic, and the "title" must be regarded as having more intrinsic weight than the conjectures of critics, especially of critics who are so wholly at variance one with another as these. The title lays it down that the psalm is David’s, and assigns, as the occasion of its composition, Saul’s sending emissaries to watch the house where David was, with the intent to kill him. The reference is clearly to the narrative in 1 Samuel 19:11-18. And the psalm itself, when carefully considered, will be found to agree well with this time and occasion. It is generally agreed that the composition divides into four portions, two of them closed by the pause mark, "Selah," and the other two by a refrain. It thus consists of four strophes, the first of five verses (1 Samuel 19:1-5), and the other three of four verses each (1 Samuel 19:6-9, 1 Samuel 19:10-13, and 1 Samuel 19:14-17). Psalms 59:1 Deliver me from mine enemies, O my God. This is David’s almost constant cry (see Psalms 7:1; Psalms 17:13; Psalms 22:20; Psalms 25:20; Psalms 31:1, Psalms 31:2, Psalms 31:15; Psalms 35:17; Psalms 40:13; Psalms 43:1; Psalms 69:18; Psalms 70:1, Psalms 70:4; Psalms 109:21, etc.). He has enemies, both domestic and foreign. In his early youth Saul becomes his enemy out of jealousy; then most of Saul’s courtiers espouse their master’s quarrel, he has enemies at the court of Achish; enemies in his family, even among his sons, as Absalom enemies among his counsellors, as Ahithophel; foreign enemies on all sides of him—Philistines, Edomites, Moabites, Ammonites, Amalekites, Syrians, Mesopotamians, etc. Against all of them he invokes God’s aid, and by God’s aid he triumphs over all. Defend me from them that rise up against me; or, set me on high above them (Kay, Revised Version). David’s domestic foes "rose up against him," no less than his foreign foes; made war on him; sought to seize his person, and put him to death. Psalms 59:2 Deliver me from the workers of iniquity, and save me from bloody men. Foreign enemies are never reproached with being "bloody men," since war is their trade, and it is their business to wound and slay. Psalms 59:3 For, lo, they lie in wait for my soul. The emissaries of Saul were sent to David’s house "to watch him, and to slay him in the morning" (1 Samuel 19:11). This seems to be the "lying in wait" intended. Warned by his wife, Michal, Saul’s daughter, David fled from his house during the night through a window, and so saved himself (1 Samuel 19:12). The mighty (or, the strong ones) are gathered against me; not for my transgression, nor for my sin, O Lord. Not in consequence of any wrong that I have done. It is noted, as characteristic of David’s early psalms, that he protests his absolute innocence in them. Psalms 59:4 They run and prepare themselves without my fault; or, "establish themselves"—"take up their position" (so Hengstenberg, Kay, and Professor Cheyne). Awake to help me (see the comment on Psalms 44:23). And behold; i.e. "see how things are—how innocent I am; how unjust and cruel are my enemies!" Psalms 59:5 Thou therefore, O Lord God of hosts, the God of Israel (comp. Psalms 69:6, also "a psalm of David"). Awake to visit all the heathen. "All" is emphatic, and means not only those without the covenant, but also those within—the wicked Israelites. It is noted that Saul’s instruments consisted of two classes—actual heathen, such as Doeg the Edomite; and irreligious Israelites, as the Ziphites and others, who were no better than heathen. Be not merciful to any wicked transgressors. "The Hebrew words denote treachery and faithlessness" (Cook). They are scarcely applicable to open foreign enemies. Psalms 59:6-9 "Here a new stanza begins" (Cheyne). The "enemies" of Psalms 59:1 and the "workers of iniquity" of Psalms 59:2 are more elaborately portrayed. First they are represented as "dogs"—such hideous, half-wild dogs as frequent Eastern cities, which sleep during the greater part of the day, and rove about in packs at night—unclean, horrid, loathsome animals (Psalms 59:6). Then they appear as men—abusive, slanderous, godless (Psalms 59:7). In conclusion, appeal is made to God against them. He will "laugh them to scorn" (Psalms 59:8); and he is a sure Defence against all their efforts (Psalms 59:9). Psalms 59:6 They return at evening. Having traced David to his house, they disperse for a time, but "return" again at evening, and take up their watch (1 Samuel 19:11). They make a noise like a dog; i.e. snarl and growl, quarrelling more or less among themselves during the night time. And go round about the city. Either wander vaguely about, as dogs do for prey, or patrol the walls and gates to see that David does not quit the city, and so escape them. Psalms 59:7 Behold, they belch out with their mouth. All night long they keep uttering abuse and execrations and threats (comp. Psalms 94:4). Swords are in their lips (comp. Psalms 57:4). Speeches that wound and cut to the heart. For who, say they, doth hear! (comp. Psalms 10:11-13; Psalms 64:5; Psalms 73:1-28: 11; Psalms 94:7). They think themselves irresponsible for their words. No one will hear or know what they say. Psalms 59:8 But thou, O Lord, shalt laugh at them (comp. Psalms 2:4). Thou shalt have all the heathen in derision (see the comment on Psalms 59:5, and particularly the explanation there given of "all the heathen"). Psalms 59:9 Because of his strength. There is no "because of" in the original, and the reading, "his strength" (עזּוֹ), is doubtful. Several manuscripts have "my strength" (עזּי), and this reading was followed in all the ancient versions. Most modern critics prefer it, and translate, O my strength, as in Psalms 59:17. Will I wait upon thee; rather, I will wait upon thee. For my God is my Defence; or, my High Tower (Revised Version). Psalms 59:10-13 The enemies are still the main subject. Their pride, their cursing, their lying, are denounced (Psalms 59:12). The psalmist trusts to "see his desire" upon them (Psalms 59:10). First he begs that they may not be slain, but only "scattered abroad," so that they may remain as examples of God’s vengeance for the warning of others (verse. 11). Then, forgetting this wish, he pleads for their capture and their utter destruction, without which God’s glory will not be fully vindicated (Psalms 59:12, Psalms 59:13). Psalms 59:10 The God of my mercy shall prevent me; or, according to another reading, God with his mercy shall prevent (i.e. anticipate) me. God shall let me see my desire upon mine enemies (comp. Psalms 54:7). Psalms 59:11 Slay them not, lest my people forget; i.e. my true people—faithful Israel. The psalmist’s "first thought is, that by lingering on in life for a while the wicked may be more edifying monuments of the Divine anger" (Cheyne). (For a parallel, see Exodus 9:16.) Scatter them by thy power; or, make them wanderers (comp. Genesis 4:12, Genesis 4:14). It has been often noted that David’s curse seems to have passed on to the entire nation of the Jews. And bring them down, O Lord our Shield; i.e. "cast them down from their honourable positions bring them into misery and disgrace—O Lord, who art our Defense and Shield" (comp. Psalms 3:3; Psalms 18:2; Psalms 28:7). Psalms 59:12 For the sin of their mouth and the words of their lips; rather, the sin of their mouth is each word of their lips (Hupfeld, Cheyne); or, O the sin of their mouth! O the word of their lips! (Ewald, Kay, Canon Cook). Let them even be taken in their pride. Saul’s special emissaries (1 Samuel 19:11) would, of course, be proud of their mission. And for cursing and lying which they speak (comp. Psalms 10:7; and, for an example, see 2 Samuel 16:5-8). Psalms 59:13 Consume them in wrath, consume them; or, "make an end of them"—’’bring them to naught." That they may not be; or, "that they be no more." And let them know that God ruleth in Jacob unto the ends of the earth. The frustration of their plans, and their signal punishment, will cause the God of Israel to be recognized widely as the King of the whole earth. Compare the words of David to Goliath, "I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel" (1 Samuel 17:46). Psalms 59:14-17 David here turns back from the future fate of his enemies to their present condition,and repeats Psalms 59:7 verbatim. He thus reminds himself of his existing danger; he is still being sought—they are still in quest of their prey, and will continue so till morning comes (Psalms 59:15). But in the morning he will be gone—he will have escaped them. Upon this thought occurring, he raises a renewed thanksgiving to God (Psalms 59:16, Psalms 59:17) Psalms 59:14 And at evening let them return; rather, they return, as in Psalms 59:6. And let them make a noise like a dog; rather, they make a noise. And go round about the city. Keeping their watch upon me. Psalms 59:15 Let them wander up and down for meat; rather, they wander up and down for meat. David himself was the prey which they desired. They kept guard around his house, wandering, no doubt, up and down. And grudge if they be not satisfied; rather, as in the margin and in the Revised Version, and if they be not satisfied, they will stay all night. This they appear to have done from 1 Samuel 19:11-15. Psalms 59:16 But I will sing of thy power; rather, of thy strength—the same word as that used in Psalms 59:9 and Psalms 59:17. Yea, I will sing aloud of thy mercy in the morning. When the morning came, David had escaped (1 Samuel 19:12), and could "sing of God’s mercy" securely at Ramah, where he had joined Samuel. For thou hast been my Defense and Refuge in the day of my trouble; or, my High Tower, as in Psalms 59:9 and Psalms 59:17. Psalms 59:17 Unto thee, O my Strength, will I sing: for God is my Defense; or, Strong Tower (comp. Psalms 59:9, which, if we read עזּי for עזוֹ, is so far, excepting in the verb, identical). And the God of my mercy; i.e. "the God who showeth mercy upon me" (comp. Psalms 59:10). BY W. FORSYTH Psalms 59:1-17 Waiting upon God. There are expressions in this psalm which sound harsh and cruel, and which Christians would shrink from using. But, on the other hand, there is much here that comes home to our experience, and that is helpful and comforting in the great trials of life. It is something to know that good men have suffered affliction before us—that they have been falsely accused and foully wronged, that they have felt the pangs of grief and the bitterness of disappointment, and that they have had to bear much and wait long before deliverance came. The lesson is clear. It is—Wait upon God. This is the refrain, which comes so sweetly at the middle (Psalms 59:10), and then with increased force and emphasis at the end (Psalms 59:17). The figure seems that of a sentinel on his tower. He is set there to watch. He must be vigilant and patient. There is much to try him, but not till morning breaks will he find release. I. WAITING UPON GOD ASSURES . Waiting implies faith and hope. "The husbandman waiteth for the harvest." The physician waits for the effect of his remedies. The father waits for the time when his son is educated, and fit to take his place in the world. So we are to have faith, to hold ourselves still, in patient expectancy, till God’s will is made known. Waiting does not preclude personal effort. On the contrary, it implies it. God will not do for us what he has made us able to de for ourselves. Our duty is to work, and wait upon God for his blessing. We must do our part, if we expect God to do his part. But there are times when we have, so far as we know, done all in our power, when we have exhausted all lawful efforts, and yet our condition is not bettered, but rather grown worse. Our straits are great. Our needs are urgent. Our enemies press us on every side, and shout as if sure of their prey. What comfort it is, at such a time, to commit ourselves to God, and to wait patiently for him from whom our salvation cometh! Remember what God is, and what he has done. He is our "Strength" and our "Defence." God in us is our Strength—our strength made perfect in weakness. We in God is our "Defence"—our Strong Tower to which we run and are safe. II. WAITING UPON GOD AWAKENS PRAISE. (Psalms 59:14 17.) Here is a sweet strain of thanksgiving. The rage and malice of the enemy still continue, but it is malice that is defeated, and rage that is baulked of its prey. The "morning" brings deliverance, and, instead of the shrieks of the victim, there are the songs of the victor. God has saved his servant who trusted in him. How often has the same thing come true! God’s people, waiting upon him in the day of their trouble, have found "defence" and "refuge." God’s power has delivered them from their enemies; God’s "mercy" has brought joy and peace to their hearts. Therefore they, with renewed ardour, say, "Unto thee, O my Strength, will I sing: for God is my Defence, and the God of my mercy."—W.F. IN the case of this psalm, the "title" is again our best guide, both with respect to the author and to the occasion of the composition. The title is unusually full, and contains such a number of minute particulars, as a later compiler or commentator would scarcely have ventured upon. The history involved in the title—reconcilable on the whole with the accounts in 2 Samuel and 1 Chronicles—is certainly not contained in those accounts. It implies an author, writing from his own knowledge of facts—an author who, if not David himself, must have been a contemporary. The psalm itself has every characteristic of the Davidic style—liveliness, rapid transitions, terse yet comprehensive language, strong metaphors, intense feeling, hopefulness. It belongs to the time when, after his first Syrian campaign (2 Samuel 8:3-8), David was engaged in a war with Edom of a most sanguinary character (2 Samuel 8:13; 1 Kings 11:15, 1 Kings 11:16; 1 Chronicles 18:12)—marked by striking vicissitudes, and at least one grievous defeat of the forces of Israel (verses 1-3, 12)—but terminating in a glorious victory, and in the subjugation and occupation of the country (2 Samuel 8:14; 1 Chronicles 18:13). The psalm is written after the great defeat, and before the fortune of war has turned. God is pleaded with (verses 1-5), reminded of the promises which he has made (verses 16-8), exhorted in the strongest terms to give his help (verses 9-11), finally pronounced a sure Helper, through whom Israel is certain to obtain complete victory. (verse 12). There are three strophes in the psalm— the first of five verses (verses 1-5); the second of three (verses 6-8); and the third of four (verses 9-12). Psalms 60:1 O God, thou hast east us off, thou hast scattered us, thou hast been displeased (comp. Psalms 44:9-11). The expressions used imply a signal defeat, which, though not mentioned in the historical books, harmonizes with the account given in 1 Kings of the severe treatment of Edom by Joab. From the fact of the defeat the psalmist infers the ground of it—God’s displeasure. O turn thyself to us again; rather, O restore to us (i.e. make restoration to us) again (see the Revised Version). Psalms 60:2 Thou hast made the earth (rather, the land) to tremble. The blow struck convulsed the whole land—i.e. the people in it. It is not really an earthquake, but a panic fear, that is intended. Thou hast broken it; or, rent it. The imagery of an earthquake is kept up. Heal the breaches thereof; for it shaketh. The panic fear still continued. Psalms 60:3 Thou hast showed thy people hard things; literally, a hard thing, or harshness; i.e. severity. Thou hast made us to drink the wine of astonishment; or, of trembling (as in Isaiah 51:17, Isaiah 51:22); comp. Psalms 75:8; Jeremiah 25:15-17: Jeremiah 49:12; Ezekiel 23:32-34; Zechariah 12:2. The outpouring of Divine vengeance is represented under the figure of presenting a cup, which the doomed man is forced to drink. Psalms 60:4 Thou hast given a tanner to them that fear thee, that it may be displayed because of the truth. So most commentators. But the ancient rendering, recently revived by Professor Cheyne, is perhaps preferable. According to this, the meaning is, "Thou hast indeed given a banner to them that fear thee (see Exodus 17:15), but only that they may flee before the bow" (τοῦφυγεῖνἀπὸπροσώπουτόξων, LXX.). On the last occasion that the banner had been lifted, it had seemed to be, not so much a rallying point, as a signal for dispersion. Psalms 60:5 That thy beloved may be delivered; save with thy right hand, and hear me; rather, hear us. From complaint (Psalms 60:1-4) the psalmist abruptly turns to prayer, thus closing the first strophe with a gleam of hope. Psalms 60:6-8 Appeal is next made in God’s promises. Some suppose that a Divine oracle had been recently given to David himself, and that he here records the words of it. But, in that case, it is difficult to account for the despondent tone of Psa 60:1-4. Hengstenberg’s explanation seems preferable, that David now encourages himself by a "reference to the general aspect of the assurances given in the Pentateuch in regard to the possession of the land of Canaan in its widest extent, and to victory over hostile neighbours," and that he has his eye especially on the blessing of Jacob (Genesis 49:1-33) and the blessing of Moses (Deuteronomy 33:1-29). If these assurances are to be depended on, Israel cannot now be about to succumb to Edom. Psalms 60:6 God hath spoken in his holiness; or, promised by his holiness (comp. Psalms 89:35). As God is holy, he cannot falsify his promises. I will rejoice, I will divide Shechem, and mete out the valley of Succoth; i.e. I will distribute Canaan among my people—both the western region, of which Shechem was the chief town (1 Kings 12:25), and the eastern, which contained "the valley of Succoth" (Genesis 33:17). God, having assigned the whole laud to his people (Genesis 13:14, Genesis 13:15), "meted it out" through Joshua, his servant, and gave to each tribe its inheritance. Psalms 60:7 Gilead is mine, and Manasseh is mine. Gilead was an old name for the territory beyond the Jordan (Genesis 37:25), especially the more northern portion of it. Manasseh had a portion of this territory assigned to him (Numbers 32:39-42; Joshua 17:1). But Manasseh had also a large inheritance on the western side of Jordan (Joshua 17:7-11). It is not quite clear whether both the divisions of Manasseh, or the eastern one only, is here intended. Ephraim also is the strength of mine head. Ephraim was the most important of the tribes next to Judah, and held the central position in the western region, forming the main strength of the northern kingdom after the separation under Jeroboam (see 1 Kings 12:25; and comp. Isaiah 7:2, Isaiah 7:5, Isaiah 7:9, Isaiah 7:17; Isaiah 9:21; Hosea 4:17; Hosea 5:7-14; Hosea 6:4-10, etc.). Judah is my lawgiver (comp. Genesis 49:10; Numbers 21:17); i.e. "my ruling tribe"—the tribe to which I have committed the government of my people" (see 1 Samuel 16:1; 2 Samuel 2:4; 2 Samuel 5:1-3; Psalms 78:68). Psalms 60:8 Moab is my washpot. A term of extreme contempt (see Herod; 2:172). The subjugation of Moab was prophesied by Balaam (Numbers 24:17), and effected by David (2 Samuel 8:2). Over Edom will I cast out my shoe. The reference to Rth 4:7, Rth 4:8, which is commonly made, is very doubtful. Probably no more is intended than that Edom will be a slave of so low a rank as only to clean the shoes of its master. The subjugation of Edom, like that of Moab, had been prophesied by Balaam (Numbers 24:18). Philistia, triumph thou because of me. The context will not allow of this rendering, since Philistia, like the other enemies of Israel, must be triumphed over, and not triumph. Translate, over Philistia is my triumphing (comp. Psalms 108:9). Psalms 60:9-12 Rehearsal of God’s promises has raised the psalmist out of despondency, and he can now confidently call God to his assistance. Edom is to be conquered, for so God has premised (Psalms 60:8). But how? Who will lead out Israel’s armies? Will God, who has lately "cast Israel off"? If not, it must he man. But "vain is the help of man" (Psalms 60:11). So the call is made that God will give help in the trouble—and with the call comes full confidence—and the triumphant cry goes forth, "Through God we shall do valiantly; for he it is that shall tread down our enemies" (Psalms 60:12). Psalms 60:9 Who will bring me into the strong city? The "strong city" of Edom was Sela, "The Cliff"—now Petra. And it was a city of enormous strength, rock hewn in the main, and guarded by frightful precipices. Who will conduct me through its strong natural and artificial defences, and give me possession of the place? Who will lead me into Edom? Who will even bring me into the country? The Edomites, flushed with their recent victory, will, of course, dispute my entrance. Who will enable me to overcome their resistance? Psalms 60:10 Wilt not thou, O God, which hadst cast us off? rather, Hast not thou, O God, cast us off? Can we expect thee to lead us, when thou hast so lately cast us off, and, as we hear it said on all sides, dost not go out with our armies? A reference, perhaps, to Psalms 44:9. Psalms 60:11 Give us help from trouble. Faith combats doubt, and, overcoming it, finds an utterance—"Give us help now, whatever thou hast done in the past." Our trouble is great. "Help us from it." For vain is the help of man. We have, therefore, no hope but in thee. Psalms 60:12 Through God we shall do valiantly. No miracle is expected or asked for. Let God look upon us favourably—let his light shine into our hearts, and then "we ourselves shall do valiantly"—we shall gain the victory—we shall accomplish the prophecy of Balaam (Numbers 24:18); and Edom shall pass into our possession. (For the fulfilment, see 2 Samuel 8:14; 1 Chronicles 18:13.) For he it is that shall tread down our enemies (comp. Psalms 44:5), which has the same meaning, "Through thy Name will we tread them under that rise up against us." (For the extent to which Edom was trodden down, see 1 Kings 11:15, 1 Kings 11:16.) BY W. FORSYTH Psalms 60:1-12 Despondency and its antidote. There are heights and depths in the Divine life. We may pass quickly from the one to the other. When at the height of triumph we may be brought low. When in the depths of despondency we may be raised up. This psalm speaks of despondency. We see— I. HOPE RISING IN THE MIDST OF . (Psalms 60:1-4.) We are apt to fix our mind on our trials. They bulk large. They press us sorely. We dwell upon their grievousness. We shrink from their effects, bewildered and dismayed (Psalms 60:3). Besides, we are too ready to think of our trials as judgments. Our sins make us afraid. God seems to be visiting us in wrath, instead of mercy. But this is our infirmity. As we turn to God with humility, hope rises in our hearts. God is not against us, but for us. If he visits us with trials, it is for our good. His banner over us is still the banner of love. II. FAITH IN GOD’S THE SOUL IN . (Psalms 60:5-8.) The words of Moses, Samuel, and Nathan had sunk deep into the psalmist’s heart. He remembered them, and was comforted. How much more reason have we to say, "God hath spoken in his holiness"! We have not only the words, that David had, but many words besides—not only the words of prophets and apostles, but the words of him of whom it was said, "Thou hast the words of eternal life." The Holy Scriptures are rich in promises (2 Peter 1:3, 2 Peter 1:4; 2 Corinthians 1:20). We may take one and another to the throne of grace, and say, "Remember the word unto thy servant, upon which thou hast caused me to hope. This is my comfort in my affliction" (Psalms 119:49, Psalms 119:50). Two rabbis, it is said, approaching Jerusalem, observed a fox running up the hill of Zion. Rabbi Joshua wept, but Rabbi Eliezer laughed. "Wherefore dost thou weep?" asked Eliezer. "I weep because I see what is written in the Lamentations fulfilled: ’Because of the mountain of Zion, which is desolate, the foxes walk upon it’" (Lamentations 5:18). "And therefore do I laugh," said Eliezer; "for when I see with my own eyes that God has fulfilled his threatenings to the letter, I have thereby a pledge that not one of his promises shall fail, for he is ever more ready to show mercy than judgment." III. PRAYER TO GOD GAINING THE VICTORY OVER . (Verses 9-12.) There are great things promised, but how are they to be performed? If we had to do with man, we might have doubts and fears. But we have to do with God, and he is both able and willing to fulfil his word. Remembering his character and his works, we rise above all desponding and depressing influences. Committing ourselves to the keeping of the Lord of hosts, we go forth to the fight with brave hearts. "Jehovah-Nissi" is our watchword, and we are able to say, "Thanks be unto God, who giveth us the victory through our Lord Jesus Christ" (1 Corinthians 15:57).—W.F. BY C. SHORT Psalms 60:1-12 Assurance in prayer. I. THE PRAYER OF THE FOR . (Psalms 60:1-5.) The grounds of the prayer are: 1. Their great need. Felt themselves as if cast off—the very earth trembling with their calamity. They had been reduced to the helplessness of one overcome with wine. 2. The faithfulness of God to his promises was their banner. (Psalms 60:4.) They could pray because they carried this banner. 3. They could hope and pray on account of their relation to God. (Psalms 60:5.) They were beloved of God, and could urge the claim of affection. II. LOSSES WE SUFFER WE HAVE . (Psalms 60:6-8.) "As having nothing, and yet possessing all things." All things are yours: things present, and things to come," etc. III. THE SPIRIT AND POWER OF GOD MUST LEAD US INTO THE NATURAL . 1. God alone can comfort us in trouble. (Psalms 60:11.) 2. God alone can give us the victory over our strongest foes. (Psalms 60:12.) "If God be for us, who can be against us?"—S. This short psalm is one of much beauty, and was sung daily at Matins in the earliest ages of the Church. It is, however, somewhat obscure, especially in its later portion, where a king is spoken of (Psalms 61:6), who may be David, or may represent David’s house, or may be the Messiah, the "King" of Psalms 2:6. The Davidical authorship, asserted in the "title," is probable, though some contend for a captive exile of a later date. The psalm consists of an earnest prayer (Psalms 2:1, Psalms 2:2), followed by expressions of trust and confidence (Psalms 2:3-7), and by a burst of praise in conclusion (Psalms 2:8). Metrically, it consists of two strophes of four verses each, separated by the pause mark, "Selah." Psalms 61:1 Hear my cry, O God (see the comment on Psalms 17:1). The word rinnah expresses a shrill, piercing cry, but one which may be of joy or of lamentation. Attend unto my prayer; i.e. "hear and answer it." Psalms 61:2 From the end of the earth will I cry unto thee. Eastern hyperbole may call the Trans-Jordanic territory "the end of the earth," but certainly the expression would be more natural in the mouth of an exile in Assyria, Media, or Babylon. When my heart is overwhelmed; or, "when my heart fainteth" (comp. Psalms 107:5). Lead me to the rock that is higher than I; rather, that is too high for me—that I cannot reach unaided. Some regard the "rock" as Mount Zion; but others, more reasonably, explain it as "God himself" (see Psalms 62:2, Psalms 62:6, Psalms 62:7). "Let thy grace lead me to thee" (Kay). Psalms 61:3 For thou hast been a Shelter for me. In the past thou hast often been my "Shelter" or my "Refuge" (comp. Psalms 18:2; Psalms 44:7, Psalms 44:11; Psalms 48:3, etc.); be so once more. And a strong Tower. A migdal—a fortress, like the great fortress of the south (Exodus 14:2)—the Magdolus of Herodotus (2.149). From the enemy. If the psalm is David’s, "the enemy" is probably Absalom. Psalms 61:4 I will abide in thy tabernacle forever. As the psalmist is in exile, at "the end of the earth" (Psalms 61:2), the literal "tabernacle" cannot be intended. A spiritual abiding in the heavenly dwelling, whereof the tabernacle was a type, must be meant (comp. Psalms 18:11). I will trust in the covert of thy wings (comp. Psalms 17:8; Psalms 36:7; Psalms 57:1; Psalms 63:7; Psalms 91:4). The origin of the metaphor is hardly to be sought in the outspread wings of the cherubim on the mercy seat; rather in the brooding wings of birds protecting and defending their young (Deuteronomy 32:11; Matthew 23:37). Psalms 61:5 For thou, O God, hast heard my vows. Thou hast heard me so often in the past, thou hast granted so many of my prayers, accepted so many of my vows, that I am emboldened to make further requests. Thou hast given me the heritage of those that fear thy Name. All the blessed inheritance of thy saints thou hast made mine, and, included in it, boldness to approach the throne of grace in full assurance of faith, and to present to thee my petitions. Psalms 61:6 Thou wilt prolong the king’s life. The question arises—What king? Some answer that David prays for the extension of his own life; or, if not exactly of his own life, then for the prolongation of his dynasty upon the throne (Hengstenberg); others suggest that a distant exile, perhaps in Assyria, prays for the life of the reigning King of Judah, Josiah probably; but the Messianic interpretation is perhaps the best. The writer, lifted up above himself and above sublunary things, abiding, as he does, in the spiritual tabernacle under the shelter of God’s wings (Psalms 61:4), prays for long continuance of days for the true King, the ideal King, Messiah, of whom David and his house are types: "Mayest thou add days to the days of the King," and make his years as many generations; or, as generation and generation; i.e. eternally continuous. Psalms 61:7 He shall abide before God forever: O prepare mercy and truth, which may preserve him; literally, appoint that mercy and truth may preserve him. Let "mercy and truth," the highest of thy attributes, preserve him, and keep him in life forever. Psalms 61:8 So will I sing praise unto thy Name forever. This, if thou doest, then I, for my part, so long as I have my being, will praise thy Name, thus performing day by day what I have vowed. The writer’s continuance in life, and retention of consciousness, though not actually asserted, is implied. BY W. FORSYTH Psalms 61:1-8 The power of prayer in trouble. "My cry." Every one has his own needs. Think how it is this day. In how many lands, by what various voices, with what manifold emotions, the cries of men are uttered! What sighs of pain, what plaints of desire, what passionate prayers for help, go up to heaven! Who but God could "attend" to them all? Moses groaned under "the burden of all the people" (Numbers 11:11). Paul was oppressed with "the care of all the Churches" (2 Corinthians 11:28). But increase the "burden," and multiply the "cares" ten thousand times, and what is it all compared with what falls upon God? What mind but the eternal mind of God could attend to all? What love but the infinite and unchanging love of God would not grow weary by the continual comings and the countless importunities of such multitudes of suppliants? But God bends his ear to all. Not one, not the humblest or the poorest, is neglected. Wherever we are, however great and sore may be our troubles, though weak and sinful and unworthy of the least of God’s mercies, yet if we call upon him he will hear us; if we commit our cause to him, he will bring us deliverance. The psalm illustrates the power of prayer in trouble. I. PRAYER FROM FAITH IN GOD. Like an exile, we may be far off from friends, solitary and sad. But God is always near. Though all help from man should fail, God is with us to deliver us. The enemy may be coming in like a flood. There may seem to be no way to escape. But God will, when we cry to him, stretch forth his mighty arm from above, and lead us to "the Rock" where we shall find safety and peace. II. PRAYER BY THE MEMORY OF PAST MERCIES. (Psalms 61:3-5.) We trust our friends. The remembrance of their kindness in the past emboldens us to confide in them for the future. How much more should we trust in God! "Thou hast been a Shelter for me" is a strong plea. Our past life is not lost. It is gone, but it has left its lessons and its memories. Looking back, we can see the hand of God. Our memories may be turned to hopes. Our remembrance of God’s gracious dealings may be converted into inspiration and guidance for the future. III. PRAYER RISING TO THE HEIGHTS OF . (Psalms 61:6, Psalms 61:7.) When we are sincere in our prayers, we feel that we have not only pledged ourselves to God, but that God has pledged himself to us. He will not only give us "the heritage" of his people, but the "life" that will enable us to enjoy it. His white-robed angels of "mercy and truth" will go with us and preserve us, and we shall "abide before God forever." IV. PRAYER IN JOYFUL TO GOD. (Psalms 61:8.) Prayer ends in praise. True praise is not in words only, but in the free and joyous devotion of cur lives. Religion will be a daily duty. Our service here will be a preparation for our service hereafter—forever and ever.—W.F. BY C. SHORT Psalms 61:1-4 A cry from the wilderness. I. THE HEART BECOMES "FAINT" WHEN IT IS OF BEING FAR FROM GOD. (Psalms 61:1.) II. WHEN THUS (OR FAINT), OUR ARE TOO GREAT FOR US. (Psalms 61:2.) III. WE ARE THEN DRIVEN FOR HELP TO GOD, WHO ALONE CAN ENABLE US TO THEM. "Land me upon the rock that is too high for me." IV. PAST US TO EXPECT THE OF GOD. (Psalms 61:3.) V. TO DWELL NEAR GOD ALWAYS AND IS THE . (Psalms 61:4.)—S. THIS psalm, like so many, is the cry of an afflicted one—a man of high position, whom his enemies seek to destroy, or, if that be not possible, to thrust down from his dignity (Psalms 62:3, Psalms 62:4). He himself is full of trust in God, and calmly confident that his enemies cannot succeed (Psalms 62:1, Psalms 62:2, Psalms 62:5-7). The confidence which he feels he tries to impart to his people (Psalms 62:8). In conclusion, he warns his enemies that they are likely to provoke God’s powerful anger (Psalms 62:9-11), and encourages his friends by the thought of God’s mercy, and of his goodness in rewarding those who faithfully serve him. It is evident that the psalm contains nothing but what is suitable to the character of David, to whom the "title" assigns it; and further, that it accords well with his circumstance, when the revolt of Absalom was imminent. In further proof of the Davidical authorship may be urged "the earnestness of thought, the depth and force of religious feeling," and "the vigour and sublimity of the language" (Canon Cook). The psalm divides into three stanzas, each of four verses, the break between the first and second and between the third and fourth being notified by the usual pause mark, "Selah." Psalms 62:1 Truly my soul waiteth upon God; rather, my soul waiteth only upon God (Revised Version). The initial word, ak (אַךְ), which occurs six times in this psalm (Psalms 62:1, Psalms 62:2, Psalms 62:4, Psalms 62:5, Psalms 62:6, Psalms 62:9), is best translated "only" in every instance. It always intensifies the word or phrase to which it is attached—"only upon God"—"only he"—"only from his excellency"—"only vanity." From him cometh my salvation (comp. Psalms 35:3; Psalms 37:39; Psalms 65:5, etc.). Psalms 62:2 He only is my Rock (comp. Psalms 61:2, and the comment ad loc.). And my Salvation (so Psalms 18:2; Psalms 27:1; Psalms 118:14, Psalms 118:21). He is my Defence; or, my High Tower, my Strong Hold. I shall not be greatly moved. Comp. Psalms 62:6, where, with still greater confidence, the waiter declares, "I shall not be moved," i.e. not moved, or shaken in my faith, at all. Psalms 62:3 How long will ye imagine mischief agaiust a man? rather, How long will ye assault (or, set upon) a man? Attack him, that is—seek to do him grievous hurt, as ye are attacking me. Ye shall be slain all of you; rather, that ye may crush him, all of you together. The hope of the conspirators under Absalom was in their united strength. As a bowing wall shall ye be, and as a tottering fence. The words supplied in the Authorized Version should be omitted. It is David who is viewed by his enemies as a bulged wall (see Isaiah 30:15) or a tottering fence, which it requires only a strong push to throw down. Psalms 62:4 They only consult to cast him down from his excellency; i.e. they have no other thought but this—to cast me down from my high station, while I have no other thought but to trust in God, and to look to him for support and protection (Psalms 62:1, Psalms 62:2, Psalms 62:6). They delight in lies. Some indication of the "lies" circulated against David at this Time is given in 2 Samuel 15:3-5; 2 Samuel 16:7, 2 Samuel 16:8. They bless with their mouth, but they curse inwardly; literally, they bless with his mouth, which may be explained as meaning either, "They bless, each of them, with his mouth" (Kay, Cheyne), or "they Bless through the mouth of their leader "—i.e. Ahithophel (Canon Cook). Psalms 62:5-8 From the thought of his bitter enemies and their wicked machinations against him, the psalmist returns to expressions of his own full confidence in God—first falling back on almost the identical words of his opening stanza (comp. Psalms 62:5, Psalms 62:6 with Psalms 62:1, Psalms 62:2); then slightly varying them (Psalms 62:7); and finally commending trust and confidence to the remnant of the people who continue faithful to God and to his anointed (Psalms 62:8). Psalms 62:5 My soul, wait thou only upon God. Compare the opening words of the psalm, which are nearly identical. For my expectation is from him. "Expectation" here takes the place of "salvation" in Psalms 62:1. Otherwise there is no difference. The God who has given salvation in the past is the Being from whom it is expected in the future. Psalms 62:6 He only is my Rock and my Salvation; he is my Defence; I shall not be moved. Identical with Psalms 62:2, except in the omission of the single word "greatly." The psalmist’s confidence has increased. He feels now that, whatever his enemies may attempt, he will not be shaken at all. Psalms 62:7 In God is my salvation and my glory. The last phrase is new. The psalmist feels that the God who saves him, at the same time sheds on him glory and honour. The Rock of my strength, and my Refuge, is in God (comp. Psalms 9:9; Psalms 57:2; Psalms 94:22, etc.). Psalms 62:8 Trust in him at all times, ye people. It is characteristic of David to join the "people" with himself in all his fears and in all his hopes. Even at the worst times, God had always some faithful ones in Israel—a "remnant" (Isaiah 1:9); and men of this sort clung to David through all his perils, and were sufficiently numerous to constitute a "people" (see 2 Samuel 18:1-6). Pour out your heart before him (comp. Psalms 42:4; Psalms 142:2, etc.): God is a Refuge for us (comp. Psalms 62:7). Psalms 62:9-12 "Here the psalmist becomes didactic" (Professor Cheyne). He encourages the faithful, and warns the wicked, by the declaration that men of every sort "are but vanity"—have no strength, no permanence—while power belongs only to God. Those who "oppress" and "rob" are, consequently, not to be feared—there is no strength in riches—God alone determines the issues of things. Unto him belongs mercy, or loving kindness—a quality which leads him not only to forgive men their transgressions, but to "reward" them, when, by his assisting grace, they have done good works. Psalms 62:9 Surely men of low degree are vanity, and men of high degree are a lie; rather, only vanity—or, nought but vanity—are men of low degree; common men, as we call them—mere sons of Adam. This is too evident for dispute; but, in the view of the psalmist, this is not the worst. "Men of high degree" (beney ish) are no better—they are "a lie"—an unreality—a fading, false illusion. To be laid in the balance; rather, in the balance, they go up (Hupfeld, Ewald Hitzig, Revised Version). They are altogether lighter than vanity; or, altogether made out of vanity (Kay); i.e. there is no substance, no solidity, in them. Psalms 62:10 Trust not in oppression (comp. Psalms 62:3). The class that supported Absalom was the class of oppressors in Israel, whom David kept under and restrained as far as possible. The writer warns them against trusting in their power to oppress, since such strength as they have is not their own, but lent them by God. And become not vain in robbery; or, rely not vainly on robbery (Kay). Do not suppose that God will allow you to continue oppressing and robbing. Such a belief is a vain illusion. If riches increase, set not your heart upon them. Even when wealth accumulates naturally, and not as the result of ill-doing, it is not a thing to be trusted or set store by. Psalms 62:11 God hath spoken once; twice have I heard this (comp. Job 33:14). When a thing is spoken twice, then assurance is made doubly sure. That power belongeth unto God. God, i.e; is the only ultimate Source of all power. Psalms 62:12 Also unto thee, O Lord, belongeth mercy; or, loving kindness. "Of Divine power all nature speaks; the knowledge of God’s mercy rests mainly on revelation" (Kay). For thou renderest to every man according to his work. When God rewards well doing, it is Still of his mercy, since no man can claim that he deserves reward. BY W. FORSYTH Psalms 62:1-12 This is a psalm of testimony. It includes two things. I. AN OF IN GOD. Some trust in themselves; others in their fellow men; others, in the laws of nature. All this is so far good. It is well to be self-reliant. It is well to take advantage of the wisdom and help of others. It is well to act in the line of law, and in dependence upon the settled order of things with which we are connected. But there is something higher and better. The true way is to trust in God. Trust in God puts things in their right places; inspires courage and fortitude; ennobles and satisfies our whole being (Psalms 62:5-7). II. AN EARNEST TO ALL MEN TO PUT THEIR TRUST IN GOD. (Psalms 62:8-12.) All men have their trials. There will come times when they are troubled and perplexed, when they must look out of themselves anxiously for help. They are tempted. They are in danger of putting their trust in objects that are vain and worthless. If disappointed, they are apt to get soured and hardened in sin. The remedy counselled is twofold. 1. Trust. God is the true and only Being worthy of supreme trust. There is everything in him to inspire confidence and hope. "At all times." In the darkness and in the light, in adversity as won as prosperity; when he hides his face as when he makes his countenance to shine upon us. 2. Prayer. We are always free to come to God. We may tell him all that is in our hearts. What a joy in this trust! What a comfort in this unbosoming of ourselves! God will not only hear, but have pity. He will not only answer, but magnify his "power" and his "mercy" in our deliverance. Who so fit to give this counsel—as to trust and prayer—as the man who is speaking from the depths of his own experience, and from the abiding convictions of his own heart (2 Corinthians 4:13; 1 John 1:1-3)!—W.F. Psalms 62:1 Waiting. "Silent unto God"—so the word "waiteth" may be interpreted. Take this in connection with the word "only" repeated with such emphasis and meaning, and we may understand the silence as deeply expressive. I. SIGN OF FAITH. The soul says, "I can trust and wait." II. RECORD OF . There has been a struggle. Peace has not been won without a hard fight, and "strong crying and tears." We must sacrifice self before we can say, in the silence of our hearts, "All is well." III. OF THE SOUL’S . There may have been disappointments from men, but there is hope in God. He is to be trusted at all times. His will is holy and good, and all our "expectation is from him." Hence there is the stillness of content (Psalms 62:5-8). IV. OF VICTORY. "Power belongeth unto God," and that power is pledged in behalf of his people. How God may work we cannot surely tell, but we wait for light. There is a time to "stand still" (Exodus 14:13); and there is a time to "go forward" (Exodus 14:15). When we do as the Lord commands, we shall "see the salvation of God."—W.F. Psalms 62:6 Steadfastness. "I shall not be moved." We are susceptible to influence. We may be "moved." The word here is not a boast, but an expression of confidence in God. Peter said, in effect, "I shall not be moved," and he was put to shame. But if we trust in God, then our strength will not fail. We shall stand "steadfast and immovable" in the surges of the waves and the violence of the storm. There is the— I. OF . II. THE SENSE OF BEING BACKED BY THE POWER OF GOD. III. THE FORCE OF LOVE. IV. THE OF FINAL VICTORY. Paul said, "None of these things move me" (Acts 20:24). So all strong in the love of God and in the confidence that right must triumph in the end, will suffer rather than sin, and die rather than be false to Christ (Hebrew Psalms 12:1, Psalms 12:2).—W.F. Psalms 62:9 Laid in the balance. I. RANK. Precedence among men does not depend on moral worth. It is a matter of etiquette. The man of "low degree" before men may be of "high degree" before God. The man who gets the "lowest place" in the great houses of this world may sit in the highest place in the kingdom of God. "Knighthoods and honours borne without desert are titles but of scorn" (Shakespeare). The true honour is that which cometh from God only. II. RICHES. Most people would like to be rich. In this, as in other matters, there is a right way and a wrong way. It is hinted (Psalms 62:10) that if riches increase, it may be by "oppression" and "robbery." But though they should be obtained lawfully, they bring great responsibilities and risks, and often prove a delusion and a mockery (1 Timothy 6:9). The true riches are not in the hand, but in the heart; not in the abundance of things outward, but in faith and love and good works—in being "rich toward God" (Luke 12:21). III. . What others think of us is of importance. It so far settles our place and our influence in society. But the judgment of men is not the judgment of God. In the world, in society, in the Church, our reputation may stand high, but if our reputation and our character—which is what we are really and in the sight of God—do not agree, we are but hypocrites and liars. "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of God" (Matthew 5:20).—W.F. Psalms 62:11 Omnipotence. "Power belongeth unto God." I. . All around us we see evidences of power. Much of it can be traced to man. But besides, mark the forces that are continually at work, in the earth and in the heavens,—and behind all these is God. He is the Force of all forces. Even with man, in sight of all his works, boasting is excluded. What have we that we have not received? "In God we live and move and have our being." II. FOR THE HIGHEST OF MEN. Power in bad hands is a curse. But in good hands it is a blessing. God alone is capable of using power in the wisest manner, and for the best and holiest ends. It is true that, as God works by means, he of necessity limits himself. He has established a certain order of things, and by this he is pleased, so far, to bind himself in his actions. But in everything we may see his mercy and truth. In the material, the mental, and the spiritual world he is ever working, animating, upholding, and controlling all things for the advancement of his own holy ends and for the highest good of his creatures. III. THE ETERNAL OF THE GOOD. Power without love is brutality. Love without power is weakness. God’s power is in Christ—for our redemption (Romans 1:4; Acts 10:38; Ephesians 1:19; Matthew 28:18; John 17:2). This power is quickening (Ephesians 2:1), regulating (Acts 9:1-9), energizing (Philippians 4:19), elevating (Ephesians 1:19), consoling (2 Corinthians 12:9). It rests as a beneficent influence on God’s people, for time and for eternity.—W.F. BY C. SHORT Psalms 62:1-12 Danger and safety. The psalmist, like a mighty eagle, poises himself on the wings of his faith at a great height above the dangers that threatened him, and feels safe. Three things claim consideration. I. DANGER. 1. His kingly dignity was threatened. (Psalms 62:4.) The position of the Christian is in constant danger. 2. His life was in danger. (Psalms 62:3.) His enemies rushed upon him to overthrow him as if he were a bowing wall or a tottering fence. Our spiritual life is in danger from numerous foes. II. SAFETY THE MOST . 1. He silently trusts in God as Salvation. Does not pray, but confidently trusts, as a child in his father. Heaps epithet on epithet, denoting the sense of safety. "High Tower, Rock," etc. The perfection of trust in God. 2. He exhorts others to the same perfect trust. "At all times." God is the common Refuge and Salvation for all who will trust him, because he "careth" for all. III. THE ON WHICH HIS TRUST WAS . (Psalms 62:11, Psalms 62:12.) 1. That God has universal power. If we need strength, we are to seek it, not in robbery or riches, but in God, who is Almighty. 2. That God is filled also with loving kindness. "Power without love is brutality, and love without power is weakness;" but when both are combined they are the guarantee of righteous rule, and that God will "reward every man according to his work."—S. A PSALM of one absent from the sanctuary, and longing to return to it (Psalms 63:1, Psalms 63:2), pursued by enemies who seek his life (Psalms 63:9), but confident in God’s protection (Psalms 63:7, Psalms 63:8), and, indeed, full of joy and praise and thankfulness (Psalms 63:3-6 and Psalms 63:11). Near the close he lets fall a word, which shows him to be a king; and there is some reason to think that he is passing through a "dry and thirsty land," literally as well as figuratively (Psalms 63:1). All these indications agree exactly with the statements in the "title," that the poem was composed by David as he fled through the wilderness of Judea towards the Jordan on the revolt of Absalom (2 Samuel 15:16-30; 2 Samuel 16:1-14). The psalm is made up of five short stanzas—the first four consisting of two verses each, and the last of three. Psalms 63:1 O God, thou art my God; or, my strong God (Eli)—my Tower of strength. Early will I seek thee. The song was, perhaps, composed in the night watches, and poured forth at early dawn, when the king woke "refreshed" (comp. Psalms 63:5, Psalms 63:6; and 2 Samuel 16:14). My soul thirsteth for thee, my flesh longeth for thee; or, pineth for thee (the verb occurs only in this place). Soul and body equally long for God, and especially desire to worship him in the sanctuary (Psalms 63:2). In a dry and thirsty (or, weary) land, where no water is. This is figurative, no doubt; but it may also contain an allusion to the literal fact (2 Samuel 16:2; 2 Samuel 17:29). Psalms 63:2 To see thy power and thy glory, so as I have seen thee in the sanctuary. This is the form which the longing takes—to see God once more worshipped in the sanctuary in all the "beauty of holiness," as he had so often seen him previously. Psalms 63:3 Because thy loving kindness is better than life, my lips shall praise thee. The complete resignation of the psalmist, his sense of God’s "loving kindness," and his desire to "praise," not to complain, are, under the circumstances, most wonderful, most admirable, and furnish a pattern to the Church in all ages. Psalms 63:4 Thus will I bless thee while I live: I will lift up my hands in thy Name (comp. Psalms 104:33; Psalms 146:2). The purpose of man’s creation, the end of his being, his main employment throughout eternity, is the praise of God. Psalms 63:5 My soul shall be satisfied as with marrow and fatness. The "marrow and fatness" of the sacrificial feasts caused a delight to worshippers, which was no doubt partly sensuous. The memory of them occurs to the psalmist, but only as the shadow and emblem of the far deeper joy and satisfaction which he finds in the spiritual worship of the Most High, and especially in the offering of praise and thanksgiving. And my mouth shall praise thee with joyful lips; or, while my mouth praiseth thee (see the Prayer book Version, which brings out the true sense). Psalms 63:6 When I remember thee upon my bed, and meditate on thee in the night watches. David had doubtless done this during the long and anxious night which followed his first day in the wilderness of Judea (2 Samuel 16:14). Psalms 63:7 Because thou hast been my help. God bad already delivered David out of so many dangers and troubles, that he felt all the more confidence for the future. Therefore in the shadow of thy wings will I rejoice (see the comment on Psalms 61:4). Psalms 63:8 My soul followeth hard after thee; or, clingeth close after thee (Kay, Cheyne); "Tibi adhaeret teque sequitur" (Gesenius)—longs to come as near to thee as possible; while, on thy part, thy right hand upholdeth me; i.e. with a reciprocal action, thou puttest forth thy right hand to sustain and support me, drawing me to thee, and holding me, as it were, in thy embrace. Psalms 63:9 But those that seek my soul, to destroy it, shall go into the lower parts of the earth. Professor Cheyne notes that "the psalmist has no sense of any incongruity between deeply spiritual musings and vehement denunciations of his enemies." And this is certainly true. But it is to be remembered that he views his enemies, not merely as his own fees, but as the foes of God and of Israel. As the servant of God, he must hate those who are opposed to God; as the King of Israel, he must hate those who seek to injure and ruin his people. He does not, however, desire for them suffering or torment; he only asks that they may be removed from this sphere into another world. (On David’s conception of the lower world, see the comment upon Psalms 16:10 and Psalms 86:13.) Psalms 63:10 They shall fall by the sword; i.e. in battle—the natural end of those who stir up civil strife. They shall be a portion for foxes; rather, for jackals (see 2 Samuel 18:6-8). Psalms 63:11 But the king shall rejoice in God. The "king," thus suddenly introduced, cannot be an entirely new personage, unknown to the rest of the psalm, and, therefore, must be the composer, speaking of himself in the third person (comp. Psalms 18:50; Psalms 72:1). Every one that sweareth by him (i.e. by God) shall glory; or, shall triumph (Kay). Those who swear by the Name of God show themselves to be believers in God, and will be upheld by him in time of danger (see Deuteronomy 6:13; Isaiah 65:16). But the mouth of them that speak lies shall be stopped. (On the falsehoods told by David’s enemies, see 2 Samuel 15:3; 2 Samuel 16:7, 2 Samuel 16:8; and comp. Psalms 38:12; Psalms 41:5-8.) Psalms 63:1 An invocation and a vow. "O God … seek thee." Rightly understood, these are the sublimest words human lips can utter. "My God!" To claim God as his own with joyful, adoring intelligence and absolute faith, is the highest act of which our nature is capable. It is melancholy to think that these same words may denote the degradation of our nature instead of its glory! The Prophet Isaiah, with holy indignation, restrained only by pity from utter scorn, depicts the idol worshipper falling down before his wooden image, and saying, "Deliver me, for thou art my god!" (Isaiah 44:14-17). Perhaps we need not go far to find even a lower depth. These words, "My God!" constantly slip from thoughtless, profane lips, as an unmeaning exclamation, with no trace of religious feeling. The poor heathen, who has some dim sense of an invisible spiritual power behind his image, may look down with wonder and pity on the educated Englishman who is devoid of all sense of worship, all consciousness of relationship to the Father of spirits. We have here (1) an invocation; and (2) a purpose or vow. I. DAVID’S SUBLIME . "O God, thou art my God!" 1. The expression of worship. Our English word "God" is one of those ancient words whose original meaning is unknown, The Hebrew word for which it stands in the Bible primarily means "mighty." The object of true worship is the omnipotent, self-existent Creator. Yet observe that mere power is never set forth in Scripture as the sole or chief reason for worship,—that would be heathenish. God’s wisdom, righteousness, truth, holiness, bountiful loving kindness, and pardoning mercy are everywhere regarded as his claim to our worship, obedience, trust, and love. Underneath, like the solid rock on which the temple stood, is this foundation truth of his almightiness. Worship is bowing down before God, but it is also looking up. "He that humbleth himself shall be exalted." The more abasing the sense of our weakness, ignorance, sin, need, the more glorious and joyful a thing it is to look out of ourselves to him with whom is "the fountain of life," and say, "O God, thou art my God!" 2. The expression of the sense of personal relationship. "My God!" Worship is much, but it is far from being the sum of religion. No small proof that the Bible is God’s Word to man—a message from our Father to his lost children, is this—that its practical aim throughout is to awaken and appeal to this sense of personal relationship to God; to show us how sin has put us in a wholly false, unnatural relation to him; to bring us back to our right place and character—"children of God by faith in Christ Jesus." 3. Accordingly, this is the utterance of faith—reasonable, happy, unlimited trust. Nature, brilliant with the glory of its Maker, ruled by the awful harmony of his unswerving laws, impresses us with the distance between the Creator and the creature. Sin adds to the sense of distance that of estrangement and fear. In Psalms 51:1-19, David says, "Thou God of my salvation!" but does not venture to say, "My God!" But when faith sees "the glory of God in the face of Jesus Christ," and grasps his plighted word, the shadow of guilt is chased away by the joy of pardon. Love casts out fear. The soul that was "far off" is "brought nigh by the blood of Christ." Experience comes in to help faith, and the language of faith becomes also the language of adoring gratitude and exulting certainty: "O God, thou art my God!" II. DAVID’S PURPOSE AND VOW. "Early will I seek thee." Our Revisers have happily kept this beautiful word "early," which an overstrained scholarship seeks to get rid of. The Hebrew word is the same with the word for "dawn." We have a similar figure in Psalms 130:6, a very natural and forcible image to a nation of early risers (comp. Alexander on Isaiah 26:9). This yearning of the spirit after God—heart hunger, soul thirst for his presence, love, likeness, is the very voice of his Spirit in the soul. Desire, hope, quest, perseverance, are all included here (see Psalms 130:2-5). And they who thus seek shall find, for "the Father seeketh such" (John 4:23). Some sincere Christians may feel this intense yearning after God an experience they would fain reach, but scarcely dare claim. Take courage; he is God of the valleys as well as of the hills. The prayer of the humble is his delight. Why not make David’s words your own—with better right than he? For the ancient saint came and claimed his privilege only on the ground of God’s covenant; we claim our birthright through him who said, "I ascend unto my Father and your Father, and to my God and your God" (John 20:17; cf. Romans 8:16). We are met for worship, yet there may be those to whom worship is but a dead form, who have never aspired, never cared to say, "O God, thou art my God!" You pity and despise the poor Hindu idolater. Which is really on the lower platform—he in his rude, dim, maimed, yet sincere fashion, expressing his sense of dependence on a higher and invisible, power, "feeling after God;" or you, with the light of nineteen Christian centuries shining full on you with the open Bible, with the music of God’s message of reconciliation filling the air, yet with man’s noblest aspiration, the quest of God; man’s deepest, purest affection,—the love of God; man’s sublimest capacity,—the worship of God, dead or slumbering in your soul? Alas! you do not dream what a glory, power, joy, meaning, would come into your life if from this hour you learned to say, "O God, thou art my God; early will I seek thee." BY W. FORSYTH Psalms 63:1-11 Soul thirst. We may imagine the psalmist in the wilderness. It is night. He stands at his tent door. The light of moon and stars falls on a sandy waste stretching into dimness and mystery. He is lonely and sad. The emptiness of all around and the memory of better times breed a great longing in his soul. It is not as if it were something new and strange, rather it is the revival of the deepest and strongest cravings of his heart, that as he muses gather force and intensity, and must express themselves in song. The key verses seem to be Psalms 63:1, Psalms 63:5, Psalms 63:8. I. THE SOUL’S LONGING. (Psalms 63:1-4.) When we "thirst for God," we naturally look back and recall the times when we had the truest and fullest enjoyment of his presence. We think of "the sanctuary." It was not the outward glory; it was not the splendid ritual; it was not the excitement of the great congregation; but it was the vision of God that then brought peace and joy to the soul. And that is what is craved again—more life and fuller: "To see thy power and thy glory." There are often circumstances which intensify and strengthen our longings. When we come to know God, not only as God, but as our God and our Redeemer, we feel that it is a very necessity of our being, that it is our life, to see him and to serve him, to love him, to worship him, to rejoice in him as all our Salvation and all our Desire. II. THE SOUL’S . (Psalms 63:5-7.) What alone can satisfy the soul is the vision of God; not God afar off, but nigh; not God in nature, or in the Law, or in the imagination of our hearts, but God in Christ. Here is true and abiding satisfaction, infinite truth for the mind, eternal righteousness for the conscience, perfect love for the heart. Philip said, "Show us the Father, and it sufficeth us;" and the answer of our Lord was, "He that hath seen me hath seen the Father." The more we meditate on this possession, the more we rejoice and give thanks. We cannot but praise. "As the spirit of the whole Book of Psalms is contracted into this psalm, so is the spirit and soul of the whole psalm contracted into this verse" (Donne). "Because thou hast been my Help, therefore in the shadow of thy wings will I rejoice" (verse 7). III. THE SOUL’S . (Verses 8-11.) There is mutual action. The soul cleaves to God, and God cleaves to the soul. There is a double embrace—we both hold and are upheld. The result is invigoration—the quickening glow of life through all our being, the free and joyous resolve to cleave to God, and to follow him in love and devotion all our days. Our needs are constant, and God’s love never fails. When we are weak, his strength makes us strong; when we are weary, his comforts sustain our fainting souls; when we are ready to sink in the waters, his voice gives us courage, and his strong arm brings us salvation. God ever comes to those who want him. Desire on our part is met by satisfaction on his part. More and more as we love and serve we enter into the joy of our Lord. Our heart is prophet to our heart, and tells of vanquishment of the enemy, of the coming glory and the pleasures which are at God’s right hand forevermore.—W.F. BY C. SHORT Psalms 63:1-8 Sublime things. Chrysostom says, "That it was decreed and ordained by the primitive Fathers that no day should pass without the public singing of this psalm." I. THE THE CAN HAVE. (Psalms 63:1.) That God is ours, and that we are God’s. II. THE LONGING OF BODY AND SOUL. (Psalms 63:1.) III. THE VISION OF LIFE. (Psalms 63:2.) To see the power and glory of God. IV. THE SONG. (Psalms 63:3.) The loving kindness of God better than life "in all the fulness of its earthly meaning." V. THE MOST OF THE SOUL. (Psalms 63:5.) VI. THE SUREST AND SAFEST . (Psalms 63:7.) VII. THE MOST SUPPORT. (Psalms 63:8.)—S. AT a time of great danger from domestic enemies, who threaten insurrection (Psalms 64:2), the psalmist first complains to God, and entreats his aid (Psalms 64:1-6); after which he boldly denounces his foes, and threatens them with discomfiture (Psalms 64:7, Psalms 64:8). Finally, he draws a lesson from their fate, of warning to men in general (Psalms 64:9), and of encouragement to the righteous (Psalms 64:10). The author is probably David, as asserted in the "title," and the time that a little preceding the open revolt of Absalom. Two strophes of four verses each (Psalms 64:1-4, Psalms 64:7-10) are separated by one of two verses (Psalms 64:5, Psalms 64:6). Psalms 64:1 Hear my voice, O God, in my prayer; rather, in my complaint (Cheyne, Revised Version); see Psalms 55:2. Preserve my life from fear of the enemy. David already feels that it is not his deposition only, but his life, that is sought. Psalms 64:2 Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity. The first danger is from secret plots, which David knows to be going on against his authority (2 Samuel 15:1-12). The second, and greater danger, will be from open insurrection (2 Samuel 17:1-14). Psalms 64:3 Who whet their tongue like a sword (comp. Psalms 55:21; Psalms 57:4; Psalms 59:7). And bend their bows to shoot their arrows, even bitter words (comp. Psalms 11:2; Psalms 57:4). Calumny was what David especially feared, and what actually brought about his downfall (see 2 Samuel 15:2-6). The "bitterness" of his enemies is further emphasized by the speeches and curses of Shimei (2 Samuel 16:5-13). Psalms 64:4 That they may shoot in secret at the perfect; or, in their hiding places. David does not scruple to call himself "perfect," using the word in the sense in which it is used of Job (Job 1:1; Job 2:3), meaning a sincere and upright man. Suddenly do they shoot at him, and fear not. They are not afraid, though it is "the anointed of the Lord," whom to attack is not only rebellion, but sacrilege (see 2 Samuel 1:14). Psalms 64:5 They encourage themselves in an evil matter; or, in an evil scheme—the plan of making David unpopular, and then raising the standard of open revolt against him (2 Samuel 15:1-12). They commune of laying snares privily. The ungodly continually set traps for the righteous, who are so simple that they often fall into them. We do not know the exact proceedings of his enemies against David at the time, the narrative of 2 Samuel 15:1-37 being so brief; but it was probably by some trickery that David was induced to quit the stronghold of Jerusalem, and so yield the seat of government, and many other advantages, to his rival. They say, Who shall see them? (comp. Psalms 10:11; Psalms 59:7; Psalms 94:7). It is an inveterate folly for men to imagine, either that God will not see their actions, or that he will pay no heed to them. A spurious humility is brought into play in the latter case—How can it be supposed that God will note the doings of such worms as men? Psalms 64:6 They search out iniquities; they accomplish a diligent search; rather, they devise iniquities. We have accomplished (they say) a well devised device. So modern critics generally (Hengstenberg, Kay, Cheyne, Canon Cook, Revised Version). Both the inward thought of every one of them, and the heart, is deep. Therefore the righteous man is in great danger from them, unless God interpose. Psalms 64:7 But God shall shoot at them with an arrow. But God will interpose. As they have shot with their arrows at the righteous (Psalms 64:3), so with his arrow shall God shoot at them. Suddenly shall they be wounded. The first word, "suddenly," may belong equally well either to the preceding or to the following clause. The result is all that is important. Not the righteous, but they themselves, shall receive the wound; literally, their wound shall be. Psalms 64:8 So they shall make their own tongue to fall upon themselves; rather, so shall they be made to stumble; their own tongue shall be against them. The tongue, which they "whetted like a sword," shall be the principal means of bringing them into trouble (see 2 Samuel 17:1-23). All that see them shall flee away; rather, shall wag the head (Cheyne, Revised Version) in derision. Psalms 64:9 And all men shall fear, and shall declare the work of God. The fate of David’s enemies shall cause widespread fear and alarm. Men shall perceive God’s hand in it, and shall be led, in consequence, to declare "God’s work." The tragic ends of Ahithophel and Absalom were certainly well calculated to impress the minds of men generally, and to strike awe into the hearts of those who had looked with indifference, or even, perhaps, with satisfaction, on the political troubles. For they shall wisely consider of his doing; rather, for they shall understand his operation. They shall understand, i.e; that God is on the side of the righteous, and, when danger presses, will interpose on their behalf, to the terrible discomfiture of the wicked. Psalms 64:10 The righteous shall be glad in the Lord, and shall trust in him. The righteous, delivered from their imminent peril, naturally "rejoice in the Lord," i.e. rejoice in God’s goodness to them, and feel their confidence in him increased. And all the upright in heart shall glory (comp. Psalms 32:11; Psalms 58:11). A thrill of joy passes through the whole of God’s people, whether they were involved in the danger escaped or not. Psalms 64:3 Bitter words. Of the ten commandments, two are directed against sins of speech—one against profane words concerning God; the other against slanderous words concerning our neighbours. No sins are apt to be thought more lightly of than sins of the tongue; yet no sins are more severely and constantly denounced in Scripture. Probably no class of sins does more mischief in the world. Our words are spoken of as the special object of Divine knowledge (Psalms 139:4). The sinfulness of "bitter words" is seen (1) in their source—they flow from a bitter fountain in the heart; (2) in their utterance—they have a bitter taste in the mouth; (3) in their results—they infuse bitterness into life. I. IN THEIR SOURCE. St. James compares the heart to a fountain, and notes the unnatural anomaly that from the same source should flow sweetness and bitterness, blessing and cursing, praise and slander (James 3:8-12). If the heart harboured no envy, malice, anger, pride, uncharitableness, ill-natured censorious judgments, how sweet and refreshing would the flow of speech be (Ephesians 4:29-32; Matthew 15:18)! II. IN THEIR . Our Lord speaks of the good man bringing forth what is good from "the good treasure of his heart," and the evil man, that which is evil "out of the evil treasure" (Matthew 12:35). Solomon marks it as one great difference between a wise man and a fool, that the former knows how to hold his tongue (Proverbs 10:19; Proverbs 29:11). A good man may be aware of envious evil, uncharitable thoughts; but he is very careful how he gives them vent in bitter words. His prayer is, "Keep the door of my lips" (Psalms 141:3). Some people not merely find a pleasure in uttering all the sharp unkind things that occur to them; they persuade themselves it is a duty. No matter how bitter the word may be, out it comes, on the plea, "I must be honest; I must always speak my mind." Why must you? It is not honesty; it is want of self-control, of sympathy, good feeling, Christian and Christ-like consideration for others. III. IN THEIR RESULTS. The word once spoken, like the bolt overshot, cannot be recalled. But the deadliest arrow can hit but one mark; the bitter word may fly from lip to lip, growing as it flies, and inflict a thousand wounds before it is forgotten. David suffered much from bitter words. He counts it a great instance of God’s goodness when he defends his servants "from the strife of tongues" (Psalms 31:20; cf. Psalms 31:13, Psalms 31:18). Unjust, slanderous, cruel words are compared to arrows, swords, spears, razors, serpents’ teeth, burning coals (Psalms 52:2-4; Psalms 55:21; Psalms 57:4; Psalms 58:4; Psalms 120:4; Psalms 111:3). Bitter words were no small part of the bitter cup which our Saviour drank for us, and of which he warned his disciples they must taste. Spoken by the unbelieving world, "falsely for his sake," they are the Christian’s glory (Matthew 5:11; Matthew 10:25); but spoken by Christians of Christians, they are weapons put into the hand of unbelief. The bitterness of controversy has perhaps been a greater hindrance to truth than the assaults of atheism. Wherever this Marah flows—in the Church, the home, the social circle, the nation—it poisons life. Seek to cast into it the healing branch (Colossians 4:6). BY W. FORSYTH Psalms 64:1-10 Man’s inhumanity to man. I. DRIVING THE GODLY MAN TO PRAYER. We see many evils we cannot remedy. They move our pity, they stir our indignation. Perhaps we argue and remonstrate; perhaps in a moment of generous impulse we may try our hand at redress. But how little can we do! and our best efforts not only fail, but may even bring ourselves and others into greater trouble (Exodus 2:11-14). In our grief and despair we turn to God; his ear is ever open to the cry of the poor; his arm is ever ready to bring help to the oppressed. Into his great, fatherly heart we can pour all our woes; and under his sheltering wings we may ever find sweet security. II. AS A SORE EVIL UNDER THE SUN. There are differences. Inhumanity breaks forth more furiously at times. Some men see and suffer vastly more than others. It has been said of poets that "they learn in suffering what they teach in song," and this was the experience of the psalmist. Inhumanity is characterized by secrecy. Men who do evil hate the light. By combinations. Sin is weakness. Hand had to join with hand so as to give power. Cooperation for good is praiseworthy; but men banded together for evil are branded with infamy. Inveterate malice. There is no relenting, no mercy. The heart grows hardened in selfishness. Utter godlessness. (Psalms 64:5.) The more men indulge in sin, the blinder they become; the more persistently they break the second great commandment, the more indifferent they grow to the first. The thought of God troubles them, and they put it away. If it returns, they still reject it. By and by it will cease to come. Their hearts are set in them to do iniquity. How distressing it is for the man who fears God to behold all this! He thinks how different it might have been; he grieves over the waste and, worse still, the awful misapplication of human power; he confesses with shame and sorrow of heart the sins that have brought such terrible woes into the world; and mourns the guilt of which he must bear his share. III. DOOMED TO THE OF GOD. Even here, where we know but in part, we cannot but see that it is ill with the wicked. In spite of their vauntings, they are not at peace. Though they call their lips their own, they are in reality held in by bit and bridle; though they boast of their successes, their rejoicing is vain and futile; retribution will in the end surely come upon them. So it was with Pharaoh and Sennacherib and Herod; so it was with Ahab, who thought to escape by disguising himself; but a certain man drew his bow at a venture, and smote him between the joints of his harness, and he died. God’s arrows never miss their mark. Learn three great lessons. 1. That to do right is always best. 2. That we can only overcome evil with good. 3. That vengeance belongeth to God alone.—W.F. BY C. SHORT Psalms 64:1-10 Danger and faith. The psalm was probably written by David at the court of Saul. I. DANGER. (Psalms 64:2-6.) 1. To character. From slander. 2. To life. (Psalms 64:1.) From secret plots and conspiracies. II. FAITH IN GOD. 1. Expressed in prayer for protection. 2. That God will destroy the plots of his enemies. (Psalms 64:7, Psalms 64:8.) "The Divine judgment is now painted as if actually fulfilling itself before the very eyes of the psalmist." III. THE EFFECTS OF GOD’S . 1. Upon the companions of the wicked. (Psalms 64:8.) They shake the head, or flee away, so that they become separate and scattered. 2. Upon men generally. (Psalms 64:9.) They shall declare the work of God, and consider his doings. 3. Upon the righteous. They shall trust, rejoice, and glory in the Lord, in his righteousness and goodness.—S. THIS is a Song of unmixed praise and thankfulness. God is first praised for his moral qualities: (1) as Hearer of prayer (Psalms 65:2); (2) as Pardoner of sin (Psalms 65:3); (3) as Giver of blessings in his courts (Psalms 65:4); and (4) as Deliverer of his people from their enemies (Psalms 65:5). Next, God is praised for his might and majesty in nature (Psalms 65:6-8). Lastly, he is praised for his goodness and bounty in connection with the harvest (Psalms 65:9-13). Metrically, the psalm seems to consist of three strophes, the first and second of four verses each, the third of five. The Davidical authorship, though asserted in the "title," is somewhat doubtful. The mention of the temple, and especially of the "courts" of the temple, seems to imply a later date than David’s. And the psalm cannot be said to be in his manner, since it is too easy, flowing, and equable. The conjecture which places the date soon after Sennacherib’s invasion (Delitzsch) is plausible, but still quite uncertain. Psalms 65:1 Praise waiteth for thee, O God, in Zion; literally, there is silence praise (equivalent to "silent praise") for thee, O God, in Zion. There was, for the most part, a hushed silence in the tabernacle and temple, amid which silent prayer and praise were offered to God by the priests and Levites, and any lay persons who might be present. And unto thee shall the vow be performed. When there was any special outpouring of praise in the temple, there would almost always be a performance of vows. Both depended on some deliverance or favour having been granted. Psalms 65:2 O thou that hearest prayer. A necessary and inalienable attribute of God. Calvin rightly observes on the passage: "God can no more divest himself of his attribute of hearing prayer than of being." Unto thee shall all flesh come. "All flesh" might certainly, in a psalmist’s mouth, mean no more than "all Israel" (so Ewald and Hitzig). But the context (especially in Psalms 65:5 and Psalms 65:8) shows that in this psalm the writer is universalist in his ideas, and embraces all mankind in his hopes and aspirations (comp. Psalms 22:27, Psalms 22:28; Psalms 86:9; Isaiah 66:23; Jeremiah 16:19; Joe 2:28). Psalms 65:3 Iniquities prevail against me. Not so much, perhaps, his own iniquities, as these of his nation. Compare the expression, "our transgressions," in the next clause. As for our trangressions, thou shalt purge them away; or, cover them. Psalms 65:4 Blessed is the man whom thou choosest. The "choosing" intended is certainly not that of the seed of Aaron (Le Psalms 8:1), or of the seed of Levi (Numbers 18:21-23), but that act by which God "chose" Israel out of all the nations of the earth to be "a special people unto himself" (Deuteronomy 7:6), and gave them a distinct position, and peculiar privileges. And causest to approach unto thee, that he may dwell in thy courts. Among the peculiar privileges, one of the greatest was that of approaching God’s presence in his holy temple, and entering his "courts" and worshipping there. This all Israelites were not only permitted, but commanded to do, at least three times in the year, while the dwellers in Jerusalem, privileged above the rest, had constant opportunities of attending, and using to the full the means of grace provided for them in the sanctuary. We shall be satisfied with the goodness of thy house, even of thy holy temple. In "the goodness of God’s house" the psalmist includes, not only the delights there experienced, but also all the blessings which God gives to those who devoutly worship him there—"from the forgiveness of sins to outward, temporal mercies" (Hengstenberg). Psalms 65:5 By terrible things in righteousness (i.e. "by terrible acts of righteous judgment upon our enemies") wilt thou answer us. This is a sequel to Psalms 65:2. As God hears prayer and answers it, so when his people cry to him for protection and deliverance from their foes, the result can only be righteous judgments of a fearful character upon the persecutors. O God of our salvation; i.e. God through whom we obtain salvation. Who art the confidence of all the ends of the earth (see the comment on Psalms 65:2, and comp. Psalms 65:8). And of them that are afar off upon the sea; literally, and of the sea of those afar off. The reading is, perhaps, corrupt. Psalms 65:6-8 God having been praised for his moral qualities, is now further eulogized in respect of his doings in nature. The mountains set forth his majesty and permanence (Psalms 65:6); the seas and waves, his power to control and subdue (Psalms 65:7); the outgoings of the morning and evening—sunrise and sunset—his gracious loving kindness (Psalms 65:8). Psalms 65:6 Which by his strength setteth fast the mountains (comp. Psalms 36:6; Psalms 95:4; Amos 4:13). The mountains are an emblem of God’s strength and firmness and fixedness. They stand up in still and silent majesty; they seem as if they could never be moved. He who created them must be girded with power (camp. Psalms 93:1). Psalms 65:7 Which stllleth the noise of the seas. The power of God, as set forth in his control of the sea, is a favourite topic with the sacred writers (see Job 38:8; Proverbs 8:29; Isaiah 1:2; Isaiah 51:10; Jeremiah 5:22, etc.). Being so entirely beyond his own control, it seems to man one of the greatest of marvels that there should be any force capable of subduing and taming it, Hence the admiration excited by our Lord’s miracle (Matthew 8:26, Matthew 8:27). The noise of their waves (comp. Isaiah 17:12). And the tumult of the people. This clause may seem a little out of place in a passage which treats of God’s power over nature. But, after all, humanity is a constituent part of nature. Psalms 65:8 They also that dwell in the uttermost parts are afraid of thy tokens; i.e. they see thy tokens—indications of thy mighty power—and are filled with awe. Thou makest the outgoings of the morning and evening (or, the portals of morn and eve—the gateways through which the sun comes forth each morning and retires each evening) to rejoice; i.e. to gladden mankind, to spread joy and gladness over the earth. The splendour of sunrise and sunset are in the poet’s mind. Psalms 65:9-13 In conclusion, the psalmist praises God for his bountiful providence with respect to the harvest. According to some, the whole poem is essentially a harvest thanksgiving, and the poet now "comes at last to the point aimed at from the first." He traces the whole process by which the glorious termination is arrived at. First, the "early rain" descending from "the river of God," or the reservoir for rain which God guards in the heavens (Job 38:37), moistening the furrows, softening the ridges, and preparing the land for the seed-corn. Then the sowing, which, being man’s work, is but just touched on (Psalms 65:9, ad fin.). After that, the "latter rain"—the gentle showers of March and April—which cause the grain to burst and the blade to spring, and the ear to form itself, and turn the dull fallow into a mass of greenery (Psalms 65:10, Psalms 65:12). At last, the full result—pastures clothed with flocks; valleys, the "long broad sweeps between parallel ranges of hills," covered over with corn; all nature laughing and shouting for joy (Psalms 65:13). Psalms 65:9 Thou visitest the earth, and waterest it (comp. Job 36:27, Job 36:28; Job 37:6; Job 38:26-28; Psalms 147:1-20:28; Jeremiah 5:24; Matthew 5:45). Thou greatly enrichest it with the river of God. There is no "with" in the original; and the two clauses are better taken separately. Translate, Thou greatly enrichest it; the river of God is full of water. By "the river of God" is to be understood God’s store of water in the clouds and atmosphere, which he can at any time retain or let loose. Thou preparest them corn, when thou hast so provided for it; rather, when thou hast so prepared her (the earth). By thus preparing the earth for the sowing. God prepares for men the corn which they ultimately obtain at the harvest. Psalms 65:10 Thou waterest the ridges thereof abundantly; rather, the furrows (Hengstenberg, Kay, Cheyne, Revised Version). Thou settlest the furrows thereof; rather, thou smoothest down its ridges. So covering up the grain, and bringing the rough ploughed land to a comparatively smooth surface. Thou makest it soft with showers: thou blessest the springing thereof. The whole ground being softened with warm showers, the springing of the blade begins under God’s blessing. Psalms 65:11 Thou crownest the year with thy goodness. As God had begun, so he goes on to the "crowning" of the whole. And thy paths drop fatness. As he moves about, visiting the earth (Psalms 65:9), there drop from him fertility and abundance. Psalms 65:12 They drop upon the pastures of the wilderness; rather, the pastures of the wilderness drip with it; i.e. with the "fatness" which is shed from God’s presence. And the little hills rejoice on every side; literally, are girded with joy. Psalms 65:13 The pastures are clothed with flocks; or, with their flocks; i.e. the flocks befitting them. The valleys also are covered over with corn. The great open sweeps between the ranges of hills are completely covered over with grain crops, wheat, barley, millet; and the result is that they seem to shout for joy, they also sing. This is better than the rendering of Ewald and Delitzsch, "Man shouts for joy; he sings." All the poets personify Nature, and make her sympathize with human kind (comp. Isaiah 14:8; Isaiah 35:1; Isaiah 55:12; Virg; ’ Eclog.,’ 5.62; ’ Georg.,’ 4.461). Psalms 65:2 The privilege and duty of prayer. "Thou that hearest prayer" All practical religion rests on this fact—that God hears prayer. A God who could not or would not hear prayer, an almighty Creator with whom we could hold no converse, would not be God to us. We could not say, "O God, thou art my God!" There would be no impiety in the question, "What profit shall we have if we pray unto him?’ The Epicureans, who taught that there are gods, but that they do not concern themselves with human affairs, were practically atheists. Prayer is the one conscious link (there are many unconscious) between the seen and the unseen worlds. A prayerless life is a godless life—shut up, imprisoned in the narrow sphere of "things seen" and temporal A prayerful life transcends these barriers, takes hold on "things unseen" and eternal; walks with God; endures as seeing him who is invisible. I. THE OF THE FACT THAT GOD HEARS PRAYER. By hearing prayer is meant in Scripture taking account of our requests and answering them (1 John 5:14,1 John 5:15). This involves all that is most glorious in God’s revealed attributes. His infinite knowledge, which not the most timid or rapid desire, or speechless lifting up of any heart, escapes. His wisdom to discern whether, when, how, to grant our requests. Foreknowledge—for long preparation may have been needful, though the prayer be uttered and granted in a moment. Righteousness, to grant no petition, however fervent, which it would not be right to grant. Love—to take fatherly interest in our childish ways, small needs, and often ignorant and impatient desires; and to care for our best welfare. And almighty power—to carry out all that wisdom, righteousness, and love direct, and to make "all things work together," etc. (Romans 8:28). The certainty that God hears prayer rests on his faithfulness and the promises which fill the Bible; on the commands which lay on us the duty as well as confer the privilege of prayer; on the examples, still more abundant in Scripture than these commands and promises of prayer answered (including our Saviour’s own example); on the daily experience of God’s Church. If any truth in the scope of human knowledge rests on a firm foundation of experience, it is this. II. THE AND OF PRAYER. It would be a great thing were we permitted (as the Romish creed teaches) to invoke the aid and counsel of angels and glorified saints. But we pass through their shining ranks and come with boldness to the very throne of God (Hebrew 10:19; 4:16). Whatever help angels can render will be given under orders from their Lord and ours (Hebrew 2:14; I Peter 3:22). We measure blessings often by their loss. Let us imagine this privilege of prayer withdrawn or limited. Suppose a day in each week (a sort of anti-sabbath) on which prayer was forbidden—or hut one in a month or year. Who would choose that day for any enterprise? Who would not fear to die on such a day? When its cheerless dawn broke we should say, "Would God it were evening!" and when midnight chimed we should thank God the lips of prayer were again unsealed. Or a region of earth where prayer was forbidden; if men cried to God, they were warned it would be vain. Let its valleys teem with plenty, its hills with precious ore, climate and scenery he the finest in the world,—would you care—would you dare—to dwell in that accursed spot? Or if there were one human being to whom God’s voice had said, "Ask not; for thou shalt not receive I ’ with what horror we should look at this outlaw from Divine mercy I how giddy would be for him heights of prosperity I how cheerless the dark days of trouble! how dreadful the hour of death—the plunge into an unknown eternity! And yet there are those (perhaps here) for whom every day is a day without prayer; from whose home no voice of prayer ascends; self-exiled from God! III. THE DUTY. "Men ought always to pray" (Luke 18:1). "This is the will of God’ (1 Thessalonians 5:17, 1 Thessalonians 5:18). Prayer is one of the great laws of God’s moral government. He has ordained that we should ask in order to receive (Luke 11:9, Luke 11:10). This is the reply to all those plausible objections to prayer drawn from God’s superior and infinite wisdom, the unchangeableness of his laws, the unreasonableness of thinking that our will can bend his, and so forth. Plausible; but nugatory in the face of the fact that God has commanded us to pray. He has given us his only begotten Son as our Intercessor; his Holy Spirit, to teach us how to pray; has pledged his word to hear prayer; and daily and hourly answers the prayers of his children. To regard prayer only as a duty is fatal to life, freedom, joy in prayer. It would lead to mechanical formalism. But duty is, after all, the backbone of life. You do not feel at all times in a right frame of mind for prayer. If you had no guide but feeling, you would say, "Another time will be more suitable." Or when pressed and hurried, you would say, "I must attend to urgent duties; and leave the enjoyment and refreshment of prayer to a time of leisure." But duty stands guard at the door (Matthew 6:6). And as in other cases, it brings its own reward. Perhaps at the very time when you have set yourself to pray with a cold heart, because you know you ought to pray and must, you have come from your chamber with beaming countenance, ready to say with Jacob, Genesis 28:16, Genesis 28:17. This applies to public and social, as well as private, prayer. Psalms 65:11 The lessons of harvest. "Thou crownest the year," etc. Men see what they have eyes to see. The farmer looks on the field of golden grain, ripe for the sickle, and sees the reward of his toil and return for his capitol. The painter sees a glorious subject for a picture. The economist thinks of prices, averages, national prosperity. The devout Christian sees God’s hand opening to answer the prayer for daily bread. Now, it is one leading characteristic of the Scripture writers that they see God in everything. In this light let us try to read the lessons of harvest. I. . Literal rendering in margin, "Thou crownest the year of thy goodness," which some take to refer to some special year of remarkably bountiful harvest. Perhaps rather the thought is that God’s unceasing goodness runs through the whole circle of the seasons, though the harvest is the crowning manifestation (Matthew 5:45; Acts 14:17; 2 Corinthians 9:10). Grace at meals should be no dead form, but the welling-up and outpouring of new thankfulness for fresh goodness. God’s hand spreads the daily table for all creatures. As the secret spring of life is in him, so all that nourishes and maintains life is from him. Hence our Saviour makes the gift of daily bread the image of himself—"the Bread of Life" (John 6:33, John 6:35, John 6:48-51). II. TO LAW. God works according to those unchanging laws which he has ordained—unchanging as long as the present order of the world continues (Genesis 8:22). Human labour is profitable only as it conforms to those laws. He who would reap in harvest-time must sow in seed-time. The natural is the image of the spiritual order (Galatians 6:7-9). III. . (James 5:7.) Here also our Lord bids us see the spiritual order (Mark 4:26-29). Do not expect ripe ears in January. Be patient with your children, your scholars, your hearers; yea, let the Christian even be patient with himself. IV. . The ploughman, sower, reaper, must join their toil; and the ploughman did not make his plough, the sower his basket, the reaper his sickle. Other hands built the garner. Who can reckon how many hands have combined their labour to place on our table a single loaf (Rein. Psalms 14:7)? V. HOPE. Under dark wintry skies, beneath frost and snow, the grain is growing, which summer suns shall ripen. The worst harvest that was ever reaped kept Alive the germs of all the harvests that have since grown or ever will (1 Corinthians 15:58). And note, that as long as the grain is stored, it preserves life (even for centuries), but produces none. It must be flung away and buried, and, as grain, must perish, for the hidden life to burst forth. Hence our Lord makes it the image of his life-giving death (John 12:24), and St. Paul of resurrection (1 Corinthians 15:35-38). BY W. FORSYTH Psalms 65:1-13 Harvest thanksgiving. The three great Jewish feasts had reference to the harvest. The Passover was kept early in the year, when the barley harvest was begun, and a sheaf of the firstfruits was offered as a thank offering (Leviticus 23:10). Fifty days later came Pentecost, when the wheat was ripe; and then two loaves of the new corn were presented (Leviticus 23:17). Last of all was the Feast of Tabernacles, when the fruits of the earth had been gathered in, and the people gave thanks and rejoiced before the Lord with "the joy of harvest" (Leviticus 23:40; Deuteronomy 16:13-17). This psalm is a song of thanksgiving to God for the harvest. I. THE RIGHT . Israel was a people near to God. They had been separated from other nations. They enjoyed special privileges and blessings. "Zion" was to them the great centre of unity. Thither the tribes went up. There the people, with their rulers, assembled to worship God. As with them, so with us. Our worship must be ruled by God’s will as revealed to us. We can only come before him with acceptance when we come through Jesus Christ. Our standpoint also is "Zion" (Matthew 18:20; Ephesians 2:11-18; Hebrew Ephesians 2:22 -28). II. THE SPIRIT IN WHICH WE SHOULD DRAW NEAR. 1. With unfeigned faith. "Waiting" expresses quiet confidence. It is both "praise" and "prayer." 2. With assured hope in God’s mercy. Sin meets us when we come before God. It fills our hearts with shame and apprehension. But when we look to Christ we are comforted. In him we have redemption and the forgiveness of sins. It is as sinners pardoned that we should praise God. All God’s gifts are enhanced in value when we take them from the hands of the Crucified. 3. With adoring thanksgiving. Relieved of sin, our hearts rise in joy to God (Psalms 65:4). God in Christ is the true home of our souls. Here we reach peace. Here we are made glad in the light of our Father’s face, and enriched out of the fulness of his grace and truth. Nay, more. Remembering God’s "great love," and "the exceeding riches of his grace, in his kindness towards us" (Ephesians 2:7), and realizing the power of Christ, we can rejoice in hope of the blessedness of the coming time when the "God of our salvation" shall be the Confidence of all the ends of the earth, and the people of every kindred and tongue shall sing his praise. III. THE WINCH SHOULD ENGAGE OUR . The world is not a dead world, a mere piece of mechanism, subject to cold material laws. It is God’s world, and is ruled by God’s laws. Looking back, we should recall the great events of the year. We may consider what is general—national, social, and religious blessings common to all. Not only mercies, but chastisements; forevery chastisement is, when rightly received, a blessing. How comforting to know that the same God who "by his strength setteth fast the mountains" is the God "who heareth prayer;" that the same God "who stilleth the noise of the seas and the tumult of the people" is the "God of our salvation"! In particular we should consider God’s goodness in the harvest (Psalms 65:8-13). How vivid and beautiful is the picture! We see the various stages, from the sowing of the seed onward to the reaping time; from the sweet greenness of spring to the golden glow and manifold glories of harvest. All this is of God. "He worketh hitherto." During all the ages of the past he has blessed the labours of the husbandman, and every year we see new proofs of his faithfulness, and enjoy richer manifestations of his love and bounty. "While the earth remaineth, seedtime and harvest …shall not cease" (Genesis 8:22), and as often as the harvest comes round God’s Name will be praised.—W.F. Psalms 65:3 Defeat and victory. I. Here is A DEFEAT. When we look within we find that, instead of all being right, all is wrong. This alarms us. We rouse ourselves to action. We resolve to live a new life of love and holiness. But the more we try the less we succeed. Our strength is weakness. Our purposes are broken off. Our best endeavours end in defeat. Instead of overcoming evil, we are overcome of evil. Instead of gaining purity and freedom, our case grows worse, and we groan in misery as the bond slaves of sin. Confused and confounded, our cry is, "O wretched man that I am, who shall deliver me?" II. FOR VICTORY. Though we despair of ourselves, we must not despair of God. We know what God is, and what he has done for us, and therefore we turn to him with hope. Casting ourselves simply upon his mercy in Christ, we are able to grasp the gracious promise, "Sin shall not have dominion over you." God’s love to us is a personal love. God’s work in us is designed to make us pure from sin, and he will perfect it in the day of Christ. While we say, therefore, with grief and pain, "Iniquities prevail against me," let us with renewed hope proclaim, "As for our transgressions, thu shalt purge them away."—W.F. Psalms 65:9 Thanksgiving for corn. "Thou preparest them corn." I. BECAUSE IT IS THE SPECIAL GIFT OF GOD TO MAN. It came from God at first. It is renewed year by year. Wherever man dwells it may be cultivated in some form or other. "How it stands, that yellow corn, on its fair taper stems, its golden head bent, all rich and waving there! The mute earth at God’s kind bidding has produced it once again—man’s bread" (Luther). II. BECAUSE IT IS TO THE WELFARE OF MAN. Corn is not only valuable, but necessary. Individuals may live without it, but for man, on the broad scale, it is indispensable. The worth is known by the want. When there is a scarcity of corn, all the markets of the world are affected. Bread is the staff of life. It is because of its worth and its suitableness to human needs that corn is constituted the symbol of the highest blessings. It stands for the Word of God. It figures the great redemption (John 12:24). It foreshadows the glory of the resurrection (1 Corinthians 15:1-58). III. BECAUSE IT DEPENDS FOR ITS ON THE LABOUR OF MAN. Many gifts come to us irrespective of our own efforts, but corn is not one of them. Its enjoyment is conditional. It is an annual. It has not an independent existence. It does not live and propagate itself by its own seed. It requires the care of man, else it would soon die out and be lost. In order to be preserved it must be sown by man’s own hand in ground which man’s own hand has tilled. The land must be prepared for the corn, as well as the corn for the land. Manifold blessings result from this arrangement. Thrift is good. Labour is a healthful discipline. Providing for the wants of ourselves and others binds us more closely together as brethren. If there be famine in Canaan, there is corn in Egypt; and this leads to commerce and friendly intercourse between nations. Besides, in the fact that year after year we must sow in order to reap; that each season’s supply is but a measured quantity, never much in excess of what is required for food; and that the powers of heaven must work together with the powers of earth to secure a bountiful harvest;—we are taught in the most impressive manner our dependence upon God, and our obligations to praise him for his goodness and his wonderful works.—W.F. BY C. SHORT Psalms 65:1-13 Reasons for praising God. "Can hardly doubt that this psalm was composed on the occasion of an abundant harvest, and was intended to be sung as a hymn of thanksgiving by the whole congregation gathered before God in Zion." God is praised under three aspects. I. AS THE GOD OF THE CHURCH. (Psalms 65:1-5.) "Whom thou choosest, and causest to approach." 1. He is the Hearer of all true prayer. (Psalms 65:2.) "Unto thee doth all flesh come" in dependence and prayer. 2. He pardons iniquity and transgression. (Psalms 65:3.) Pardons those who become conscious of their sins, and are persistent. 3. Satisfies the desires of those whom he draws to himself. (Psalms 65:4.) God inspires the worship he rewards with such satisfying blessings. 4. Manifests his righteousness in the salvation of his people. II. AS THE GOD WHO REVEALS HIMSELF IN NATURE. (Psalms 65:6-8.) 1. His work in nature manifests omnipotence. (Psalms 65:6.) "Setteth fast the mountains," etc. 2. He overrules the greatest disturbances of nature and the nations. (Psalms 65:7.) 3. Man and nature both ultimately subject to him. 3. Man is afraid, but nature sings of God in the morning and in the evening. (Psalms 65:8.) The ignorant heathen are afraid, not those who know God. III. AS THE GOD OF THE HARVEST. (Psalms 65:9-13.) 1. God is the great Husbandman. (Psalms 65:9, Psalms 65:10.) He prepares and enriches the soil to receive the corn. 2. He makes the wilderness and the hills to rejoice with their abundance. (Psalms 65:11, Psalms 65:12.) 3. God is the great Shepherd of the earth. (Psalms 65:13.) The pastures are clothed with flocks.—S. THIS is another song of thanksgiving, and is connected with a special deliverance (Psalms 66:10-12). The composer is about to offer a sacrifice to God in his holy place, in performance of a vow which he had made when he was in trouble (Psalms 66:13-15), and has prepared the psalm as a liturgical formula to be used on the occasion. It is an ode in four strophes: an opening one of four verses—a simple rendering of praise (Psalms 66:1-4); then a short strophe of three verses, celebrating God’s might against his enemies (Psalms 66:5-7); next a statement in general terms of the deliverance experienced, and a description of the sacrifices to be offered for it (Psalms 66:8-15); and finally an address to the people, calling on them to "hearken"—together with a protestation of sincerity, and an appeal to God as witnessing to it (Psalms 66:16-20). The psalm, not being ascribed to David in the "title," and having no especial traces of his manner, is generally assigned to a later Judaean king, as Ass, Jehoshaphat, or Hezekiah. Psalms 66:1 Make a joyful noise unto God, all ye lands; literally, all the earth—an invitation to the whole world to join in the joy of Israel, wherein they too are interested (comp. Psalms 60:2, Psalms 60:5). Psalms 66:2 Sing forth the honour of his Name; rather, the glory of his Name. Make his praise glorious; or, recognize his glory in your praise of him; i.e. do not merely thank him for his kindness to you personally, but magnify him for his greatness and majesty. Psalms 66:3 Say unto God, How terrible art thou in thy works! rather, How terrible are thy works! God’s deliverances, while rejoicing the persecuted, are "terrible" to the persecutors. Through the greatness of thy power shall thine enemies submit themselves unto thee. God’s enemies, compelled against their will, have to submit themselves, but it is a feigned submission (comp. Psalms 76:12). Psalms 66:4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy Name (see above, Psalms 66:1, and compare the passages quoted in the comment ad loc.). Dr. Kay notes that "the universality of the Church is clearly contemplated" in all the psalms from Psalms 65:1-13 to Psalms 68:1-35. Psalms 66:5 Come and see the works of God. Contemplate, i.e; the terrible "works of God," spoken of in Psalms 66:3. See how, to save his people, he has to smite their enemies. Truly, on such occasions, he is terrible in his doing toward the children of men (compare the next verse for an example). Psalms 66:6 He turned the sea into dry land: they went through the flood on foot; there did we rejoice in him. The passage of the Red Sea at the time of the Exodus was one of the most wonderful of God’s works. To the Israelites it was altogether a matter of joy and rejoicing (see Exodus 15:1-21). But how terrible a thing was it to the Egyptians! "The waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them" (Exodus 14:28). Psalms 66:7 He ruleth by his power forever; his eyes behold (or, observe) the nations. God keeps perpetual watch upon the heathen nations, whose general attitude is that of hostility to his "peculiar people," lest his people should suffer at their hands. Although they may professedly be submissive (Psalms 66:3), their submission is not to be depended on. Let not the rebellious exalt themselves. At any time rebellion may break out, his people be attacked, and "the nations" endeavour to "exalt themselves." All such attempts, however, will be in vain, since "by his power God ruleth forever." Psalms 66:8-15 Here we reach the heart of the psalm. The people are called upon to praise God for a recent deliverance from a long period of severe affliction and oppression at the hand of enemies (Psalms 66:8-12), and to join in the sacrifices which are about to be offered to God in payment of the vows made during the time of trouble (Psalms 66:13-15). As the writer ascribes to himself both the making of the vows and the offering of the sacrifices, he must have been the leader of the nation at the time of the oppression and of the deliverance. Psalms 66:8 O bless our God, ye people; literally, ye peoples—but the plural form here can scarcely point to the "nations," who have just been called, not ’ammim, but goim (see Psalms 66:7). And make the voice of his praise to be heard (comp. Psalms 33:3; cf. 5). The heartiness of the soul’s devotion was made apparent by the loudness of the voice. Psalms 66:9 Which holdeth our soul in life; rather, which setteth (or, hath set) our soul in life—implying a previous condition of great danger. And suffereth not our feet to be moved. In allusion, perhaps, to a threatened captivity. Psalms 66:10 For thou, O God, hast proved us. The calamity bad been sent as a trial, to prove and purify (comp. Psalms 7:9; Psalms 11:5). Thou hast tried us, as silver is tried (comp. Psalms 12:6; Proverbs 17:3; Proverbs 25:4; Isaiah 1:22, Isaiah 1:25; Isaiah 48:10; Zechariah 13:9; Malachi 3:3). Silver, according to ancient methods, required a prolonged process of refining before it could be pronounced pure. The calamity under which Israel had suffered had been of long duration. Psalms 66:11 Thou broughtest us into the net. Professor Cheyne translates "into the dungeon." But m’tsudah has nowhere else this meaning. It is always either "a net" or "a stronghold." Thou laidst affliction upon oar loins; or, a sore burden (Revised Version). The meaning is, "Thou crushedst us down under a heavy weight of oppression." Psalms 66:12 Thou hast caused men to ride over our heads. See the Egyptian and Assyrian sculptures passim, where the king in his chariot gallops over the bodies of his dead and wounded enemies. We went through fire and through water; i.e. through dangers of every kind—a proverbial expression (comp. Isaiah 43:2). But thou broughtest us out into a wealthy place; or, "a place of refreshment" (εἰςἀναψυχήν, LXX.). Dr. Kay renders, "a place of rich comfort;" Professor Cheyne, "a place of liberty" (comp. Psalms 23:4 and Jeremiah 31:25). Psalms 66:13 I will go into thy house with burnt offerings; I will pay thee my vows. In the old world the strict performance of vows was always held to be one of the main obligations of religion. A vow was of the nature of a compact with God, and to break it was an act of flagrant dishonesty, from which men shrank. The Mosaic Law sanctioned vows of various kinds, as the vowing of children to the service of God (Le Psalms 27:1-8; 1 Samuel 1:11); the vow of the Nazarite (Numbers 6:2-21); and vows of clean or unclean animals (Le Psalms 27:9-13, 27-29), etc. Clean animals, when vowed, must be either redeemed or sacrificed. The importance of performing vows is borne frequent witness to by the psalmists (see Psalms 22:25; Psalms 1:1-6.14; Psalms 56:12; Psalms 61:8; Psalms 65:1-13:l; Psalms 116:14, Psalms 116:18; Psalms 132:2). Psalms 66:14 Which my lips have uttered, and my mouth hath spoken, when I was in trouble. Vows were commonly made in a time of trouble, or, at any rate, of difficulty (see Judges 11:30, Judges 11:31; 1 Samuel 1:11). Psalms 66:15 I will offer unto thee burnt sacrifices of fatlings; i.e. of fatted beasts. With the incense of rams; i.e. the smoke, or savoury odour of rams. I will offer bullocks with goats; literally, I will prepare—i.e, dress for sacrifice (see 1 Kings 18:23, 1 Kings 18:26). Psalms 66:16-20 In conclusion, the psalmist calls on all pious Israelites to "hearken," while he explains to them how it is that his prayers and vows have been so effectual. It has been because his prayers and vows proceeded from a sincere and honest heart, one which was free from "iniquity" (Psalms 66:18). As Hengstenberg points out, this portion of the psalm is didactic, and inculcates the lesson "that there is no way of salvation except that of well doing." God, by answering the psalmist’s prayer, and giving the deliverance for which he had entreated, had set his testimony to the fact of the psalmist’s integrity (Psalms 66:19, Psalms 66:20). Psalms 66:16 Come and hear, all ye that fear God. The address is scarcely to all that have any sense of religion anywhere, as Professor Cheyne suggests, but rather to the religious section of his own nation—the "righteous" or "godly" of other psalms. They are invited to draw near, and be received into the psalmist’s confidence. And I will declare what he hath done for my soul. What God had done for the psalmist was to give him confidence and assurance. He knew that his prayers would be ineffectual unless his heart was pure. God heard him, and then he became sure that he was free from the "great transgression" (Cheyne). Psalms 66:17 I cried unto him with my mouth, and he was extolled with my tongue; rather, and praise was under my tongue; i.e. I was so confident of being heard that a song of praise was already in my mouth, on the point of bursting forth. Psalms 66:18 If I regard iniquity in my heart, the Lord will not hear me. This is the inward conviction of every simple, unsophisticated soul. It is confirmed by numerous passages of Holy Writ (Job 27:9; Job 31:27; Proverbs 15:29; Proverbs 28:9; Isaiah 1:15; Zechariah 7:13; John 9:31, etc.). Psalms 66:19 But verily God hath heard me. The psalmist’s prayer had been answered so unmistakably, so directly, that he could not doubt of the result, which had been brought about, being the consequence of his vows and supplications (Psalms 66:13, Psalms 66:14). He hath attended to the voice of my prayer. Strange as it might seem to be that God had attended to the voice of a man (Job 7:17; Psalms 8:4; Psalms 144:3; James 5:14-18), yet so it was; the psalmist did not and could not doubt it. Psalms 66:20 Blessed be God, which hath not turned away my prayer, nor his mercy from me. The psalm of thanksgiving appropriately concludes with a special blessing of God by the psalmist, who felt that such especial mercy had been shown to himself (Psalms 66:16-20). Psalms 66:5 Holy fear a reasonable element of true spiritual worship. "Come and see," etc. Joy and terror seem so diverse and contrary, that one might seem to shut out the other. Yet this psalm, which opens with a note of exultant joy, follows it with a note of terror (Psalms 66:1-3). So in Psalms 2:11, "Rejoice with trembling." I. AS BY GOD’S AND GLORY. "Perfect love casteth out fear." "Ye have not received," etc. (1 John 4:18; Romans 8:15; 2 Timothy 1:7). But there is a fear which love does not cast out, which is not tormenting or slavish, but salutary and akin to "a sound mind." To contemplate the infinite greatness, majesty, power, wisdom, and eternal unchangeableness of God, and the fact that we and all creatures live, move, and have our being in him, with no emotion of profound awe and sacred fear, argues rather clodlike insensibility than childlike confidence. Hence in so many passages, "the fear of the Lord" stands for the whole of true piety. The word here (Psalms 2:3, Psalms 2:5) translated "terrible," and in very many other passages, is elsewhere rendered "reverend," or "to be had in reverence" (Psalms 111:9; Psalms 89:7). II. GOD’S . "Terrible things in righteousness" (Psalms 65:5). These especially referred to here (Psalms 2:3-5). As the cloud which gave light to Israel in their flight was darkness to their pursuers, so the redemption of Israel involved the destruction of their tyrants. They trembled as they rejoiced (Exodus 14:30, Exodus 14:31). God’s holiness must needs have a severe side of justice, as well as a gracious side of redeeming mercy. The cross reveals both. Christ would not have "died for our sins," but that "the wages of sin is death." As the psalmist says of the Egyptian plagues, the Red Sea and Sinai, so we, of the cross, and of the place where the Lord lay, "Come and see!" III. THE SENSE OF OUR OWN AND SIN. (See Job 42:5, Job 42:6; Isaiah 6:5; Luke 5:8.) To this is sometimes added personal experience of troubles in which faith and joy find it hard to stand ground against terror and despair (Psalms 2:10-12; 2 Corinthians 1:8, 2 Corinthians 1:9). Yet the outcome is to be joy in God. "There did we rejoice" (Psalms 2:6); or, as margin of Revised Version, "let us rejoice." This is the strict translation, but has been set aside because of supposed difficulty as to meaning. But "Faith makes the past as well as the future her own" (Perowne). What the greatest heathen historian wished his work to be (Thuc; 1:22), is incomparably truer of the record of God’s mighty works for his Church—it is "a possession forever." . 1. Holy fear must not lose its place in our religion. 2. But must not eclipse joy in God. 3. Faith must call memory to her aid, and joy and gratitude. Psalms 66:18 Prayer hindered by allowed sin. "If I regard iniquity," etc. If we read the text as in the margin of Revised Version, "If I had regarded … God would not hear [or, ’have heard’];"—this makes no practical difference. It only substitutes a special for a general statement. The lesson taught is the same—Sin allowed in the heart a fatal hindrance to our prayers being answered. I. SIN FROM PRAYER. Inconsistent with that sincerity essential to the reality of prayer (1 John 3:19-21). One has known men who were afterwards discovered to have been living in secret a wicked life, fluent in the language of what seemed fervent prayer. But such prayer is "abomination" (Proverbs 21:27; Proverbs 28:9). It is a fearful aggravation of guilt. II. EVEN SINS , OR WITH PARTIAL , indulged, put the spirit out of tune for prayer; grieve and quench the Holy Spirit, by whose teaching alone we can pray aright; put coldness between the heart and God. III. SIN HINDERS THE ANSWERS TO PRAYER. 1. By rendering us incapable of spiritual blessing. As long as David refused to confess his sin to God, forgiveness and spiritual joy were impossible (Psalms 32:3-5). 2. By rendering it often unwise for God to grant the temporal blessings we ask. God could not grant David’s prayer for the life of his child, even after he had repented, because of the scandal his crimes had brought on religion (2 Samuel 13:1-39, etc.). All David’s great after troubles sprang from his sin. A Christian who has sinned, repented, and been forgiven is not to regard his troubles as punishment—except, indeed, that they may be sin’s inevitable fruit and consequence. But they may be a wise and needful, though merciful, chastisement (1 Corinthians 11:31, 1 Corinthians 11:32). BY W. FORSYTH Psalms 66:1-20 God in history. It has been said that "History is philosophy teaching by example;" but we are taught in the Psalms to take a higher view, and to recognize God in history. It is only as we do this that we can rejoice and give thanks. I. GOD’S HAND SHOULD BE SEEN IN HISTORY. First there is the call (verses 1, 2). Then the reason is given (verse 3). We are brought face to face with God. We are confronted with the awful manifestations of his power. The world is not a world of confusion and misrule, where we see only the working of human passion. Behind all is the hand of God. So it is still. Our Lord said, "My Father worketh hitherto." If men everywhere were brought to this faith, that this is not a forsaken and fatherless world, but a world under the benign rule of God, they would bow their hearts in worship, and rejoice to sing praise to the Most High (verse 4). II. GOD’S SPECIAL WITH NATIONS SHOULD BE SEEN IN HISTORY. (Verses 5-7.) It is said of the ungodly, that "the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands" (Isaiah 5:12). But the psalmist was of a different spirit. He had seen much that had thrilled his heart with admiration and delight, and he would have others to enter into his joy. "Come and see the works of God" (verse 5). Israel may be called the model nation. As "a city set on a hill." Israel has been set on high for the instruction of other nations and peoples (1 Corinthians 10:11). The principles and laws by which God governed and judged Israel are the principles and laws according to which he deals with his people everywhere, in all times and in all lands. God changes his methods, but not his laws. His dispensations alter, but he himself is the same. Hence his judgments of Israel and of the nations are full of instruction to us. Israel was the chosen people, "unto whom were committed the oracles of God" (Romans 3:2). God is represented as keeping guard over them. He was their Watchman, and his eye was ever on "the nations" (verse 7) around, ready to warn and defend his own people. Let us be sure that in like manner he is now standing in watch over the interests of truth and righteousness, and that he will overrule all things for the advancement of the kingdom of his Son (Ezekiel 21:27). III. GOD’S GREAT MORAL SHOULD BE SEEN IN HISTORY. (Verses 8-20.) 1. First, we are called upon to bless God for our preservation. If one is taken and the other left, it is not without a reason. It is God that keeps both nations and individuals alive. 2. Further, we are taught that all trials are part of God’s discipline. (Verses 10-12.) Even in the injustice, the oppression, and cruelty of men, we should discern the purposes of God. We are being educated by trial. When we see God’s love behind and over all, we learn to be patient and to hope to the end (Deuteronomy 8:1). The outcome of Israel’s trials was Canaan; and "there is a rest that remaineth for the people of God." 3. Lastly, we are admonished how God works to bring us ever nearer to himself in love and service. What the psalmist did is an example to us. (1) There should be renewed consecration. (Verses 13, 14.) (2) There should be grateful and thorough obedience. (Verse 15.) (3) There should be open and manly testimony. (Verse 16.) (4) There should be more of prayer and more of praise. (Verses 18-20.) "New mercies, each returning day, Hover around us while we pray; New perils past, new sins forgiven, New thoughts of God, new hopes of heaven. "Only, O Lord, in thy dear love Fit us for perfect rest above; And help us, this and every day, To live more nearly as we pray." (Keble.) W.F. Psalms 66:16 The best evidence for Christ. It has been said that "the evidence for Christianity is not the evidences." This may be true of much that is technically called "evidences;" but it is not true of the evidence brought before us here. Facts are facts. Effects must have sufficient causes. Godliness can only be rightly accounted for by being traced to God. Christianity witnesses for Christ. Wherever you find a man saved by Christ, there you have the best evidence for Christ. I. THIS IS THE MOST . Like the facts of science, it is before our eyes. If you want to know the truth, "come and see." As St. Paul argues, "the works of the flesh are manifest," and a black catalogue he gives of some of them. But the works of the Spirit are also manifest; and they are so contrary to the works of the flesh, that when a man changes his life, to walk, not according to the flesh, but according to the Spirit, the evidence is conclusive as to the transcendent and beneficent power of Christ. The great conversions of St. Luke, as recorded in his Gospel and in the Acts, are evidences of the highest kind; but they are but samples. From that time down through the ages there is an ever-increasing cloud of witnesses. There is much evidence that is only accessible to the learned, and to such as have leisure and capacity for investigation; but here is evidence open to all—clear, relevant, and unmistakable. II. THIS IS THE MOST . It is so to the individual Christian himself. There may be arguments you cannot answer, and difficulties and doubts you cannot remove; but if you have felt the power of Christ for good, you have proof which is better than all else, that Christ is from God (1 John 5:10). You know the Bible to be true. You know salvation to be a reality. It is not something you have heard of or seen in others, but something which God has done for your own soul Like the man who had his sight restored, you can say, "Whereas I was blind, now I see." Or like the woman healed of the issue of blood, you can, solicited by love, bear witness, even "before all the people" (Luke 8:47), as to the great things which Christ has done for you. This evidence is the most convincing to others besides ourselves. When we find a real change of mind, a transformation of character, a life made beautiful by self-denial and virtue where formerly it was otherwise, and self-ruled instead of Christ, we cannot but confess the hand of God (Galatians 1:23; Acts 4:13; 2 Corinthians 3:1; I Corinthians 14:21). III. THIS IS THE MOST . It is not limited to one time; it runs through the ages. Here is the true apostolic succession, and it has never been broken. In spite of all opposition and hostility, Christianity lives and prevails. At home and abroad, in every department of business and in every kind of society, it has its witnesses. Wherever we go, we may find brethren in Christ; and when, like Paul, we meet them, perhaps, when we are in trouble or in unexpected places, let us thank God, and take courage (Acts 28:14). Let us also, in our several places, see that we are found faithful. If we are called of God, it is that we may live for God. If we have been enlightened by Christ, it is that we may let our light shine where he has given us our lot. What an honour to be a witness for Christ! The more closely we imitate him by holy living, by faithful work, by loving service to the poor and needy, the greater shall be our power with God and men, and the greater our reward in heaven (John 20:21; Matthew 19:28).—W.F. BY C. SHORT Psalms 66:1-4 Worship. The psalm would seem to have been composed on the occasion of some special deliverance; but the expressions used are too general to indicate the time or the occasion of its being written. I. THE WORSHIP OF GOD SHOULD BE JOYFUL AND FERVENT AS WELL AS SOLEMN. (Psalms 66:1.) Love and reverence are the perfection of worship. II. THE GLORY OF GOD’S NATURE IS THE OF ALL TRUE WORSHIP. (Psalms 66:2.) His name is his nature; and the glory of his nature is his greatness and goodness. III. GOD’S WORK IN HISTORY COMPELS THE HOMAGE OF EVEN HIS ENEMIES. (Psalms 66:3.) "Thine enemies feign allegiance unto thee". IV. THE WHOLE EARTH IS THE TEMPLE OF GOD, WHEREIN HIS PRAISES ARE . (Psalms 66:4.) Prediction of faith, that not only in Zion, but in the whole world, the praises of God should be uttered.—S. Psalms 66:5-12 An invitation to study God’s marvellous works towards men. I. WE SHOULD STUDY THE WONDERS OF THE WORLD. (Psalms 66:6.) He turns the sea into dry land still, and the dry land into sea. II. WE SHOULD STUDY HIS RULE IN THE HISTORY OF NATIONS. How he humbles and overthrows those who rebel against his will, and exalts and establishes the people who obey his laws. III. WE SHOULD STUDY GOD’S WORK OF IN THE WORLD. (Psalms 66:8, Psalms 66:9.) "Who putteth [not ’holdeth’] our soul in life, and suffereth not our feet to be moved." IV. WE SHOULD STUDY GOD’S METHODS OF TRIAL AND FOR MAKING US RICH. (Psalms 66:10-12.) "We went through fire and through water; but thou broughtest us out to abundance." - S. Psalms 66:13-20 Vows fulfilled and experiences related. I. Vows . (Psalms 66:13-15.) 1. When we are in trouble we make solemn vows of amendment and service. As the psalmist had done in his distress. 2. The fulfilment of our religious vows will often call for great sacrifices. Not burnt offerings from us, but the more costly sacrifices of the heart and spirit. "The sacrifices of God are a broken heart and a contrite spirit." II. RELATED. (Psalms 66:16-20.) He proclaims what God had done for him in answer to his praises and prayers. 1. It is only those who fear God that have any sympathy with spiritual experience. Only these would care to listen. 2. Only those who are conscious of integrity of heart expect any answer to prayer. (Psalms 66:18; Job 27:8, Job 27:9.) 3. God will assuredly answer and bless those who call upon him in sincerity and in truth. The psalmist knew from experience that God had heard him and manifested his loving kindness towards him. His faith in God had the warrant of his experience, and was not an unfulfilled expectation.—S. to some, this psalm, like Psalms 65:1-13, is a harvest thanksgiving (Hengstenberg, Cheyne). But the single expression (in Psalms 65:6) on which this view is grounded seems insufficient to support it, more especially as that expression may well be understood figuratively (see Psalms 85:12; Jeremiah 8:20; Hosea 6:11; Joe 3:13; Matthew 9:37, etc.). The real idea of the psalm appears to be an aspiration after the general conversion of the world, to be effected by God’s special manifestation of his mercy upon Israel. This will draw all nations to him. The psalm is one of three stanzas, consisting respectively of two, two, and three verses. The second and third stanzas have the same initiatory refrain (Psalms 65:3, Psalms 65:5). In the first stanza the "selah" is a pause of reverence, not a break in the sense. Psalms 67:1 God be merciful unto us, and bless us. An echo of the priestly blessing (Numbers 6:24, Numbers 6:25), but not necessarily uttered by a priest. The substitution of Elohim for Jehovah is natural, considering the universalist character of the psalm. And cause his face to shine upon us; literally, with us. "With us" especially, as the people of God; but not "with us" exclusively, as the whole psalm makes manifest. Psalms 67:2 That thy way may he known upon earth, thy saving health among all nations. God is besought to bless his people Israel (Psalms 67:1), in order that so his "way" may become known to all the earth, his "saving health," or his "salvation," to all (heathen) nations. The idea is not raised of any compulsory empire, but of one which will gradually extend itself, by winning the heathen over to it through the sight of Israel’s blessedness (comp. Isaiah 49:18-23; Isaiah 60:3, Isaiah 60:4). Psalms 67:3 Let the people praise thee, O God; let all the people praise thee; rather, the peoples, in both clauses. In the second clause the prayer is intensified by the addition of the word cullam, "all of them." Psalms 67:4 O let the nations be glad and sing for joy. There could be no greater blessing to the nations than their attraction into God’s kingdom; nor, consequently, any event more worthy to be hailed with joyful acclaim, with songs of joy and thanksgiving. For thou shalt judge the people (rather, the peoples) righteously, and govern the nations upon earth. The main advantage of the change would be the bringing of the heathen into that kingdom of perfect righteousness, wherein God (in the Person of Christ) would dispense justice unerringly, and rule all men with perfect and absolute equity. Psalms 67:5 Let the people praise thee, O God; let all the people praise thee. A repetition of Psa 67:3 without any change. Psalms 67:6 Then shall the earth yield her increase; literally, the land hath given her increase—a quotation from Le Psalms 26:4, but probably in a metaphorical sense. An abundant spiritual harvest is seen by the psalmist as the result of the entrance of the Gentiles into the Church—an immense "increase" in the fruits of righteousness hitherto yielded—and this is spoken of as a result already obtained, through the perfect assurance of the writer that his prayers are granted and the result determined on in the Divine counsels. And God, even our own God, shall bless us. "Our own God" must certainly be Jehovah; but the writer, in his broad universalism, will not use the expression. Psalms 67:7 God shall bless us; or, "may God bless us" (Kay, Cheyne); but the form is identical with that used in Psalms 67:6. And all the ends of the earth shall fear him. One day the earth shall be full of the knowledge and fear of the Lord "as the waters cover the sea" (Isaiah 11:11). Psalms 67:1, Psalms 67:2 God be merciful, etc. No wonder this beautiful little psalm has been enshrined so prominently in the worship of the Christian Church. Its most remarkable character is its world wide breadth of sympathy, hope, and prayer. It is like a beam from the unrisen sun of Christianity. The more one studies the intense narrow national sentiment of the Jews, the more plain is it that strains like these could be inspired only by the Spirit of God. The psalm is Hebrew of the Hebrews—sung probably for ages in the temple. Yet its aspirations can be fulfilled only by the gospel and kingdom of Christ. I. THE MEANING OF THIS PRAYER. "That thy way may be known"—"thy saving health." 1. God’s way is: (1) The revelation he has made of himself in his dealings with mankind. In its widest sense this includes his universal providence (Acts 14:17; Proverbs 8:22; Isaiah 55:8, Isaiah 55:9). (2) The revealed path of man’s duty (Psalms 25:9; Matthew 22:16). (3) The way of salvation; of return, reconciliation, access to God (Acts 18:26; John 14:6). 2. God’s "saving health" is salvation (simply another translation of the same Hebrew word). Not simply "the way of salvation"—the knowledge of the gospel, and provision for our salvation; but actual experience of deliverance from sin, pardon, peace with God, strength for holiness. Salvation, in the Scriptures, means both safety and health. Illust.: Matthew 8:25; Luke 18:42; Luke 7:50. II. THE SCOPE OF THIS PRAYER. "On earth;" "among all nations." St. Paul says that the gospel was preached beforehand to Abraham, in the promise that in his offspring all nations should be blessed. We are apt to take too narrow a view both of the gospel and of salvation. We think and speak of "saving souls." That is the beginning; for there is no reconciliation to God but by personal repentance, faith, turning to God. But nations have their life; their collective action, righteousness, guilt, growth, decay, prosperity, ruin. Knowledge of God’s truth, and obedience to God’s law, are the conditions of national welfare. We have a message to "all nations" as well as to "every creature." We are to labour as well as pray, that God’s will may be "done on earth, as it is in heaven.’ BY W. FORSYTH Psalms 67:1-7 This is a song of salvation. It teaches that— I. IS FROM GOD. Hence God’s mercy is specially invoked. It is as God causes his face to shine upon us in Christ Jesus (2 Corinthians 4:6) that his "way" is made known, and his "salvation" enjoyed (Psalms 67:1, Psalms 67:2). II. IS THE HIGHEST FOR MAN. When the high priest blessed the people, he spoke for God (Numbers 6:22-27). Salvation is "saving health." Man is corrupt. There is no "soundness" in him. But God brings healing. Salvation is to be restored to health in body and soul and spirit (1 Thessalonians 5:23). III. IS THROUGH HUMAN AGENCY. God works by means. He uses man to help man. "The Law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17; cf. Romans 5:12-15). When we believe on Christ, we may say, with Simeon, "Mine eyes have seen thy salvation" (Luke 2:30). And what Christ has won for us he would have us make known to others. All Christians are missionaries. "God does with us as we with torches do." Every lamp that is lighted is lighted in order to shine. We are to receive and reflect the light (1 Thessalonians 1:6-8; Matthew 5:16). IV. IS TO SPREAD AMONG ALL NATIONS. It was not limited to Israel. There is no exclusiveness in the gospel. There is no brand of reprobation on any man’s brow. The salvation of Christ is for all people—the Jew first, but also for all men. "The leaves of the tree are for the healing of the nations" (Revelation 22:2). This we have seen in part, and greater fulfilments are near. Paul could say (Romans 15:19), "From Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ." But how great has been the advance since then! Nations that Paul never knew have heard the joyful sound, and the most distant isles of the sea have been blessed in Christ. V. WILL FILL THE EARTH WITH JOY AND PEACE. Harvest is the time of joy. The great harvest-home of the world is coming (Isaiah 2:2, Isaiah 2:3; Zephaniah 3:9; Zechariah 14:16).—W.F. Psalms 67:4 Universal joy. "Let the nations be glad." I. GOD IN THE OF THE WORLD THE OF NATIONS. II. GOD IN THE OF THE WORLD ADAPTS HIS METHODS TO THE OF NATIONS. (Amos 9:7.) III. GOD IN THE OF THE WORLD WORKS FOR THE HIGHEST GOOD OF NATIONS. His object is to bring all men everywhere to serve him. He would have them, through the power of Christ, be enlightened, sanctified, and blessed. It is true of nations as of individuals, "The nation that will not serve him shall perish" (Isaiah lx. 12). It is as nations forget God that they decline and fall. It is as nations become penetrated and ruled by Divine truth that they become truly free and strong and prosperous.—W.F. BY C. SHORT Psalms 67:1-7 A missionary psalm. The psalmist prays "that the favour of God towards the chosen people may become visible, in order that, by its splendour, it may lead the heathen to the hope of sharing in it." The salvation of the heathen is here felt to depend upon the following conditions:— I. THE OF THOSE WHO CLAIM TO BE HIS CHURCH. (Psalms 67:1, Psalms 67:2.) If it is God’s "way" to save any, he must be able and willing to save all. And if his face shone upon them, his "saving health" would be made manifest to all peoples. This is the force of the prayer here used. II. THE OF GOD’S OF THE WORLD. (Psalms 67:4.) 1. God, as the experience of Israel shows, governs men upon righteous principles. The psalm was most probably written after the Exile—a terrible part of their history, which taught them how God punishes sin. 2. God is leading the world forward upon a Divine course. (Psalms 67:4.) He "governs" or leads the nations as a shepherd leads his flock. To this truth the Hebrews bore emphatic testimony. III. GOD’S BOUNTY TO THE EARTH IS HIS BOUNTY TOWARDS MAN. (Psalms 67:6.) "The earth yields her increase; God, our God, blesses us." But the harvest is only a single, though a splendid, instance of God’s goodness towards men; he blesses them in a thousand ways, which, when considered, are adapted deeply to impress the heathen mind.—S. THIS psalm is one of triumphant praise and jubilation, the crown and gem of the Second Book. Professor Cheyne calls it "a patriotic and religious ode of wondrous range and compass, and in the grandest style." He also notes that it was a favourite with the Huguenots, who called it "The Song of Battles," and that it was chanted by Savanarola and his brother monks as they marched to the trial of fire in the Piazza of Florence. While some critics assign it to the post-Captivity period (Ewald, Cheyne), the greater number, and the most acute (Botticher, Hitzig, Hengstenberg, Kay, Dean Johnson, etc.)see in it one of the earliest, as well as the most beautiful, specimens of Hebrew poetry. The ascription to David, which we find in the "title," is by these critics accepted as fully borne out by the contents. The antique language, the impressive descriptions, the fresh powerful tone of the poetry, the lyric emotion which pervades the ode, and makes it live, are all worthy of the "sweet psalmist of Israel," and of him alone among known Hebrew composers of hymns. Whether it can be probably assigned to any special period in David’s life is disputed, but Hengstenberg’s suggestion that it celebrated the final victory in the Ammonitic war, and the capture of Rabbah (2 Samuel 12:26-31), seems to deserve mention. The psalm has been variously divided, but may best be considered as consisting of five portions: 1. An introduction (Psalms 68:1-6), in which God is praised on general grounds. 2. Praise of God for his doings at Sinai and in the wilderness (Psalms 68:7-10). 3. Praise of God for the conquest of Canaan, and the series of victories terminating in the full establishment of David’s rule (Psalms 68:11-23). 4. Praise of God in connection with his sanctuary (Psalms 68:24-27). 5. Prophetic announcement of future triumphs (Psalms 68:28-35). Psalms 68:1 Let God arise, let his enemies be scattered; let them also that hate him flee before him. Compare the chant with which the ark set forth in the wilderness, "Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee" (Numbers 10:35). Both utterances are expressions of confidence, that, whenever God arises, his enemies will be scattered and dispersed before him. Neither refers to any one special occasion. Psalms 68:2 As smoke is driven away, so drive them away. As clouds of smoke are dispersed and driven away by the wind, and totally disappear, so let God, whenever his enemies congregate, scatter and disperse them, and reduce them to nothingness. As wax melteth before the firs, so let the wicked perish at the presence of God. As smoke vanishes, so wax entirely melts away and disappears before a hot fire (comp. Psalms 22:14; Psalms 97:5). Psalms 68:3 But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. When the wicked are destroyed, the righteous receive relief, and cannot but rejoice at God’s goodness to them (comp. Psalms 52:6; Psalms 58:10; Psalms 64:7-10, etc.). Psalms 68:4 Sing unto God, sing praises to his Name (comp. Psalms 64:4): extol him that rideth upon the heavens. This passage is now generally translated, Cast up a highway for him that rideth through the deserts (Hengstenberg, Kay, Dean Johnson, Professor Cheyne, Revised Version). The image is that of a king travelling through a waste, for whom a way was made beforehand (comp. Isaiah 40:3; Isaiah 49:11). By his name Jah; rather, Jah is his Name. "Jah"—the shortened form of "Jehovah"—occurs first in the Song of Moses (Exodus 15:2). It is repeated here in Psalms 68:18, and recurs in Isaiah 26:4. Dr. Kay suggests that "it represents the concentration of God’s redeeming power and love." And rejoice before him (comp. Isaiah 26:3). Psalms 68:5 A father of the fatherless, and a judge of the widows, is God. A defender, i.e; of the oppressed and downtrodden (comp. Isaiah 1:17). In his holy habitation. The heavenly and not the earthly dwelling place—whether tabernacle or temple—seems to be intended. God from his holy seat in the highest heaven pours clown his grace and mercy, his defence and protection, on all those who specially need his aid. Psalms 68:6 God setteth the solitary in families; or, in a home; i.e. gives "solitary ones"—outcasts, wanderers—a home to dwell in. The reference is to the settlement of the nomadic Israelites in Canaan. He bringeth out those which are bound (see Psalms 146:7, "The Lord looseth the prisoners;" and compare the many references to the "bondage" of Israel in Egypt). The Exodus is glanced at, but not exclusively. God "brings men out" from the tyranny of worldly oppressors, of ghostly enemies, and of their own lusts and sins. With chains; rather, into prosperity (Hengstenberg, Kay, Cheyne, Revised Version). But the rebellious dwell in a dry land. Rebels against God are not "brought out." They are left to dwell in the "dry land" of their own impenitence and self-will (comp. Numbers 14:29-35). Psalms 68:7-10 In the central portion of the psalm, from Psalms 68:7 to Psalms 68:28, God is praised for his doings in connection with the history of Israel; and, first of all, in the present passage, for his doings at Sinai and in the wilderness. Psalms 68:7 O God, when thou wentest forth before thy people (see Exodus 13:20-22). The present verse and the next are an echo of the Song of Deborah (Judges 5:4, Judges 5:5), "Lord, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water; the mountains melted from before the Lord, even that Sinai from before the Lord God of Israel." When thou didst march through the wilderness. The entire march from Etham to Pisgah is in the poet’s mind; but he can touch only certain features of it. And first, the scene at Sinai. Psalms 68:8 The earth shook, the heavens also dropped, at the presence of God (see Exodus 19:16-18; Deuteronomy 5:22, Deuteronomy 5:23). The "dropping" of the heavens was the descent of a thick thundercloud upon the mount, which rested upon it, and spread around a dense and weird darkness. Even Sinai itself was moved at the presence of God; literally, yonder Sinai, as if it were in sight, and could be pointed at. The God of Israel. Our God, who did all these great things for us. Psalms 68:9 Thou, O God, didst send a plentiful rain. Not a literal rain, but a shower of blessings—manna, quails, water out of the rock, protection against enemies, victories, etc. Whereby thou didst confirm (or, establish) thine inheritance (see 2 Samuel 7:13). When it was weary. The wandering in the wilderness must have been inexpressibly dull and wearisome, especially to those who had left Egypt with the hope of a quick march through the waste, and a speedy entrance into "a land flowing with milk and honey" (Exodus 3:17). The "establishment" in Palestine under Joshua was a blessing that could not but be highly valued after well nigh a century of cruel bondage in Egypt, and forty years of aimless wandering in the Sinaitic peninsula. Psalms 68:10 Thy congregation hath dwelt therein; thy troop, or thy host (see 2 Samuel 23:11, 2 Samuel 23:13). The word used (חיּה) is an unusual one. Thou, O God, hast prepared of thy goodness for the poor; or, thou, O God, didst in thy goodness make preparation for the poor. "The poor" are the Israelites, brought low by their sufferings in Egypt and the wilderness; the preparations those by which their conquest of Palestine was facilitated (Exodus 25:28; Joshua 24:12). Psalms 68:11-23 From God’s mercies to his people at Sinai and in the wilderness, the psalmist goes on to consider those connected with the conquest of Canaan, and the establishment of David’s widespread rule. The passage is difficult and obscure, perhaps from its embodying fragments of the earlier Hebrew poetry. It is also full of curious transitions, and of ellipses which make the meaning doubtful. Psalms 68:11 The Lord gave the word. The reader naturally asks—What word? Commentators answer variously: "the watchword" (Cheyne); "promise of victory" (Kay); "the word of command" (Dean Johnson); "announcement of an actual victory gained" (Hengstenberg). I should rather understand a sort of creative word, initiating the period of strife (comp. Shakespeare’s "Cry havock, and let slip the dogs of war!"). Great was the company of those that published it; literally, great was the company of the women that heralded it. The reference is to the female choirs which took a prominent part in the war songs of ancient days (see Exodus 15:20, Exodus 15:21; Judges 5:1; 1 Samuel 18:6, 1 Samuel 18:7). Psalms 68:12 Kings of armies did flee apace; literally, did flee—did flee; i.e. fled repeatedly before Israel (see Joshua 8:19-22; Joshua 10:19, Joshua 10:20; Joshua 11:8, Joshua 11:9; Judges 3:10, Judges 3:29; Judges 4:14-16; Judges 7:19-25; Judges 8:11, Judges 8:12; Judges 11:29-33; Judges 15:14-16; 1 Samuel 7:10, 1 Samuel 7:11; 1 Samuel 11:11; 1 Samuel 14:47, 1 Samuel 14:48; 1 Samuel 15:7, 1 Samuel 15:8; 1 Samuel 17:52; 2 Samuel 5:17-25; 2 Samuel 8:1, 2 Samuel 8:2, 2 Samuel 8:4, 2 Samuel 8:5, 2 Samuel 8:13; 2 Samuel 10:6-18, etc.). And she that tarried at home divided the spoil. The wives of the conquerors shared in the spoil when it was brought home (Judges 5:28-30). Psalms 68:13 Though ye have lien among the pots; rather, Will ye lie down among the sheepfolds? Will ye, O ye laggarts of Israel, like the Reubenites in the war against Sisera, instead of going out to war with your brethren, "abide among the sheepfolds, to hear the bleatings of the flocks" (see Judges 5:16)? Yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. It is certainly wrong to supply, yet shall ye be before as the wings of a dove." There can be no promise of good made to these laggarts. Probably the meaning is, "Will ye be," or "Will ye seek to be as the wings of a dove, covered with silver, and her feathers of yellow gold?" i.e. Will ye abide in your prosperity and your riches, decked in gorgeous apparel, resplendent with silver and gold, while your brethren are bearing the brunt of battle, with all its ghastly sights and sounds, in your and the land’s defence? Psalms 68:14 When the Almighty scattered kings in it; i.e. "in the land" (comp. Psalms 68:10). Most of the defeats of kings, referred to above (see the comment on Psalms 68:12), took place within the limits of Palestine. It was white as snow in Salmon. The present text has only the two words which mean, "it snows on Salmon;" whence it is concluded that something must have fallen out. Professor Cheyne supplies כְּמוֹ ֵהַשֶּׁלֶג like snow," and understands the passage to mean that, when the kings were scattered, "it was like snow when it snows on Salmon"—the ground was all covered with glistering arms, armour, and garments. Salmon was a wooded hill near Shechem (Judges 9:48). Psalms 68:15 The hill of God is as the hill of Bashan; rather, a mountain of God is the mountain of Bashan. A sudden transition, and perhaps a quotation from an ancient poem. The special object of the psalmist’s thought is not Bashan, but Mount Zion; and what he is about to celebrate is Jehovah’s choice of Mount Zion for his dwelling place, and his establishment on it. But he prefers to introduce the subject by a contrast with the great range of Canaan. Bashan, he says, is truly "a mountain of God"—i.e. a very great mountain (see the comment on Psalms 36:6)—"one which seemed in an especial degree to show forth creative power." It is also an high hill; or rather, a mountain of peaks, containing numerous pointed summits. Yet God did not choose one of these for his habitation. Psalms 68:16 Why leap ye, ye high hills? rather, Why look ye askance, ye mountains of peaks? In jealousy at not being chosen. This is the hill which God desireth to dwell in; rather, on the mountain which God desireth to dwell in—a continuation of the preceding sentence. The mountain intended is, of course, Mount Zion, a comparatively low elevation. Yea, the Lord will dwell in it forever; i.e. make it his permanent, not merely his temporary, habitation, like Sinai. Psalms 68:17 The chariots of God are twenty thousand, even thousands of angels. Another abrupt transition. The psalmist sees God move from Sinai, where he had represented him as present in Psalms 68:8, into the sanctuary of Mount Zion. He is, of course, accompanied by his angelic host. This is described as a host of chariots—twenty thousand in number, and "thousands of repetition"—or thousands multiplied by thousands, as Hengstenberg understands the phrase (comp. Daniel 7:10). The Lord (Jehovah) is among them; or, "in their midst." As in Sinai, in the holy place; rather, Sinai is in the sanctuary. The glories of Sinai are, as it were, transferred thither. Psalms 68:18 Thou hast ascended on high; i.e. ascended into the sanctuary, Mount Zion—gone up with the ark when it was transferred thither (see 2 Samuel 6:12-19; 1 Chronicles 15:11-28). Thou hast led captivity captive; i.e. thou hast made many captives—or enabled us to take many prisoners. Thou hast received gifts for men; rather, among men. Tribute from Israel’s enemies is probably intended. Yea, for the rebellious also; literally, yea, rebels also; i.e. enemies, that when reduced have rebelled, and then submitted to pay tribute a second time. That the Lord God (Jah Elohim) might dwell among them; "That God, after the nations had been subdued and submitted themselves, might rest quietly thenceforth in Zion." Psalms 68:19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation; rather, blessed be the Lord day by day; he will bear (our burden) for us, (he is) the God of our salvation. Psalms 68:20 He that is our God is the God of salvation; rather, God is to us a God of saving deeds (Kay), or of deliverances (Revised Version); i.e. net of salvation only in the abstract (Psalms 68:19), but of deeds by which we are saved. And unto God the Lord belong the issues from death. It is through God only that, when death threatens, men escape it. Psalms 68:21 But God shall wound the head of his enemies; or, "yet surely God will smite," etc. Though he gives escape from death, yet he will not do so always. On the contrary, he will assuredly smite and destroy his enemies, wounding them where a wound is fatal. And the hairy scalp of such a one as goeth on still in his trespasses. "The hairy scalp," says Dr. Kay, "points almost certainly to Absalom." Others take it as merely indicating the young and strong. Psalms 68:22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea. Our translators’ interpolation of the words, "my people," is unhappy. The psalmist means to represent God as threatening his enemies, not as encouraging his faithful ones. Though his enemies (Psalms 68:21) fly to Bashan and bury themselves in its woods, or though they even hide themselves in the depths of the sea, he will search them out, and "bring them back," that vengeance may be taken on them (see Psalms 68:23). Psalms 68:23 That thy foot may be dipped in the blood of thine enemies; i.e. "I will bring them back for thee, my people, to dip your feet in their blood." The same metaphor is used in Isaiah 63:1-3; but it is God himself who, in that passage, has his feet reddened in his enemies’ blood, And the tongue of thy dogs in the same. The Authorized Version has omitted one word of the original here. Translate, And that the tongue of thy dogs may have its portion from the same. Psalms 68:24-27 Again we find a transition. The conquest of Canaan is complete—God is gone up into his sanctuary. The nations are led captive or put to tribute Rebels are crushed; the last remnants of them sought out, brought back, and delivered into the hands of Israel. Now we have a description of God’s "goings in the sanctuary" (Psalms 68:24). Some critics suppose a particular occasion to be pointed at; but the expression "goings" rather indicates something habitual, or, at any rate, recurring. God is from time to time glorified in his sanctuary by ceremonies which the poet describes. Psalms 68:24 They have seen thy goings, O God; i.e. men have seen—friends and foes alike—even the goings of my God, my King, in the sanctuary. God is at once both Israel’s God and Israel’s King. The monarchy has not wholly destroyed the theocracy. Psalms 68:25 The singers went before, the players on instruments followed after. In Assyrian musical processions the players on instruments precede the singers. Among them were the damsels playing with timbrels; rather, in the midst of the damsels, etc. The damsels are represented, not as intermixed with the (male) singers and players on instruments, but as encircling them. (On the use of "timbrels" (tambourines) by Israelite maidens, see Exodus 15:20; Judges 11:34.) Psalms 68:26 Bless ye God in the congregations, even the Lord, from the fountain of Israel. This is probably the refrain of the hymn sung (comp. Exodus 15:21; 2 Chronicles 5:13; Ezra 3:11). By "the fountain of Israel" is no doubt meant the sanctuary on Mount Zion—"the ever-living fountain of praise" (Kay). Psalms 68:27 There is little Benjamin with their ruler. "With" is wrongly supplied by our translators. "Little Benjamin" the "smallest of the tribes of Israel" (1 Samuel 9:21)—is called "their ruler," as having furnished the first king, and the one who began the conquests celebrated in Psalms 68:11-23. If the psalm is to be accounted as David’s, we may note it as a graceful act on his part that he places Saul’s tribe first. The princes of Judah and their council. Again "and" is wrongly supplied. "The princes of Judah" are called "their council," or "their bulwark" (Kay), as holding the most important position in Israel at the time. The reading, however, is doubtful. The princes of Zebulun, and the princes of Naphtali. Four tribes only are mentioned, not because no more than four took part in the processions, but as representatives of the whole number. The tribes selected for mention are from the two ends of the land—the extreme south and the extreme north. Zebulun and Naphtali were the most important of the northern tribes (see Judges 4:6, Judges 4:10; Judges 5:18), as Judah and Benjamin were of the southern ones. Psalms 68:28-35 The psalmist now turns to the future. First, he prays that God will complete the work which he has begun by continually strengthening Israel (Psalms 68:28). Then he rises to prophecy. Kings and princes shall bring presents to Zion; empires shall prostrate themselves; Egypt and Ethiopia shall hasten to bow down; all the kingdoms of the earth shall ultimately "sing praises unto the Lord." Israel and the God of Israel will thus be glorified exceedingly. Psalms 68:28 Thy God hath commanded (or, ordained) thy strength. It is fixed in the Divine counsels that Israel shall be strong. This was determined long ago, and is in course of accomplishment. But more is needed. The psalmist therefore prays, Strengthen, O God, that which thou hast wrought for us. Complete thy work; "strengthen the weak hands, and confirm the feeble knees;" weaken also and bring down our enemies (Psalms 68:30). Psalms 68:29 Because of thy temple at Jerusalem shall kings bring presents unto thee. So Ewald, Kay, and the Revised Version, though critics generally doubt whether min can have this meaning. If min has its usual sense of "from," we must regard the kings as having entered the temple courts, and from thence stretching out their hands, and offering their gifts, to God, who is in the holy of holies. (On the offering of gifts by heathen kings, see Isaiah 49:23; Isaiah 60:16; and comp. Psalms 72:10.) Psalms 68:30 Rebuke the company of spear men; rather, the wild beast of the reeds; i.e. the crocodile or the hippopotamus, either of which may well symbolize the empire of Egypt, the mightiest of the heathen powers in David’s time. The multitude of the bulls represents other heathen powers, Assyria perhaps especially, which had the human-headed and winged bull for its principal emblem. With the calves of the people; rather, of peoples—an obscure phrase, perhaps meaning inferior powers. Till every one submit himself with pieces of silver; literally, (each) submitting himself to thee with pieces of silver. This is given as the result of the rebukes. When the various earth powers have been "rebuked" or chastised by God, then they will submit to bring gifts, or pay tribute, to Israel (comp. Psalms 68:18). Scatter thou the people that delight in war. This is exegetical of the first clause—rebuke these various world powers that delight in war by "scattering" them, or putting them to flight before their enemies. Psalms 68:31 Princes shall come out of Egypt. Then shall princely ambassadors come to Zion out of Egypt, and make submission (comp. Isaiah 43:3; Isaiah 45:14). Ethiopia shall soon stretch out her hands unto God. The Ptolemies, in their wars with Syria, often sought the favour of the Jews. Christian Churches at an early date were established both in Egypt and in Abyssinia, and some of the most promising mission fields today are in Africa. Psalms 68:32 Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord. All the world powers having submitted to the Church, all the kingdoms of the earth can be called upon to join in the praise of God. Psalms 68:33 To him that rideth upon the heavens of heavens (comp. Psalms 68:4; and for the expression "heavens of heavens," see Deuteronomy 10:14; 1 Kings 8:27). Which were of old. In which God dwelt from all eternity—long before he created the "heavens" of Genesis 1:1. Lo, he doth send out his voice, and that a mighty voice. A voice that is heard and obeyed in every part of creation. Psalms 68:34 Ascribe ye strength unto God; or, "might," "power"—that which makes him Shaddai, "the Almighty." His excellency is over Israel; or, "his majesty" (Kay). And his strength is in the clouds. Not in earth only, but in heaven also. Psalms 68:35 O God, thou art terrible out of thy holy places. "Terrible," i.e; in the things that thou accomplishest out of thy holy places," as Sinai, Zion, heaven. (On the "terribleness" of God, see Deuteronomy 7:21; Deuteronomy 10:17; Job 37:22; Psalms 47:2; Psalms 66:3, Psalms 66:5; Jeremiah 20:11; Zephaniah 2:11; Nehemiah 1:5; Nehemiah 4:14; Nehemiah 6:1-19:32; Hebrew Nehemiah 12:29.) The God of Israel is he that giveth strength and power unto his people (comp. Psalms 68:28). Blessed be God. A worthy ending to this glorious hymn of praise. Psalms 68:3, Psalms 68:4 Joy in God. "Let the righteous be glad," etc. The Bible, like human life, has its dark as well as bright side. Rather say, shows human life thus double-sided—half in light of happiness, knowledge, goodness; half in night of weeping. And as the earth in her path round the sun makes her own night, rolling into her own shadow; so the darkness of life results from man’s turning away from God, the source of light, life, joy. No depths of sorrow so dark as those the Bible reveals. No heights of joy so bright. Almost the first page records the incoming of sin and death. Almost the last page, the forecast of doom. But before the record of sin, the declaration that man was created in God’s image; and that all which God had made was good. After prophecy of judgments, the promise of new heavens and earth—the unclouded glory of the heavenly city. The text, in harmony with large part of Psalter, brings before us the bright side of life—joy in God. I. GROUNDS OF THIS JOY. 1. Deepest and highest of all reasons for joy in God—his character: righteousness, truth, mercy, or (as same word beautifully translated) loving kindness; eternal opposition to evil, and delight in good. All this is summed up in two words: "holiness," "love." These do not divide God’s character; each describes the whole. In regard to his own perfection—pattern and fountain of all goodness—God is holy. In regard to his creatures, God is love. Peculiar inalienable glory of Bible—it lays this moral spiritual basis for religion. Worship, which regards the infinite greatness and glory of the Creator; obedience ("the fear of God"), which regards his authority and power as Lord of all;—these are everywhere inseparably joined with faith (trust), which goodness alone can command or warrant. The more we disinter the relics of ancient religions (inscriptions, sacred books, etc.), the more evident how widely the knowledge of the true God was once diffused; how gradually the darkness swallowed up the light (Romans 1:1). We meet with wonderful and beautiful settings forth of Divine glory. Yet the contrast with religious teaching of Bible only grows more marked. One reason—nowhere else do we find a practical revelation, even the very notion or pretence, of God’s character by continuous course of dealings and messages, parallel with human history. Nowhere else any hint, much less lull unfolding, of a Divine message to the whole human race, "God so loved the world;" to every individual, "Be ye reconciled to God." 2. Second ground of joy—our personal relation to God. Now Testament full of this. "Children of God" (Galatians 3:26; 1 John 3:1). Modern heresy of substituting what is called "the universal Fatherhood of God" for message of gospel, substitutes a general for a personal relation. Throws back religion into Genesis. Each Hebrew, under Law of Moses, was brought into personal relation to God: (1) by the covenant at Sinai, to which "his Name Jah" (equivalent to "Jehovah") referred; (2) by sacrifices, which had direct reference to his own sins. Conversion to God cannot be more truly described than as coming consciously, joyfully, trustfully, though penitently, into personal relation with God, in and through Christ. The vital question forevery one is, "On what footing am I with the Father of spirits?’ Is it possible—not even on speaking terms? Or, if not so bad as that, yet so that you cannot, dare not, say, "My God; my Father"? Then you cannot rejoice in God. 3. Third reason for joy in God—his unchangeableness. This is what gives value to all past revelations; trustworthiness to promises; security for the future; for eternity. 4. Fourth reason—the assured triumph of right over wrong; good over evil, because God reigns. A severe side to this. Perfect goodness cannot but have its severe side, in world swarming with injustice, cruelty, falsehood, last. Powerful tendency of present day to ignore this; look only on soft side of goodness. But perfect love must include perfect hatred of all that debases and rains human life. Illust.: Father sees child maimed or blinded, through carelessness or cruelty; Christian meekness represses desire of vengeance; but not to feel righteous anger would be monstrous insensibility. And welfare of society may demand exemplary punishment. God’s character assures us that he has "no pleasure in the death of a sinner;" but equally, that "the wages of sin is death." II. OF THIS JOY IN GOD. Suppose the agnostic right; revelation an illusion; faith a blind conjecture flung out into void of ignorance. Even so, it would remain true that the believer has spring of unselfish motive, inspiration of pure, lofty aim, fount of comfort and joy, the world cannot give or take away. but "we have not followed … fables." If deprived of this wonderful Book of Psalms, of whole story of God’s dealings and messages down to nineteen hundred years ago, this would not alter Glory or certainty of fact that "God was in Christ reconciling the world to himself." Psalms 68:9 A plentiful rain. Closely rendered, "A rain of free bounty didst thou shed forth, O God! Thine inheritance, when weary, thou strengthenedst it." In the poetic Hebrew phrase, the land suffering from drought is said to be "weary;" as if exhausted and thirsting for the rain. If the reference here (as commonly supposed) be to the manna and other blessings, even including spiritual blessings, bestowed by God on Israel; yet the image is drawn from nature. Nothing is more delightful to every sense than an abundant rain after scorching drought. None of God’s works is more full of usefulness, beauty, or spiritual symbolism than the rain. Take some of its lessons. I. THE RICHES OF GOD’S BOUNTY. As its uncounted millions of drops fall from the sky, they vividly remind us that "every good gift is from above." All life, of man and lower creatures, hangs on those tiny drops. In wells, springs, storage reservoirs, they furnish the life-giving draught; which lacking, intolerable torments of thirst would presently end in death. At the roots of grass, corn, trees, plants of divers kinds they are food for man and beast; and not food only, but clothing, habitation, fuel, inexhaustible material of industry. Gathered in streams and rivers, or vanishing again in steam, they are motive power, slaves of traffic, builders of homesteads and of cities. Truly does another psalm say, "Thou greatly enrichest it." Our wealth and luxury, as well as food and drink, descend in the "plentiful rain." II. THE OF DIVINE POWER. The silent softness with which the raindrops fall conceals the tremendous strength stored up in them. Now and then waterspouts, floods, hailstorms, show how easily the rain may become the minister of ruin and death, instead of nourishment and growth. God’s gentleness makes us great. A drop of rain from a mile high will not hurt a child’s hand. An ounce of ice from the same height would kill a giant. III. GOD’S FAR-WORKING POWER AND ALL- WISDOM. The provision for rain—in the seas and oceans covering so large a proportion of our globe; in the heat which raises the vapour, the winds which bear the clouds, the forces by which the rain drops are formed and fail—presents a network of contrivance encompassing the whole globe; one of the most wonderful and beautiful examples of creative design. No wonder the references in the Bible are so numerous: St. Paul, to the idolaters of Lystra (Acts 14:17); Amos 5:8; Jeremiah 14:22; our Saviour (Matthew 5:45). The general laws according to which this prime necessary of life is supplied are simple and uniform, and there are regions in which they work with monotonous regularity; but in the countries chosen for the principal education of the human race there is a wide margin of mystery and apparent irregularity, which seems specially intended to give scope for the discipline of providence and for prayer (Amos 4:7, Amos 4:8; James 5:17, James 5:18). IV. THE RAIN IS THE IMAGE OF , OF DIVINE TRUTH AND OF THE HOLY SPIRIT. Isaiah 4:1-6:10, 11; Isaiah 44:3, Isaiah 44:4; Ezekiel 36:25, Ezekiel 36:26.) And as the rain falls in vain on the sea and on the sandy waste, so the truth and grace of God are offered in vain to thankless, unbelieving hearts (Hebrew Ezekiel 6:7, Ezekiel 6:8; 2 Corinthians 6:1). BY W. FORSYTH Psalms 68:1-35 The ark and Christ. It is said that "the testimony of [or, ’concerning’] Jesus is the spirit of prophecy" (Revelation 19:10). This is specially true of this psalm, it might be called a song of the ark. As Moses spake of the setting forward and resting of the ark (Numbers 10:35, Numbers 10:36), so the psalmist sings of the glorious march of Messiah at the head of his Church—onward from victory to victory—to the final rest. We may bring out much of its spiritual significance by marking some points of resemblance between the ark and Christ. I. THE LAW OF GOD WAS PLACED WITHIN THE ARK. The Law was the "testimony" to God’s character and will, and the foundation of his "covenant" with Israel. That this might be kept in perpetual remembrance, the Law was put in the ark as the most sacred place (Deuteronomy 10:1-5). Therefore the ark was called "the ark of the testimony" and "the ark of the covenant" (Exodus 16:34; Deuteronomy 31:26; Hebrew Deuteronomy 9:4). The ark was thus a figure of him that was to come, of whom it was written, "Thy Law is within my heart" (Psalms 40:8; cf. Isaiah 42:21; Matthew 5:17; John 4:34; John 17:4; Romans 10:4; Revelation 11:19). II. THE ARK WAS SET IN THE OF ISRAEL IN ALL THEIR GOINGS. It was always at the head. When it moved, Israel moved. When it rested, Israel rested. In the wilderness, at the passage of the Jordan, and on during the conquest of Canaan, the ark always went before, as showing that they were under the guidance of God, and that in all their doings they must have regard to the will of God. The Law within the ark was to be the Law of Israel (Psalms 68:7; Numbers 10:33; Joshua 3:3). So it is with Christ, as saith Isaiah, "Behold, I have given him for a Leader and Commander to the people" Isaiah 55:4). We see this beautifully illustrated in our Lord’s earthly life. He was the good Shepherd, of whom it is said, "He calleth his own sheep by name, and leadeth them out;" "He goeth before them, and they follow him" (John 10:3, John 10:4). The word of the Lord to his disciples is always, "Follow me." What was said of the twelve is true of all others. "They were in the way going up to Jerusalem, and Jesus went before them" (Mark 10:32). III. THE ARK WAS THE MEETING PLACE BETWEEN GOD AND HIS PEOPLE. (Cf. Exodus 25:22, "There I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony.") What was here in shadow we have now in substance. Christ is the meeting place between God and man (2 Corinthians 5:19). "Through him we have access unto God the Father" (Ephesians 2:18). He is Immanuel, God with us (Matthew 1:23; 1 John 1:3; Hebrew 1 John 4:16). IV. THE ARK WAS WITH THE GREAT EVENTS IN THE HISTORY OF ISRAEL. Some of these are recorded in this psalm. So Christ has been with his people from the beginning. Their life, their conquests, their achievements, have all been through him. And he promises to be with them to the end (Matthew 28:20). V. THE ARK WAS WITH THE HIGHEST HONOURS IN THE HOUSE OF GOD. There had been many trials and conflicts, but at last there was victory. The ark was carried in triumph to Jerusalem, and set in glory on Mount Zion. Afterwards it was removed, and placed in the most holy place in the temple on Mount Moriah (verses 18-31). All this may be said to have been typical of the sufferings of Christ and the glory that should follow, when he was received into heaven, and seated in glory on the right hand of God (Psalms 24:1-10; Ephesians 4:11; Hebrew Ephesians 2:9, Ephesians 2:10; 10:12, 13). But there are certain differences. The ark was carried by human hands, but Christ conquered and ascended in his own strength (Hebrew Isaiah 9:11). The ark was set in an earthly tabernacle, but Christ "is set on the right hand of the throne of the majesty in the heavens" (Hebrew Isaiah 8:1, Isaiah 8:9, 24). The ark was but a temporary thing, a symbol that served its purpose and has long since passed away. Christ is "the same yesterday, today, and forever." The Gospels set forth his glory; we see his royal progress in the Acts of the Apostles; and the Revelation of St. John bears witness to his continued triumphs, till the end come, when he shall be hailed by Jew and Gentile as "the King of kings and Lord of lords."—W.F. Psalms 68:5, Psalms 68:6 Comfort for the desolate. I. EARTHLY CROSSES. What significance in the terms "fatherless" and "widows"! They tell of death, of war and pestilence and famine, of desolated homes and broken hearts and innumerable sorrows. Then in "the solitary," all the ills of life seem gathered up. II. . It is a great comfort to believe that there is a God who made the world, and cares for the world that he has made. But there is much more here. God is represented as not only great, but kind; not only as mighty, but merciful; not only as ruling over all his works in righteousness, but as making the weak and the sorrowful his special care. There are three great comforts here. 1. God’s Fatherhood. (Jeremiah 49:11.) 2. The brotherhood of man. 3. The blessedness of home. "God setteth the solitary in families." This is in part fulfilled here. Perhaps "the solitary," like Moses in the desert, finds a home. instead of wandering alone, he is blessed with a wife and children, and the sweet joys of family life. Again, "the solitary" may have friends raised up to him. In the Church and in society he finds true companionships and healthy occupation, and walks no more with aimless feet. Or it may be that God works such a change in his heart that he rises superior to circumstances. There are "spiritual presences" with him. Though alone, he is yet not alone, because God is with him (Acts 8:39; 2 Timothy 4:17). But the highest fulfilment is to come. Heaven is the eternal home. There is no "solitary" there. It is the house of God, of many mansions, of happy families, and of endless fellowships and joys. While the text shows the Divine origin and the manifold blessings of "the family," it hints also at its immortality. It has withstood the greatest shocks of time, and it may, in some higher way, survive in the eternal world (Proverbs 12:7; cf. Ephesians 3:15, Revised Version).—W.F. Psalms 68:9 These words may be tken as symbolizing God’s love gifts to his people. What he did to Israel in the wilderness, he will do to his Church to the end of the world. He is the great Sender, the Giver of every good and perfect gift, and evermore the thought of his love awakens gratitude and praise. His gifts are characterized by— I. . They are sweet in themselves as the "rain," but they are sweeter still as sent from God. They have the impress of his hand. They are the tokens of his love (Acts 14:17; Deuteronomy 32:2). II. . Rain may be slight, partial, or temporary. Here it is "plentiful." It is like that which came on Carmel at the prophet’s call—"abundance of rain" (1 Kings 18:41). It is a "rain of gifts"—large, generous, widespread, meeting the needs of all, reaching to the furthest part of the dry and parched land. III. . God does nothing in an arbitrary way. It is when his people are "weary" that he visits them with "times of refreshing." They are "weary" from toil, or conflict, or suffering, or long and anxious waiting; and their hearts are like the "parched ground" crying for "rain." God hears. When "rain" is most needed it is best appreciated. God promises "to pour water on the thirsty" (Isaiah 44:3). IV. . "Confirm." This implies renewal of strength, invigoration of faith and hope and love. As the "rain" quickens and calls forth the life in the earth, so that the grass flourisheth and the corn ripens, so it is with God’s people when he visits them with the outpouring of the Spirit. It is as if Pentecost were come again. Let us pray and wait. Let us turn new vigour to right use. "As torrents in summer, half dried in their channels, Suddenly rise though the sky is still cloudless, For rain has been falling far off at their fountains; So hearts that are fainting grow full to o’erflowing, And they that behold, it marvel and know not That God at their fountains far off has been raining." (Longfellow.) W.F. Psalms 68:18 Consider The Ascension in three aspects. I. AS A FACT. "Thou hast ascended." What was shown in figure is now fulfilled. What was a faith is now a fact (Acts 1:2-9; Ephesians 4:7). While there is much that is strange, there is nothing that is incredible. The marvellous thing was not Christ’s ascent, but his descent. Believe in the Incarnation, and all beside, down to the glorious ascent from Olivet, becomes not only credible, but natural. II. AS A POWER. Christ ascended as a conqueror. His entrance into heaven was a triumph. His power is seen not only in victory over his enemies, but in blessings to his friends. Power over matter is great, but power over mind is greater. Christ’s power is moral and beneficent. The work he did on earth was the earnest of the work he carries on in heaven. His "gifts" are not only kingly, but they are bestowed in the most kingly manner. "The rebellious" are not excluded. There is mercy for the greatest sinner, as there is grace to the uttermost for all the saints. Christ’s "gifts" are not only precious, but permanent. As long as there is need on earth there will be supply from heaven (Hebrew 4:14-16). III. AS A . Christ was the first, hut not the last, to ascend, He has "opened the kingdom of heaven to all believers." His ascent is the pledge of his people’s ascent. "Where should the living members be but with their living Head?" His ascent is the sure prophecy of his second coming, and of the everlasting glory of his kingdom (Acts 1:11; Colossians 3:4; Hebrew 9:28). "In his blessed life we see the path, and in his death the price, and in his great ascent the proof supreme of immortality."—W.F. Psalms 68:19 God’s gentleness. "Blessed be the Lord, who daily beareth our burden" (Revised Version). I. HERE IS A SWEET PICTURE OF GOD. It is sometimes said that the God of the Old Testament is a God stem and implacable, more to be feared than to be loved. This is to err. The picture here is very different. It is tender and winning. We see the Lord here stooping down in love, to help the weak, to relieve the weary, to bring deliverance to the oppressed. This is in accordance with his character. Thus he has dealt with his people, with Abraham and Isaac and Jacob, and countless others, in the time of their need. The thought of what God is and has done excites endless gratitude. Daily mercy calls forth daily praise. "Blessed be the Lord." II. HERE IS A BRIGHT OF THE GLORY OF CHRIST. It may be said that we have the gospel preached here in a figure. Take this word as a test, and Christ’s life is the comment. See how he came down to us. See how he bore the burden of our sins and weaknesses. See how gently he dealt with his first disciples, and so gave token of the way he would deal with his disciples to the end of the world. His love never faileth. From day to day, with unwearied patience and mercy, he hears our burden. Hear his voice ringing sweetly through the ages, "Come unto me, all ye that labour and are heavy laden, and I will give you rest." What Christ does for us we should endeavour to do, so far as lieth in us, for others. We should help one another (Galatians 6:1, Galatians 6:2). III. HERE IS A OF THE LIFE. What we cannot do for ourselves, Christ will do for us. We are not alone, Christ is with us. We are not called to face the trials and to bear the burdens of life in our own strength; Christ is our Burden bearer. Our sins, which would have crushed us clown to hell, he has already borne, and the lesser burdens, also too heavy for us, he will bear for us. He may not take them off us, but if not, he will enable us to carry them. He will make his grace sufficient for us. Every day brings to us its burden, and every day we need anew the help of Christ. Though we can do nothing without him, we can do all things through his strength. Thus our path is onward. We go from strength to strength. Nearer and nearer comes the time when we shall lay our burdens down forever, and enter into the rest of God.—W.F. BY C. SHORT Psalms 68:1-6 The subject of his grand hymn is The entry of God into his sanctuary on Zion. "These introductory verses contain the praise of God as the Almighty Destroyer of the wicked and the Deliverer of the just, and the exhortation to praise him as the Helper of all the miserable." I. GOD SEEMS TO SIT , AND NOT TO WITH HUMAN AFFAIRS. At such times wicked men and wicked nations seem to triumph over righteous men and righteous nations, and good men are filled with doubting and despondent thoughts. Hence they pray, "Let God arise, and let his enemies be scattered." II. BUT THERE ARE TIMES WHEN GOD SHOWS HOW WEAK IS THE WHEN ARRAYED AGAINST HIM. The wicked then flee before his face as smoke is driven before the wind, or as wax melts before the fire. Then good men are filled with rejoicing, and are confirmed in their highest thoughts of God. National revolutions and national growths are full of God’s activity. III. WHEN GOD ARISES TO WORK ANY GREAT CHANGE, WE HAVE TO PREPARE THE WAY FOR HIS COMING. (Psalms 68:4.) "Cast up a highway for him who rideth through the deserts," alluding to the custom of Eastern monarchs, who sent pioneers to prepare the route which they intended to follow; not "extol him that rideth upon the heavens." Here the preparation is evidently the joyful expectation of his coming to go before his people, and of the mighty deeds which he will work. By faith and joyful work we prepare God’s way; and he goes before us to prepare our way. Both ideas here. IV. GOD IS TO BE PRAISED NOT ONLY FOR HIS GREAT , BUT FOR HIS TO THE . (Psalms 68:4, Psalms 68:5.) He helps those most to be pitied, while the great earthly potentates respect only the rich and the noble. 1. He helps and comforts the widow and the fatherless. 2. He gives homes to the outcast and homeless. 3. He gives liberty to the captive. Only the rebellious abide in a land of drought.—S. THIS is the cry of one suffering severely from men, partly on account of his own sins (Psalms 69:5), but mainly for the sake of God (Psalms 69:7-9). It is said to be "written in the style of Jeremiah" (Cheyne); but the resemblance to several Davidical psalms, especially Psalms 22:1-31, Psalms 25:1-22, and Psalms 40:1-17, is admitted; and the expression, "Al Shoshannim," in the "title," connects it also with Psalms 45:1-17:Moreover, the "title" distinctly assigns it to David, as does St. Paul (Romans 11:9); and there are no arguments of any weight to set against these testimonies. As for the time in David’s life to which it belongs, there is no very distinct evidence; but Dr. Kay’s conjecture, that it was written at the time of Adonijah’s rebellion, is not improbable. The psalm divides into five unequal portions, consisting respectively of four, eight, nine, eight, and seven verses. Psalms 69:1-4 contain a pathetic complaint, expressed first in figurative language (Psalms 69:1-3), but (in Psalms 69:4) plainly connected with the wicked designs of human enemies. Psalms 69:1 Save me, O God; for the waters are come in unto my soul. This is a common, perhaps, we may say, a proverbial, expression for any great distress (comp. Psalms 18:4; Psalms 42:7; Psalms 88:7, Psalms 88:17; and Job 22:11; Job 27:20). Psalms 69:2 I sink in deep mire, where there is no standing. "Mire" and "clay" are metaphors for dangers and difficulties, which entangle a man and incapacitate him from exertion (comp. Psalms 40:2). I am come into deep waters (comp. Psalms 69:15; and see also Psalms 124:4, Psalms 124:5; Psalms 130:1). Where the floods overflow me; i.e. "I am utterly overwhelmed by my misfortunes." Psalms 69:3 I am weary of my crying; i.e. "I have cried to God for aid, until I am weary of so doing." No reply comes, no aid is given. My throat is dried. Parched—unable to cry out any more. Mine eyes fail while I wait for my God (comp. Psalms 119:82; Deuteronomy 28:32). "I have waited and looked for God, till I can look no more." Psalms 69:4 They that hate me without a cause are more than the hairs of mine head (comp. Psalms 35:14; and for the simile. comp. Psalms 40:12; both of them Davidical compositions). They that would destroy me, being mine enemies wrongfully, are mighty. Joab and Abiathar, who supported the rebellion of Adonijah (1 Kings 1:7), and were "mighty" men, certainly were David’s enemies "wrongfully." And the same may be said of Absalom and Ahithophel. Then I restored that which I took not away. Dr. Kay supposes David’s quasi-abdication of a crown which he had not placed on his own head (2 Samuel 15:14-17) to be alluded to. Psalms 69:5-12 David follows up his complaint by a confession of sin (Psalms 69:5), which shows that his sufferings are, at any rate, in some measure, deserved; but, at the same time, he pleads that, as his enemies are really persecuting him for his righteous deeds and his adherence to God, God is bound to come to his aid, in order that his own honour may be vindicated, and that the godly may not be put to shame on his (David’s) account. Psalms 69:5 O God, thou knowest my foolishness (see Psalms 38:5). According to the teaching both of the Old Testament (Proverbs, passim) and of the New (Mark 7:22; Romans 1:21, Romans 1:22; Galatians 3:1, etc.), folly is a form of sin. And my sins are not hid from thee. The rebuke of Nathan and the death of his child (2 Samuel 12:7-19) had fully convinced David of this. Thenceforward his sins were ever before him (Psalms 51:3), continually confessed by him, and felt to be as well known to God as to himself. Compare the opening of Psa 139:1-24:, "Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether" (Psalms 139:1-4). Psalms 69:6 Let not them that wait on thee (or, hope in thee), O Lord God of hosts, be ashamed for my sake; or, through me (Revised Version); on my account (Kay)—as they would be if I, although thy faithful worshipper, were delivered into my enemies’ hands. Let not those that seek thee be confounded for my sake, O God of Israel. One of the many places where the second clause is a simple echo of the first. Psalms 69:7 Because for thy sake I have borne reproach. The real secret of the enmity which David provoked, both on the part of Saul, of Absalom, of Joab, and of other ungodly men, was his own piety and devotion to God’s service. Irreligious men hate those who are religions, whose conduct shames them by its contrast with their own evil courses. They revenge themselves, sometimes by scoffing at the religious observances of the pious (Psalms 69:10), sometimes by insinuating that all profession of religion is hypocrisy. Shame hath covered my face. I have been made to feel shame at the charges which have been brought against me (see 2 Samuel 15:3; 2 Samuel 16:7, 2 Samuel 16:8). Psalms 69:8 I am become a stranger unto my brethren, and an alien unto my mother’s children. The preference of David over all his elder brethren was calculated to arouse their jealousy (1 Samuel 16:6-13); and Eliab’s hostile feeling is distinctly shown in 1 Samuel 17:28. We may gather from Psalms 38:1-22:, as well as from the present passage, that the alienation continued, and was not confined to Eliab. Psalms 69:9 For the zeal of thine house hath eaten me up. David’s "zeal for God’s house" was shown, first, in his establishment of the tabernacle on Mount Zion (2 Samuel 6:12-19); next, in his earnest desire to build a permanent and magnificent dwelling for the ark of the covenant (2 Samuel 7:2; Psalms 132:2-5); then, in his careful collection of materials for the building which he was forbidden to erect himself (1 Chronicles 28:11-18; 1 Chronicles 29:2-5); and finally, in the directions that he left to Solomon with respect to it (1 Chronicles 28:9, 1 Chronicles 28:10, 1 Chronicles 28:20). It was also shown, if we take "house" in a wider sense, by his careful government of the land and people, the kingdom and household of God, for forty years. And the reproaches of them that reproached thee are fallen upon me. David may either mean that every reproach uttered against God was as keenly felt by him as if it had been directed against himself, or that, when men reproached him, they really meant to reproach God (i.e. religion) in him. Psalms 69:10 When I wept, and chastened my soul with fasting, that was to my reproach. David’s practice of fasting appears both here and also in Psalms 35:13; Psalms 109:24; 2 Kings 12:16, 22. As fasting was not enjoined by the Law, he might be reproached for over-righteousness, and perhaps also for ostentation, on account of it. Psalms 69:11 I made sackcloth also my garment (see Psalms 30:12; Psalms 35:13); and I became a proverb to them; or, a byword, as the same word, mashal, is rendered in Psalms 44:14. Psalms 69:12 They that sit in the gate speak against me; rather, talk about me (Revised Version)—make me their theme (Cheyne). The gates, where the chief business was done, were no doubt also places of gossip. And I was the song of the drunkards (comp. Job 30:9); literally, of the drinkers of strong drink. Psalms 69:13-21 The psalmist now betakes himself to earnest prayer—he has sufficiently represented his condition, though he still adds a few words respecting it (Psalms 69:19-21), and the immediate need is relief. He therefore approaches God in what he hopes is "an acceptable time" (Psalms 69:13), and humbly entreats for mercy (Psalms 69:14-18). Psalms 69:13 But as for me, my prayer is unto thee, O Lord, in an acceptable time (comp. Psalms 32:6; Isaiah 49:8). Professor Cheyne asks, "How has it been revealed to the psalmist that this is an acceptable time?" We can only answer—Perhaps it has not been revealed; he may express a hope rather than a full assurance. Or it may have been revealed to him in the way that other things were. O God, in the multitude of thy mercy hear me; or, "in the greatness of thy mercy;" i.e. as thy mercy is so great. In the truth of thy salvation. "In the exercise of that fidelity which secures the salvation of all that trust it" (Professor Alexander). Psalms 69:14 Deliver me out of the mire, and let me not sink (comp. Psalms 69:2, with the comment). Let me be delivered from them that hate me (see Psalms 69:4). And out of the deep waters (comp. Psalms 69:1, Psalms 69:2). Psalms 69:15 Let not the waterflood overflew me, neither let the deep swallow me up, and let not the pit shut her mouth upon me. The reference is still to Psalms 69:1, Psalms 69:2; and the prayer is for deliverance from the dangers and entanglements there spoken of. Psalms 69:16 Hear me, O Lord, for thy loving kindness is good (comp. Psalms 69:13). Turn unto me according to the multitude of thy tender mercies. The psalmist implies that God’s face had been for some time turned away from him, and begs to be restored to favour. Psalms 69:17 And hide not thy face from thy servant (comp. Psalms 10:1; Psalms 13:1; Psalms 22:24; Psalms 27:9, etc.). For I am in trouble; literally, for there is trouble to me. On the probable nature of the "trouble," see the introductory paragraph. Hear me speedily (comp. Psalms 22:19; Psalms 31:2; Psalms 38:22; Psalms 70:1, etc.). Psalms 69:18 Draw nigh unto my soul, and redeem it. David often complains that God is far from him (Psalms 10:1; Psalms 22:19; Psalms 38:21; Psalms 71:12, etc.), and prays that he will "draw nigh," the sense of distance and alienation being intolerable. Deliver me because of mine enemies; i.e. because of their plots and machinations (see Psalms 69:4). Psalms 69:19 Thou hast known my reproach, and my shame, and my dishonour (comp. Psalms 69:7-12). Whatever David has suffered at the hands of his enemies has been fully known to God, who has at any rate permitted it. Having seen and known, God will not forget. My adversaries are all before thee. Thou hast seen my adversaries also, and still hast them in thy sight. Thou beholdest their insolence and audacity. Psalms 69:20 Reproach hath broken my heart. (comp. Psalms 69:7, Psalms 69:9, Psalms 69:19). Some of his enemies’ reproaches were, no doubt, based on David’s old misdoings. These, which he could not rebut, would cause him the severest pain. And I am full of heaviness; or, "full of sickness;" "very sick" (Kay); "sick to death" (Delitzsch). And I looked for some to take pity, but there was none; and for comforters, but I found none. It is questioned whether David was ever without friends to pity and comfort him, and suggested that at this point he passes from narrative to prophecy, and describes, not his own condition, but that of the Messiah, whom he typified, speaking as he was moved by the Holy Ghost. Jesus was certainly left without pity or comfort, when "all the disciples forsook him, and fled" (Matthew 26:56). Psalms 69:21 They gave me also gall for my meat. Here, at any rate, the psalmist is inspired to be Messianic, i.e. to use words which, while they can only be applied to himself metaphorically and loosely, are in the strictest and most literal sense applicable to Christ. Gall was actually mingled with the drink which was given to Christ just before he was crucified, and which he tasted, but would not swallow (Matthew 27:34). And in my thirst they gave me vinegar to drink. Similarly, when upon the cress Christ uttered the words, "I thirst," those who stood by "filled a sponge with vinegar, and put it upon hyssop, and put it to his month. When Jesus therefore had received the vinegar, he said, It is finished; and he bowed his head, and gave up the ghost" (John 19:29, John 19:30); comp. Psalms 22:16-18, where little facts, not true of David, but true of Christ, are recorded of an afflicted one, who partly represents David, partly his great Descendant. Psalms 69:22-29 The imagination of the cruelties to be inflicted on his innocent Descendant works up the psalmist to a pitch of passionate resentment, which finds vent in a series of bitter imprecations, very distasteful to many. They are less startling, however, than some to be found elsewhere, as in Psalms 102:1-28. We may view them either as an outpouring of righteous indignation upon the enemies, not of David only, but of God; or as a series of prophetic denunciations, whereby the wicked of David’s time were warned of the consequences of such wickedness as theirs, and stimulated to repentance. Psalms 69:22 Let their table become a snare before them. It is not very clear how their table was to ensnare them: perhaps by encouraging them to gluttony and sensuousness, and bringing upon them the diseases which those sins breed; perhaps by leading them to an ostentatious display of wealth and luxury (comp. Ezekiel 23:40, Ezekiel 23:41). And that which should have been for their welfare, let it become a trap. Let them be trapped by the good things of their table, like a wild beast by a bait. Psalms 69:23 Let their eyes be darkened, that they see not. This may be taken either literally, "let blindness come upon those who have so misused their eyes;" or metaphorically, "let their understandings, which they have partially blinded, be wholly darkened." And make their loins continually to shake. Deprive them of the strength whereof they have boasted, and which they have misapplied. Psalms 69:24 Pour out thine indignation upon them, and let thy wrathful anger take hold of them. At any rate, be angry with them, and show thine anger in some way or other. Let them net escape scatheless. A general malediction, after which the writer returns to particulars. Psalms 69:25 Let their habitation be desolate; literally, their encampment Tirah (טִירָה) is the circular enclosure of a nomadic tribe, within which it kept its cattle or took refuge itself (Genesis 26:16; Numbers 31:10). Nomadic expressions remained in use after nomadic habits had ceased (see 1 Kings 12:16). And let none dwell in their tents. A duplication of the preceding clause. Psalms 69:26 For they persecute him whom thou hast smitten. This would apply equally to David, and his great Antitype. It is an aggravation of cruelty when men persecute one who is already suffering affliction at God’s hand. And they talk to the grief of those whom thou hast wounded; rather, they talk of the grief of those, etc. They speak of it mockingly, or, at any rate, unsympathetically. Psalms 69:27 Add iniquity unto their iniquity. Either "let them fall from one wickedness to another," as the clause is rendered in the Prayer book Version; or "add to the record of their sin in thy book, a further record of other sins, as they commit them." And let them not come into thy righteousness; i.e. let them not receive the gift of thy justifying grace, and so be counted among thy righteous ones. Psalms 69:28 Let them be blotted out of the Book of the living. God is supposed to have a "book of the living" in his possession, which contains the names of all those on whom he looks with favour, and whom he will bless both in this world and beyond the grave (comp. Exodus 32:32; Psalms 86:6; Ezekiel 13:9; Daniel 12:1). From this list, as from any register of earthly citizenship, the names of the unworthy may be erased. David prays for the erasure of the names of those unworthy ones against whom his imprecations are uttered. And not be written with the righteous; i.e. not remain written in the book side by side with the names of the righteous. The New Testament, no less than the Old, tells of this book (see Luke 10:20; Philippians 4:3; Revelation 3:5; Revelation 13:8; Revelation 20:12; Revelation 21:27). Psalms 69:29 But I am poor and sorrowful; let thy salvation, O God, set me up on high. The psalmist adds to his list of imprecations, by way of contrast, an invocation of blessing on himself. As his present condition is iu strong contrast with that of his ungodly enemies, as be is "poor and sorrowful," while they are prosperous and self-satisfied, so let their future conditions be. While they are depressed and disgraced, let him be "set up on high." Psalms 69:30-36 In conclusion, the psalmist bursts out into praise. Confident of receiving the deliverance for which he has prayed, he anticipates it by at once offering thanksgiving (Psalms 69:30). He then calls on others to rejoice with him, first on the poor and humble (Psalms 69:32, Psalms 69:33), then on heaven and earth and their inhabitants generally (Psalms 69:34). Finally, he delivers a confident prophecy of the continued prosperity of Judah and Jerusalem (Psalms 69:35, Psalms 69:36). Psalms 69:30 I will praise the Name of God with a song. (For praise of the Name of God, see Psalms 7:17; Psalms 9:2; Psalms 29:2; Psalms 34:3; Psalms 66:1; Psalms 68:4, etc.) And will magnify him with thanksgiving. Thanksgiving had already, in Psalms 50:13, Psalms 50:14, been set above sacrifice. Psalms 69:31 This also shall please the Lord better than an ox or bullock that hath horns and hoofs; i.e. that is fit for legal sacrifice—of full age, and clean. Psalms 69:32 The humble shall see this, and be glad. The meek—God’s people—see David’s deliverance, and are glad—rejoice in their heart, and unite with him in thanksgiving. And your heart shall live that seek God (comp. Psalms 22:26). Psalms 69:33 For the Lord heareth the poor. The "poor in spirit" are probably meant (comp. Psalms 69:29). And despiseth not his prisoners. Those who suffer for his sake. Psalms 69:34 Let the heaven and earth praise him, the seas, and everything that moveth therein (comp. Psalms 96:11). As Job calls on heaven and earth to sympathize with him in his distress (Job 16:18, Job 16:19), so David would have them to partake in his joy at his deliverance. Psalms 69:35 For God will save Zion. It is not necessary to suppose that Jerusalem was in any immediate danger. The psalmist merely means that the same God from whom he now confidently expects deliverance will always watch over his city, over his people, over his inheritance, and whenever danger threatens, will exert his protecting power and save. Prophecies of this kind are always conditional, and thus Zion, when she rejected God for idols (2 Chronicles 36:14), and again when she rejected him for Barabbas (Matthew 27:21), forfeited the promised blessing of continuance, and brought about her own destruction. And will build the cities of Judah; i.e. maintain them, keep them from decay and ruin. That they may dwell there; i.e. continue to inhabit the cities. And have it (i.e. Zion, or Jerusalem) in possession. Psalms 69:36 The seed also of his servants shall inherit it. Nor shall the city alone—the mere walls and buildings—continue to exist. "The seed of God’s servants"—his people Israel—shall continue to inhabit it. And they that love his Name shall dwell therein. When the earthly Zion fell away and forfeited the promises, they passed to the heavenly Zion (Hebrew 12:22)—the Church of God, the true Israel. BY W. FORSYTH Psalms 69:1-13 The psalmist in three aspects. I. AS A MAN TO BE PITIED. The sufferings described are many and great. They threatened to be overwhelming. Without, there was no escape; within, there was no peace. Crying for help brought no rescue, and waiting upon God brought no deliverance. Hope deferred made the heart sick. Disappointment only called forth more bitter scorn from enemies, and made the ills that multiplied more and more hard to bear. Besides, there was the distressful feeling that the evils that had come were in large part unmerited, and that the hate of enemies was as unjust as it was unprovoked. When we find a man in such a case, we cannot but sympathize with him. He may be too magnanimous to crave our pity, but all the more our heart goes out to him in compassion, and our prayers are joined with his for deliverance (Job 6:14; Job 19:21; 1 Peter 3:8). It is one of the advantages of suffering that, while it may be a salutary discipline to the sufferer, it becomes a means of calling forth brotherly kindness and manly help from beholders. II. AS A SINNER TO BE . There are some who resent any condemnation of the psalmist. They say he was inspired, that he was one of the "holy men who spake as they were moved by the Holy Ghost." This is true, but all the same, he speaks of himself as a sinner, and we are more likely to deal truly with him by taking him on his own judgment than by setting him up as if he were perfect, and as if his confessions of sin and folly were made in some non-natural sense. Besides, there are evident proofs here of the working of sin, of the flesh lusting against the spirit, of the struggle which all good men have to make against the rise of unholy passions in time of temptation. If we are to take the language (in Psalms 69:22-28) just as we find it, and if we are to understand it as used by a man of undoubted but of imperfect piety, we cannot but regard it as highly culpable. There is more here than just indignation. The life of the psalmist had been made bitter by the rancour and hate of his enemies, and he seems to give way to wrath, and to hurl back upon his foes the curses which they had so cruelly heaped upon himself. But be this as it may, it is plain that we should guard against indulgence in such language. It is not for us to judge others; it is not for us to return evil for evil. Christ has taught us that they greatly erred who said, "Thou shalt love thy neighbour, but hate thine enemy" (Matthew 5:43 45). Rather we are to love our enemies. And what our Lord taught us by word he illustrated in his life. Even of those whose hands were red with his blood, he said, "Father, forgive them;" and his return for all the hate and malice and cruelty of the wicked Jews was to send them first of all the gospel of peace (Luke 23:24; Luke 24:47). If we indulge in resentment, we not only hurt ourselves, but we wrong our brother, for, however badly a man may use us, he is still our brother, and we should not put a greater barrier between him and us by wrath, but rather try to bring him to a better mind by love and mercy (Romans 12:19-21). III. AS A SAINT TO BE . The very fact that we cannot and dare not follow the psalmist in all that we find here, is evidence of his imperfection. We are bound to use our reason—to examine things by the standard of God’s Law and the Spirit of Christ. We should only imitate what is good, and what commends itself to our consciences and hearts as good (1 Corinthians 11:1; Ephesians 5:1, Ephesians 5:2). But if we consider, we shall find much here to admire, and therefore to imitate. It would be well for us, like the psalmist, to call upon God in the day of trouble. We may be in straits, but he can help. We may be repulsed on all sides, and lonely, but he will not cast us off. We should also learn from the psalmist not to plead our own merits, but to cast ourselves on God’s mercy. God knows what is best. Above all, we should do what the psalmist could only do imperfectly, in the dim light of the days before the gospel—we should look to Christ, and learn of him how to behave ourselves in times of suffering.—W.F. Psalms 69:30-36 Praise. I. THEME. "Name of God." Take Exodus 3:14, where God is called the "I am;" or the next verse, where as "the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob," he says, "This is my Name forever." Or take Exodus 34:6, or some of the great titles given to God: Jehovah-jireh (Genesis 22:14); Jehovah-tsidkenu (Jeremiah 33:16); Jehovah-shalom (Judges 6:24); Jehovah-nissi (Exodus 17:15). What a glorious subject, with endless variety of charm! II. NOBLEST . "Thanksgiving." This implies in the singer a right relation and a right spirit. We can only praise God aright as we know him as God, and as our hearts glow with love to him as our God and our Redeemer. III. TRUEST . It is not what pleases the people that stands highest, but what pleases God. He looks to the heart. He distinguishes between the form and the spirit. The sacrifice which is acceptable to him is that which is offered in faith and love. The two mites of the humble widow far transcend the splendid gifts of the proud Pharisees. IV. THE MOST . (Exodus 34:33.) "For." Reference is made to God’s love of the poor; God’s rescue of the oppressed, his "prisoners," from Joseph in Egypt, down to John at Patmos; God’s promotion of righteousness and mercy and peace. V. THE MOST . (Verses 34-36.) True in part of Judah and Zion, but finding its highest fulfilment in him who is the true King of men, and whose rule alone can unite Jew and Gentile, and bring joy to heaven and earth.—W.F. Psalms 69:32 Here are three greatest things. I. THE THING IN MAN. The "heart." It is the heart that marks character (Proverbs 23:7); that settles worth (1 Samuel 16:7); that determines destiny (Romans 10:9, Romans 10:10; Proverbs 4:23). Even among men, the man who has "no heart," whatever else he may have, is despised; whereas he who has a kind heart, though he may have many failings, is beloved (cf. Nabal and David). II. THE WORK FOR MAN. "Seek God." This implies that, though man is separated from God through sin, there is a possibility of return. God has drawn near to us, and we may draw near to God. Christ is the true Mercy seat. In him God and man meet and are reconciled. The chief object of life is to seek God (Psalms 27:8; Isaiah 55:6). In his works and in his Word, in the Person of his Son and in doing his will by the Spirit, he is evermore to be found of those who truly seek him (Isaiah 45:19; Amos 5:8). III. THE FOR MAN. "Live." Life is the greatest boon—but only when it is the life of the heart. "We live by admiration, faith, and hope, And ever as these are well and wisely fixed, In dignity of being we ascend." (Wordsworth.) It is in Christ that we find our true life and our highest blessedness (cf. Demas and Paul, 2 Timothy 4:10; 2 Corinthians 6:11; 1 John 3:1).—W.F. BY C. SHORT Psalms 69:1-18 Suffering and prayer. "The psalm is a prayer and complaint of one suffering severely from men for the sake of God." I. GREAT . (Psalms 69:1-4.) 1. Exposing him to great danger. (Psalms 69:1, Psalms 69:2.) He is in peril of his life. "The floods overwhelm him." 2. Entailing great bodily exhaustion. (Psalms 69:3.) Weary of crying, parched throat, failing eyes. 3. Arising from the unjust hatred of his enemies, who are numerous and strong. (Psalms 69:4.) They that hate him without a just cause and wrongfully, are numberless and mighty. II. GREAT FOR THE SAKE OF GOD AND THE CAUSE, (Psalms 69:5-12.) 1. Awakens a sense of personal unworthiness. (Psalms 69:5.) All suffering tends to this. 2. The sin of his enemies was sin against God. (Psalms 69:7-9.) 3. Intimate relatives and friends as well as strangers join in the persecution of his enemies. (Psalms 69:8-12.) III. THE GROUNDS OF HIS PRAYER FOR . (Psalms 69:13-18.) 1. Others who trust in God will be put to shame if he is left to perish. Go back to Psalms 69:6 for this. Faith in God is at stake. 2. His great misery is his argument for salvation. (Psalms 69:14, Psalms 69:15-17.) We may well use this plea. 3. The greatness of the Divine loving kindness and mercy. (Psalms 69:13-16.) This is the argument which is fullest of hope to those who have known God in all ages, but especially to those who have known God in Christ.—S. Psalms 69:29-36 The psalmcloses with Joyful hopes and vows of thanksgiving for salvation. These consequences flow from his confidence in God’s salvation. I. HIS OWN AND SERVICE. 1. The thanksgiving of a grateful heart will show itself in song and service. (Psalms 69:30.) 2. Spiritual service is more acceptable to God than ceremonial. (Psalms 69:31.) II. HIS WILL THE FAITH OF ALL . (Psalms 69:32, Psalms 69:33.) 1. The humble, the afflicted, will see in it the pledge of their own deliverance. (Psalms 69:32.) God will make a difference between all the righteous and the wicked. 2. The experience of the righteous warrants the utmost trust in God. (Psalms 69:33.) "For the Lord heareth the poor, and despiseth not his prisoners." That is a truth of experience as well as of faith and hope. III. ZION AND THE CITIES OF JUDAH SHALL BE REBUILT. The revelations of God to his own experience gave him the hope of a wide and general deliverance; and in the distinction made by God between him and his enemies, security for the victory of the whole Church of God. He calls upon the heavens, the earth, and seas to praise God on this account (Psalms 69:34-36).—S. This psalm is a detached fragment of Psa 40:1-17, separated off, probably, for liturgical purposes. Except in the last clause, the name "Elohim" is substituted for "Jehovah." A few omissions are made, and one alteration which affects the sense. Psalms 70:1 Make haste, O God, to deliver me. In Psalms 40:13 we find, "Be pleased, O Lord, to deliver me;" and this would seem to be the right way of supplying the ellipse here. Make haste to help me, O Lord. Psalms 70:2 Let them be ashamed and confounded. Psalms 40:14 adds, "together." That seek after my soul. Psalms 40:1-17 adds, "to destroy it." Let them be turned backward, and put to confusion, that desire my hurt. Identical with Psalms 40:14, and translated more literally. Psalms 70:3 Let them be turned back for a reward of their shame. Psalms 40:15 has, "Let them be desolate," but this difference seems to arise from a corruption. That say, Aha, aha! Psalms 40:15 has, "that say to me, Aha, aha!" which is better. Psalms 70:4 Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified. Psalms 40:16 has, "Let the Lord be magnified." Psalms 70:5 But I am poor and needy: make haste unto me, O God. Instead of this last clause, Psalms 40:17 has, "Yet the Lord thinketh upon me," which cannot be ascribed to a corruption, but must be an alteration made deliberately. Thou art my Help and my Deliverer; O Lord, make no tarrying. Identical with Psalms 40:17, except that here once more "Jehovah" replaces "Elohim." BY W. FORSYTH Psalms 70:1-5 Help! This is the cry of many. By sea and land, in times of peril, this call is made. That gun "booming loud" is the signal of a ship in distress. That flag held up from the boat is a silent appeal. That cry, rising loud and shrill, above the turmoil of storm, tells of "some strong swimmer in his agony," who still hopes for succour. And as brother cries to brother, so the soul cries to God. There are cases when we can help ourselves. There are other cases where friends and brethren can help us. For this we should thank God and take courage. The more the Spirit of Christ prevails, the more there will be both of self-help and mutual help. But there are other cases when God alone can help. Let us turn to him. There is every reason to hope that we shall not seek him in vain. He has power (2 Chronicles 25:8). He has the disposition (Isaiah 41:10; Isaiah 44:2). He has pledged his word (Hosea 13:9). Well, therefore, might the psalmist say, "Happy is he that hath the God of Jacob for his help" (Psalms 146:5)! This psalm is entitled, "To put God in remembrance;" and it is rich in light and comfort to all who make their prayer to God for help. Mark— I. THE CRY. "Help!" It is the sign of weakness and of fear. God seems to delay. The peril increases, and therefore the cry becomes more urgent. Soon it will be too late. "Make haste!" Who is there who has not felt the pain of need, and the greater pain of anxiety and fear. The more grievous our straits, the more earnest should be our prayers. II. THE . The chief pleas are three, and God’s answer always meets our necessities. 1. The malice of foes. Men are to be found who actually take pleasure in pain, and especially when the pain falls upon those they hate. The more of trouble, the greater their joy. This is the very spirit of hell. Such as persist in this kind of life must perish. God will disappoint the malice of the wicked by his deliverance of the good. 2. The benefit of God’s people. The good delight in good. Happy themselves in God, they would have all others share in the same happiness. Especially have they sympathy with all of like spirit with themselves (1 Corinthians 12:26). Hence when the godly conquer their troubles by bearing them patiently, or are rescued as by the hand of God, their hearts are refreshed. What is done to others is as if done to themselves. 3. Personal necessity. God looks to individuals. None are so "poor" that he will despise them. None are so "needy" that he cannot satisfy their wants. He delighteth in mercy. Each one of us may put himself in the place of the psalmist, and cry, as he did, with lively hope, "I am poor and needy: make haste unto me, O God!" When we thus trust in God, hope rises to assurance. We feel as if what we asked was given, as if what we sought was done. "Thou art my Help and my Deliverer." But still, so long as we are in distress, and God has not yet perfected that which concerneth us, we urge the prayer, "Make no tarrying."—W.F. BY C. SHORT Psalms 70:1-5 This psalm is substantially a repetition of the last five verses of Psa 40:1-17 (which see). It was most likely detached and altered for a special occasion.—S. Psalms 71:1-24 is, like so many others, a psalm divided between complaint and praise. It is comparatively wanting in originality, being, to a very great extent, an echo of other psalms, especially Psalms 22:1-31, Psalms 31:1-24, Psalms 35:1-28, and Psalms 40:1-17. Complaint, mingled with prayer, occupies the first half (Psalms 40:1-13); praise and thanksgiving the second (Psalms 40:14 -24). The authorship of the psalm is very doubtful, as it has no "title," and few marked characteristics. Kay and Hengstenberg, however, regard it as Davidical, the former assigning it to the time of Adonijah’s attempt, the latter to that of the rebellion of Absalom. Metrically, it is thought to divide into seven short stanzas, each of either three or four verses. Psalms 40:1-3 are almost identical with the opening verses of Psa 31:1-24. They express a firm trust in God, but combine with the expression of this trust an urgent prayer for deliverance. Psalms 71:1 In thee, O Lord, do I put my trust let me never be put to confusion; rather, as in Psalms 31:1, "let me never Be ashamed;" or, let me never be put to shame (Cheyne). Psalms 71:2 Deliver me in thy righteousness. Identical with the last clause of Psa 31:1. And cause me to escape. The danger seems to be pressing, and such as characterized Absalom’s rather than Adonijah’s rebellion. Incline thine ear unto me, and save me (comp. Psalms 31:2). Psalms 71:3 Be thou my strong Habitation; literally, be thou to me for a Rock of habitation; i.e. a rock upon which I may take up my abode. Whereunto I may continually resort. Exegetical of the preceding clause, habitation" Thou hast given "a rock of commandment to save me. It is in thy counsels that I am to be helped and saved—not left to the will of my enemies (comp. Psalms 68:28). This conviction lies at the root of the psalmist’s faith and trust. For thou art my Rock and my Fortress (comp. Psalms 18:2; Psalms 61:2, Psalms 61:3, etc.). Psalms 71:4 Deliver me, O my God, out of the hand of the wicked, out of the hand (rather, grasp) of the unrighteous and cruel man. it is characteristic of David to single out from his adversaries an individual man, from whom he especially asks to be delivered (comp. Psalms 13:2; Psalms 17:13; Psalms 18:17, Psalms 18:48; Psalms 35:8; Psalms 41:6, Psalms 41:9, Psalms 41:11; Psalms 55:13, Psalms 55:14, etc.). Psalms 71:5 For thou art my Hope, O Lord God (comp. Psalms 39:7; Jeremiah 14:8; Jeremiah 17:13; Jeremiah 50:7). Thou art my Trust from my youth (comp. Psalms 40:4). Psalms 71:6 By thee have I been holden up from the womb: thou art he that took me out of my mother’s bowels (comp. Psalms 22:9, Psalms 22:10, of which this is plainly an echo or reminiscence). My praise shall be continually of thee (see Psalms 71:14-16, Psalms 71:22-24). Psalms 71:7 I am as a wonder unto many; or, as a portent, a prodigy—something montrous. Some explain, "as an object of God’s singular favour from his youth" (Kay, Cheyne); others, "as a marvellous example of God’s punishments" (Schultens, Hengstenberg, Professor Alexander, Canon Cook). The latter explanation is supported by Deuteronomy 28:46, and, on the whole, seems preferable. But thou art my strong Refuge (see above, Deuteronomy 28:3, ad fin.). Psalms 71:8 Let my mouth be filled with thy praise and with thy honour all the day. Praise alternates with complaint and prayer, even in this first portion of the psalm, preparing the way for the sustained praise of the second portion. Psalms 71:9 Cast me not off in the lime of old age. This expression, combined with the allusion to old age and grey hairs in Psalms 71:18, indicates that the writer was drawing near to the natural term of human life, and already felt the infirmities of old age creeping upon him. This note of date suits better the time of Adonijah’s rebellion than that of Absalom’s. Forsake me not when my strength faileth. An appeal to the Divine compassion. If God was his "Rock and Fortress" (Psalms 71:3), his "strong Refuge" (Psalms 71:7), when he was in his full vigour, much more will he support and befriend him when be is weak and helpless. Psalms 71:10 For mine enemies speak against me. The psalmist’s weakness encourages his enemies to make their attacks. They begin by speaking against him—calumniating him (2 Samuel 15:3, 2 Samuel 15:4), and shortly they will proceed to acts. And they that lay wait for my soul take counsel together; or, "they that watch for my soul" (Revised Version). Psalms 71:11 Saying, God hath forsaken him: persecute and take him; for there is none to deliver him. Compare the words of Ahithophel, "Let me now choose out twelve thousand men, and I will arise and pursue alter David this night; and I will come upon him while he is weary and weak handed; and all the people that are with him shall flee; and I will smite the king only" (2 Samuel 17:1, 2 Samuel 17:2). It no doubt appeared to Absalom’s party generally, as it did to Shimei, that God had "forsakes" David, and turned against him (2 Samuel 16:8). Psalms 71:12 O God, be not far from me: O my God, make haste for my help (comp. Psalms 22:19; Psalms 35:22). Psalms 71:13 Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt (comp. Psalms 35:4; Psalms 40:14; Psalms 70:2). Psalms 71:14-24 Regarding his prayers as heard, and their fulfilment as certain, the psalmist now betakes himself to praise and thanksgiving, He will never cease to hope; he will praise God more and more (Psalms 71:14). He will spend the whole day in telling of God’s righteousness and salvation (Psalms 71:15). The mighty acts of the Lord shall form his theme, together with the righteousness of God, and of none other (Psalms 71:16). As God has enabled him to declare his praise in the past (Psalms 71:17), so he trusts to be still upheld and enabled to proclaim the same to the new generation (Psalms 71:18). God’s righteousness is "very high," and there is none like him (Psalms 71:19). When he. brings men into trouble, it is only to "turn again and comfort them" (Psalms 71:20, Psalms 71:21). In conclusion, the writer promises that his hymns of praise shall not only be said, but sung, and accompanied with the melody of music (Psalms 71:22). His lips and soul shall both rejoice together (Psalms 71:23); and the praise of God shall employ his tongue without ceasing (Psalms 71:24). Psalms 71:14 But I will hope continually; literally, but as for me, I will hope, etc. The phrase, "as for me," almost always marks a transition. And will yet praise thee more and more; literally, I will add to all thy praise; i.e. "I will add to all my past praises of thee further praises in the future." Psalms 71:15 My mouth shall show forth thy righteousness and thy salvation all the day. Salvation is inseparable from righteousness. It is as being righteous himself that God accepts the righteous, and as faithful to his promises, which is a part of his righteousness, that he pardons penitents. For I know not the numbers thereof (comp. Psalms 40:5). God’s acts of pardoning mercy, by which he brings about the salvation of penitents, are innumerable. Psalms 71:16 I will go in the strength of the Lord God; literally, I will come with the mighty acts of the Lord God (Revised Version); i.e. I will bring these acts forward, and make mention of them in my songs of praise. I will make mention of thy righteousness, even of thine only. I will attribute my deliverance to no strength, or efforts, or righteousness of my own (see Psalms 20:7; Psalms 44:3, Psalms 44:6), but to thy righteousness—i.e. thy faithfulness and truth—only. Psalms 71:17 O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works. Hitherto, i.e; have I always had thy guidance and instruction, and hitherto have I always had occasion to praise thy Name. Hence I am confident with respect to the future. Psalms 71:18 Now also when! am old and greyheaded, O God, forsake me not. Surely, then, thou wilt not forsake me when my youth has fled, and my time of weakness and decay has arrived, so that I need thee all the more. At the time of Adonijah’s rebellion, David was "old and stricken in years" (1 Kings 1:1)—nearly, if not quite, seventy years of age (2 Samuel 5:4). Until I have showed thy strength (literally, thine own) unto this generation, and thy power to every one that is to come. The psalmist calls on God to sustain him in his old age, not for his own sake, but that he may impress on the rising generation God’s might and marvellous acts. Psalms 71:19 Thy righteousness also, O God, is very high; or, reaches to the height (comp. Psalms 7:7; Psalms 10:5; Psalms 18:16, etc.). Who hast done great things: O God, who is like unto thee! (comp. Psalms 35:10; Psalms 89:6, Psalms 89:8). Psalms 71:20 Thou, which hast showed me great and sore troubles, shalt quicken me again; or, according to another reading, which hast showed us—shalt deliver us. The change of number may be ascribed to the desire of the psalmist to unite his people with himself in the hopes of deliverance which he is expressing. And shalt bring me up again (rather, shalt bring us up again) from the depths of the earth. ’The "depths of the earth" is a metaphor for the extreme of misery and depression (comp. Psalms 88:6; Psalms 130:1). Psalms 71:21 Thou shalt increase my greatness, and comfort me on every side. The psalmist feels that the trial now laid upon him is the last—that henceforth his greatness and majesty will increase instead of diminishing, and that God will turn and comfort him. Psalms 71:22 I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel. (On the psaltery, and its use as a devotional instrument, see the comment on Psalms 33:2.) The conjunction of the psaltery and harp seems to imply that the "praise," of which the writer here speaks, is to be public praise in the sanctuary, accompanied by the usual sacred music. Psalms 71:23 My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed. Not my mouth only, but my heart and spirit, will "rejoice," or "sing out thy praise" (Cheyne), when the time comes, and my "redemption," or deliverance, has been accomplished. Psalms 71:24 My tongue also shall talk of thy righteousness all the day long. The musical utterance of praise can only be occasional, but the tongue can "talk" of God continually (see Psalms 71:15). For they are confounded and brought unto shame, that seek my hurt (comp. Psalms 35:4; Psalms 40:14; Psalms 70:2). Psalms 71:16 Strong confidence. "I will go," etc. Since these words were written, almost everything in the world capable of change has changed. Empires, nations, languages, religions, have died, and new ones grown up in their stead. The centre of civilization has moved westward. Discovery and invention have so revolutionized man’s relation to his surroundings, that he seems to live in a new world. The form of revealed religion has undergone a no less marvellous change. The priesthood, sacrifices, sanctuary, laws, which seemed to a pious Israelite an integral part of true religion, have waxed old and vanished away. But "the Word of the Lord abideth forever." Faith, hope, love, based on God’s promises, are the same in all ages—in Watts or Wesley, Calvin or Luther, Paul or John, as in David and Isaiah. Across that wide gulf of time which has swallowed so much deemed imperishable, we join hands with this ancient saint, and feel that he is our brother. His experience holds the mirror to our own. The Spirit who inspired him is promised to us also. Let us take note of his resolve, his humility, his confidence. I. THE ’S FIXED RESOLVE AND PURPOSE. "I will go." He speaks as one who knows. The Revisers give a different sense. But they render the same Hebrew word (which commonly means "come") "go" in Genesis 37:30; Numbers 32:6; Jonah 1:3. And the word for "strength" (plural in Hebrew) is so rendered, and cannot be otherwise rendered, in Psalms 90:10. The vigorous Authorized Version is much the more apt and intelligible. Whither he is bound, and what he needs for the journey. Some lives can hardly be likened to either a journey or a race. No fixed purpose rules them; no high aim inspires; no goal shines in view. They veer and drift with the changing current of fashion and circumstance. There is something very noble and admirable in fixed indomitable purpose, even when it does not rest on the highest motives. We admire the courage of the great Roman, who said to the trembling pilots in view of the tempest, "It is not necessary for me to live, but it is necessary for me to go" (Plutarch’s ’Life of Pompey the Great’). But we find a grander courage in St. Paul (Acts 21:13). Or in Luther, after two hours spent in intense prayer, "If there were as many devils in Worms as tiles on the house tops, I would go." The one is the firmness of human will, defying circumstances to bend it. The other, of human weakness taking hold on almighty strength. II. Therefore note secondly, THE ’S . He is not vaunting his own strength, or trusting to it. "In the strength of the Lord God." All strength is God’s. He nerves the arm that is raised against his law; kindles the light of reason in the mind that denies him. Let but a tiny clot of blood press on a thread of nerve, and the strongest arm will be paralyzed, the keenest brain unconscious. Hence Scripture strongly condemns the worship of human power and greatness (Isaiah 2:22). A view to which men are always prone. A great blemish on the writings of one of our most powerful writers, Thomas Carlyle. It is wonderful how much people pardon in a conqueror! Such judgment is false. "God resisteth the proud." Illust.: Nebuchadnezzar (Daniel 4:30, Daniel 4:31, etc.). Humility is true wisdom; since it is simply acknowledging what is fact. III. THE ’S . "I will go," etc. A confidence resting in blind presumption, "I will go, come what may, hinder who dare!" is mere self-delusion. On the other hand, mere sense of weakness, "I cannot go!" is miserable, fatal to all success. Faith solves the paradox of combining the humblest sense of weakness with the boldest courage, most strenuous effort, most assured hope (1 John 5:4, 1 John 5:5; John 15:4, John 15:5; 2 Corinthians 12:9). Nothing but this courage of humility, this confidence of faith, can warrant, in any sane mind, a fearless outlook, even as concerns earthly life. For the strongest is not strong all round; and the strain may come at the one weak point. To climb the mountain is one thing; to breathe the rare air at the top is another. The dash which carries the soldier against the enemies’ ranks will not sustain him through the dark, cold hours of the sentinel’s lone watch. The athlete may fail at the desk. The man whom no labour could over task, whose resource, quickness, energy, promptly met every emergency in action, may helplessly break down in adversity. The man whom adversity could neither break nor bend may lose self-control in prosperity, and make shipwreck in a smooth sea. Yet more is this true of The spiritual life. Illust.: Peter (John 14:1-31:37, 38; John 18:10, John 18:17, John 18:25, John 18:27). Have we the right to exercise this confidence anew? We cannot over trust God (Philippians 4:13). Suppose a farmer has lowlying meadows along the course of a river, which he can irrigate at will. It is no presumption in him to say, "My land can never suffer drought"—if he opens the sluices. Prayer opens the sluices which let the full river of God’s grace, wisdom, strength, peace, flow into the soul. How can you bear to face the unknown possibilities, or the certainties, of the future without this "strength of the Lord God"? What may happen any minute? "No use," you say, "to think of that" No; I know it is no use: does that make things better? How can you help thinking of it, unless you can take hold of God’s strength and be at peace with him BY W. FORSYTH Psalms 71:1-24 Godly old age. Solomon has said, "The beauty of old men is the grey head" (Proverbs 20:29). But he tells also of a nobler beauty, "The hoary head is a crown of glory, if it be found in the way of righteousness" (Proverbs 16:31). Old men are few, but godly old men are fewer still. Rarity signalizes the "beauty," and enhances the "glory." This psalm may well be called, "The Old Man’s Psalm." Would that the portrait were more common! It is pleasant to look at in poetry; it is far more delightful to behold in fact. In this portrait of a godly old man, we may mark— I. HIS SUBLIME FAITH." In thee, O Lord, do I put my trust" (verse 1). Here is the secret of his character. "Trust" gave strength to his heart, and unity and completeness to his life. In this he was in sympathy with others who had gone before (cf. Psalms 31:1-3). II. HIS EARNEST PRAYERS. The godly are ever given to prayer. It is their great resource. It is the never failing means of obtaining mercy and grace. They learnt to call upon God at their mother’s knee (cf. Psalms 116:16; 2 Timothy 1:5), and all through life they have found the virtue and the blessedness of prayer. In old age the cry of the godly is, "I must pray more." III. HIS VARIED . Often, when looking back, there is dimness, or many things have fallen out of sight, or there is a confusion in the perspective; but events that have made a deep impression stand out clearly. Memory goes back to the time of youth, and traces life onward, with all the great changes, the dangers and adventures, the attempts and the achievements, the joys and sorrows. There are grateful recollections of kindness and help from many; but above all, there is praise to God for his goodness and wonderful works (verses 5, 6; cf. Isaiah 44:4). IV. HIS SETTLED . Experience is a great teacher. The man who has seen many days has learned much, and is able to bear witness as one that speaketh with authority (Job 32:7; Leviticus 19:32; 2 Peter 1:13). One thing that the godly old man testifies is that God is worthy of trust; another thing is that the Word of God is not a cunningly devised fable, but truth; another thing is that religion is not a delusion, but a reality—the power of God unto salvation; another thing is that the most pleasant memories are of loyalty to God, and of good done to men, even to enemies, and that the saddest thoughts are of times when self prevailed over love and duty, and opportunities were lost from neglect and sloth. V. HIS . The old have their regrets. They have also their times of trial and weakness. In another place the psalmist says, "I have been young, and now am old; yet have I not seen the righteous forsaken" (Psalms 37:25), and yet here he seems just for a moment to falter; but if he trembles at the thought of being a "castaway," as Paul also did (1 Corinthians 9:27), he renews his strength by prayer (verses 17, 20). Then having gained courage, he pledges himself with fresh ardour to be true to God. Instead of wavering, he will press on. Instead of keeping silence, he will testify, by word and deed, to the strength and power of God. This was beautifully seen in Polycarp, "Eighty and six years have I served him, and he never wronged me; and shall I forsake my God and my Saviour?" VI. HIS . For the old the end is near. They know that soon they must die, and have no more to do with anything under the sun. This seems a dismal condition. But for the godly there is not only hope in death, but the bright prospect of a blessed immortality. "The end of that man is peace," yea, more, far more, the future is glorious.—W.F. BY C. SHORT Psalms 71:1-13 The suffering righteous man in his old age. An introduction (Psalms 71:1-3) borrowed from Psalms 31:1-24. The prayer is shortly expressed in the fourth verse, and is succeeded in Psalms 31:5-8 by the basis on which it rests, and after that the prayer is expanded in Psalms 31:9-13. The second half of the psalm contains the hope and the thanks of the writer. I. THE PRAYER OF THE . 1. For deliverance from the power of evil doers. (Psalms 31:4.) We have need to pray for deliverance from the dangers that imperil the safety of the soul. 2. For special protection in his old age. (Psalms 31:9.) When his natural strength had begun to fail. This was the prayer for spiritual strength—that he might not be abandoned to physical infirmity, and so be unable to contend with his foes. 3. For immediate help and rescue. (Psalms 31:12.) "Make haste to help me." He was in a pressing emergency, and needed instant deliverance. "Be not far from me." He prayed for the signs of God’s presence with him. II. THE GROUNDS OF HIS PRAYER. 1. God had been his Hope and Confidence from infancy. (Psalms 31:5, Psalms 31:6.) And he had confidence that he might still lean upon God for help, and still have cause to praise him. 2. The greatness of his sufferings. (Psalms 31:7, "I by the greatness of my sufferings drew upon myself the astonishment and wonder of many.") Great suffering leads us to God with a cry to which he will always listen; for "Like as a father pitieth his children," etc. 3. He is a constant and devoted worshipper of God. (Psalms 31:8, "My mouth is full of thy praise," etc.) God will not refuse help to those who serve him; if he gives help to any, he must help those who honour him. 4. He wants it to be proved to his enemies that God has not forsaken him. (Psalms 31:10, Psalms 31:11.) He is jealous of God’s honour, and wants it to be seen that God is unchangeable in his goodness as his Deliverer. Good men have always been concerned that God’s righteousness should be manifest and invincible.—S. Psalms 71:14-24 Persistent hope and increasing praise. Upon these the psalmist resolves in this second half of the psalm. Let us distinguish the topics of his hope and praise. I. GOD’S WORKS OF ARE . (Psalms 71:15.) They cannot be reckoned up. All his works are right, both in nature and towards man. II. GOD’S WORKS OF ARE MIGHTY WORKS. (Psalms 71:16.) "I will come with the mighty deeds of the Lord"—"unto the temple, with all the great and mighty deeds which God has done on my behalf, as my subject of grateful praise." What a tale each life history could tell! III. GOD’S WORKS HAVE BEEN THE THEME OF HIS YOUTH, AND SHALL BE OF HIS OLD AGE. (Psalms 71:17, Psalms 71:18.) He has been taught them from his youth, and now that he is old he will tell them to the coming generation. We should he wise teachers in old age, having the experiences of a whole life to draw from. IV. GOD IN HIS WORKS OF IS AN BEING. (Psalms 71:19.) None like unto the infinite and eternal Bring. His righteousness is perfect and exalted. V. THE WHICH GOD SENDS ARE TO HAVE A AND EFFECT. (Psalms 71:20, Psalms 71:21.) By such means God increases our greatness, and manifests himself to us as the comforting God. VI. UPON THESE GROUNDS HE WILL PRAISE GOD BY ALL THE MEANS HE CAN COMMAND. (Psalms 71:22-24.) With the lute and the harp; his lips shall shout for joy, and his soul and his tongue shall talk all day of his righteousness which has caused him to triumph over his foes. "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion forever and ever." This will be the eternal song of the redeemed creation of God.—S. THE "title" attributes this psalm to Solomon, and the contents of the psalm are very favourable to his authorship. The prayer in Psalms 72:1-4 is an echo of that recorded in 1 Kings 3:9. The stress laid upon "peace" (1 Kings 3:3, 1 Kings 3:7-16) accords with the peaceful reign (1 Kings 4:20-25) of "the peaceful one." The local allusions (1 Kings 3:10, 1 Kings 3:15) suit the circumstances of Solomon’s time. The tone, cheerful, equable, and objective rather than subjective, is Solomonic. The psalm is thought to have been composed early in Solomon’s reign for liturgical purposes. It is a prophetic prayer for a blessing on the king and on his reign, which is represented in colours and with circumstances, that make it typical of the reign of Messiah (see especially 1 Kings 3:8, 1 Kings 3:11, 1 Kings 3:17). The concluding verses (18, 19) are a doxology, marking the end of the Second Book (compare the comment on Psalms 41:13). Psalms 72:1 Give the king thy judgments, O God, and thy righteousness unto the king’s son. God had established in Israel, in the person of David, hereditary monarchy (2 Samuel 7:12-16), such as was usual in the East, and suited to Oriental notions. In speaking of himself, not only as "the king," but also as "the king’s son," Solomon makes appeal to the sentiment of respect for hereditary royalty. Compare the inscription of Mesha, "My father was king over Moab thirty years, and I became king after my father" (line 1). In praying God to give him "his judgments," he is desiring a "spirit of judgment" which will enable him to deliver decisions as righteous as God’s. Psalms 72:2 He shall judge thy people with righteousness, and thy poor with judgment. Then will he have wisdom to judge thy people aright. The wish is in the closest possible agreement with the prayer in 1 Kings 3:6-9. Psalms 72:3 The mountains shall bring peace to the people, and the little hills, by righteousness. Through the general establishment prominent features. Psalms 72:4 He shall judge the poor of the people. Not exclusively, but especially. The unjust rulers and judges of Israel neglected this duty. They judge not the fatherless … and the right of the needy do they not judge" (Jeremiah 5:28; see also Isaiah 1:23; Zechariah 7:10). He shall save the children of the needy. He shall preserve them, i.e; from oppression and wrong. And shall break in pieces the oppressor. (On God’s hatred of oppression and oppressors, see Exodus 3:9; Le Exodus 25:14; Job 27:13; Psalms 12:5; Isaiah 16:14, etc.) Psalms 72:5 They shall fear thee (i.e. God) as long as the sun and moon endure, throughout all generations. The righteous government of the king shall spread abroad the "fear of God," and establish pure religion in the land, while the world continues. Here the psalm first becomes distinctly Messianic, passing on from the reigning monarch to the ideal king whom he typifies. Psalms 72:6 He shall come down like rain upon the mown grass; i.e. softly and gently, bringing refreshment (comp. Deuteronomy 32:2; Isaiah 55:10, Isaiah 55:11; and perhaps 2 Samuel 23:4). As showers that water the earth. The same idea as in the preceding clause (comp. Hosea 6:3). Psalms 72:7 In his days shall the righteous flourish. In Messiah’s days, when his kingdom is fully established, the righteous will flourish and prosper, since the wicked will not be suffered to hinder them (comp. Psalms 72:4; and see Butler’s ’Analogy,’ pt. 1, Psalms 3:1-8). And abundance of peace so long as the moon endureth; literally, till there be no longer a moon (comp. Psalms 72:5). Psalms 72:8 He shall have dominion also from sea to sea. It does not appear that any particular seas are meant, as in Exodus 23:31 and Numbers 34:3, Numbers 34:6; rather, the idea is that the earth is set in the midst of the sea, and that Messiah’s dominion will reach from shore to shore. And from the river (i.e. the Euphrates) unto the ends of the earth. Israel’s promised dominion extended only as far as the great river (Genesis 15:18), which was also the boundary of Solomon’s kingdom eastward (1 Kings 4:21, 1 Kings 4:24); Messiah’s was to reach indefinitely beyond the river to the world’s end. Psalms 72:9 They that dwell in the wilderness shall how before him (for the meaning here assigned to tsiyyim (ציּים), see Psalms 74:14; Isaiah 23:13). The wild tribes of the Syrian and Arabian deserts are probably intended (comp. Isaiah 60:6, Isaiah 60:7). And his enemies shall lick the dust; i.e; prostrate themselves at his feet with their faces in the dust. See the Assyrian representations of Oriental prostrations. Psalms 72:10 The kings of Tarshish and of the isles shall bring presents. "Tarshish" here is probably Tartessus in Spain, so well known to the Israelites in the days of Solomon (1 Kings 10:22; 2 Chronicles 9:21). According to Herodotus, Tartessus, when it first became known to the Greeks, was governed by kings (Herod; 1:163). By "the isles" are to be understood the coasts and islands of the Mediterranean generally. All these have, at one time or another, paid homage to Christ. The kings of Sheba and Seba shall offer gifts. "Sheba" and "Seba" are distinguished by the writer of Genesis (Genesis 10:7), and appear not even to have been very near the one to the other. Sheba was in Southeastern Arabia, and was known to the Greeks and Romans as the country of the Sabaeans (Diod. Sic; 3.45; Strabo, 16.4, § 19; Pliny, ’Hist. Nat.,’ 6.23). Saba was in Africa, on the Middle Nile, and the Sebaeans (סְבָאִים) are closely connected by Isaiah with Ethiopia and Egypt (Isaiah 43:3; Isaiah 45:14). Psalms 72:11 Yea, all kings shall fall down before him: all nations shall serve him (comp. Isaiah 49:7, Isaiah 49:23; Isaiah 60:3-14). This prophecy has not yet been fulfilled in the letter; but it may one day be exactly accomplished. Or it may not have been intended to be understood literally. General truths are often expressed by the sacred writers universally. Psalms 72:12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper (comp. Psalms 72:4); rather, and the poor who has no helper. Two classes of persons are spoken of, not three (comp. Job 29:12). Psalms 72:13 He shall spare the poor and needy; or, the weak and needy. And shall save the souls of the needy. He shall not merely deliver them from their cruel oppressors in this life (Psalms 72:4), but also give health and life to their souls. Psalms 72:14 He shall redeem their soul from deceit and violence. Messiah’s especial tenderness towards the poor and lowly is a main feature in all descriptions of his kingdom (see Isaiah 11:4; Isaiah 29:19; Isaiah 41:17, etc.), and was emphasized by our Lord when he came upon earth (Matthew 11:5; Luke 4:18). And precious shall their blood be in his sight. Worth, therefore, a mighty ransom (comp. Psalms 116:15). Psalms 72:15 And he shall live, and to him shall be given of the gold of Sheba. He (i.e. Messiah) "shall live"—shall live on, and reign on, in his everlasting kingdom; and men shall bring to him of the gold of Sheba (1 Kings 10:10; Ezekiel 27:22), giving him of their best and rarest, in grateful acknowledgment of his goodness and protection. Prayer also shall be made for him continually. His subjects shall offer prayer for him continually, as Christians do when they pray, "Thy kingdom come" (Hengstenberg). And daily shall he be praised; rather, all day long shall they praise him. Psalms 72:16 There shall be an handful of corn in the earth; rather, as in the Prayer book Version, an heap of corn; or, abundance of corn (Revised Version), "Abundance of corn" is put for general prosperity. Upon the top of the mountains. In flourishing times of agriculture, the very tops of the mountains were cultivated all over Palestine, as appears by the remains of terraces. The fruit thereof shall shake like Lebanon. Canon Cook’s seems to be the best exposition: "The ripened corn on the heights shall rustle in the wind like the foliage on Lebanon." And they of the city shall flourish like grass of the earth. "They of the city" are the inhabitants of the "New Jerusalem" (Revelation 21:2), the citizens of Messiah’s kingdom. Psalms 72:17 His Name shall endure forever (comp. Psalms 45:2, Psalms 45:6; Psalms 102:12; Isaiah 9:7). "The eternity of the Name is based upon the eternity of the kingdom" (Hengstenberg). His Name shall be continued as long as the sun (comp. Psalms 72:5); or, his Name shall be renewed—shall spring again to fresh life. Dr. Kay compares an expression of Renan’s, "Son culte se rajeunira." And men shall be blessed in him; literally, men shall bless themselves in him (comp. Genesis 22:18; Genesis 26:4). All nations shall call him blessed. With these words the psalm, properly speaking, ends. The doxology (Psalms 72:18, Psalms 72:19) and the note (Psalms 72:20) were probably appended by the arranger of the book. Psalms 72:18, Psalms 72:19 Blessed be the Lord God, the God of Israel (compare the other doxologies, which begin similarly (Psalms 41:13; Psalms 89:52; Psalms 106:42). Who only doeth wondrous things (comp. Psalms 86:8, Psalms 86:10; and Job 5:9). And blessed be his glorious Name forever (comp. Psalms 29:2; Psalms 34:3; Psalms 46:2; Psalms 69:30; Psalms 113:2, etc.). And let the whole earth be filled with his glory. The whole earth can no otherwise be filled with the glory of God, than by men everywhere glorifying him, and bowing clown in adoration before his Son. The promise had been made that so it should one day be (Numbers 14:21); and the psalmist anticipates the fulfilment of the promise. Amen, and Amen (comp. Psalms 41:13; Psalms 89:52; Psalms 106:48). Psalms 72:20 The prayers of David the son of Jesse are ended. This is a note appended, either by the collector of the first two Books of the Psalms, or by the collector of the Third Book, who thus marked the difference between the previous collection and his own, the former containing sixty psalms ascribed to David in their titles, and the latter one only (Psalms 86:1-17). Psalms 72:17 Messiah’s reign. "Men shall be blessed in him." This great promise looks back to the glorious and amazing assurance thrice given to the Patriarch Abraham (and repeated to his son and grandson, Genesis 12:3; Genesis 18:18; Genesis 22:18). St. Paul says the gospel was thus "preached before" (Galatians 3:8). In the third of these passages, and in the text, the Hebrew word is strictly "bless themselves" (margin, Revised Version); but the sense is governed by the other two passages (so Genesis 26:4 compared with Genesis 28:14). As we are said to wash ourselves in water, though it is the water that cleanses; or to feed ourselves, though it is the food that nourishes; or to rest ourselves, though it is the resting place which yields us rest; so we bless ourselves when we take the blessings God gives us, and find cleansing, food, rest, in Christ. Ancient Hebrew expositors took this glorious psalm as a prophecy of Messiah. Modern Christian critics have spent great learning and ingenuity in dethroning Christ, and leaving Solomon in his stead. If Solomon really wrote this psalm concerning himself, it must be pronounced such a piece of self-glorification, with such Eastern exaggeration, as we nowhere else find in Scripture. Yet we may regard the peaceful glory of Solomon’s reign, unlike anything before or since, as an earthly and typical fulfilment, in part, of this majestic, prophetic picture, taking it to refer not to Solomon personally, but to David’s royal line, crowned and consummated in Christ (so of Abraham’s line St. Paul says, "which is Christ," Galatians 3:16). I. GOD’S WORD IN WHICH ALL NATIONS ARE TO SHARE. This wondrous chain of promises, stretching across, thousands of years, holds out a hope which has no root but in the Bible—the universal equal happiness of all nations of mankind. Men may discard the Bible, and yet cling, in the name of progress and civilization, to this splendid hope. But whence did it spring? National happiness or welfare, or, in the strong Bible word, "blessedness," depends on six things—justice, freedom, virtue, knowledge, distribution of wealth, peace (Psalms 144:15). 1. Justice is the first office and object of government (Romans 13:1-5), the first condition of national welfare (Deuteronomy 4:8). Great Charters, Petitions of Right, Declarations of Independence, and the like, are the outcry of oppressed peoples for this prime necessity of national life. 2. Freedom is really implied in justice, the only real guardian of right and nurse of true virtue. 3. Virtue is no less essential to real national happiness and greatness. Fraud, intemperance, impurity, covetous greed, wild love of pleasure, sloth, cowardice, suck the vitals and sap the roots of national life. 4. Knowledge is the parent of all progress. Not mere labour, but wisely directed labour, is the source of wealth. The mind that invents and foresees must guide the hand which toils. 5. Right distribution of wealth is the most urgent national problem of our own day in our own and all civilized nations. No nation is blessed in which immense wealth stagnates in a few hands, and the toiling millions are wretched and joyless. 6. Peace is the fence and crown of all the other elements of national welfare. War is a short name for all calamities, cruellest of misfortunes, if necessary and just; if unjust, avoidable, the greatest of crimes. II. ALL NATIONS ARE TO BE BLESSED IN CHRIST. 1. Possibility and reasonableness of this. It is not open to question that if even the bulk of a nation, its rulers, legislators, and individual citizens became real Christians, such as may be found by thousands, loving God truly and their neighbour unselfishly, hating vice, dealing justly, loving mercy, and walking humbly with God,—that nation would soon be the envy of all nations. Let every nation undergo such a transformation, and war would be impossible; slavery and tyranny would be things of the past; social problems would be solved, not by legislation, but by every one’s sense of what is due to others; mutual help would take the place of fierce competition; labour would become faithful, and wealth beneficent; even secular knowledge of all kinds would receive a mighty impulse from the new value given to each human life and the high moral tone of society. These things the gospel can certainly do, if only all men would believe. 2. Hopelessness of such a condition, except from the kingdom of Christ. Human nature has not in itself the tendency to produce such a state of things. Knowledge and progress do not change human nature, do not give life; Christ alone gives life (John 10:10). 3. Hopefulness of this prospect. (1) God has provided for nothing less. What the gospel effects on a small scale it is equally fitted to effect on the largest scale. What Jesus Christ is actually doing forevery sinner who believes in him, every disciple who truly follows him, he is able to do for mankind. (2) God has promised no less. In the Lord’s Prayer we tray for the coming of his kingdom "on earth" (Psalms 2:8; Isaiah 2:4). BY W. FORSYTH Psalms 72:1-20 The glory of Christ’s kingdom. It is written that Satan took our Lord "up into an exceeding high mountain, and showed him all the kingdoms of the world and the glory of them" (Matthew 4:8); but they had no charm, for him. In this psalm we are, so to speak, taken up by the Spirit, and shown the kingdom of Messiah; and as its glory opens to our sight our hearts are thrilled with admiration and delight. With renewed ardour we cry, "Thy kingdom come." Consider some things testified here as to the glory of Christ’s kingdom. I. THE OF THE . David and Solomon were in some respects great kings; and their greatness, so far as it was real, arose from their feeling their dependence upon God, and that it was their first duty to rule themselves and their people according to God’s Law. We know how in many things they offended. But here is a King spoken of whose greatness is of a nobler kind, and who comes short in nothing of God’s glory. As respects his nature, his character, his relationships, he is supremely fitted to rule. In him "righteousness" and "judgment" are found as in God. The will of God, on the one hand, and the welfare of his people are his highest ends. "God is light;" and this King saith, "I am the Light of the world." "God is love;" and this King’s advent was proclaimed by angels as the Saviour who should bring down love to men: "Glory to God in the highest, peace on earth, good will to the children of men." II. THE OF THE . (Psalms 72:2-4.) David, in his last words, describes Messiah’s manner of government (2 Samuel 23:1-4). It is characterized by justice; there is no respect of persons; friends are not unduly favored, nor enemies unfairly punished (Isaiah 11:4, Isaiah 11:5); the condition and interests of all are considered, and the poor are specially regarded; but justice is blended with mercy. It is the glory of Christ’s government that it provides for the return of the rebellious, and for the restoration of the fallen. III. THE OF THE PEOPLE. (Psalms 72:6, Psalms 72:7.) The laws of the kingdom are not only adapted to the nature and necessities of man, but designed for the welfare of those who obey them (Deuteronomy 32:47; Isaiah 48:18); they are not arbitrary, but. founded in truth; they are not alterable, but eternally fixed. Earthly governments so far regulate their laws according to circumstances, and there may be improvements made and reforms carried out from time to time for the greater advantage of the people; but the laws of this kingdom do not need improvement—they are perfect as God is perfect. We see the result in the character and privileges of the people (Isaiah 43:21; Matthew 5:1-10). They are enlightened, contented, law-abiding; they strive to mould their lives according to the will of their King, and in loyalty and devotion to him they find their highest honour and their highest happiness. In this kingdom alone can liberty, equality, and fraternity, in the truest sense, be enjoyed. IV. THE FUTURE THAT MAY BE . This kingdom is destined to grow from more to more; it has an unlimited power of expansiveness (Psalms 72:8, Psalms 72:13); it is also marked by stability. Earthly kingdoms have their rise and fall; but this kingdom is unshakable and eternal. It begins on earth, but is carried up to heaven. Other kings may have successors, though often the direct succession fails; but this King has no successor, but will reign forever and ever.—W.F. Psalms 72:15 Christ on the throne. If it may be said of the twenty-second psalm that it lets us see Christ on the cross, it may be said of this that it shows us Christ on the throne. Instead of humiliation, there is exaltation; instead of the mockery of "the purple robe," there is the homage of angels; instead of the wicked cries of envious priests and a deluded people, "Crucify him!" there is the joyful song of the redeemed, "Alleluia, for the Lord God omnipotent reigneth!" The saints on earth, as well as the saints in heaven, are partakers of this joy; they know whom they have believed, and they have had experience of his benign and righteous rule. We learn here— I. THAT WHERE CHRIST REIGNS THERE IS LIFE. He is the Source and the Giver of life. Where the waters that Ezekiel saw came, there was life; and so where the gospel of Christ comes, there is life. The mind that before was dark has the life of truth; the conscience that before was dormant has the life of righteousness; the heart that before was dead in sins is quickened to the new life of love and holiness. Christ’s rule ever tends to the well being of his people. II. THAT WHERE THERE IS LIFE THERE WILL BE PRAYER. The first sign of infant life is breathing; and the first sign of the soul’s life is the breathing of prayer to God. The life within expresses itself in accordance with its nature and needs. The mind that has light cries for more light; the conscience, awakened to a sense of sin, seeks deliverance; the heart that has been touched with the love of God yearns for more love and nearer fellowship. So it was with Paul. "Behold, he prayeth!" and so onward, through all the toils and struggles of his noble life, he continued instant in prayer. III. THAT WHERE THERE IS PRAYER THE SUPREME DESIRE WILL BE THE GLORY OF CHRIST. Self will be lost in love. Concern about ourselves will be merged in concern for the glory of Christ our Lord. "Prayer shall be made for him." 1. For his cause. What interests him will interest us; what lies nearest his heart will be nearest ours. There is unity of life. 2. For his people. He identifies himself with them. He regards what is done to them as done to himself. When "prayer was made of the Church" for Peter, they were, in a sense, making prayer for Christ. Our sympathies should be as broad as the sympathies of Christ. 3. For his second coming. His first coming was the hope of Israel; his second coming is the hope of the Church of the gospel (Revelation 22:20; Titus 2:13). "Prayer for Christ" increases our love to him, binds us in closer union with the brethren, and enables us to transmit the blessed hope to future generations. Think of the prayers made every Lord’s day! What cause for thankfulness and joy! Yea, "daily" prayer shall be made till prayer is consummated in praise.—W.F. BY C. SHORT Psalms 72:1-7 The effect of the anger of a perfectly righteous King. Most probably put into form by Solomon, even if David suggested the substance of it. It is the portrait of an ideal King, never yet realized completely by any earthly monarch, and finds its perfect fulfilment only in Christ and his kingdom. Solomon did not fulfil it. It shows the effects of the reign of a perfectly righteous King such as Christ. I. HE AND ONLY LAWS AND . (Psalms 72:1, Psalms 72:2.) In opposition to the injustice of the despot. but the true King has a passion for justice. II. THE REIGN OF BRINGS IN THE REIGN OF PEACE. (Psalms 72:3.) "Mountains and hills are mentioned as being characteristic features of the country." Peace is always spoken of in the Scriptures as the fruit of righteousness—in public and in private. III. IT UPHOLDS AND THE RIGHTS OF THE POOR AGAINST ALL . (Psalms 72:4.) Those who are born to poverty are more or less regarded by an unrighteous government as having no rights. Christianity expresses the cause of the poor, and vindicates their rights against all injustice and selfishness. IV. RULE TEACHES THE PEOPLE THE FEAR OF GOD. (Psalms 72:5.) Corrupt government encourages licentiousness and irreligion among the people. V. AND ALL THE AFFAIRS OF A NATION. (Psalms 72:6.) As rain quickens and fertilizes the dry earth. VI. GOOD MEN PROSPER AND HAVE PEACE UNDER . (Psalms 72:7.) But are mostly persecuted and despoiled of their liberty and rights under a tyrannical rule. It is the office of a righteous king to defend the righteous; but it is Christ’s work to make men righteous by fashioning their minds anew by his Holy Spirit.—S. THIS is the first of the "Psalms of Asaph," whereof the present book contains eleven. They are characterized by a preponderating use of the name "Elohim" over that of" Jehovah," by a great calmness and solemnity of tone, and by a pervading melancholy. The present psalm has for its subject the well worn problem of the prosperity of the wicked (Job 21:7-15; Psalms 37:1-38; Jeremiah 12:1-3, etc.). The writer has been troubled with respect to it, and has well nigh fallen away from God in consequence (verse 2); but, after a severe struggle (verses 13-16), his eyes have been enlightened on the subject, and he has found an explanation which is satisfactory to him (verses 17-20). He contrasts his former state of perplexity and danger with his present satisfaction and security (verses 21-24); and concludes by expressing an unqualified trust in the ultimate salvation of the righteous and destruction of the wicked. Metrically, the psalm seems to fall into eight stanzas; the first and last of two verses each, the remaining six each of four verses. Psalms 73:1 Truly God is good to Israel; i.e. verily, in spite of appearances to the contrary, which had for a time made the writer doubt. It is suggested that the triumph of Absalom may have been the circumstance that shook Asaph’s faith. Even to such as are of a clean heart; i.e. to the pious in Israel, who are the true Israel. God is really on their side, though he may seem for a time to favour the wicked. (On the need of a pure heart, see Psalms 24:4.) Psalms 73:2 But as for me, my feet were almost gone; my steps had well nigh slipped. The psalmist had doubted God’s goodness and righteousness, on account of the prosperity of the wicked. He feels now that his doubt had been a sin, and had almost caused him to give up his confidence and trust in the Almighty. He had well nigh slipped from the rock of faith into the abyss of scepticism. Psalms 73:3 For I was envious at the foolish, when I saw the prosperity of the wicked (comp. Psalms 37:1). To envy the wicked because they prosper is to make more account of the good things of this life than of God’s favour—to prefer physical good to moral. It is also to doubt that God governs the universe by the strict rule of justice. The word translated "foolish" means rather, "vain arrogant boasters." Such the wicked commonly become when they prosper (comp. Psalms 5:5). Psalms 73:4 For there are no bands in their death; or, no sufferings (δυσπάθειαι, Aquila; "torments," Cheyne); comp. Job 21:13, "They spend their days in wealth, and in a moment go down to the grave;" and Job 21:23, "One dieth in his full strength, being wholly at ease and quiet." Such deaths often happen, and are a severe trial of faith to those who have no firm conviction of the reality of a hereafter. But their strength is firm; literally, their body is plump (Cheyne). But the Authorized Version probably gives the true meaning. They drop into the grave while their strength is still undiminished. Psalms 73:5 They are not in trouble as other men; neither are they plagued like other men (comp. Job 21:8-10). There is, no doubt, something of Oriental hyperbole in this representation, as there is in the account given by Job (l.s.c.), which he afterwards qualifies (Job 27:13-23). But still a certain immunity from suffering does seem often to attach to the wicked man, whom God does not chasten, because chastening would be of no service to him. Psalms 73:6 Therefore pride compasseth them about as a chain; or, is as a chain about their neck (Revised Version)—makes them stiffen their neck, and hold their head aloft. Not being afflicted, they regard themselves as favourites of Heaven, and are therefore puffed up with pride, which they show in their gait and bearing. Violence covereth them as a garment. Pride and self-conceit naturally lead on to violence, which becomes so habitual to them that it seems like their ordinary apparel (comp. Psalms 109:18, Psalms 109:19). The violence of the great ones in Israel is continually denounced, both by psalmists and prophets (see Psalms 11:2; Psalms 55:9; Psalms 58:2; Psalms 72:14, etc.; Isaiah 1:15; Isaiah 3:15; Isaiah 59:3-7; Hosea 4:1, Hosea 4:2; Amos 3:10, etc.). Psalms 73:7 Their eyes stand out with fatness. Their eyes, which gloat upon the luxuries around them, seem to stand out from their fat and bloated faces (comp. Job 15:27; Psalms 17:10). They have mere than heart could wish; literally, the imaginations of their heart overflew. The exact meaning is doubtful. Psalms 73:8 They are corrupt, and speak wickedly concerning oppression: they speak loftily; rather, they scoff, and speak wickedly; of oppression do they speak from heaven’s height; i.e. "they scoff at the righteous, and speak wickedly concerning them; they talk of the oppressive acts which they meditate, as though they were Divine beings, speaking from the heavenly height" (Cheyne). Psalms 73:9 They set their mouth against the heavens. So Hupfeld and Canon Cook, who understand the expression of blasphemy; but most modern critics translate, "They have set their mouth in the heavens," and regard the meaning as nearly allied to that of the second clause of the preceding verse, "They speak as though they were inhabitants of the heavens." And their tongue walketh through the earth. Their tongue is always busily employed—boasting (Psalms 73:3), lying, backbiting. Psalms 73:10 Therefore his people return hither; rather, therefore he turns his people hitherward; i.e. by his great pretensions and his audacity, he (the wicked man) turns his followers to his own courses, and induces them to act as he acts. And waters of a full cup are wrung out to them; rather, and waters in abundance are drained by them. They "drink iniquity like water" (Job 15:16), "draining" the cup which is handed to them. Psalms 73:11 And they say, How doth God know? Their wickedness breeds scepticism in them. They wish God not to know, and therefore begin to question whether he does or can know (comp. Psalms 10:4, Psalms 10:11, Psalms 10:13). And is there knowledge in the Most High? Does God concern himself at all with the things that take place on earth (comp. Psalms 94:7)? IS not man too weak and contemptible to attract his attention? Psalms 73:12 Behold, these are the ungodly, who prosper in the world; rather, and they prosper always. They increase in riches. This is the impression which the psalmist has received from the general course of human affairs in his day. It is closely allied to the view taken by Job (Job 21:7-15). Psalms 73:13 Verily, I have cleansed my heart in vain, and washed my hands in innocency. Such was the psalmist’s first instinctive feeling, when he noticed the prosperity of the wicked. The Prayer book Version inserts, between this verse and the last, the words, "and I said;" which is correct, though somewhat free, exegesis. Compare with the expression, "I have washed my hands in innocency," Job’s remarkable words, "If I wash myself with snow, and make my hands never so clean" (Job 9:30). Psalms 73:14 For all the day long have been plagued. While the ungodly have prospered, and net been plagued at all (Psalms 73:5), I, the representative of the righteous, have been "plagued," or afflicted, continually. What, then, does goodness advantage me? And chastened every morning; literally, and my chastisement has been every morning (comp. Job 7:18). Psalms 73:15 If I say, I will speak thus; behold, I should offend against the generation of thy children; or, if I had said (Revised Version). If, when these feelings assailed me, and the lot of the ungodly man seemed to me much better than my own, I had resolved to speak out all my thoughts, and let them be generally known, then should I have dealt treacherously with (Revised Version) the generation of thy children. I should have deserted their cause; I should have hurt their feelings; I should have put a stumbling block in their way. Therefore, the psalmist implies, he said nothing—a reticence well worthy of imitation. Psalms 73:16 When I thought to know this; literally, and I meditated, that I might understand this. A process of careful thought and consideration is implied, during which the psalmist tried hard to understand the method of God’s government, and to explain to himself its seeming anomalies. But he says, It was too painful for me. He did not succeed; he was baffled and perplexed, and the whole effort was a pain and a grief to him. Psalms 73:17 Until I went into the sanctuary of God; literally, the sanctuaries (comp. Psalms 68:35; Psalms 84:1; Psalms 132:7). The three subdivisions of both the tabernacle and the first temple, viz. the court, the holy place, and the holy of holies, constituted three sanctuaries. The psalmist, in his perplexity, took his doubts into the sanctuary of God, and there, "in the calmness of the sacred court" (Kay), reconsidered the hard problem. Compare Hezekiah’s action with the perplexing letter of Sennacherib (2 Kings 19:14). Then understood I their end. There came to him in the sanctuary the thought that, to judge aright of the happiness or misery of any man, it is necessary to await the end (comp. Herod; 1:32; Soph; ’OEd. Tyr.,’ ad fin.; Eurip; ’Andromach.,’ 50.100; Aristot; ’ Eth. Nic.,’ 1.10). Psalms 73:18 Surely thou didst set them up in slippery places. The wicked have at no time any sure hold on their prosperity. They are a "set in slippery places"—places from which they may easily slip and fall. Thou castedst them down to destruction. The fall often comes, even in this life. The flourishing cities of the plain are destroyed by fire from heaven; Pharaoh’s land is ruined by the plagues, and his host destroyed in the Red Sea; Sennacherib’s army perishes in a night; Jezebel is devoured by dogs; Athaliah is slain with the sword; Antiochus Epiphanes perishes in a distant expedition; Herod Agrippa is eaton of worms; persecutors, like Nero, Galerius, Julian, come to untimely ends. A signal retribution visits the wicked in hundreds and thousands of instances. When it does not, the question remains—Is death the end? This point is not formally brought forward, but it underlies the whole argument; and, unless retribution after death be regarded as certain, a single exception to the general rule of retribution in this life would upset the solution which the psalmist finds satisfactory. Psalms 73:19 How are they brought into desolation, as in a moment! There is something very striking in the suddenness with which the prosperity of a wicked man often collapses. Saul, Jezebel, Athaliah, Epiphanes, Herod Agrippa, are cases in point, likewise Nero, Galerius, Julian. The first and second Napoleonic empires may also be cited. They are utterly consumed with terrors; literally, they perish; they come to an end through terrors (comp. Job 18:11; Job 24:17; Job 27:20). Psalms 73:20 As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image. As men despise their dreams when they awake from them, so, when God "stirs up himself and awakes to judgment" (Psalms 35:23), he will despise such mere semblances of humanity (Psalms 39:6) as the wicked are. Psalms 73:21 Thus my heart was grieved; literally, for my heart was grieved, or "was soured." The "for" refers to a suppressed phrase of self-condemnation, "But at the time I did not see all this—the solution did not present itself to me." I was too full of grief and bitterness to consider the matter calmly and dispassionately. And I was pricked in my reins; i.e. "a pang of passionate discontent had pierced my inmost being" (Cheyne). Psalms 73:22 So foolish was I, and ignorant: I was as a beast before thee. I had no more intelligence than the brute beasts; I was wholly unable to reason aright (comp. Psalms 32:9; Psalms 92:7; Proverbs 30:2). Psalms 73:23 Nevertheless I am continually with thee; i.e. "nevertheless, I have not fallen away, but have kept always my hold upon thee;" and, on thy part, thou hast holden me by my right hand; i.e. thou hast upheld me and prevented me from slipping (comp. Psalms 18:35; Psalms 89:21; Psalms 119:117). Psalms 73:24 Thou shalt guide me with thy counsel. The psalmist expresses full confidence in God’s continual guidance through all life’s dangers and difficulties, notwithstanding his own shortcomings and" foolishness." He then looks beyond this life, and exclaims, And afterward (thou wilt) receive me to glory. Even Professor Cheyne sees m this the story of Enoch spiritualized." "Walking with God," he says, "is followed by a reception with glory, or into glory; and he compares the passage with Psalms 49:16, which he has previously explained as showing that "the poet has that religious intuition which forms the kernel of the hope of immortality." Psalms 73:25 Whom have I in heaven but thee? Who is there in all the host of heaven on whom I can place any reliance, excepting thee? None of thy "holy ones," neither angel nor archangel, can afford me any support or sustenance, preserve or guide or save me, but THOU only (comp. Job 5:1). And there is none upon earth that I desire beside thee. Much less can earth supply me with a substitute for God. On him my heart’s affections are centred (comp. Psalms 63:1, "My soul thirsteth top thee, my flesh longeth for thee in a dry and thirsty land, where no water is"). Psalms 73:26 My flesh and my heart faileth. The meaning is, "Though my flesh and my heart fail utterly, though my whole corporeal and animal nature fade away and come to nothing, yet something in the nature of a heart—the true ’I,’ consciousness, will remain, and will be upheld by God." God is the Strength of my heart, and my Portion forever. "A strong assertion of personal immortality" (Cook). "This is the mysticism of faith; we are on the verge of St. Paul’s conception of the πνεῦμα, the organ of life in God" (Cheyne). Psalms 73:27 For lo, they that are far from thee shall perish. As God is the source of all life, to be "far from him" is to perish—to have this life depart from us, even if existence of any kind remains. The psalmist is vague with respect to the ultimate fate of the wicked, confident only of the continued existence, in a condition which he declares to be "good," of the righteous. Thou hast destroyed all them that go a-whoring from thee. The strong phrase here used is rare in the Psalms, occurring only in this place and in Psalms 106:39. It commonly refers to idolatrous practices, but is used sometimes of other kinds of declension and alienation from God (see Le Psalms 20:6; Numbers 14:33). Psalms 73:28 But it is good for me to draw near to God; or, "but as for me, nearness to God is my good" (Kay). Compare the well known hymn— "Nearer, my God, to thee, Nearer to thee; Even though it be a cross That raiseth me; Still all my song shall be, Nearer, my God, to thee, Nearer to thee." I have put my trust in the Lord God; literally, in the Lord Jehovah (Adonai Jehovah)—an unusual combination. That I may declare all thy works. With the intention of ever hereafter declaring and magnifying all thy works. Psalms 73:24 Divine guidance. "Thou shalt guide," etc. Asaph looked out on the world of human life, and beheld a sight which troubled and perplexed him, as it has troubled and perplexed many a pious heart since. He saw the wealthy sinner clothed in purple and fine linen, and faring sumptuously; godless, yet prosperous; adding field to field; spending in selfish luxury what he gained by fraud and extortion; and at last dying in peaceful old age, and laid in a splendid sepulchre. And he saw the devout, honest, patient worshipper of God, toiling hard to keep the wolf from his door, glad of the crumbs from the rich man’s table to eke out his children’s scanty meal; dying prematurely, worn out with care and hardship, and hurried into a nameless grave. As Asaph saw this, and much more like this, he could not help asking," Why is this? Why does not the hand of Omnipotence with a touch arrest the crooked balance, crown virtue and piety with prosperity, and overwhelm vice and injustice with misery and shame?" Then he "went into the sanctuary of God." He joined, though with troubled spirit, in praising God; "for his mercy endureth forever." He poured out his soul in silent prayer, while the priest ministered at the golden altar. Then the Holy Spirit shed a light into his mind that lighted up the whole prospect of human life. He saw that he had left the main element out of his reckoning—forgotten to ask," What will be the end?" He discerned the dangers of prosperity and the benefits of adversity; how pride, covetousness, lust, selfishness, injustice, thrive in luxurious self-indulgence, like rank weeds in a rich soil; and how the Lord chastens those he loves (Hebrew 12:10). Then understood he their end. He confessed his error. And with new humility and fresh faith he here entrusts himself and all his concerns to God’s fatherly guidance and sovereign will "Thou shalt guide," etc. These words express a deep sense of need of Divine guidance; willingness to be guided; assurance that God will guide. I. THE NEED OF DIVINE . Man begins life as the most helpless of creatures. If not fed, clothed, cared for by others, he would perish almost as soon as born. Without the company and training of his elders, if he could grow up at all, he would lack language, if not reason. As he grows up, and reaps the fruit of all this guidance and counsel, he begins to be impatient of control, to imagine himself self-sufficient. He will be guided by his own counsel. This conceit becomes in many cases so unbridled, that the thought of dependence even upon God becomes intolerable. "Our lips, say they, are our own: who is Lord over us?" The truth is that what we really need, when we have outgrown our first lessens, is not less guidance, but of a higher sort. The stronger, richer, wiser, any one is, the more mischief he may do, and the more misery he may incur, if he takes a wrong course. You, young man, in the pride of your untamed energy; you, man of the world, in the ripeness of your gathered experience,—have not less, but more need of guidance than when you sat on the bench at school, or lay in your nurse’s arms. 1. We need guidance because of our ignorance of the future. The only things we can certainly foresee are the motions of the heavenly bodies and the action of natural forces. The moment we get into the world of life we are in the region of uncertainty. True, we foresee a great deal. Business would be impossible, life would be impossible, without a great deal of foresight. But over all hangs a haze of uncertainty. Your plans are laid, perhaps, with wise forecast. But will the ship come in? Will the rise or fall on which you reckon take place? Will the demand for the goods you are making continue, or suddenly cease? Will the harvest be good or bad? You can no more tell than whether you will be able to attend to your business this day week, or be lying delirious with fever. 2. We need guidance because of the fallibility of our judgment. Were there no cloud on our knowledge, yet if the balance of judgment hang awry, we may easily involve ourselves and others in irreparable misfortune. This was what so humbled the psalmist. He perceived that his judgment of human affairs had been completely at fault. He had adopted a wholly false standard, and, if left to choose for himself and for others, he would have chosen disastrously wrong. God’s thoughts, he saw, are not our thoughts, any more than God’s ways are our ways. "What, then, is the guidance?" he asks. "With thy counsel." "Counsel" has a double meaning: "advice," and "plan, or purpose." He may mean, "Lead me by thy Word and thy Spirit, teaching me how to judge, making my duty plain;" or, "Choose my path and lot according to thine own wise purpose." But the first sense really includes the second; for if God shows us our way, it must be the way he chooses for us. Calvin says, "Although sometimes things turn out well when we are rash and foolish (for God mends our mistakes, and turns our wrong beginnings to happy endings), yet his more common and fuller blessing lies in giving wisdom to his people; and nothing is to be more earnestly prayed for than that we may be ruled by the Spirit of wisdom and counsel." II. Therefore these words are A PRAYER FOR DIVINE . As much as to say, "l need guidance; my future is hidden; my judgment is fallible. To thee the future is as the present; the darkness as the light. All events, all seasons, all minds and wills of men, are in thy hand. Choose thou my way. Lead me in thy path, and teach me. Make my path plain; but, even if it be obscure, let me rest in this—that it is thy counsel, not my own." It is one thing to believe the fact of Divine guidance; another to be willing to follow it. One thing, also, to trust God to lead us in the path we have chosen; another to say, "Not my will, but thine." And yet it ought to be easy! What is the whole Bible but one continued proof that God’s way is the right way, and the ways men choose for themselves, wrong? "All we like sheep," etc.; "He that spared not," etc. (Isaiah 53:6; Romans 8:32). III. THAT GOD WILL GUIDE. Therefore what we need that God should do, because he can and we cannot; and what we are willing he should do, and ask]aim to do for us,—that we may expect him to do. These words are more than the cry of need; more than the surrender of self-will; are the triumphant utterance of faith. "Thou wilt guide …to glory." Here is a sunbeam of clear hope and inspired promise breaking through all the clouds of doubt, fear, and ignorance. One such test is enough to prove that it is a huge mistake to suppose the hope of immortality hidden from the ancient saints. (Indeed, even apart from inspiration, the Hebrews could not be ignorant of what was well known to the Egyptians, ages before Moses.) Here the balance rights itself. Why do the ungodly prosper? Because they are "men of the world, whose portion is in this life" (Psalms 17:14). Why does God not give his children their portion here? That he may prepare them for their portion hereafter (2 Corinthians 4:16-18; John 14:2-4, John 14:6). Here is the difference between the foresight of faith and the foresight of worldly calculation. To earthly foresight it is the near future that is plain; the further it recedes, the thicker the mists gather. To the eye of faith it is the near future which we can contentedly leave uncertain, because the distant, the eternal future, is revealed. "We know not what shall be on the morrow;" but we know what shall be when the heavens and earth that are now shall have passed away. "We know" (2 Corinthians 5:1). Psalms 73:26 Strength in weakness. "My flesh …forever." Asaph’s psalms bear no less the stamp of Divine inspiration than David’s; yet their character is widely different. The Holy Spirit employs different instruments for different ends. Reading David’s psalms and David’s life, one is ready to say we have an epitome of all human experience. Yet Asaph shows us depths of experience into which probably David never penetrated. This psalm opens abruptly: "surely"—or, as in the margin, "yet," nevertheless—"God is good to Israel!" This points back to that severe mental conflict in which Asaph had barely escaped overthrow (Psalms 73:2, Psalms 73:3). A struggle with doubt, in which many can sympathize. In Psalms 73:16, etc; he shows how his eyes were opened to the folly and injustice of his hard thoughts of God. From this deep abasement (Psalms 73:22) he springs at a bound to the loftiest height of faith. And in this twenty-sixth verse, he crushes together, as it were, the two extremes of his experience. At once a cry of defeat and a shout of victory. I. THE CRY OF DEFEAT, A OF , DESPAIR, FAILURE. "My flesh," etc. "Heart," in the Scriptures, stands for the whole mental and spiritual nature; "flesh" (often "flesh and blood"), for our nature as mortal, often as sinful. Here, as in Psalms 84:2. An utter breakdown of energy, bodily, and mental. Hope and courage seem spent. The past looks an abyss in which happiness has been engulfed; the present, a crushing burden; the future, a dark blank. If I were to call this a picture of human life, I should seem to many darkly, ungratefully exaggerating. Our views of life depend on our experience. Young, happy, strong, hopeful,—you find nothing like this. Past has few resets, present few drawbacks, future no clouds. Thank God for sunshine! But remember on what a brittle thread life hangs. Health may fail, friends die, most trusted investments prove a snare, calculations mistaken. (Like houses on brink of Lake of Zag.) The lesson of our own weakness one of great lessons of life. God has various ways—some gentle, some severe—of teaching it; but we need it. Those who do not learn it, not the happiest (Psalms 84:6-9). Extreme case—people ruined by their own prosperity. But take milder examples—those who have never learned humbling lesson of weakness; not ripest, richest Christians, most able to sympathize. Even our blessed Lord needed this lesson, not. only for perfection of obedience, but sympathy (Hebrew Psalms 5:7, Psalms 5:8; Psalms 2:1-12:18). If you have never been forced to say, "My flesh and my heart fail," you have much to learn. Especially the full comfort and triumph of the other half of the verse. II. THE SHOUT OF VICTORY. The utterance of triumphant faith. "God," etc. 1. This implies what the New Testament calls reconciliation to God. Theologians speak of God being reconciled to us. The Scriptures, of our being reconciled—God reconciling us to himself (Romans 15:10, see Revised Version, Romans 15:11; 2 Corinthians 5:18). God cannot be "the Strength" of a heart unreconciled—at enmity. I believe there are persons who have heard the gospel preached all their lives, yet never really taken in that the gospel is just this message. They know something is wanting to make them true Christians. But "unreconciled!—at enmity!" Not so bad as that! If they could see that it is even so, this would be first step to "taking hold of God’s strength." An uneasy conscience is a great cause of weakness; a dead or sleeping conscience, worse. Peace is strength; righteousness, love, joy, are strength. 2. A mind at rest in God; satisfied as to the wisdom, justice, goodness, of all his dealings; not because we can thoroughly understand them, but can trust God. Asaph had severe trials (verse 14:). But worst, hardest, difficulty of reconciling what he saw in the world with goodness and righteousness of God. Such doubt as may arise in the most devout mind; the more devout, the more painful. Insoluble to reason (verse 16). "Light and peace come not by thinking, but by faith" (Perowne). In God’s house, perhaps in public worship, perhaps in silent meditation and prayer, these two great truths dawned on him: (1) that God’s plan is not to interfere violently to stop sin, but to make sin its own punisher and penalty; (2) the meaning and measure of life lie, not in the compass of this short life, but beyond. Some interpreters so possessed with belief that Hebrews were ignorant of immortality, that they explain this of temporal calamities. Prosperous wickedness often has a shameful and terrible end. But the very difficulty (verses 3-12) is that this is often not the case. Asaph would not have learned this in the house of prayer, but in courts of law, haunts of business, etc. Besides, this view is untenable. Impossible that Hebrews, to say nothing of inspired prophets, could be ignorant of what Egyptians and other heathen nations knew. (Sheol is never "the grave;" it is "Hades.") 3. Accordingly, here is an infinite portion, a boundless hope. "My Portion forever." Guidance here, glory hereafter (verse 24). In this sunshine, the darkness and chill of doubt vanish. Not that the believer overlooks the difficulties, but looks beyond. Perhaps sees more forcibly than the unbeliever; but only shadows across the path; no longer barriers, stumbling blocks. "God" both "Strength" and "Portion." Not my views, my faith, but God himself. He does not say, "strength of my flesh," though that, too, is true (Galatians 2:20, "in the flesh"). Let that fail, decay, perish! Before Asaph spoke or wrote as a prophet, he had to learn as a believer. The same Spirit is willing to be our Teacher. BY S. CONWAY Psalms 73:1-28 The grievous conflict of the flesh and the Spirit, and the glorious conquest of the Spirit at the last. I. THE OF THE PSALM. In this he ingeniously pointeth at those rocks against which he was like to have split his soul. II. THE MIDDLE OF THE PSALM. In this he candidly confesseth his ignorance and folly to have been the chiefest foundation of his fault. III. THE END OF THE PSALM. In this he gratefully kisseth that hand which led him out of the labyrinth. Such is the clear and accurate summing up of the contents of this psalm by an old Puritan divine. Should any of us, unhappily, find our own portraiture in the conduct told of at the beginning, may it not be long ere the middle and the end of the psalm portray us equally well!—S.C. Psalms 73:1-28 Asaph’s trial and deliverance. Asaph was greatly tempted, as this psalm plainly shows. It does not matter whether he speaks of himself or, as is likely, of some other servant of God. Consider— I. HIS . 1. It was a very terrible one. (See Psalms 73:2, "My feet were almost gone," etc.) How honest the Bible is! It tells the whole truth about men, and good men, too. It shows them tempted, and all but overcome. 2. It arose from his seeing" the prosperity of the wicked." A sight, to Old Testament saints, very hard to bear. For they had not our knowledge of the life eternal. Psalms 73:24 is no disproof of this statement. For had it meant, as we so commonly take it to mean, the being received to the future "glory" of God’s redeemed in heaven, how was it that so large a portion of the Jews in our Lord’s time did not believe in any future life at all, and that our Lord had to turn to the (to us) apparently irrelevant declaration, "I am the God of Abraham, of Isaac," etc; when, if the common interpretation be right, there was this and other plain Scriptures like it to appeal to? Hence, and for yet other reasons, we hold that the Old Testament saints had not the knowledge of the future life and the recompenses that should be accorded them. Therefore to them the sight of what seemed to be injustice—such as the prosperity of the wicked and the adversity of the good—was especially painful; for they knew of no remedy. 3. And it wrought him much harm. He became envious and bitter, Psalms 73:4-14 are one long protest and complaint against God; and sullen—"as a beast before thee;" and miserable—"it was too painful for me." And it all but overthrew him (Psalms 73:2). Such was Asaph’s trial. II. OURS IS THE SAME TODAY. We see just what Asaph did; and we are tempted to say, as many do say, "The fear of God is not the beginning of wisdom, nor, indeed, wisdom at all;" and so they will have nothing to do with it. But our excuse is far less than that of Asaph, since clearer light and fuller knowledge are ours. Nevertheless, the facts of life do lead to unbelief, if we look only at them. Men feel that right ought to prevail. When we were children, we were told that it would. But very often, so far as we can see, it does not. We look at nature, and it appears utterly immoral, because cruel, relentless, unforgiving, murderous to the weak, favouring only the strong. We read history, and bow often it records only the triumph of the wicked and the abasement of the good! Society, also, is ordered on anything but a morally righteous basis. And do we not everywhere see the innocent suffering for the guilty, involved in their sin, and bearing their doom? It is not merely the suffering, though so great, that gives rise to unbelief in God, but the seeming injustice of its allotment. And hence, today, the drear cynicism and unbelief of the Book of Ecclesiastes tells the thought of not a few. But note— III. SOME SURE AGAINST THIS . See how Asaph found deliverance, and came at length to the conclusion which he avows in the opening verse of this psalm. 1. He held his tongue—did not talk about his doubts, but kept them to himself, so far as men were concerned (verse 15). 2. He laid them all before God. (Verse 17.) He "went into the sanctuary." He prayed, but did not argue. And the result was that he came to see facts in their true light; that the ungodly man’s wealth meant but so many "slippery places." Death for him was "destructions" and its certain prospect caused him to be "utterly consumed with terrors;" and even at his best he was "despised" of the Lord (verses 19, 20). Thus Asaph’s envy was turned into pity, as well it might be. 3. He realized the love of God. He gained this by honest confession of the sin of which God had convicted him (verses 21, 22). Also by calling to mind the love which God had shown him (verse 23); the care exercised over him; and the sure prospect of blessedness set before him. Thus there came a great rush of love in his heart toward God (verse 25); and the settled persuasion both of the misery of being far from God (verse 27), and of the blessedness of drawing near to him (verse 28). Thus the mist and darkness cleared away, as, on the mount of communion with God, they ever will.—S.C. Psalms 73:2 Narrow escapes. "The victorious general, in the hour of triumph, has not unfrequently reason to remember how nearly, through oversight or miscalculation, he had lost the day. A little more pressure on this wing or that, a trifling prolongation of the struggle, a few minutes’ further delay in the arrival of reinforcements, and his proud banner had been dragged in the dust. The pilot, steering his barque safely into port, sometimes knows how, through lack of seamanship, he nearly made shipwreck. And the successful merchant remembers crises in his history when he found himself on the brink of ruin—when the last straw only was wanting to precipitate the catastrophe." And like narrow escapes occur in the spiritual life. I. NOTE SOME OF THEM. 1. The doubt and darkness of unbelief caused by brooding over the mysteries of providence (cf. Jeremiah 48:11). 2. Terrible temptation. See Joseph in prison, Moses in Egypt, Daniel in Babylon, the martyrs. "The righteous scarcely are saved." 3. When brought very low, as the prodigal son was, by our own sin. Then the crisis is when we have to decide whether we will turn back to God or go on in our sin. The prodigal went back to his father; Ephraim was joined to his idols, and, like Amon, "sinned more and more." How many are in heaven now who once were all but lost! David, Manasseh, Peter, the penitent thief, Mary Magdalene, and many more. II. WHAT SUCH TEACH US. 1. Never to despair of any one. God can save them. 2. Never to presume for ourselves. "Let him that thinketh he standeth," etc. 3. Great thankfulness, if we are kept. 4. Deep sympathy with those who fall. 5. Ever to abide in Christ.—S.C. Psalms 73:5, Psalms 73:6 Much ease, much peril. That is the teaching of these verses, and of innumerable Scriptures besides (see Psalms 55:19; Jeremiah 48:11). Thus— I. GOD IS EVER US THIS TRUTH. 1. In his Word. See also Hebrew 12, and the biographies of God’s people in all ages. The history of the Church as given in Scripture abundantly reveals God’s merciful law of change. 2. By analogy. God suffers nothing to be without change. Even the rocks and hills, the solid globe, are all subject to change. The seasons alternate. Storm and tempest make pure the air which, as in the Swiss valleys, would otherwise become stagnant. The great sea is "troubled, that it can never be quiet." In plant life, "except a corn of wheat fall into," etc. The processes of change are varied and ever acting in the entire vegetable world. And so in animal life. Not to experience change would be death. And it is so with the mind. No change there is idiocy. It must be stirred by the incoming of fresh truth, and the readjustment of old. In social life— "The old order changeth, giving place to new, Lest one good custom should corrupt the world." In ecclesiastical life. What was the Reformation but the tempest that rushed through the valleys of the Church life of that day, where the air had become so stagnant and corrupt that men could not live? And it is so in political and in moral life. Much peace is much peril. "Because men have no changes they fear not God." We cannot glide into the kingdom of God, nor, as the well known hymn mistakenly teaches that we may— "Sit and sing ourselves away To everlasting bliss." Not so do we enter there, but "through much tribulation." So our Lord, and all experience, plainly declare. II. BUT WHY IS ALL THIS? Because in our nature there are rooted evils, which can only be got rid of by the action of this law of change. Such as: 1. Self-will. See the stream come brawling noisily along, as it descends through the valley down from the hill. But, lying right in its way, lo! there is a huge rook. Down comes the stream full tilt towards it, as if it would say, "Just you get out of my way." But that is exactly what the rock does not do; and so the angry stream dashes against it. And oh, what rage and riot, what fret and fume, there at once arises! But if you wait a moment, and watch, you will see that the stream seems to be thinking what it had better do; for lo! it glides softly, smoothly, quietly round the rook, which still stands stubbornly and relentlessly just where it stood before. The stream seems to have learnt a lesson—it has become all at once so gentle and submissive. Now, that is one of the ten thousand natural parables with which the world is full. The stream of our self-will, determined to go its own way, rushes on its course; but the rock of God’s law of change, sending adversity and trial, stands in its way, and will not move, and self-will is broken against it, as God intended it should be. Only so can this evil be cured. 2. Pride. Trouble and sorrow humble men, and bring down the haughty spirit. 3. Unbelief. The materialism and atheism of the day are shattered by this law. In the day of distress, the soul cannot keep from calling upon God. 4. Selfishness. Ease fosters this as it fosters so much more that is evil; but trial often teaches men to think of others as well as of themselves. 5. And so with indolence and the love of the world. To be "in trouble as other men are" has a salutary power to rouse men from the one and to loose them from the other. And what opportunity does this law of change give for bearing testimony to the sustaining power of God’s grace! Trouble endured with patient God-given courage is a mighty argument for God, the force of which all feel. III. WHAT SHOULD BE OUR TOWARDS THIS LAW? 1. Faint not; fret not; fear not. 2. Humble yourself beneath the mighty hand of God, so that you may secure the blessing your trouble is destined to bring.—S.C. Psalms 73:10 The doings of ungodly prosperity. One of three of these doings seems to have been in the psalmist’s mind, but we cannot certainly say which. The words warrant either interpretation. Let us take, first, that one suggested by them as they stand in the Authorized Version, and as commonly read. I. THE PEOPLE OF GOD ARE LED ASTRAY. For by "his people" many understand the people of God to be meant, and that they, allured and ensnared by the glitter of earthly prosperity, turn from the ways of God to follow after these ungodly ones. "They are led away by the evil example, just as the psalmist confesses he himself was;" and they turn after them. (Cf. "Demas hath forsaken me, having loved this present world.") How often this happens’ But what is meant by the "waters of a full cup," etc.? Either the cup of unholy pleasure, which they drain to the dregs; or else it is, as in Psalms 80:5, and as actual experience attests, that when God’s people go astray, as here represented, it will be a full cup of sorrow and tears that they will have to drink, as indeed they do. The most miserable of men are backsliders from God. It cannot but be so. This is what our translators meant to imply by their rendering. But another meaning that the words warrant is— II. A CROWD FOLLOW THEM, THAT IS, THE UNGODLY. The people spoken of are the crowd of hangers on to the prosperous—those who will try to find favour with the rich and great of this world. The Prayer book Version thus sets it forth: "Therefore the people fall unto them, and thereout suck they no small advantage." These hangers on are the people who attach themselves to the world’s rich ones, and "who gather like sheep to the water trough," in hopes of what they may get. But whether they get anything or no, the ungodly whom they follow do; they "suck no small advantage." They are yet more worshipped and fawned upon, and have ready to hand innumerable and willing tools to serve their purpose and to bring more "grist to their mill." And the result is that they get more proud and arrogant than ever (see Psalms 80:11). But, child of God, whoe’er thou art, say to thy soul, "My soul, come not thou into their secret." III. THE PEOPLE OF GOD HAVE TO SUFFER BITTER . So the Chaldee, the Septuagint, and the Vulgate seem to understand the words. The wicked turn upon God’s people, who are, in consequence, "fed with the bread of tears, and have given to them tears to drink without measure" (Psalms 80:5). It is the predestined lot of the people of God; but our Saviour tells us that it is a blessed portion. The last and chiefest of the Beatitudes (Matthew 5:1-48) declares, "Blessed are ye when men shall persecute you," etc. And it is so; for it shows, by your endurance of persecution, that you have found out the preciousness of the love of God, and know assuredly that, for the sake of it, you may be well content to die. That is knowledge which is, here and now, life eternal. May God keep us from exemplifying the first of these interpretations, and from forming part of that miserable crowd told of in the second! but if we are found amongst the third, then Christ will call us his blessed ones.—S.C. Psalms 73:25 Supreme delight in God. "It is not—What have I, but—Whom? Things, however many, rich, glorious, beautiful, cannot satisfy the soul, neither in heaven any more than on earth." Not in things, but in persons, the personal soul must find its portion. And not in many, but in One; to whom the soul can look, to whom at all times it can come, and to whom, as here, it can lift up its cry, "Thou art the Strength of my heart, and my Portion forever." But— I. SUCH DELIGHT IN GOD HAS BEEN HELD TO BE . For example: 1. Calvin, a learned, devout, and in the main a true expositor of Scripture, but sadly wanting in those more gentle and tender instincts which are absolutely essential to its full and accurate understanding, has, in commenting on our text, actually said, "If we give the smallest portion of our affections to the creatures, we in so far defraud God of the honour which belongs to him." Now, that is utterly untrue and in dire contradiction to the Word which says, "If we love not our brother, whom we have seen, how can we love God whom we have not seen?" 2. And there are many devout souls haunted with the fear that, in loving those around them with the intense affection which they know they bear towards them, they are somehow defrauding God of what is due only to him. And yet more, when they compare the love which they have for God with the love which they cherish for those dear to them on earth, the latter love seems so much warmer and deeper than the former that, when they come to a text like this, they hesitate, and confess to themselves that such words are not for them—for them they would not be true. And they are sore troubled about this, and scarce know what to do. They would like to be able to say them, but they feel they cannot. Now, of course, there are many people in whom it would be hypocrisy, gross and palpable, were they to speak as does the psalmist here. They are cold, hard, worldly, and so earth-bound that they never think about loving God. The utmost you can get from them is a vague confession that they "suppose they ought to." But we are thinking of really devout, godly souls, who nevertheless sorrowfully confess that the words of our text, and the many others like them, are far beyond what they can say. Such people believe, apparently, that, though our blessed Lord has commanded them to love the Lord their God with all their heart, they do not, and they doubt if any one ever has done so, or can. They do not seem to see how serious is the charge they thus bring against the Lord—that he has commanded what it is impossible to obey. Earthly parents do not deal with their children so, but they seem to think our heavenly Father does. II. BUT IT IS FOR US, . 1. Here, at any rate, stands one declaration of it. The psalmist, if he did not express, as we are certain he did, his own deep and sincere feeling, must have been the victim of delusion, or else a wretched hypocrite. But who thinks that? 2. And he is not alone in such utterance. The psalms are full of them, and we have already referred to the first and great commandment. The New Testament also speaks of "perfect love"—just that sentiment which our text tells of. 3. And there have been and are thousands of souls in which such love dwells, to whom God is their "exceeding Joy," whose supreme delight is in God. 4. And what seems to does not really contradict this. For consider the elements of our love to God. They are—complete distrust of self; confidence in God only for the supply of our souls’ deepest needs, such as pardon, peace, purity, eternal life; holy reverence and awe and gratitude. But all these are far other than what we cherish to our fellow men; so that they do not clash one with the other. On the contrary, the lower love may help the higher, and the higher cannot exist if the lower do not. III. BUT IF SUCH SUPREME DELIGHT IN GOD BE , IT IS ALSO . All life, even the most mean and poor, becomes transformed, transfigured, glorified, by means of it. The soul becomes independent of all earthly favour, and heeds not this world’s frown, nor all "the slings and arrows of outrageous fortune." Unspeakably blest, and blessing is the characteristic of the soul in whom this love of God dwells. See Paul’s "sorrowful, but always rejoicing," etc. IV. IT IS THROUGH AND TRUST. "He that keepeth my commandments, he it is that loveth me," said our Lord. Such obedience is not only the fruit, but the root, of the love which grows out of it. We obey, and we come to love him whom we obey. Serving is the secret—not alone the sign, but the source also—of loving. Our love for our children is in proportion to the sacrifices we make for them. It is so everywhere and forever.—S.C. Psalms 73:26 The failing flesh and the strengthening God. Here is a vivid and blessed contrast. Consider— I. THE FAILING OF HEART AND FLESH here told of. 1. Some understand this as the result of his foolish conflict with God; and here, as all who contend with God are, he was worsted and brought low. 2. Others, as telling of his passionate desire after God, how he was "sick of love," broken down with his longing for God. 3. Others, as telling of his heavy load of trouble. "He had a God’s rod instead of a good piece of bread for his breakfast every morning; and the table was covered with sackcloth, and furnished with the same bitter herbs both at dinner and supper." 4. Anyway, it is a fact that heart and flesh do fail, both of the evil and of the good. The best herbs wither as well as the worst weeds. There is no discharge in this war. 5. What a rebuke it is to those whose treasures are all of the world! II. THE GOD. How does he accomplish his gracious work? 1. By his Spirit in our hearts. 2. By his Word of promise for the future. The Spirit and the Word are his "rod and staff," which comfort us.—S.C. Psalms 73:28 Drawing near to God, a good thing. The psalmist is very emphatic about it. His words imply that he is quite sure of it. Let us ask, then—Why is it so good to draw near to God? Many are the answers. I. IT IS SO BY WAY OF WITH WHAT HE HAD BEEN DOING—wearying himself to understand the hidden ways of God, the labyrinth of his providence. No good had come of that, but only evil. Gotthold, in his ’Emblems,’ tells us of the freaks of his child. The father was one day sitting in his study, and when he lifted his eyes from his book, he saw, standing upon the window ledge, his little son. He was terribly frightened, for the child stood there in utmost peril of falling to the ground and being dashed to pieces. The little lad had been anxious to know what his father was doing so many hours in the day in his study, and he had at last, by a ladder, managed, with boyish daring, to climb up, till there he stood outside the window, gazing at his father with all his eyes. "So," said the father, as he took the child into his chamber, and rebuked him for his folly—"so have I often tried to climb into the council chamber of God, to see why and wherefore he did this and that; and thus have I exposed myself to peril of falling to my own destruction." II. BECAUSE OF WHAT IT IMPLIES. 1. That he was at peace with God. A soul unreconciled cannot draw near. 2. That he knew the way. He had learned the blessed but difficult art of drawing near; for drawing near is of the heart, not of the lips merely; and Satan will always try, and too often he succeeds, to hinder that. 3. He had found how good it was by his own experience. III. BECAUSE THE LIGHT IS SO MUCH BETTER in the region near God. What a fog and mist he was in until he "went into the sanctuary of God," and drew near to him! We see things truly there as we cannot elsewhere. IV. THE OF THE SOUL DIE DOWN THERE. It is the region of blessed calm. V. THE AIR IS SO . God is "the Health of my countenance," "the Strength of my heart." VI. IS NOT GOD OUR GOD, OUR OWN GOD, OUR SOUL’S HOME? Where, then, can we be better than at home?—S.C. BY C. SHORT Psalms 73:1-28 The solution of a great problem. The question here is—Why should good men suffer, and bad men prosper, when the Law had said that God was a righteous Judge, meting out to men in this world the due recompense of their deeds? The course of things should perfectly reflect the righteousness of God. The psalmist struggles for a solution of this problem. The first verse contains the conclusion he had arrived at. I. HIS DANGER. Expressed in the second, thirteenth, and twenty-second verses. 1. The example and sophistries of the wicked had nearly wrought his own downfall. His feet had been tempted by their prosperity to forsake the ways of righteousness, and he had almost fallen into their infidelity. 2. His faith in righteousness had been nearly lost. (Psalms 73:13.) In vain had he cleansed his inward and outward life—at least, he was tempted to think so for a time. 3. Others had been induced to follow the example of the wicked. (Psalms 73:10.) "Therefore turn his people after them, and at the full stream (of their prosperity) would slake their thirst" (Perowne). II. THE CAUSE OF HIS DANGER. (Psalms 73:4-9.) 1. The wicked and atheistic seemed prosperous and happy. They had no trouble, no sorrows that hasten their death ("bands"). They are proud and violent, oppressive and defiant of the heavens. All these are hasty and superficial estimates of the experience of the wicked. 2. He himself was troubled and chastened continually. (Psalms 73:14.) He who had been at such pains to cleanse his heart and hands. This was mystery that bewildered him. 3. But he restrains the utterance of his doubts to others. (Psalms 73:15.) He forebore to shake the faith of others, and cause them to stumble. III. BY THE OF HIS FAITH. (Psalms 73:17-28.) 1. He found the solution in the light of God’s presence. (Psalms 73:17.) The sanctuary was the symbol of God’s presence. Hitherto he had studied the matter only in the light of human experience; now in the light of God’s righteous character. 2. Their prosperity would come to a sudden end. (Psalms 73:18-20.) 3. Communion with God is the realization of our highest destiny, not any unknown good. (Psalms 73:23-28.)—S. "THE misery of the Jews is here at its deepest". The psalmist describes Jerusalem as fallen into "perpetual ruins" (Psalms 74:3). The temple is violated (Psalms 74:3); its carved work is ruthlessly cut down (Psalms 74:6); the aid of fire has been called in to destroy it, and its walls are cast down to the ground (Psalms 74:7). Nor has Jerusalem alone suffered. The object has been to "make havoc" of Israel "altogether;" and the enemy have spread themselves, and "burnt up all the houses of God in the land" (Psalms 74:8). The prophets have succumbed; their voices are heard no more (Psalms 74:9). A blasphemous enemy lords it over the entire country (Psalms 74:10, Psalms 74:23), and sets up its banners as signs of its dominion (Psalms 74:4). Three periods have been assigned for the composition of the psalm: (1) the time of the invasion of Shishak; (2) that of the Babylonian conquest; and (3) the early Maceabean period, or the reign of Judas Maccabaens. In favour of the first is the ascription of the psalm in the "title" to Asaph. But all other considerations are against it. There is no evidence that Shishak ever entered Jerusalem. He certainly did not break down the carved work of the temple, or set the temple on fire, much less "cast it down to the ground." His invasion was a mere raid, and Rehoboam seems to have bought his retreat by the sacrifice of the temple treasury (2 Kings 14:25-28; 2 Chronicles 12:2-12). The circumstances described in the psalm are also unsuitable to the reign of Judas Maccabaeus, in whose time the temple suffered desecration at the hands of the Syrians, but was not seriously damaged, much less demolished. Thus the only date suitable for the composition of the psalm is that immediately following the capture of the city under Nebuchadnezzar. We must explain the "title" by the consideration that Asaph, like Jeduthun and Heman, became a tribe name, attaching to all the descendants of the original Asaph, and was equivalent to "sou of Asaph" (see Ezra 2:41; Ezra 3:10; Nehemiah 7:44; Nehemiah 11:22). The psalm consists of three portions: 1. A complaint to God, including a description of all the horrors of the situation (Psalms 74:1-11). 2. An enumeration of God’s mercies in the olden time, as a foundation for hope that he will yet rescue Israel (Psalms 74:12-17). 3. An earnest prayer for relief and restoration, and the re-establishment of the covenant (Psalms 74:18-23). Psalms 74:1 O God, why hast thou cast us off forever? It could only have been in the extremity of distress that a devout Israelite believed, even for a time, that Israel was "cast off forever" (comp. Psalms 79:5, which must have been written nearly at the same period as this). Why doth thine anger smoke against the sheep of thy pasture? God’s anger "smokes" when it is hot and furious (see Psalms 18:8; Psalms 104:32; Psalms 44:5). It is now smoking "against the sheep of his pasture"—his own flock (Psalms 78:53), his peculiar people (comp. Jeremiah 23:4; Jeremiah 50:6, Jeremiah 50:17; and Psalms 79:13). Psalms 74:2 Remember thy congregation, which thou hast purchased of old; or, which thou didst purchase of old. The reference is to the redemption out of Egypt (see Exodus 15:16). God is besought, though he has forgotten, once more to remember his people, and urged to do so by the memory of his former mercies (comp. Psalms 74:12-17). The rod of thine inheritance, which thou hast redeemed; rather, which thou didst redeem to be the tribe of thine inheritance; i.e. the people of thine inheritance. "The conventional expression, ’the tribes of Israel,’ was not always used after the fall of the northern kingdom" (Cheyne); comp. Jeremiah 10:16; Jeremiah 51:19. This Mount Zion, wherein thou hast dwelt (comp. Psalms 73:1-28:68). The expression, "this Mount Zion," implies that the psalm is composed either by one of the exiles before he is removed from the Holy Land, or by one of those who were left behind by the conquerors (2 Kings 25:12, 2 Kings 25:22; Jeremiah 42:10; Jeremiah 52:16). Psalms 74:3 Lift up thy feet unto the perpetual desolations; or, the perpetual ruins. God is asked to visit and protect, or else to visit and inspect, the desolate ruins with which the Babylonians have covered Mount Zion. Even all that the enemy hath done wickedly in the sanctuary. The Babylonians had plundered the temple of all its treasures, breaking the precious Phoenician bronze work into pieces, and carrying off everything of value that was portable (2 Kings 25:13-17). They had also "burnt the house of the Lord "(Psalms 74:9), and "broken down the walls of Jerusalem" (Psalms 74:10) and the walls of the temple to a large extent (see below, Psalms 74:7). It is quite certain that neither Shishak nor the Syrians under Antiochus Epiphanes created any such devastation. Psalms 74:4 Thine enemies roar in the midst of thy congregations; or, have roared; i.e. have created disturbances, or raised tumults. The temple did not pass into the enemy’s hands without fighting and bloodshed; the battlecry of the assailants and their shouts of triumph when victorious resounded through it (comp. Lamentations 2:7) They set up their ensigns for signs. Probably for tokens of victory and dominion. Scarcely as objects of worship, since their intention was to destroy the temple and leave Jerusalem desolate. Psalms 74:5 A man was famous according as he had lifted up axes upon the thick trees; rather, they seemed as men that plied aloft hatchets in a thicket of trees (so Kay, Canon Cook, Professor Cheyne, and the Revised Version); i.e. they plied their hatchets with as little reverence as if they had been hewing timber in a copse of wood. Psalms 74:6 But now they break down the carved work thereof at once with axes and hammers. The "carved work" (pittuchim) of the temple consisted of the cherubim and palm trees and open flowers which formed the decoration of the temple walls (see 1 Kings 6:29, where the same word, pittuchim, is used). This superficial carved work may have been broken down for the sake of the gold with which it was overlaid (1 Kings 6:22, 1 Kings 6:32, 1 Kings 6:35). Psalms 74:7 They have cast tire into thy sanctuary; or, they have set thy sanctuary fire (Revised Version). The temple of Solomon was burnt by Nebuchadnezzar (2 Kings 25:9; 2 Chronicles 36:19). That of Zerubbabel was never burnt, but was entirely rebuilt, and on a much larger scale, by Herod the Great. That of Herod the Great was burnt in the siege by Titus. They have defiled by casting down the dwelling place of thy Name to the ground (comp. Lamentations 2:6; Lamentations 4:1). The very foundations of the second temple had to be laid by Zerubbabel (Ezra 3:6, Ezra 3:12). Psalms 74:8 They said in their hearts, Let us destroy them altogether. It was, no doubt, the intention of Nebuchadnezzar to destroy Israel as a nation. Hence the complete destruction of the city and temple (2 Kings 25:9, 2 Kings 25:10; 2 Chronicles 36:19; Lamentations 2:1-9, etc.); hence the deportation of all the strength of the nation (2 Kings 24:14-16; 2 Kings 25:11), and their settlement in the far off region of Babylonia; hence the desolation, not only of Jerusalem, but of "all the habitations of Jacob" (Lamentations 2:2), all the "strongholds of the daughter of Judah" (Lamentations 2:2, Lamentations 2:5). They have burnt up all the synagogues of God in the land. The synagogue system was first introduced by Ezra, according to Jewish tradition; and it has been argued that the mention of "synagogues" here—literally, "sacred meeting places"—proves the psalm to be Maccabean. But meeting places for worship, other than the temple, always existed in Palestine, both before and after its erection. Mesha speaks of having plundered a "house of Jehovah" in his war with Ahab; and it is plain from 2 Kings 4:23 that religious meetings were held by the prophets, probably in houses devoted to the purpose, during the period of the divided monarchy. Hezekiah’s destruction of the high places (2 Kings 18:4) is not likely to have interfered with the use of these buildings, to which no savour of idolatry can have attached in the mind of the most violent iconoclast. I should therefore believe, with Leopold Low, that buildings existed before the Exile, in which religious instruction was given by authorized teachers. Psalms 74:9 We see not our signs. Some suppose "standards" to be meant, as in Psalms 74:4, where the same word is used; but it is, perhaps, better to understand, with Dr. Kay, "Divine ordinances, which were standing signs of God’s presence—as the tabernacle, the sacrifices, the sabbaths." There is no more any prophet. It has been said that this shows the psalm not to have been written on the occasion of the destruction of Jerusalem by Nebuchadnezzar, since Jeremiah, Ezekiel, and Daniel were, all of them, then living. But the writer only means to say that there are no prophets in Palestine, where he is residing. Jeremiah in Egypt, Ezekiel on the banks of Chebar, Daniel in Babylon, are nothing to him, even if he knows of their existence, and in no way fill up the gap whereof he complains. Neither is there among us any who knoweth how long. Jeremiah’s prophecy of the seventy years (Jeremiah 25:11, Jeremiah 25:12) did net remove the doubt, since it was uncertain from what event the seventy years were to be counted. Jeremiah’s prophecies, moreover, were not yet, in all probability, collected into a volume, and so may not have been known to the psalmist. Psalms 74:10 O God, how long shall the adversary reproach? shall the enemy blaspheme thy Name forever? There is no contradiction between these two clauses. The psalmist wishes to ask two things: 1. Is the present distress to continue forever? 2. And if not, how long is it to endure? It is true that he inverts the natural order of the questions; but this is so common a mode of speech, that grammarians have given it a name, and call it ὔστερον-πρότερον. Psalms 74:11 Why withdrawest thou thy hand, even thy right hand? Why dost thou keep back the right hand of thy power, hiding it in thy besom? Why not show forth thy power, and consume them, as it were, in a moment? (See the next clause.) Pluck it out of thy bosom; rather, out with it frown thy bosom, and consume them. The psalmist sees no reason why the Babylonians should not be consumed, and Israel delivered, at once. He has an insufficient sense of the greatness of Israel’s sin. Psalms 74:12-17 Comfort springs from the thought of God’s previous deliverances of his people, and of his other great mercies. The deliverance from Egypt has the foremost place (Psalms 74:13,Psalms 74:14), as the most striking. Then the deliverance from the wilderness, and the passage of Jordan (Psalms 74:15). From these the poet passes to God’s mercies in nature—day and night, light and sun, set bounds of earth and sea, alternations of the seasons—all formed and arranged by the Almighty (Psalms 74:16, Psalms 74:17). Psalms 74:12 For God is my King of old (comp. Psalms 44:4). As "King," he has power to perform all that he wills, to set up and to cast down, to give into the enemy’s hand and to deliver. Working salvation in the midst of the earth. Not in any imaginary earth centre, but, as Professor Cheyne says, "quite broadly, in various parts of the earth" (comp. Exodus 8:22). Psalms 74:13 Thou didst divide the sea by thy strength. A clear reference to Exodus 14:21 (comp. Psalms 77:16; Psalms 78:13; Psalms 106:9). Thou brakest the heads of the dragons in the waters. The dragon (tannim) is frequently used as a symbol of Egyptian power (see Isaiah 51:9; Ezekiel 29:3; Ezekiel 32:2). The allusion here is to the destruction of Pharaoh’s host in the waters of the Red Sea (Exodus 14:27-30; Exodus 15:4). Psalms 74:14 Thou brakest the heads of leviathan in pieces. Here the metaphor is only slightly varied, leviathan, "the crocodile," being substituted for tannim, "the dragon," or "sea monster," as the representative of the might of Egypt. And gavest him to be meat to the people inhabiting the wilderness. The corpses of the Egyptians thrown up upon the Red Sea shores (Exodus 14:30) are certainly the "meat" intended. Whether the "people of dwellers in the wilderness" are cannibal tribes, or jackals and hyenas, is perhaps doubtful. Psalms 74:15 Thou didst cleave the fountain and the flood; rather, and the torrent (comp. Exodus 17:6; Numbers 20:11). Thou driedst up mighty rivers; i.e. the Jordan (Joshua 3:13, et seqq.). Psalms 74:16 The day is thine, the night also is thine; thou hast prepared the light and the sun (see Genesis 1:5, Genesis 1:15, Genesis 1:16); rather, thou hast prepared him light and sun. "Luminary" (מָאוֹר) is probably a class name for the heavenly lights generally. The sun is then particularized, as so much the most important of the luminaries. But the result is "an imperfect parallelism" (Cheyne). Psalms 74:17 Thou hast set all the borders of the earth. The "borders of the earth" are the boundaries of land and sea, which are ascribed to God in Genesis 1:9 (comp. Job 26:10; Job 38:8; Psalms 33:7; Proverbs 8:29; Jeremiah 5:22). Thou hast made summer and winter; literally, summer and winter thou didst form them; i.e. they are the result of thy arrangement of creation. Psalms 74:18-23 In conclusion, the psalmist prays earnestly that God will deliver his people from their wicked oppressors (Psalms 74:18, Psalms 74:19), that he will remember his covenant (Psalms 74:20), cause the oppressed ones to praise him (Psalms 74:21), and assert himself against those who insult and oppose him (Psalms 74:22, Psalms 74:23). Psalms 74:18 Remember this, that the enemy hath reproached, O Lord, and that the foolish people have blasphemed thy Name. Every nation of idolaters is a "foolish people" to the sacred writers, whatever cleverness or intellectual capacity it may possess. Nabal, the word translated "foolish," designates a folly that is closely akin to wickedness. Psalms 74:19 O deliver net the soul of thy turtle-dove unto the multitude of the wicked; rather, O deliver not thy turtle dove unto the greedy multitude. Israel is beautifully compared to a pet dove, the gentlest and tenderest of birds. The Babylonians are the "greedy multitude" ready to kill and devour it. Forget not the congregation (or, the multitude) of thy poor forever. The "multitude of God’s poor" is being carried off into a cruel captivity, or else left as a miserable remnant in an exhausted and desolated land—in either ease needing much God’s protection and "remembrance." Psalms 74:20 Have respect unto the covenant. The "covenant" intended is probably that made with Abraham, Isaac, and Jacob, whereby Canaan was assured to their descendants, as "the lot of their inheritance." Israel is being deprived of its inheritance, and dragged off into "dark places." Will not "respect for his covenant" induce God to interpose, and even now at the last gasp deliver his afflicted ones? For the dark places of the earth are full of the habitations of cruelty. Israel is being dragged into "dark places of the earth"—benighted lands, where there is no glimmer of the light of God’s truth—and lands, moreover, which are "full of habitations of cruelty," abodes, i.e; where captives taken in war are treated with harshness and violence. Psalms 74:21 O let not the oppressed return ashamed; i.e. let not this oppressed nation turn their back on thee in shame and confusion at thy forsaking them. Rather, let the poor and needy praise thy Name; i.e. show them some mercy, some deliverance, which may turn their shame into joy, and call forth from them songs of praise. Psalms 74:22 Arise, O God, plead thine own cause; i.e. assert thyself, show forth thy power, avenge thyself on thine enemies. Remember how the foolish man reproacheth thee daily (comp. Psalms 74:18, and see the comment ad loc.). In the ancient world the conquest of a people was always regarded as a triumph over the people’s god or gods. Naturally, insults to the god found a place in the victor’s songs of triumph (see 2 Kings 19:10-13; Isaiah 10:8-11). Psalms 74:23 Forget not the voice of thine enemies. God does not forget insults of this kind, but punishes them (see 2 Kings 19:28, "Because thy rage against me, and thy tumult, is come up into my ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou earnest"). He punished Babylon after a time with extreme severity (see Jeremiah 50:1-46 and Jeremiah 51:1-64). The tumult of those that rise up against thee increaseth continually; rather, ascendeth continually—goes up before God’s throne, crying for vengeance (comp. Genesis 4:10; Genesis 18:20, Genesis 18:21; Exodus 3:9, etc.). Psalms 74:22 God’s cause that of his people. "Arise …. thine own cause." The great problems of life, and the inner depths of human experience, are the same in all ages. The surface of society changes marvellously; but heart still answers to heart. Asaph’s questions and troubles and prayers find their echo in ten thousand Christian hearts today. It would be extremely interesting if we could certainly tell to what crisis of Israel’s history this noble psalm refers. Some say the Chaldean invasion; others, the Maecabean tyranny. Very strong reasons are given in the ’Speaker’s Commentary’ for believing that it refers to the Egyptian invasion in the reign of Rehobeam (2 Chronicles 12:1-16). As that was the first time when the kingdom of David fell under the power of a heathen conqueror, so the trial to the faith of God’s people was correspondingly severe. It seemed as though God had forgotten his covenant, and Church and state (to use our modern phrase) were to Perish in common ruin. The spiritual lesson is not affected by any uncertainty as to the historic reference. The psalmist takes refuge in God. His plea is that it is God’s own cause which is at stake. In effect, it is the same which Moses urged (Exodus 32:11, ff.; Numbers 14:13, ff.); and Joshua, "What wilt thou do unto thy great Name?" (Joshua 7:9). "Arise," etc. I. THE CAUSE OF GOD’S CHURCH IS GOD’S OWN CAUSE. The word so rendered means "strife," "controversy" (comp. Hosea 4:1; Hosea 12:2; Micah 6:2; Jeremiah 25:31). The Lord’s cause, then, is that ancient controversy which began when sin entered the world; and will never cease till sin is conquered, and death, the last enemy, destroyed, and all things placed Under the feet of Christ. The strife between truth and lies, holiness and sin, right and wrong, between "the things that make for peace" and the things about which men cry, "Peace! peace!" but God says, "There is no Peace to the wicked." One of the moral dangers of our time is a feeble sense of the reality, greatness, infinite issues, of the conflict. Society is awake, sensitive, as never before, to human suffering and misery; but no corresponding sense of man’s sin and guilt. Criminals are often more pitied for their punishment than condemned for their wickedness. We can understand (or think we can) our Saviour’s tears over the approaching calamities of Jerusalem; but, perhaps, fail to see that the deepest source of his grief was the unbelief and the sin of which those impending calamities would be the outcome (Luke 19:42; Matthew 23:37). We see how dreadful it is for savages to run about naked and eat one another, to be enslaved or massacred. But do we see how far more terrible it is for them to be without God in the world, without Christ, without hope? We do not want to be less humane, soft-hearted, sympathetic; but we do want to measure by a juster standard, to see that God’s cause is the supreme interest of human history, that there is nothing we can pray for, work for, live for, to be compared with this—that his Name be hallowed, his kingdom triumph, his will be done. We can see that this is God’s own cause; but how is it the cause of his people, of Israel in ancient days, of the Church of Christ in our own? Just because this is the very end for the sake of which the Church exists, for the sake of which the nation of Israel was called into being. Christians are in danger of just the mistake into which the Jews fell. They thought they were the chosen, favoured people of Jehovah, to the exclusion of all other nations, and that they might despise and hate the Gentiles. Whereas the truth was, it was for the sake of all mankind that they were chosen—to be God’s witnesses, that all nations might be blessed in their promised King and Saviour. So Christians are not saved simply for their own sake, but to be the "salt of the earth" and "light of the world; firstfruits" (James 1:18). II. Therefore, secondly, THE CAUSE OF GOD IS THE CAUSE OF MANKIND. Attempts have been made to set in opposition "the service of God" and "the service of man." In actual fact, none have rendered such service to men as those devoted to the service of God. No power but the gospel of Jesus Christ can take a horde of naked cannibals and, in a single generation, change them into peaceful, intelligent, useful members of the great community of nations—many of them willing martyrs for truth and charity. The moral ideas of universal justice, personal liberty, human brotherhood, the value of each human being, the duty of the rich to the poor, which have abolished slavery and serfdom, and are working so mightily towards the regeneration of society, find room only in Christianized nations, and have their fountain in the gospel. But the gospel aims at something very different from regenerating society with ideas, however true and Divine. It aims to bring each human being, as a lost wanderer, home to God. Alone among systems, the gospel goes to the heart and root of all man’s wretchedness and degradation—sin. The estrangement of the individual heart and life from God, and disobedience to his law of love. If you want an unanswerable proof that the gospel is God’s word, not man’s, you may find one (among innumerable others) in the view given of sin and God’s dealing with it. Take just four passages: (1) John 1:29; (2) 1 John 4:10 ("our sins;" q.d. "of the whole world," 1 John 2:2); (3) John 6:51, "the bread," etc.); (4) John 16:8. III. THE SUCCESS OF GOD’S CAUSE DEPENDS ON GOD HIMSELF IT. Asa’s plea (2 Chronicles 14:11). We may be in danger of forgetting this. If we see full subscription lists, large congregations, plenty of new societies, we think God’s work is surely prospering. If the reverse, we are downcast, perhaps almost despairing. One way in which God wonderfully holds the work in his own hand is in the raising up of workers. What would the religious history of mankind have been without Abraham, Moses, St. Paul? Such men as John Wesley, J. F. Oberlin, Felix Neff, Robert Moffat, are not results of any law of evolution and human progress. Each is unique—a gift from God. God only is the Judge, in what way best to plead his own cause. Sometimes by letting men take their own blind, proud way, and eat the fruit of their doings. Spain has never recovered the withering blight brought on her by the Inquisition, which trampled out her noblest life. Nor France the massacre of the Huguenots and the Revocation of the Edict of Nantes. IV. Therefore we are , , , TO OFFER THIS PRAYER. "Arise," etc. Beware of playing as though we were more zealous for God’s cause than God himself, more earnest for his glory, more compassionate towards perishing men. Yet we are not to treat prayer as a mere form. Sometimes it seems inscrutable, almost incredible, that our poor, weak prayers can be of any account in the world’s history—the fulfilment of God’s promises. But God knows best. He has made prayer one of the great laws of his spiritual universe. Ours not to question, but obey. What infinite comfort to turn from our own failures, the world’s unbelief and misery, and the mysteries of providence to God’s plain word. of promise and command (Matthew 6:9)! BY S. CONWAY Psalms 74:3-8 Hell’s carnival. This is what is portrayed to us in these lamentations over the desecrations and destructions wreaked upon the temple at Jerusalem, probably at the time of Nebuchadnezzar’s invasion (see 2 Chronicles 36:17, etc.). As the destroyer acted then, so he acts now when the like work is on hand of profaning God’s sanctuary. What the ancient temple was, the Church of God is—the sanctuary of God. And it has once and again come under the destroyer’s power. I. THE TEMPLE IS LAID WASTE. (Psalms 74:3.) 1. That at Jerusalem was. The sacred service had come to an end; the throng of worshippers were driven away: the ministers of the temple no longer served at the altar; there was desolation everywhere. "The holy and beautiful house wherein the fathers of Israel had worshipped has been plundered and desecrated by a heathen soldiery. Instead of the psalms and hymns and sacred anthems which once echoed within those walls, has been heard the brutal shout of the fierce invaders, roaring like lions over their prey." 2. And there have been similar desecrations. Our own land, and other’s, are sprinkled over with the ruins of desecrated shrines. They are beautiful even now in their decay, and suggest to us how glorious they must have been when they stood erect and complete in all their grandeur; when, instead of being given over, as now, to mouldering ruin, they were thronged with devout worshippers, and the sublime music of the praises of God reverberated through their high-roofed naves and choirs, and down the long vistas of their vaulted aisles. One can, even now, scarce keep back the bitter curse upon those brutal iconoclasts who in these once magnificent houses of God have wrought such cruel havoc and desolation, and the effects of whose blind fanaticism or wanton wickedness and greed can now never be repaired. The sacred rage which breathes in this psalm finds place yet in many hearts against those detestable destroyers of the most beautiful products of God-inspired genius and devotion that the world has ever seen or will see. 3. But the desolation of the spiritual temple is worse still, and what most concerns us all. And the wasters of that are not wicked men who assail us from without, but spiritual foes whom we have sheltered within. It is unbelief which lays waste the spiritual temple. Worse than fire, or axe, or sword, it makes havoc of the soul. And wickedness following hard on its footsteps completes the work which it has begun. Then comes— II. THE OF THE . (Psalms 74:4.) No doubt this literally occurred at Jerusalem, as it has in many another sanctuary of God which has been brought to ruin. But most assuredly that "roar" has been heard when the Church of God—his temple in the soul—has been laid waste. The adversaries of God point the finger of scorn; they scoff and jibe and mock; they never weary of holding up to contempt the loud, lofty pretensions and vast claims of the Christian Church, as they bid all men see what a wretched fraud she has at last proved to be. They contrast what she said and what she is, and the roar of execration and exultation over her is heard far and wide as that contrast is seen. Let none of us by our infidelities add to that bitter shame. III. THEY SET UP THEIR AS TRUE. (Psalms 74:4.) In the temple at Jerusalem the invaders, no doubt, piled their military trophies, banners, and ensigns; or the "signs" spoken of may mean religious emblems, heathen rites and ceremonies (cf. 1 Macc. 1:54, 59; 3:48). But both meanings may be combined, as the temple may have been turned both into a barrack and heathen altar at the same time. The incident, however, suggests what is so continually seen when the spiritual temple of God is laid waste. Then men take their standards of truth for those of God; they assert their miserable theories of things for the verities which the Holy Scriptures have taught us; they bid us welcome some age of reason instead of the time-honoured truths on which the Church is founded. Their ensigns for signs, man’s speculations for God’s revelations. IV. THE BEAUTY AND GRACE OF THE TEMPLE THEY BREAK DOWN. (Psalms 74:6.) So has it been with material sanctuaries of God, and the like has been done in those which are spiritual. For a while the unbeliever filches from the fair fabric of Christian truth those gracious and winsome doctrines which have ever commended the faith of Christ to men, and he claims them as the mere product of reason, as evolved by the processes of human thought. But when his work of destruction is complete, and the spiritual sanctuary of God is all laid waste, faith utterly gone, then it will be found that this "carved work of the sanctuary" will be broken down, and the love and care of men will depart with the love and faith of God. V. THE WORK GOES ON UNTIL ALL IS . (Psalms 74:7.) It was so with the material temple; but, thank God, all is not lost in the spiritual There may be, however, individuals and groups of men in which the dread work is complete, and "God is not in all their thoughts." VI. EVERY RELIC AND TRACE OF THE WORSHIP OF GOD IS GOT RID OF. (Psalms 74:8.) Besides the temple, there were, doubtless, synagogues, places of assembly, where religious men met for worship, though we do not meet with the actual mention of synagogues until the times of the New Testament. And when the first temple was destroyed, we may reasonably believe that such places existed, as we know they did afterwards. But there are, alas! places and human hearts where every relic and trace of God’s worship have been swept utterly away, as if burned with fire. So long as any place where the soul can meet with God is left, the great enemy’s triumph is not complete; he is not satisfied till what is said in Psalms 74:8 has been done. But from this may God keep us all!—S.C. Psalms 74:9 We see not our signs. It is said that there were five signs in the first temple which the second had not—the ark of the covenant, the fire from heaven, the Shechinah, the Urim and Thummim, and the spirit of prophecy. So in the Church of Christ there are signs which are very blessed for us to see. I. SIGNS OF WHAT? it will be asked. Of the presence, the power, the love of the Lord in our midst. This was what the signs in the first temple told of. II. WHAT ARE THESE SIGNS? 1. The attention of men around. 2. The work of conversion going on. 3. Witness of believers. 4. Their love to one another and to their fellow men, because of their love to God. 5. Their peace and joy in God. III. THE BETWEEN THE SEEING AND THESE SIGNS. 1. There tray be neither. It is better there should be no fancied seeing, if the reality be not there. For: 2. There may be the seeing, and not the signs. 3. There may be the signs, and yet not the seeing. 4. There may be both. This is most blessed of all.—S.C. Psalms 74:17 Summer teachings. The four seasons, it has been well said, are God’s four evangelists of the natural world. The sternness of winter; the hopefulness of spring; the richness of summer; the bounty of autumn;—each season has its own message from God to our souls. Note— I. THE NATURAL SUMMER. This is what is referred to in our text: the psalmist appeals to it as a plea for God’s much-needed help. His infinite power, which had made summer and winter, and had been manifested in so many marvellous ways, was able to help Israel in their great distress, and their trust was that he would. 1. Israel had to maintain stoutly the truth that God made all things. A whole mob of idol gods was put forward and worshipped by the heathen as the authors and creators of the powers of nature. 2. And our missionaries to the heathen have to maintain the same truth of God the Creator of all. It is by no means universally or generally believed even yet. 3. And in our day and in our own land, professedly Christian as it is, we may not slacken our testimony to this truth. It is not that we have to contend with rival gods, as Israel had, and the missionary still has, but the existence of any God at all is either openly questioned or flatly denied. It is not polytheism, but atheism, that confronts and opposes the Christian advocate today and here at home. Natural law is everything; as if a law could do anything without an executive to put it in force. The ancient Greeks were pantheists, but our men of science have, too many of them, sunk down to a lower depth than that. The Greek saw gods everywhere and in all things; we see God nowhere. Shall we give in to this proud yet miserable atheism? God forbid! Let us still maintain with the psalmist, "Thou hast made summer." As we look round on all the rich glories of the season, let us confess, with our great Puritan poet— "These are thy works, Parent of good," etc. II. THE SUMMER OF GOD’S . How many are enjoying this! God’s daily gifts of life, health, and joy are lavished upon them. They bask in the sunshine of his love. Everything bids them rejoice. But forget not the Giver of your joy—him who made the summer. That holy memory will be to you like the string attached to the child’s kite, which is soaring away up in the blue heavens to the child’s exuberant delight. But let that string be broken which now steadies and sustains, it, not hindering but aiding it in its upward way through the sunlit air, and then you know that at once it will come tumbling ignominiously to the ground. So if we let ourselves forget our God, and we be in thought and affection separated from him, then our poor joy, like that child’s kite, will soon fall to the ground, and our gladness will soon be at an end. It is the remembrance," Thou hast made summer," which does not hinder but help our joy, steadying and sustaining it as did that cord the child’s toy. Let us not forget this. And we would bid you remember God, because, else, the summer of God’s providence, like the natural summer, is apt to breed many forms of evil life, like those many creeping, noisome, and miserably destructive insects, etc; which the summer sun calls forth, and which in our fields and gardens we are ever seeking to be rid of. How full the Bible is of records of the ill that the summer of God’s providence has occasioned to many unwatchful and God-forgetting souls! Remember, too, that such seasons let that live which is not really strong, and which the first frost of winter will speedily kill. So is it easy, when no trial or persecution arises because of Christ, to appear as if we were really his. But when they do arise, what then? III. THE SUMMER OF GOD’S GRACE. 1. This may be in us—is so when the love of God is shed abroad in our hearts. It is very delightful; is independent of every other summer; comes by degrees; is the result of conflict; unlike the natural summer, it never ends, though it may be interrupted. And: 2. It is above us, waiting for us in the future world. There is the "land of pure delight." The lovely scenes of earth are reminders of it. It is the true, real, most blessed, because unending, summer of the soul.—S.C. Psalms 74:17 Winter. Winter: what has that to say to us of God and of his ways?—Winter, with its cold, chilling breath, compelling even the strong to wrap themselves round with all manner of protection, and making all who can, shelter within their well built homes, and draw close their warm curtains, and heap up the blazing fires. Winter, pinching so cruelly the ill-clad, the ill-fed, the ill-housed, making want more terrible, all sickness more deadly, and all misery more miserable. Winter, grim, gaunt, bearing down in its cruel might all less strong than itself. Winter, with its snowy shroud covering the fields and hills which all lie as silent and as still as if they were laid out for burial, and the snow over them were a real winding sheet instead of only a seeming one. And sometimes it is a real one, when winter bids the snow fall quickly, closely, softly, continuously; then, blinding the eyes of the unfortunate wanderer on the moor, so that he can make out neither road, nor path, nor track, nor waymark; beating persistently against his mouth and nostrils, taking away his breath, numbing all his senses, until the poor lost one staggers on in hopeless search of the way he has lost. "Oh, thou winter snow, who more cruel, deadly, treacherous, than thou? Thou wilt not cease thy work until the poor traveller, weary and heartbroken, falls down exhausted; and then, as he dies, thou wilt smite him in the face, cover him up softly as with kisses, tenderly as with eider down, like a sleek white murderer as thou art!" (Alex. Smith). And not only so is winter terrible; its keen northerly blast, tearing over the seas and lands, driving the ships across the waves, and rendering the mariners all but powerless to struggle against their foe. Their fingers freeze to the rigging, and the stiffened sails refuse to bend to their will, and happy are they if, "amid this howling wintry sea," they find some port of refuge. Shepherds and their flocks in some seeming shelter on Scotch hills are caught by the whirling, blinding, smothering, snow, and all are lost. Oh, the terrible winter, ruthlessly tearing the foliage off the trees, stripping the flowers from all gardens and fields, banishing most of the birds, and silencing all that remain; rejoicing seemingly in darkness and cold, in all that is drear, deadly, desolate;—such is winter, bearable by the rich and strong, but terrible to the poor and weak, and would be terrible to all were it not for the sure hope of the blessed spring. And yet, though we have spoken hardly of it, God made it even as he made the summer. And he has promised that it shall not fail. Certainly, therefore, it must be for other than only evil; it must serve some beneficent purpose. And it does; we have proof upon proof. Winter, as well as the other seasons, is one of the gifts of our Father-God, the gifts of his love. Let us listen a while to some of the voices of the winter—the wise, warning, winning words it utters to those who will hearken. And— I. IT SEEMS TO US TO SAY, "BE YE ALSO READY." It is certain to come; it is no chance arrangement, and none but a fool would fail to make provision for it. Every one does to the best of his power. "All is safely gathered in, Ere the winter storms begin." Let it be so in regard to the winter that is sure to visit our souls, our circumstances, our lives. Be ready for it when it comes. Let our treasure be where winter cannot come, even in God and the eternal life. II. TRUST. For the winter is God’s ordering: he makes it drear and dark and even dreadful, as it often seems to be. It is the product of no blind fate, no mere soulless relentless law; but it is of God. If we will hold fast to this sure faith, we shall be able to hope and patiently wait for the salvation of our God, and meanwhile even to rejoice. III. SUBMIT. Winter is irresistible. Everything must bend before it. Who can resist his will? Great is the part that the winter has played in the humiliation of haughty men. As it lays hold even upon the raging seas, and binds them down in motionless silence, hushing their turbulence till they lie still as a stone; so has God, by the same agency, often baffled and destroyed the power of man. See Napoleon’s retreat from Moscow. And how easily! The gently, persistingly failing snow did it all. Shall man, then, war against God? Submit. IV. SING OF MERCY AS WELL AS OF . See how in the winter these are blessedly mingled. True, God giveth snow, but it is "like wool" (Psalms 147:16, Psalms 147:17). It wraps up warmly the seed sown in the earth. "His flakes of snow like wool he sends, And thus the springing corn defends." And "he scattereth the hoar frost," but it is "like ashes," cleansing, purifying, making healthful that on which they are cast. And the frost is a cleansing power, ridding gardens and fields of the foul, noxious creatures that swarm and creep and devour. And does not that humiliation and sorrow of which the sprinkled ashes told do the like in the region of the soul? "He casteth forth his ice," but they are "like morsels"—like the crumbs which feed the hungry. So the ice prepares the soil, breaks it up, and fits it for the growth of the seed. V. THE JOY OF THE LORD IS YOUR . Abundant life—see that throng of shouting, laughing boys careering on the ice—heeds not the cold, rather rejoices in it. So let there be in us fuluess of Divine life, the life which Christ gives, and we shall be able to "stand before his cold."—S.C. BY C. SHORT Psalms 74:7-8, Psalms 74:12 The destructive work of man and the constructive work of God. The prayer in Psalms 74:1, Psalms 74:2, to help the people sunk in the deepest misery, is followed by its basis or ground, which consists of a picture of this misery (Psalms 74:3-9); the sanctuary is destroyed, and all traces of the presence of God among his people have disappeared. The short prayer in Psalms 74:10, Psalms 74:11 seeks support and stay in the thought of the omnipotence of the God of Israel (Psalms 74:12-17). The prayer is renewed at the close in an expanded form (Genesis 17:7, Genesis 17:8). It shows how the Church of God and individual believers are to conduct themselves in times when everything appears to be lost and to lie in ruins. The whole psalm may suggest two general points for consideration—the destructive work of man, and the constructive work of God. I. THE WORK OF MAN. (Psalms 74:3-9.) The enemy had destroyed everything in the sanctuary, and burnt up the holy place itself. Look at some destructive work in our day. 1. The material tendencies of physical science. Leading to a denial of God and immortality, and striking at the foundation of morals by denying the freedom of man’s nature. Ideas destructive, as well as conduct. 2. The critical spirit which is abroad. A spirit of denial, almost universally pulling down, and not building up. This and that not true—in history and creed. 3. The selfish spirit, wherever it rules, is destructive. In politics and commerce, and in our social relations—tending to antagonism and separation, and breaking all law—moral, Divine, and social. 4. The absence of true prophets—inspired men—is also a sign of the destructive process. (Psalms 74:9.) The true prophet is the constructor, and not the destroyer; the inspirer, and not the critic. II. THE WORK OF GOD. 1. God’s greatest work of old was redemptive. (Psalms 74:12-15.) "For God is my King of old, working salvation in the midst of the earth." His work in Christ is reconstructive, building men up after the highest pattern. Christ came not to destroy, but to fulfil. 2. His work in the physical creation is constructive. (Psalms 74:16, Psalms 74:17.) He prepared the light and the sun, made summer and winter. The same mind ordained and continues the precious seasons as ordained the laws and works of redemption. 3. God’s covenant is a covenant of salvation. (Psalms 74:20.) And the world is still in urgent need of redemption. "The dark places," etc. 4. The work of redemption is God’s own—"his own cause." (Psalms 74:22). And therefore he will not abandon it. We can therefore pray as the psalmist did.—S. This is a hymn of praise in anticipation of a deliverance, which may be from Sennacherib, or from some other dangerous enemy. The actual praise is confined to the first and the last two verses. The remainder of the poem (Psalms 75:2-8) sets forth God as a righteous Judge, against whom the ungodly contend in vain, and who will pour out at last the dregs of his vengeance upon them. The author may be Asaph, and the deliverance that from Zerah (2 Chronicles 14:9-13); or the date may be later, and the writer an Asaphite Levite of the time of Jehoshaphat or Hezekiah. The phrase, "Al-taschith," in the "title," is probably a musical term. It occurs also in the titles of Psa 57:1-11; Psalms 58:1-11; Psalms 59:1-17. Psalms 75:1 Unto thee, O God, do we give thanks, unto thee do we give thanks; for that thy Name is near thy wondrous works declare; literally, and thy Name is near (i.e. thy providence and care are close to us); this do thy wondrous works declare. The "wondrous works" are those of times past (comp. Psalms 74:12-15), whereof the psalmist anticipates a continuance or repetition. Psalms 75:2 When I shall receive the congregation; rather, when I shall have appointed a set time. It is agreed that the speaker, in this verse and the next, is God, who announces that he is about to descend in judgment. This, however, he will do "at his own set time," for which men must wait patiently (comp. Habakkuk 2:3). I will judge uprightly; or, "with uprightness" (comp. Psalms 58:1). Psalms 75:3 The earth and all the inhabitants thereof are dissolved. They "melt" with fear (Psalms 44:6), either at God’s coming in judgment, or at the dissolution which a hostile invasion is bringing on their land. I bear up the pillars of it. Meanwhile God upholds, and will uphold, both the moral and physical order of things. He will neither suffer the earth to be moved, nor the supports on which society depends to fail and crumble away. Psalms 75:4 I said. It is doubtful who is the speaker. Professor Cheyne regards the entire passage from the beginning of Psa 75:2 to the end of Psa 75:5 as spoken by the Almighty; but most commentators assign Psalms 75:4 and Psalms 75:5 to the psalmist or the people of Israel. Unto the fools; i.e. to the enemy which was attacking Israel; literally, to the boasters, or to the arrogant ones (see Revised Version). Deal not foolishly; rather, deal not so arrogantly. Do not set yourselves so proudly against the Almighty. And to the wicked, Lift not up the horn; i.e. be not fierce and menacing, like a bull who threatens with his horns. Psalms 75:5 Lift not up your horn on high; speak not with a stiff neck. The phrase, "a stiff neck," common in the Pentateuch (Exodus 32:9; Exodus 33:3, Exodus 33:5; Exodus 34:9; Deuteronomy 9:6, Deuteronomy 9:13; Deuteronomy 10:16; Deuteronomy 31:27), is rare elsewhere. It expresses pride, arrogance, and obstinacy. Psalms 75:6 For promotion cometh neither from the east, nor from the west, nor from the south. So Hupfeld, Kay, Canon Cook, and the Revised Version Others suggest the meaning to be, "For it is not from the east, nor is it from the west, nor yet from the mountainous desert [that help cometh]." But the ellipse of the main idea is improbable. The address is to the enemies who threaten Israel, "Lift not up your horns—speak not proudly—for exaltation comes not from any earthly quarter—east, west, north, or south" ("north" being omitted, as sufficiently implied in the others); it is God alone who gives it, and he is not likely to give it to you." Psalms 75:7 But God is the Judge (comp. Psalms 50:6; Psalms 82:1; Psalms 94:2; and, especially, the original of all the later passages, Genesis 18:25). He putteth down one, and setteth up (or, exalteth) another. True equally of nations and of individuals. Psalms 75:8 For in the hand of the Lord there is a cup, and the wine is red. The "cup of God’s fury" is a frequent metaphor with the prophets (Isaiah 51:17, Isaiah 51:22; Jeremiah 25:15, Jeremiah 25:17, Jeremiah 25:28; Jeremiah 49:12; Lamentations 4:21; Ezekiel 23:31-33; Habakkuk 2:16, etc.); and is commonly represented as full of wine, which his enemies have to drink. The "redness" of the wine typifies the shedding of blood. It is full of mixture. Mingled, i.e; with spices, and so made stronger and more efficacious (see Proverbs 9:2; Proverbs 23:30; So Proverbs 8:2; Isaiah 5:22). And he poureth out of the same. God pours out the cup of his fury on all nations, or persons, whom he chooses to afflict, and they are compelled to drink of it (Jeremiah 25:15-28). But the dregs thereof, all the wicked of the earth shall wring them out, and drink them. To drink a cup, dregs and all, is to empty it wholly, to swallow down all its contents. Psalms 75:9 But I will declare forever; i.e. "I will declare these things"—viz. God’s just judgments upon the wicked. I will sing praises to the God of Jacob. On the force of the phrase, "God of Jacob," see the comment upon Psalms 20:1. Psalms 75:10 All the horns of the wicked also will I cut off. Besides declaring God’s judgments and singing his praises, the psalmist adds that he will, as far as lies in his power, seek to advance God’s cause, and establish his kingdom, by checking, controlling, and putting down the wicked. This he expresses by the metaphor, "I will cut off their horns;" i.e. bring down their haughtiness, and deprive them of the power of doing mischief. But the horns of the righteous shall be exalted. Then, as a necessary consequence, "the horns of the righteous"—their power and might and glory—will be exalted. Psalms 75:1 The essence, certainty, and preciousness of Divine revelation. "Thy Name is nigh." This rendering is given in the margin of the Revised Version, and another in the text. The difference arises from the exceeding brevity of the Hebrew making the sense doubtful. But the sense given in our Authorized Version is supported by weighty authorities; and has the advantage of being at once full of meaning and full of grandeur. We may regard it as bringing before us the essence, the certainty, and the preciousness of Divine revelation. I. ESSENCE OF DIVINE . The possibility of knowing God, and the possibility of conversing, holding communion, with God are the two fundamental truths of revelation. Apart from these, the Bible would give us nothing but dead history, barren doctrine, baseless imagination. The first is expressed in the Scriptures by the Name of God; the second by his drawing near to us, and bringing us near to him. 1. God’s Name stands in Scripture for all that we can know and do know of him. Names are the instruments of all our knowledge. What we cannot name, or name wrongly, we do not know. Giving names was the beginning of speech (Genesis 2:19). Moses, therefore, asked how he was to name God to Israel (Exodus 3:13-15; comp. Exodus 33:19; Exodus 34:6, Exodus 34:7; Exodus 23:21; Proverbs 18:10). 2. Communion with God and enjoyment of his favour are constantly expressed under this image of God’s nearness (though "in him we live," etc.) (Deuteronomy 4:7; Psalms 145:18; Proverbs 15:29; Jeremiah 12:2; Ephesians 2:13, Ephesians 2:17). II. THE . How do we know that we know God, and that we can converse with him? By the evidence of experience, historical and personal. "That thy Name is near, thy wondrous works declare." Divine revelation goes exactly on the lines of human nature and life. We know one another—our fellow human beings by speech and action. These reveal character. The Bible is the continuous record of God’s manifestation of himself to men by word and by deed. His works of nature reveal him (Psalms 19:1; Romans 1:19, Romans 1:20). But he has" magnified his Word above all his Name;" q.d. the living voice of his prophets and the record in Scripture of their message, has brought God near to us, and us to him, as nature never could—yet a very large part of Scripture itself consists in the record of his "wondrous deeds, his dealings with his Church and mankind." Above all, the incarnation, the personal life, and atonement of the Lord Jesus, reveal God as nothing else can (John 17:3; John 14:9; 1 John 4:9; 2 Peter 1:16). III. THE . "Unto thee do we give thanks." What blessing, what treasure, is comparable with this—the certainty that God is near, and is known!—not the infinite Unknowable, but our Father in Christ Jesus. We do not pretend to a complete knowledge of God. The Bible, far from professing to give such knowledge, declares it impossible (Job 11:7; Psalms 139:6; Isaiah 55:9). We do not completely know our fellow men or our own selves. But we know all we need to know. Our knowledge, as far as it goes, is real and certain (John 1:18; Job 28:28; Jeremiah 9:23, Jeremiah 9:24). It is an ample resting place, both for intellect and heart (Matthew 11:28). BY S. CONWAY Psalms 75:1-10 The undaunted one. Such is the spirit of this psalm; fearlessness characterizes it throughout, and concerning this spirit it teaches much. I. ON WHAT SUCH SPIRIT RESTS. 1. On the conviction that God is near at hand for our help. "For that thy Name is near," etc. (Psalms 75:1). 2. On the evidence for this conviction which God’s "wondrous works" supplies: works in nature, providence, grace. II. THE FRUITS SUCH SPIRIT BEANS. 1. Thankfulness. (Psalms 75:1.) 2. Righteous dealing. (Psalms 75:2, "I will judge uprightly.") 3. Clear sightedness as to the reality of things (Psalms 75:3). Where this spirit is, there is no fear of man. He shrinks not from facing and confessing the actual truth, however unwelcome it may be. 4. Cheerful toil. "I bear up the pillars of it" (Psalms 75:3); cf. St. Paul, "I can do all things through Christ," etc. 5. Faithful testimony. (Psalms 75:4.) Against the wicked. For God (Psalms 75:7). Concerning wrath to come (Psalms 75:8). 6. Delight in God. (Psalms 75:9.) 7. Open siding with the right against the wrong (Psalms 75:10). III. THE GREAT AND GIVER OF THIS SPIRIT—the Lord Jesus Christ.—S.C. Psalms 75:1 The uplifting God. Such is the theme of this psalm. This we gather from the frequent repetition of the word "uplift." Like the repeated clear strokes of a boll, it reverberates through the psalm. In Psalms 75:4 the wicked are bidden "lift not up the horn," as doth the fierce bull that, in the pride of his might, tosses his horns defiantly against all comers. Let them not boast themselves in their fancied strength. And Psalms 75:5 repeats this warning, and Psalms 75:6 tells them that "uplifting"—"promotion," our Authorized Version reads it, but it is the same word all through—is neither from the east, nor the west, nor south, but—so Psalms 75:7 tells them—God is the Judge; he putteth down one and "lifts up" another,—again the same word. And then once more in Psalms 75:10 God declares that the strength, "the horns," of the righteous shall be lifted up. Thus over and over again this emphatic word and keynote of the psalm is heard. And this gracious dealing of God with his people is the ground of the earnest thanksgiving with which the psalm opens; and it is the "Name" of God which it asserts to be so "near," and which his wondrous works declare. As in Psalms 121:1-8, God’s gracious keeping of his people is the theme, and hence the word "keep" is repeated all through the psalm. We do not know for certain when or by whom, or on what occasion, this psalm was written. It is like the song of Hannah echoed in the Magnificat of the mother of our Lord. Or it may celebrate one or all of David’s many deliverances—how God had "uplifted him" out of all his troubles, and hence his vow of righteousness which in Psalms 121:2 and repeatedly, he declares. Or it may celebrate the "uplifting" of Judah and Hezekiah from the peril of Sennacherib. We do not know, nor does it matter. Severed as it is for us from all special circumstances, we are the better able to make application of it according to our individual need. Now, in the text we note— I. ITS . The writer’s heart was full. 1. He repeats his thanksgiving. It is as if he felt himself unable to tell out all his gratitude; as if he had said, "Yea, Lord, unto thee do we give thanks; yea, we do." 2. And it arises from many hearts, not one alone. It is "we," not "I." 3. And it reveals the character of the grace received. That it had been such as was greatly and consciously needed; and could come from no other source (Psalms 121:6); and it had been great indeed (Luke 7:47); and both unexpected and undeserved. II. THE SEASON FOR IT. "For that thy Name is near." 1. What are we to understand by "thy Name"? It means that which the name suggests. Names call up in our minds that which we know and feel of those to whom they belong. The Name of God suggests, therefore, to any man his idea of God—one thing to one man, another to another. To the writer of this psalm it is evident what thought of God his Name suggested. God was to him the God who lifts his people up from all their distresses. 2. What he says of this Name. It is "near." He meant, near in time, in locality,—at hand and not afar off, to his consciousness; he realized this nearness of God. 3. And we can still assert the Name. How often and how greatly, and for how many, God has uplifted their souls!—from the burden of guilty fear, of sin’s oppression, of earthly care, of death’s terror, and of all forms of Satan’s rage. In all such times of trouble God has been near to his people, and has lifted them up far above and away from all their fear. III. ITS PLEA. Surely testimony such as is here given is a plea unanswerable that we all should put our trust in the uplifting God, and turn to him in every trouble, and abide in him always. For us, too, there is the further argument of God’s grace in Christ, and the infinite love revealed in him. May we hearken and obey!—S.C. Psalms 75:3 Help laid on One that is mighty. Our text and this whole psalm show clearly enough that— I. SUCH HELP WAS NEEDED. 1. Society, order, law, seemed all on the point of dissolution. A condition of affairs is contemplated in which everything seemed rushing ruinwards, and would rapidly have reached such sad ending, had they not been held back by One mightier than they. We cannot say for certain, though we may conjecture, what special age, persons, or events are alluded to. The psalm suits several such, and is capable of many applications. For our own use of its teachings it is well that we are left in ignorance of its actual allusions, and cannot point to the special events which were before the psalmist’s mind. 2. And such conditions are all too common. We see them in nations, Churches, families, individual souls. Everything seems slipping away, all order and strength and well being dissolving. It is as if "the earth and all the inhabitants thereof were dissolved." It is so in things temporal, and so, too, in things spiritual. 3. The causes that produce such conditions are manifold. Sometimes, in nations, it is war, or political strife, or, and this more commonly, moral corruption. So it seems to have been in the condition contemplated by this psalm (see Psalms 75:2, Psalms 75:4). And none can read the records of history, whether in the Bible or in other books, but may trace this cause, sin, ever at its deadly work. If a nation, a Church, a city has fallen, we have not far to seek for what has brought it about, The philosophy of history is the tracing out the contrasted effects of righteousness and wrong. And in the dissolution told of here, the solvent that brought it about was certainly sin. And so is it also in the like conditions that are found elsewhere. 4. But wherever found, they are very sad. The groaning and travail of the whole creation, which were so audible and distressing to St. Paul, are the result of such conditions, and the sorrow would have been greater than he could have borne had he not been "saved by hope"—the hope suggested by the latter half of our text, of help being laid on One that is mighty. For— II. SUCH HELP IS . "I bear up the pillars of it." The earth is pictured as some vast temple supported on pillars, but which are on the point of giving way, and would were they not upheld by a mighty support. The meaning is plain—that there is One who holds back the ruin which is everywhere threatening, who will interpose and prevent it. Who is this Mighty One? It may be some monarch, statesman, prophet. God has raised up such—like Moses, David, our own Alfred the Great; like Nehemiah, like William the Silent, and many more. The saying, "I bear up," etc; is not arrogance, but the simple statement of the duty God has assigned him. The faith in God, and the courage which characterize such men, are evident in this psalm. But in the last resort it is God who is the real Up-bearer. It is he who inspires and qualifies his servants. III. SUCH HELP, UNDER SUCH , IS WAITING FOR US. Seek it.—S.C. Psalms 75:5 The uplifted horn and the stiff neck. These are two formidable enemies of God and the soul. They are generally found together, as in nature, so in the soul. They help one another in doing evil. They are metaphors derived from the tossing horn and the sturdy neck of the fierce wild bull found in the forests of Palestine. They represent severally the haughty spirit,—that is the uplifted horn; and the stubborn will,—that is the stiff neck. Let us speak of— I. THEIR ORIGINS. 1. The haughty spirit. Many are its roots. The evil heart, seeing the wicked prosper, worldly success, God’s delay of judgment, ill example, and often the possession of a naturally strong will to which other men, as is usual, yield. 2. The stubborn will. This partly natural, partly acquired, and ever fostered by the haughty spirit. Pride cherishes it, and encourages it always. II. THEIR EVIL WORK. God’s Spirit, his Word, his ministers, his providence, Christ’s love, plead, threaten, and warn in vain, and the man dies in his sins. III. THEIR . This wrought by: 1. The final awful judgment of God. 2. His providence. 3. His Spirit’s power. They come in reverse order. But they are effectual, one or other of them. Which shall be so with us?—S.C. Psalms 75:8 The Lord’s cup for us. Many will say that the cup told of in this verse is the Lord’s cup of wrath, as in Psalms 11:6; Isaiah 51:17-23, and frequently elsewhere. And if it were here said that the whole cup told of in our text was to be drunk by the wicked, there could be no doubt as to what cup was meant. But it is only "the dregs" thereof that is said to be their portion, not the rich foaming draught that fills the rest of the cup. No doubt there is the cup of God’s wrath, but there is also the cup of salvation, and for his people "the Lord" himself "is the portion of their cup." And as in the previous verse the diverse dealings of God with men are told of, putting down one and setting up another, so here also we have the main contents of the cup, which are rich and bright and good, declared, and the miserable dregs which the wicked shall drink and drain out to the last. There is the better part for the good, the evil part for the wicked. We therefore take the "cup" here told of, as setting forth human life, our earthly existence allotted to us by the Lord. And thus we learn— I. THAT OUR LIFE IS GIVEN TO US OF THE LORD. It is a cup, a portion, an assigned lot, intended and ordered for us. "The cup which my Father hath given me, shall I not drink it?" So said our blessed Saviour of the life allotted to him. Life for us all is in the hand of God, and he gives it to each one as he sees fit. This is a very blessed truth. For we know we have no choice over the main elements of our life; when, where, with what endowments, many or few, or of what parentage we shall be born,—all this we have no control over. But it is good to know that not chance, still less ill will, but the Lord, has assigned to each of us the life we have to live, and he, like the master of the feast, deals out to each his cup (cf. Psalms 100:1-5," It is he that hath made us," etc.). Therefore we may be sure that he means it to be for our good; for— II. HE THAT IT SHOULD BE BRIGHT AND JOYOUS. This, though apparently so contrary to what life is to many, is, nevertheless, what the metaphor employed here means, it tells of the wine which was meant to "make glad the heart of man;" the wine which was the symbol, not of vile debauchery, as it too often is in this country, but of gladness, mirth, joy. And the wine spoken of is of the choicest sort—sparkling, foaming, bright, not some common sour beverage, such as the "vinegar" which one of the soldiers at the cross gave to our Lord to drink when he cried, "I thirst." But the cup which the Lord gives us, as many of his children know, the life which he assigns us, is one that he would have to be rich and bright and glad. Not rich it may be—it rarely is—with this world’s wealth, but rich with those "unsearchable riches," with that "heavenly gift," which is the perpetual gladness of the soul. Do we all of us know this? We ought to. The fault is our own if we do not. Our Lord would have us all live—and we may—bright and blessed and beautiful lives. We thirst for joy, and God gives us, in the gift of life, a cup full of it. But, as in the happiest of homes, the child to be happy must be obedient, so is it with ourselves towards God. III. , THERE IS MUCH OF DANGER IS IT. "It is full of mixture" (cf. Proverbs 9:2). As was the wine mingled with myrrh, intended to stupefy the senses, which was given to our Lord on his way to Calvary. This mixture increased the intoxicating power of the wine, or acted as a narcotic to deaden the senses. And in the cup of life there is much to intoxicate, to excite with pride and passion, and to unduly lift up the foolish heart. See Jeshurun, Nebuchadnezzar, the power of wealth, the pride of life, the effects of power, etc. Oh, how many souls have been ruined thus! And there is much to deaden or dull all holy sensibility. Yes, "full of mixture" is this cup of life. IV. THE WICKED DRINK THE DREGS. They drink so deeply, the world is everything to them, they care for nothing else, and they find that life has its dregs, and they have to drink them. Evil conscience, fear of judgment, disappointment, the future dark, death without hope,—these are some of the dregs. Oh for grace that we may use the world, and not abuse it!—S.C. BY R. TUCK Psalms 75:1 A pious rulers purposes and confidences. The division of the Book of Psalms into five books, and the clear recognition of the historical relations of many of the psalms, have given fresh interest to the study of this book of the Bible. It was usual to seek only for historical associations of the Psalms in the life of David. We now know that many of the later psalms stand related to the succeeding reigns, to the time of the Captivity, and to the renewed national life, on the return from Babylon. The Psalms have wider associations than the records of the experience of any one life. They reflect God’s ways with his people in all the ages, and the ways of God’s people with him. This psalm is often passed over as not being a very striking one, or having in it any very memorable or suggestive sentences. But it gains new interest when we connect it with Hezekiah, and find illustrations for it in the great strain-time of his reign, when Sennacherib put the holy city in peril, and there was a strange and sad strife of parties within the city, making Hezekiah’s position an extremely difficult one. Some pleaded hard for human alliances as defence against the Assyrians; Hezekiah held fast his dependence on God, the God of his fathers, the God of the nation. Disorganization within paralyzed his pious attempts; and the party of Shebna was plotting to secure an alliance with Egypt. The psalm is the expression of steadfast purpose and pious hope in a time of inward trouble. Its refrain is, "God reigneth, God is Judge, God is near. All things will he well, for God is with us." See what such a cherished conviction can do for a man. I. IT GIVES HIM A QUIET . He can even give thanks, because his trust makes him feel so restful and happy (see Habakkuk 3:17, Habakkuk 3:18). II. IT HELPS HIM TO STAND FAST TO THE RIGHT, uninfluenced by the mere party contentions of the time. Man’s right is variable in each generation; God’s right is the same throughout all generations. The man whose strength and hope are in God can "judge uprightly." III. IT KEEPS HIM IN EVIL TIMES. "I hear up the pillars." Hezekiah guided the state wisely through that time of commotion and peril. When everything seemed shifting and uncertain, he stood firm to first principles, primary truths, and God. Time always comes round to those who are strong, and stand firm to truth and righteousness. IV. IT FREES HIM FROM ALL FEAR OF THE WILFUL. He knows that "God is Promoter." The evil man may push and strive: "God putteth down one, and setteth up another." V. IT ASSURES HIM OF FINAL AND , God must be against the wicked. God must be for the righteous, And it will be seen at last that he is.—R.T. Psalms 75:1 The Divine Name and Names. "For that thy Name is near, thy wondrous works declare." Every god worshipped by a people has his own distinctive name among the people. But this is peculiarly true of the nation of Israel. The Divine Name, Jehovah, was given as the seal of the special covenant made with the nation. So the name Jehovah stands ever for God, God’s presence, God’s relations. But we can never be wholly satisfied with any one name for God. Besides it, we must have names of our own for him, which find expression for our sense of his gracious dealings with us, and relations to us. Two points are suggested: 1. God has a Name. 2. God has many Names. I. GOD HAS A NAME. This helps us to realize that he is a Person, not a mere force or influence. The general name for God is El. The specific name for God, as God of Israel, is Jehovah (see occasion of definitely fixing the name, Exodus 3:14). Note that it is the assertion of absolute and independent existence. It works out suggestively in three directions. It asserts (1) God’s unity; (2) God’s spirituality; (3) God’s holiness. This threefold conception of God lies at the basis of the Mosaic system, and is, therefore, properly gathered up into his Name. But it is striking and impressive to note, that God. was not satisfied with giving his people a name which only dealt with his abstract nature. He added a name which would gather up his relations with his people, and called himself, "The God of Abraham and Isaac and Jacob." God’s Name is said to be "near," when men are specially impressed with his wonderful workings. Past dealings and present dealings bring home to men’s hearts the power and justice and grace which are summed up and expressed in his Name (Deuteronomy 4:7; Isaiah 30:27). A remarkable deliverance, such as that from Sennacherib, was poetically spoken of as a "coming near of the Divine Name." II. GOD HAS MANY NAMES. In families there are often pet names as well as the fixed names. Those pet names express individual feeling. So each person who gains an individual apprehension of God wants to put his special apprehension into a name. Indicate the variety of names: "God of heaven," "King," "Father," etc.; and poetic figures like "my Rock," "Refuge," "Horn," etc. Impress the point that no man really knows God until he finds he can put his own special meaning into the term he uses for him. Each one of us, reading the story of God’s wondrous works for us and gracious dealings with us, ought to be able to put our impressions into a name of our own.—R.T. Psalms 75:1 Reasonings from the Divine activity. "Thy wondrous works declare." The thought of the restless activity of God is made by the psalmists, frequently, their ground of confidence. "He that keepeth thee will not slumber; behold, he that keepeth Israel shall neither slumber nor sleep;" "Remember his marvellous works that he hath done; his wonders and the judgments of his mouth." As first introduced to us in the Word, God comes forth into activity as the Creator of the earth; busy for six continuous Divine periods in framing the world of material things to be the trial scene for man, and setting man in his sphere. And all the ages of human history have revealed God working in man’s spheres, providing, correcting, guiding, restoring, delivering; man’s model of unresting activity. I. THE DIVINE ON US THE DIVINE . Contrast the unexpressive, passive faces of idol gods. There is no dignity in listlessness, no honour in doing nothing. He is miserable indeed who has nothing to do; but he is a thousandfold more miserable who wants to do nothing. Among men the workers are the true nobility. And God is exalted to our thought when the Lord Jesus says of him, "My Father worketh hitherto, and I work." II. THE DIVINE US OF THE DIVINE . Thinking of God’s wondrous works, the psalmist feels bow near God is to him and to his people—near in love and power, near in succour and blessing. How much more impressive this becomes if we apply it to immediate signs of Divine activity in the sudden overthrow of Sennacherib (2 Kings 19:35)! Hezekiah could confidently rest in the assurance that God was actively working for him, and the rest of his anxieties would surely be mastered, as this one had been. So we can in a general way assure our hearts by reading of what God has done for our fathers; but the impression of Divine interest comes home to us only when we have been the objects of some gracious deliverance and guidance; then we know God is working for us. III. THE DIVINE ASSURES US OF THE DIVINE . We can trace the way in which that activity has wrought through long ages; and we can see what it has accomplished. It is not only that "with God all things are possible;" it is that all things are wise, right, good. He can—that is true. "He doeth all things well"—that is even more true; and it is a more precious truth. The conviction that God is working, and that God is near, calls for the thanks which would fittingly express our trust in him.—R.T. Psalms 75:2 God’s set time for judgment. It is not certain whether Psalms 75:2 and Psalms 75:3 are to be taken as an utterance of the psalmist for himself, or whether God is here introduced as speaking. Dean Perowne thinks, "God is abruptly introduced as the speaker. The oracle is thus given as from the month of God himself, to those who may be in doubt or perplexity because their lot is cast in troublous times" But other writers think that Hezekiah is appealing to God, and assuring him that, even amidst the civil commotions and party struggles creating strong feelings, he will hold fast his integrity as chief magistrate, and judge fairly, uprightly, between man and man. "Receiving the congregation" is thus a poetical figure for the king’s daily magistracy. The Revised Version renders, "When I shall find the set time, I will judge uprightly," and this favours the view that God is the speaker. "Judgment" here probably stands for "active intervention." God often seems to delay his help; and such delay is a strain on faith and feeling. He never does really delay, because his time is set in infinite wisdom. Illustrate by the waiting at the shores of the Red Sea, for God’s set time to make the pathway through. See also Hezekiah’s waiting for God’s set time before his deliverance from the Assyrians. A "set time" implies— I. THOUGHT . God knew all Hezekiah’s anxieties long before he seemed to intervene. He was interested. He watched. God was caring when he did not seem to care. How much better it is that God should observe all circumstances, and decide for the wisest moment in which to act for us! We may wish him to act at once; but in that case he could only alter our circumstances. By thoughtfully deciding on a "set time," the "best time," God is able to bless us, to carry on his sanctifying work in us. A set time implies— II. THE OF THE BEST TIME. But what is a best time can never be judged from any one point of view. God’s best is the best all round; the best for everybody; and the best in every sense. In connection with the psalm, God’s set time had to be best for Assyria, best for Sennacherib, best for Israel, best for Hezekiah, best for Shebna and his party, and best for us who have to learn from the old world story. We can so seldom make a fair judgment concerning God’s "set times" for us, because we cannot view them all round, and therefore we easily misunderstand them as seen from some point of self-interest. A "set time" implies— III. ACTION WHEN THE TIME HAS COME. Illustrate by the attack of Wolseley on Tel-el-Kebir. A set time was fixed, so everything was prepared and adjusted, and the stroke was vigorously delivered. It is well for us to wait God’s time, because his time is a "set time."—R.T. Psalms 75:4 The self-lifted horn. Perhaps the most suggestive explanation of this figure is that given by Mr. Munro, in his ’Summer Rambles in Syria.’ He is writing concerning the females in a Maronite village of Mount Lebanon. "The most remarkable peculiarities of their dress are the immense silver earrings hanging forward upon the neck, and the tantoura, or ’horn,’ which supports the veil. This latter ornament varies in form, material, and position, according to the dignity, taste, and circumstances of the wearer. Horns are of gold, silver-gilt, and silver, and sometimes of wood. The former are either plain or figured in low relief, and occasionally set with jewels; but the length and position of them is that upon which the traveller looks with the greatest interest, as illustrating and explaining a familiar expression of Scripture. The young, the rich, and the vain wear the tantoura of great length, standing straight up from the top of the forehead; whereas the humble, the poor, and the aged place it upon the side of the head, much shorter, and spreading at the end like a trumpet. I do not mean to say that these distinctions are universal, but I was told that they are very general, and thus the ’exalted horn’ still remains a mark of power and confidence, as it was in the days of Israel’s glory." The appeal of the text is to those who unduly exalt themselves, as party leaders in times of civil commotion are in constant danger of doing. They "think of themselves above that they ought to think." This is clearly indicated in the marginal alternative of the Revised Version, "Speak not insolently with a haughty neck" (see Hannah’s song, 1 Samuel 2:3). I. THE SELF- MAN DOES NOT HIMSELF. The most difficult work for any man to do is honestly to criticize himself. Men shrink from that work. Men incapacitate themselves for it. Men spoil their own vision, and when they look in on themselves only find what they wished to find. "To thine own self be true," even if the truth humbles you in the dust. Illustrate from the case of Shebna. II. THE SELF- MAN TAKES NO ACCOUNT OF GOD’S OF HIM. "Be not deceived: God is not mocked." A man can never delude God with any braggings, or mere appearances. He searcheth the heart and trieth the reins (see Isaiah 2:10-17). See the confession of a psalmist," My goodness extendeth not to thee." Only the humble man can dare to consider the Divine searchings. Of the proud man it must be said, "God is not in all his thoughts." He would be glad if there were no God. III. THE SELF- MAN DELUDES HIMSELF OTHER PEOPLE’S OF HIM. Because he will only give heed to the flatterers. He blinds himself to the mistrust and fear all prudent and good men show in relation to him.—R.T. Psalms 75:6, Psalms 75:7 Divine promotions through Divine providences. There seems to be a recalling of the sentiments expressed in Hannah’s song (see 1 Samuel 2:6-8). Keeping to the relations of the psalm with Hezekiah’s trouble, we may understand him as expressing his confidence that the national deliverance would not come by securing any national alliances, either with Egypt, the power of the south, or with the kingdoms of the mountain districts round Palestine. Hezekiah’s assurance was that Divine providence would work out the Divine purpose. He believed God’s purpose was set on his deliverance, therefore he encouraged himself to watch and wait for the working of God’s providence. It is remarkable that no reference is made to the north. This Delitzsch explains: "It is a northern power which arrogantly, even to blasphemy, threatens the small Israelitish nation with destruction, and against which it looks for help neither from the east nor west, nor from the reed staff of Egypt, but from Jahve alone." The word "promotion" should be rendered "lifting up," and seems to refer to the depression and distress of the people at this time of invasion. The point is this—He who trusts in God can wait for God’s workings. Illustrate three ways of trusting God, and find out which of the ways alone can honour him. I. GOD, AND DOING NOTHING. To this pious people are often tempted. It is a very specious kind of self-delusion. It seems to be a special way of honouring God, to let him do it all. Sometimes this mistake is associated with the Divine promise to give right words when God’s servants have to stand before kings. But a promise specially made for sudden experience must not be forced to apply to ordinary, everyday, and anticipated duty. II. GOD, AND SEEKING HELP FROM FELLOW MAN. This is an unconscious hypocrisy. The trusting God becomes the unreality, and the reliance on man becomes the practical reality. The condition is indicated in those who "feared the Lord, and served other gods." It was the special sin of a section of the people in Hezekiah’s time. They said, "Trusting God is all very well, but we had better be doing something for the national deliverance and defence." It is our peril still. We may really be leaning on man, and think we are leaning on God. III. GOD, AND DOING THE DUTY OF THE HOUR. This is acceptable to God. Simply doing present duty is leaving God’s providence to work out God’s "upliftings." The duty of the hour is a step in God’s providence; each duty is a step; and on them we shall certainly rise to the realization of God’s gracious purposes concerning those who thus show their trust.—R.T. Psalms 75:8 The dregs for the wicked. Burder has an interesting note on this verse. "The punishments which Jehovah inflicts upon the wicked are compared to a cupful of fermenting wine, mixed with intoxicating herbs, of which all those to whom it is given must drink the dregs, or sediment. The same image is found, not only frequently in other places of the Old Testament, but also very often in the Arabian poets. Thus Taabbata Scharran, in a passage of an Arabic Anthology, by Albert Schultens: ’To those of the tribe of Hodail, we gave the cup of death, whose dregs were confusion, shame, and reproach.’ Another poet says, ’A cup such as they gave us, we gave to them.’ When Calif Almansor had his valiant though dreaded general, Abre-Moslem, murdered, he repeated the following verse, in which he addressed the corpse: ’A cup such as he gave, gave I to him, bitterer to the taste than wormwood.’" The point to which attention is directed is that all the contents of the cup God offers to his people have more or less bitterness in them. But the good drink the wine, which is mostly sweet, though in some degree bitter; the wicked drink the dregs, which are almost all bitter, and are intensely bitter. And the added bitterness is that they will be obliged to drink these dregs, whether they wish it or not. Probably reference may be to the dreadful fate of Sennacherib’s army, and the humiliation of the general himself; but possibly reference is also intended to the anti-Jehovah party in Israel, who caused so much trouble by their mischievous schemings. A time of bitterest humiliation was before them, when the nation was so gloriously delivered by God. I. THE MIXED CUP OF A HUMAN LOT. Wine and bitter herbs were in this cup. But the taste of the herbs was only added to the wine, giving it really a tonic value. So the good man’s earthly lot is a mixed one. Much that is pleasant; something afflicting, something humbling; but these things only with tonic power. Good men are bettered by the influence on them of the bitter flavour in God’s cup. II. THE DREGS IN THE CUP OF A HUMAN LOT. All the strength of the bitter herbs is kept in the dregs. Nobody would drink them if they were not obliged. The wicked man has to drink them. They represent the "after time" of all wilful, untrustful souls. There is a judgment of wrath meted out to sinners, and given them to endure to the end. Compare St. Paul’s figure, "Whatsoever a man soweth, that shall he also reap."—R.T. Psalms 75:9 The God of Jacob. It is a singular and suggestive thing that God is not thought of by Hezekiah here as the God of Abraham, but as the God of Jacob. The revelations God makes to men are, partly, general to all men, suitable to man as man; and, partly, special to individuals, precisely adapted to the circumstances and necessities of particular persons. We may therefore profitably study what God was to Abraham, what to Isaac, what to Jacob. And if we can see these three cases to be, in a comprehensive sense, typical cases, we shall have a general sense of God’s relations with men when we call him "the God of Abraham, Isaac, and Jacob." But the life of Abraham presented no particular likeness to the circumstances of Hezekiah. To Abraham God was the gracious Guide, the near Friend. To Jacob’s troubled, anxious life the king turned, and found similar experiences to his own. God’s ways with Jacob were those of the Redeemer and Deliverer. This probably was more especially in the mind of Hezekiah. Jacob was a man grievously wronged—wronged by Laban, and fearing wrong at the hands of Esau. And God had stood by the wronged man, saw him through, and saw him righted. That came as a Divine comforting to Hezekiah. He too was wronged; he too was misunderstood; be too was in peril But the God of Jacob was his God. The "God of Jacob" is God the Judge. This may be shown to include three things. I. GOD IS THE OF . It is plain that a man’s character can never be safely estimated by a consideration of his circumstances. Job’s could not. Jacob’s could not. David’s could not. Try to read Hezekiah’s character in those times of strain and stress. Ask Shebna’s party their opinion of the king. It is full of comforting to us that we can be sure God is not deceived by circumstances, but knows us altogether. We may be absolutely content with the Divine appraisement. Read Jacob’s life in man’s light, then try to read it in God’s light. II. GOD IS THE OF THE GOOD. This is absolutely and entirely true of every good man, in what is called the "long run." As in Jacob’s case, Job’s case, and David’s case, the vindication may be delayed for purposes of Divine training and sanctifying. God never has finally left his faithful servants unvindicated. His witness rested on Hezekiah: the Divine deliverance from Sennacherib proved a Divine witness on behalf of the faithful king. III. GOD IS THE OF THE WICKED. And the severest punishment to them is the humbling failure of their seemingly well devised schemes.—R.T. Psalms 75:10 Horns cut off. "All the horns of the wicked also will I cut off." A lifted horn well represents the insolent boasting of Rabshakeh, the Assyrian officer (see Isaiah 36:1-22). The Divine answer was the cutting off of Rabshakeh’s uplifted horn. God dealt in this way with proud Rabshakeh: "Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land" (Isaiah 37:7). Or, if Sennacherib be chiefly in mind, we may see that his vain confidences of capturing Jerusalem were destroyed, his "purposes were broken off," his horn was brought low. "So Sennacherib returned," a humiliated and disgraced man; "and it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword" (Isaiah 37:37, Isaiah 37:38). Some think that Antiochus Epiphanes is in the mind of the psalmist; and, certainly, further illustration may be taken from his case (Daniel 8:9). The confidence Hezekiah has in God’s deliverance enables him to declare that he shall humble the pride of his foes. And God’s intervention would confirm the king in his regular work of humbling the wicked and exalting the righteous, in the exercise of his authority. I. GOD’S OF THE WICKED. The wicked here are more especially those who scorn his claims and insult his majesty, as did the Assyrian general, saying, "Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be given into the hand of the King of Assyria." God is jealous of the honour of his Name. "The lofty looks of man must be bowed down, and the Lord alone exalted." Show what state of mind and heart is indicated by the offering of such insult to Jehovah. That state of mind and heart is ruin to any man. II. GOD’S , GOD’S PEOPLE TO HUMBLE THE WICKED. Hezekiah will do it, in his official position, because God does it. Apply to all positions of authority. But there is no more difficult duty committed to us than this humbling the proud. It has to be done. It is both right and kind to do it. But we may harden, not humble. We may act in passion rather than in the calmness of holy love. We should humble because God does. But we must only humble as God does; wounding in the hope of healing.—R.T. BY C. SHORT Psalms 75:1-10 The righteous judgment of God. This psalm celebrates in prophetic strain the righteous judgment of God. The voice of God himself declares from heaven his righteousness; that he is not, as human impertinence has been wont to think, regardless of wrong and suffering, but only waits for the moment which to his infinite wisdom seems best. I. GOD’S OF THE WORLD. 1. God’s wonderful work in history attests it. (Psalms 75:1.) "What nation is there that hath God so near unto them?" (Deuteronomy 4:7). He is not separated by distance from the world. His Name, his nature, is near to us. 2. God’s times of judgment are wisely and divinely chosen. (Psalms 75:2, "When the set time is come, I, even I, will judge uprightly.") He executes his sentence not according to man’s impatient expectations, but at the time which he himself has chosen. 3. When the moral order of the world seems near dissolution, Goers power is the security for its continuance. (Psalms 75:3.) The natural and the moral framework of the world are here identified, He sustains the world by the pillars which he has set up. 4. God is the real Source of every righteous revolution in the world. (Psalms 75:6, Psalms 75:7.) "Glory and power come not from any earthly source, though a man should seek it in every quarter of the globe, but only from God, who lifteth up and casteth down according to his own righteous sentence." II. THE WHICH THESE TRUTHS TO THE WICKED. (Psalms 75:4, Psalms 75:5.) 1. It is madness to resist God. (Psalms 75:4.) 2. No arrogant self-exaltation will avail against God’s judgments. (Psalms 75:5, Psalms 75:8.) The poet speaks here as a prophet. That which God threatens he accomplishes by the hands of his servants. "Though hand join in hand, the wicked shall not go unpunished"—S. THE present psalm consists of three stanzas—the first of three verses, terminated by the pause mark, "Selah;" the second of six verses, ended similarly, and the third (like the first) of three verses. It is a psalm of thanksgiving for some great and signal mercy, which has delivered Jerusalem, and at the same time benefited "all the afflicted of the earth" (Psalms 76:9). All the earth is therefore called upon to join with Israel in praising God, and making him an offering (Psalms 76:10-12). Critics of all schools (Hengstenberg, Canon Cook, Professor Alexander, Dr. Kay, Four Friends, etc.) agree in regarding the deliverance as that from Sennacherib. We must, therefore, understand the "Asaph" of the title as designating, not the individual, but the division of the Levites named after him. Psalms 76:1 In Judah is God known (comp. Psalms 9:16; Psalms 48:3). By "known" is meant "freshly made known," "revealed," as it were, "anew" by the recent wonderful deliverance. His Name is great in Israel; i.e. greatly honourcd and regarded, on account of what has happened. Psalms 76:2 In Salem; i.e. Jerusalem. "Salem" was probably a shortened form of the full and complete name, like "Peer" for "Baalpeor," "Maachah" for "Aram-Maa-chah," "El Kuds" for "Beit-el-Kuds," and the like. (So Professor Cheyne.) "Salem" is the peaceful place, the place where God’s presence breathed peace and tranquillity. It is only used here and in Genesis 14:11. Is his tabernacle; literally, his tent (comp. Psalms 15:1; Psalms 27:5, Psalms 27:6; Psalms 61:4). The temple is meant, as even Professor Cheyne sees. It took the place of the original "tabernacle," and was modelled upon it. And his dwelling place in Zion; or, "his lair" (comp. Psalms 104:22). Psalms 76:3 There brake he the arrows of the bow. The expression "there" seems certainly to show that the deliverance celebrated took place at, or very near to, Jerusalem. This would sufficiently suit the destruction of Sennacherib’s army, which certainly occurred in the neighbourhood, though not very close to the city (see 2 Kings 19:32, 38). The word translated "arrows" (רשׁפי) means properly "lightnings" (comp. Psalms 78:48), and expresses the swift flight of the arrow, not actual "fiery darts." The shield, and the sword, and the battle; rather, the war equipment (Kay, Cheyne). Psalms 76:4 Thou art more glorious and excellent than the mountains of prey. The psalmist, in this, the main portion of his psalm, directly addresses God. "Thou, O God," he says, "art glorious," or "terrible" (comp. Psalms 76:7, where the same word is used), "and excellent, more than the mountains of prey," or perhaps "from the mountains of spoil;" i.e. from Jerusalem, where the spoils of the Assyrians are laid up, and where thou sittest and rulest. (So Professor Cheyne and Canon Cook.) Psalms 76:5 The stout hearted are spoiled. A "vivid description of the catastrophe" now follows. The "stout hearted," the aggressors, the great dominant race, that has spoiled all the nations of the earth, and fears no one (comp. Isaiah 10:12-14, "The stout heart of the King of Assyria"), is itself spoiled in turn. They have slept their sleep. They have slept, and, as they slept (2 Kings 19:35), they found it indeed a sleep, even the sleep of death. And none of the men of might have found their hands. The mighty men, suddenly assaulted by the grim destroyer, Death, can make no resistance; they are paralyzed; they cannot even move a hand. Psalms 76:6 At thy rebuke, O God of Jacob. The catastrophe has been God’s doing; man has had no part in it. Both the chariot and the horse are cast into a dead sleep. Metonymy for the charioteers and the horsemen (comp. Isaiah 43:17). These were the two chief arms of the military service with the Assyrians. Psalms 76:7 Thou, even thou, art to be feared. God is to he feared as well as loved. Only "perfect love casteth out fear" (1 John 4:18), and "perfect love" is not for mortals. And who may stand in thy sight when once thou art angry? literally, from the time of thine anger (comp. Exodus 5:23; Joshua 14:10). Psalms 76:8 Thou didst cause judgment to be heard from heaven. By the destruction of Sennacherib’s host, God spoke, as it were, with a voice of thunder, to the whole earth. He delivered a "judgment," or a "sentence" (Revised Version), which could not be ignored. The earth feared, and was still. All the world, i.e. all the Oriental world, feared. The attention of the nations of Western Asia generally was attracted (2 Chronicles 32:23), and their minds were affected with a wholesome fear of Jehovah. The result was that they remained at rest and gave Israel rest. Psalms 76:9 When God arose to judgment (see the preceding verses). God’s "rising" is an anthropomorphism, drawn from the tact that men "rise up" when they proceed to take vengeance (comp. Psalms 3:7; Psalms 7:6; Psalms 44:26; Psalms 68:1, etc.). To save all the meek of the earth. God’s vengeances on the wicked are, in great measure, for the relief of the righteous. Sennacherib’s discomfiture relieved "the meek of the earth," i.e. not only Israel, but many other downtrodden and oppressed nations. The psalmist’s sympathies are with all the victims of Assyrian ambition. Psalms 76:10 Surely the wrath of man shall praise thee. The sentiment is general, but no doubt there is a special reference to the recent deliverance. The "wrath of man," i.e. man’s wicked fury and hostility of God and his people, shall give occasion for great deeds on God’s part—deeds which will bring him praise and honour. The remainder of wrath shalt thou restrain. Either, "the unexpended fury of thine enemies, that which they have not vented, thou wilt hold in check, and prevent from doing mischief;" or else," with thine own unexpended wrath wilt thou gird thyself against the wicked, as with a weapon." (So Kay, Cheyne, and the Revised Version.) Psalms 76:11 Vow, and pay unto the Lord your God. The people of Israel are now addressed. Under the circumstances, they are sure to have made vows to God in the time of their great trouble, before the deliverance came. Now, when the deliverance has come, let them pay these vows. Let all that be round about him bring presents unto him that ought to be feared; literally, unto the Terrible One. By "all that are round about him" the psalmist seems to mean, not Israel only, but those other oppressed ones who had shared the benefit of the deliverance (comp. Psalms 76:9). That presents were brought by some of these is recorded by the writer of Chronicles (2 Chronicles 32:23). Psalms 76:12 He shall cut off the spirit of princes. "The spirit" seems here to mean "the life." God cuts off princes in their prime as a gardener cuts off bunches of grapes (comp. Isaiah 18:5). He is terrible to the kings of the earth. Not "princes" only—נגידים—but "kings"—מלכים—also are cut off in their prime when God pleases. Sennacherib’s untimely death (2 Kings 19:37) followed not many years after the destruction of his host, in which there must have been many "princes." Psalms 76:10 The will of man and the will of God. "The wrath of man shall praise thee." Two great streams of spiritual force meet our view, alike in the Bible and in human life and history, crossing one another every instant, as waves of light and waves of sound, in closest vital relation, yet each holding its course unhindered—the will of man and the will of God. When man was created, not in the image of lower creatures but "in the image of God," he was endowed with this glorious yet perilous heritage—will and conscience. Will—power to weigh reasons, balance motives, pursue a fixed purpose, choose the good or the evil, the right or the wrong; and conscience—power to pass judgment on himself, approving or condemning his own conduct. Yet God’s will must needs be sovereign, supreme; even as God’s conscience (if the phrase be lawful) must be supreme arbiter of right and wrong (Daniel 4:35). Even the wrath of man shall praise him. That the obedience, love, piety, of men will praise God is natural and easy to understand; but that man’s rebellion, disobedience, even angry and violent resistance to God’s will, ends in bringing praise to God,—this is indeed the deepest mystery, both of the Bible and of human life. "The wrath of man"—human pride, enmity, ambition, revenge, lawless violence—praises God. I. WHEN GOD MAKES IT THE OF HIS ; either in chastening his people or in subduing his foes. If this word "foes of God" sounds to any harsh and contrary to Divine love, let it be understood that the Bible means by it the enemies of truth, of righteousness, and of love. The Book of Judges is full of examples (see Judges 2:7, Judges 2:12, Judges 2:14, etc.). In later days, the just resentment of the ten tribes against Rehoboam was the means of executing God’s sentence against Solomon, and rending the kingdom (2 Chronicles 10:15, 2 Chronicles 10:16); the invasion by Shishak, the punishment on Rehoboam for forsaking God’s Law, "and all Israel with him" (2 Chronicles 12:1, 2 Chronicles 12:2); the leading captive of Israel by the Assyrians, and Judah by Nebuchadnezzar, the punishment of centuries of idolatry, and the fulfilment of the warnings of a long series of prophets (2 Chronicles 36:15-17); the overthrow of Babylon by Cyrus was the fulfilment of God’s promise to restore his penitent people to their own land. II. WHEN GOD BRINGS TO NOUGHT HUMAN PRIDE AND POWER, AND HIS PEOPLE. The destruction of Sennacherib’s host, the overthrow of Pharaoh’s power in the Red Sea, are leading and stupendous examples. "The remainder," etc. (Isaiah 37:28, Isaiah 37:29). The rendering adopted by the Revisers is according to the common use of the word (as girding on a sword, a girdle, etc.); but "upon thee" should be printed in italics,—there is nothing to answer to it in the Hebrew. And the much more intelligible and apt sense of the Authorized Version has the authority of one of the greatest of all the Jewish commentators. III. WHEN THE AND OF MEN, IN MOST , WORK OUT THE AND FULFIL THE OF GOD. The supreme example is the crucifixion of our Lord Jesus (see John 11:49-52; Acts 2:23; Acts 3:17, Acts 3:18). IV. WHEN GOD SUBDUES THE HEART OF HIS ENEMIES, AND TURNS REBELS INTO LOYAL AND , persecutors into preachers, blasphemers into witnesses to his truth (see Acts 9:13-16; 1 Timothy 1:12-17). Willingly or unwillingly, men’s lives are weaving the web of God’s providence, working the pattern of his purpose. The stormy current of human will cannot overflow its banks. In ways as yet unknown, unguessed by us, God will bring good out of evil. The song of eternity shall be, "He hath done all things well!" BY S. CONWAY Psalms 76:1-12 The triumphs of God. There can be little doubt that this psalm is one of several others whose main theme is God’s deliverance of his people from Sennacherib, King of Assyria. Then, in Judah, God was known, and his Name was great in Israel. But we may fitly use the psalm as telling of those great and blessed spiritual deliverances which the soul of God’s servants have often known and rejoiced in—these triumphs of God over a deadlier foe than ever any Assyrian king could be to Israel. Concerning these note— I. WHERE THEY TAKE PLACE. (Cf. Psalms 76:1, Psalms 76:2.) It is where God dwells. The soul that is the abiding place of God witnesses and shares in the triumphs of God as none other can do. Fitful and partial religion leaves the soul more often vanquished than victor, and can never sing such a psalm as this. II. THEIR NATURE. It is threefold. 1. God destroys the weapons of the soul’s great enemy. The arrows of evil thought; the shield of unbelief, love of sin, indifference—all that which wards off those words of God which are sharp in the heart of the King’s enemies (Psalms 45:1-17.); the sword of the soul-slaying sin; the battle, the combined array of all the forces of evil. 2. Takes for himself the prey which the enemy had regarded as his own. (Psalms 76:4.) All the spoil of Judah, which Assyria had reckoned to gather on the mountains where they were encamped, all that spoil, together with what they already had,—all was taken from them (cf. Luke 11:22). So God takes from the evil one the possession of those human powers and faculties which he had usurped and claims, and keeps them as his own. 3. Keeps the enemy in the place of death. (Psalms 76:6.) It would be of little avail if our great spiritual foe were but for a time overcome, if after a little while he could come back with all his power. But our Lord came that he might give complete deliverance; and by the soul that continually trusts in him that deliverance is realized. III. HOW THEY ARE . (Psalms 76:6, "At thy rebuke.") The moment we believe, our help comes. Not before. All our strivings and endeavours leave us pretty much where we were; but when abandoning ourselves to God, that he may save us, then his power is made known, the enemy is rebuked and slain. The life of faith is, through God’s grace, the death of our foe. IV. FOR WHOM ALL THIS IS DONE. (Psalms 76:9, "The meek of the earth.") Judah and Jerusalem were emptied of all self-trust, all pride and boasting, and had become meek, knowing that in quietness and in confidence was their strength. And so with the soul that is delivered by God. V. THE . 1. Holy fear. (Psalms 76:7.) God’s mercy and deliverance will never destroy, but ever deepen, holy fear. And there is no argument for God so effectual amongst men as the witnessing his real spiritual deliverances of his people. 2. Disdain of the wrath of man. What can it do against us, if God be for us? 3. Exultant confession, adoration, and service, together with earnest endeavours to draw others unto God.—S.C. Psalms 76:1 Great because known. I. NOTHING IS OF MORE TO MEN THAN THE AND RIGHT ESTEEM OF GOD. 1. We see this in regard to nations. Such knowledge raises them from the degradation of sensuality and barbarity to purity and humanity. 2. So also in regard to individuals. Such knowledge ministers guidance for life, solace for the spirit, inspiration for righteousness. Thus important is it. II. SUCH IS THE SPECIAL AND OF THE CHURCH OF GOD. "In Judah is God known: his Name is great in Israel." Judah and Israel represent the Church of God, the company of believing, redeemed, God-fearing people, scattered throughout the world. Amongst them God is known by his Word, his people, his ordinances, his Spirit. III. WHERE HE IS THUS KNOWN HE IS GREAT AMONGST THEM. Increase of knowledge of one another, familiarity with them, by no means always increases our esteem of them; but the more we know of God, the greater he becomes to us. See this in the Lord Jesus—the more his disciples knew of him the greater he became to them. For in the past, the present, the future, he is our All.—S.C. Psalms 76:7 The fear of God. Consider— I. THE FORMS IT ASSUMES. There is: 1. The fear of terror. The dismay of the vanquished enemies of God seems specially to be pointed at here (cf. Revelation 6:16), 2. The fear of dread. The might and majesty of God awe the soul, as they well may. 3. The fear of reverence. The holy character of God, when seen, cannot but inspire this. 4. The fear of love. Such fear trembles and shrinks from causing pain to the object of its love. This is the sweet filial fear which is blessed indeed. It is but another form of the "love which casteth out fear." Some fear of God every soul must one day know: which shall it be for ourselves? II. THE SOURCES WHENCE IT SPRINGS. 1. The beholding of God’s judgment on his foes. 2. The experiencing of God’s mercy to ourselves. III. THE IT BEARS. 1. It will be the supreme motive of the soul. No matter which form it assumes, it will be the supreme motive whilst it reigns. 2. It will be exclusive. "Thou, even thou"—as if shutting out all other fear. IV. THE IT BRINGS. 1. The Christian life cannot be begun without it. 2. Nor perpetuated; for life without it has no root. 3. Nor perfected.—S.C. Psalms 76:10 The wrath of man. By this is meant man’s rage against God and against God’s people. Of this it is affirmed that— I. IT PRAISES GOD. The Bible is full of illustrations of this. It is part of God’s universal purpose of overruling all evil for good. See this in the history of the Fall—it became the occasion of redemption. The cross of our Lord Jesus Christ—it draws all men unto him. Persecution of the Church caused its world wide extension. The corruption of the Church led to the Reformation. See the hand of God in history continually compelling what is "meant in malice to be changed to blessing." II. BUT IS NOT, , TO BE HELD . (Cf. Romans 3:8, and St. Paul’s reply.) If evil were to be held guiltless because overruled for good, then there could be no judgment of the world; all punishment of sin now would be wrong, and all wickedness would be justified. III. BUT IS THE HEIGHT OF SINFUL FOLLY. What madness it is and has ever been found to be! IV. THE PEOPLE OF GOD ARE NOT TO BE BY IT. (See Job 1:12; 1 Corinthians 10:13; Psalms 2:1-12.) Let them praise God for the blessed alchemy of his grace, whereby he transmutes the wrath of man into his praise.—S.C. BY R. TUCK Psalms 76:1 Ways of knowing God. "In Judah is God known." This is a fitting psalm to be sung after any great national victory, any Divine deliverance. It may be associated with the victory of Jehoshaphat, or with the discomfiture of Sennacherib (2 Chronicles 20:28; Isaiah 37:36). If we associate it with Hezekiah’s times, it should be noticed that the triumph over Sennacherib was, in a very special sense, a Divine triumph, and so an extraordinary revelation of God, through which he ought to have been better known by his people. Man had nothing to do with that defeat of Assyria. God’s working in it man might study. One hundred and eighty-five thousand men are said to have been miraculously destroyed in one night, without the operation of any military agencies. Judah and Israel are mentioned together as thus coming to know God, because the two nations, which had been separated from the days of Rehoboam, were united again under Hezekiah. Here God is revealed, and so known and apprehended, by the judgments which he executes. But God’s judgments are always two-sided—they relate to those who suffer under them; and they relate to those who are delivered through them. I. THEY KNOW GOD WHO SUFFER UNDER HIS . Illustrate from the Assyrians. It is quite clear that the Assyrian general, Rabsbakeh, did not know Jehovah, or he never would have put him into comparison with the gods of the nations as he did (Isaiah 37:10-13). The Assyrians had to be taught that Jehovah was God alone; and that lesson they could only learn through such a manifestation of Jehovah’s power as would declare him to stand alone. See the effect of Divine manifestation on Nebuchadnezzar (Daniel 3:28, Daniel 3:29; Daniel 4:37); Darius (Daniel 6:26, Daniel 6:27). But God is known through his judgments even by his own people. Illustrative cases may be taken from the wilderness experiences, the times of Joshua, David, etc. And it is still true for the godly individual; he has sometimes to learn to know God fully by coming under Divine judgments. "Judgments" may, for the present purpose, be distinguished from "afflictions" or "chastisements," as meaning "irremediable calamities," such as this plague on the Assyrians. The point is an important one. The "irremediable" is more or less in every man’s life; and the "irremediable" is a help to the fall knowledge of God. II. THEY KNOW GOD WHO ARE THROUGH HIS . This leads us along more familiar and easy lines. Israel learned to know God through deliverances and redemptions. Those political and social difficulties of Hezekiah’s time, which had their true rootage in mistaken views of Jehovah’s relation to his people, were in part removed by the knowledge gained of God through this deliverance.—R.T. Psalms 76:2 The localization of God. "In Salem also is his covert, and his dwelling place in Zion" (comp. Jeremiah 25:38, "He hath forsaken his covert as the lion"). The poetical figure is the likening of God to a lion—the Lion of the tribe of Judah"—who leaves his covert in Salem, and his lair in Zion, to spoil the enemy. There is now evidence that the holy city was known as Salem long before the time of Joshua, but the special Divine association with it dates from the time when David brought back the ark, and found for it a resting place in the new tabernacle on Mount Zion. That ark was the symbol of abiding Divine presence. The poet can only liken the sudden and overwhelming destruction of the Assyrian army to the springing of a lion on his prey. Then it was easy to conceive of the holy place at Jerusalem as the den or covert where the lion abode, and out of which he sprang. In treating such poetical figures, we should remember that Easterns allowed themselves a freer poetical licence than we do; and we should treat their extravagant figures with great care and becoming reverence. First recall to mind that God is everywhere present. We must never prison the thought of God to any time or any place. "The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?" (Isaiah 66:1). But, keeping that as our primary thought of God, we may realize helpful associations of God with places and persons. I. GOD MAY BE THOUGHT OF AS THE GOD OF A NATION. "Elohim" for all the world, God was "Jehovah" for Israel—by virtue of special relations and revelations, the "God of Israel." So there is a proper sense in which God may be spoken of as the "God of England;" and we rightly realize the unique relations in which he stands to us. Impress that effective education of the rising race includes the teaching of this special relation of God to our nation. II. GOD MAY BE THOUGHT OF AS THE GOD OF A . In the wilderness we read of "God’s tabernacle;" in the later history we read of God’s "dwelling place in Zion." So now we properly speak of God’s house," and understand certain buildings to be consecrated to him. There he is pleased to manifest himself. III. GOD MAY BE THOUGHT OF AS THE GOD OF A PERSON. God was, in a sense, in Moses, with Moses. God’s Spirit dwelt "without measure" in Christ. Still God works through his ministers, making of them his earthly dwelling place. IV. GOD MAY BE THOUGHT OF AS THE GOD OF A SYMBOL. As in the Shechinah-cloud, and as in the Holy Sacrament. God is everywhere. God is here.—R.T. Psalms 76:4 The returning Conqueror; or, God glorified in his triumph over evil. The actual triumph over the Assyrian army is poetically presented in the sudden exclamation of Psa 76:3, "There brake he the arrows of the bow, the shield, and the sword, and the battle." In Psalms 76:4 God is regarded as returning to Zion with the spoils of the camp. The precise figure is difficult to trace. Some render, "Bright art thou and glorious from the mountains of spoil;" and understand the mountains to be referred to on which the hostile army had encamped. The Prayer book Version has, "Thou art of more honour and might than the hills of the robbers." Others read, "Enlightened art thou, and glorious, coming down from the mountains of prey;" and this seems to give the most simple and suggestive explanation. Having the lion figure still in mind, the psalmist sees the lion returning from his prey, with the pride of his triumph on him; and this suggests the glory of God the Conqueror and Deliverer. Compare the songs the women sang when Saul and David returned from the conquest of the Philistines; or Moses’ song at the Red Sea; or Deborah’s song at the defeat of Sisera; or the cry of Isaiah, "Who is this that cometh from Edom, with dyed garments from Bozrah?" Our joy in the returning Conqueror, our glory in his triumph for us, may be said to depend on three things. I. THE OF THE FROM WHICH WE ARE . Illustrate from the hopeless condition of Hezekiah at this time. He had no force effective to combat Assyria; and internal conflict broke up and weakened the little force he had. It was a time of uttermost distress; the very independence, the very existence, of the nation was imperilled. Then contrast the state of things when the hostile army became dead men. Imagine the relief, and the joy of the relief. Such feeling is thus expressed elsewhere: "When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing." Lead on to show what that deliverance must be which God wrought, in Christ Jesus, for those whose hopeless distress is described in Romans 3:10-19. II. OUR SENSE OF THE POWER SHOWN IN OUR . The agency used for the destruction of the Assyrian army cannot be certainly known. But we feel this—that destruction was a unique and amazing display of Divine power. There had been nothing like it before. God had lifted up a mighty hand, and stretched forth a strong arm. Show that, in Christ’s dealings with the sin foe, the same impression is made on us. See the doxologies in the Book of Revelation. III. OUR OF THE FULNESS AND OF THE WROUGHT. Compare the results of God’s intervention with the consequences of a mere victory on an ordinary battlefield; God wrought a perfect triumph. So Christ "leads captivity captive," and "saves to the uttermost."—R.T. Psalms 76:6 The power of the Lord’s rebuke. "At thy rebuke, O God of Jacob, both chariot and horse are cast into a deep sleep." Byron pictures the scene with great poetical force— "And there lay the steed with his nostril all wide, But through it there rolled not the breath of his pride; And the foam of his gasping lay white on the turf, And cold as the spray of the rock-beating surf. "And there lay the rider distorted and pale, With the dew on his brow, and the rust on his mail." "God did but speak the word, as the God of Jacob that commands deliverances for Jacob, and, at his rebuke, the chariot and horse were both cast into a dead sleep. See the power and efficacy of God’s rebukes." "It is impossible to mistake the allusion to the deeper sleep of death, falling on the sleeping Assyrian army, before the valiant men could ’find their hands,’ in the half-waking grasp of weapons in the hour of danger." I. GOD’S REBUKES ARE WORDS. Illustrate by Moses’ messages from God to Pharaoh. Or the case of the prophet who went to Bethel to rebuke Jeroboam. Or Nathan’s rebuke of David. Or Elijah’s rebuke of Ahab. What is it that specially calls for the Lord’s rebuke? Wilfulness. Persistent forcing of a man’s own way. And even more precisely, the daring of the man who forces his way when he knows it is contrary to the will of God, or when he means to put dishonour on God. This is the case before us now. Sennacherib was forcing his own way, with designed intention of insulting and humiliating the God of Israel. And still the Divine rebuke is called forth when we fall into the committal of "presumptuous sins." II. GOD’S REBUKES ARE DEEDS. But they are voiceful deeds. See here, the rebuke was a night blast that slew the tens of thousands, and drove Sennacherib back to his land, a defeated and humiliated man. God’s rebuke to hardened Pharaoh was the flower of his army drowned in the Red Sea. God’s rebuke to over confident David was three days’ plague in the land. God’s rebuke to Herod, who accepted the homage due alone to God, was a terrible disease, that carried him off in agony and disgrace. Read life aright, and we may find God’s rebuke in disappointments that we have known, and disasters we have suffered. Blessed are they who (1) receive, who (2) heed, and who (3) respond to, their Lord’s rebuke!—R.T. Psalms 76:7 The Divine anger. "Who may stand in thy sight when once thou art angry?" God can only be apprehended through human figures with which we are familiar. So we find in the Divine revelations of Holy Scripture anthropomorphic figures for God, taken from man’s limbs and bodily organs; and anthropopathic figures taken from man’s feelings, emotions, and passions. But in applying such figures to God, we must carefully eliminate the sin element which belongs to all such things when they concern man. As man is made in the image of God, from man we may learn of God. But as man has marred the image by his wilfulness and sin, we must take care how we apply the likeness which we now think we see. In applying such terms as "anger" to God, it is important to observe the distinction between the anger of an official and the anger of a private person. The anger of an official—a king, or a judge—should have no feeling in it; it should be the proper response to some public wrong. The anger of an individual may have feeling in it, and be a sign of hatred. In this psalm God is thought of as an official. He is the great King, and so his "anger" is really indignation against the foe that imperils the country, and against the self-willed people who play into the hands of the national enemy. There is, then, a sense in which the king of a country ought to be angry; but in his anger there should be no feeling of hate, no feeling towards individuals, only feeling concerning the wrong which either individuals or combined bodies may do. I. THE SENSE IN WHICH GOD MAY BE ANGRY. Three terms need to be carefully defined and illustrated. Indignation is the proper revolt of all noble natures against wrong doing, and especially wrong doing of a mean character, as when the strong takes advantage of the weak. Anger is the state of mind suitable for a king, governor, or judge, in the presence of any form of public injustice or crime. Wrath is the term that brings in the additional idea of giving expression, in vigorous action, to vigorous feeling. In some senses, each term may be applied to God. II. THE FEAR WHICH GOD’S ANGER MAY INSPIRE. Because it is associated with perfect wisdom, absolute righteousness, and irresistible power. We smile sometimes at the futile anger of men; for they can do nothing. We dare not smile at God’s anger; for he can do everything. None can stand before him.—R.T. Psalms 76:9 With God judgment is salvation. "When God arose to judgment, to save all the meek of the earth." The "meek" are those who, with Hezekiah, held fast their integrity to Jehovah, and yet seemed placed in circumstances of hopeless distress. God’s judgment on Sennacherib was their vindication, deliverance, and uplifting. Compare the destruction of Pharaoh’s host at the Red Sea. God’s judgment on the Egyptians was God’s salvation of his people. It may even be established as the recognized principle of Divine dealings, that judgment and mercy shall always go together. They are like the pillar of cloud, which lay dark against the Egyptians, but shone a bright light forth to guide the wonderful path of delivered Israel. It must not be assumed that in this is seen any favouritism on the part of God; for if it is true that God’s judgments on the nations were blessing for Israel, it is equally true that God’s judgments on Israel were blessings for the nations. What we dwell on here is that, whatever may be the feature of Divine dealing that we specially observe, we may confidently look for signs of that dealing being made a blessing and salvation to somebody. This introduces a very large subject—the vicariousness of all forms of human calamity and trouble. "No man dieth unto himself." No suffering ever bears exclusive relation to the sufferer. You never have read its mission when you have found out what it did for him. You have never apprehended God’s infinitely gracious purposes when you have only seen some one thing that he has accomplished. What mistaken views of God the man would take who persisted in seeing only what this awful night judgment was to the Assyrians! It must be seen all round to be truly understood and appreciated. I. GOD WORKS IN WAYS OF . Illustrate from Bible history, both of nations and of individuals. II. GOD WORKS IN WAYS OF . Illustrate in a similar way. III. WHEN , THESE TWO ARE REALLY ONE, AND GOD’S IS . Lead up to illustrate from the sublime case of the Lord Jesus. "The Lord laid on him the iniquity of us all," and the judgment that fell on him was salvation for us.—R.T. Psalms 76:10 Man’s wrath bringing praise to God. The rendering of this verse is uncertain. The LXX. reads the verse, "The wrath of man shall praise thee; the remainder of wrath shall keep festival unto thee." And the idea of the verse seems to be—"the only result of Sennacherib’s enmity to God’s chosen people will be that the power of the God who overthrows him shall be more widely acknowledged; for vain will it be for the small remnant of the Assyrians to continue the invasion in which their mighty host had been so terribly foiled" (Jennings and Lowe). This idea may be worked out. Be it the seemingly overwhelming wrath of the mighty army, or be it the manifestly helpless and futile enmity of the enfeebled remnant,—God’s ways with them will bring praise to his Name. It will often be noticed that the mischief wrought by a remnant is more to be feared than the mischief wrought by a host. Bunyan, in his ’Holy War,’ makes a few Diabolians left in Mansoul do greater mischief than Diabolus’ army. So there is point in pressing on our attention that remnants are as much in God’s power as armies, and he will be glorified in the mastery of both. I. THE LIFE FOES THAT WE KNOW AND ARE WELL WITHIN THE CONTROL OF OUR GOD. And a man ought to understand what his besetting sins are, what his circumstances of temptation are. There are spiritual foes which "loom large" to our view—large as the vast host of Assyria did to Hezekiah. But "greater is he who is with us than all who can be against us." Those foes lose their power to affright us when once we can see that God will get his glory in dealing with them, and in delivering us from them. II. THE LIFE FOES THAT ARE TOO SUBTLE AND FOR US TO OBSERVE ARE EQUALLY IN THE CONTROL OF OUR GOD. They may be represented by the remnant, or remainder, of the Assyrians. And after the disaster, Sennacherib might have collected his soldiers, stayed in the land, and done much mischief. God controlled that remnant, and sent him ignominiously back to his own country. Subtle foes, small foes, like ichneumon flies, who deposit their eggs in the caterpillar and eat up its life, could ruin us more surely than open foes, were it not that our God will be sure also to get his praise of them.—R.T. Psalms 76:11 Following up our vows. "Vow, and pay unto the Lord your God." Vows were formal promises or engagements made in acknowledgment of Divine mercies, or as conditions on which Divine help was sought. They are illustrated by Jacob’s vow after the vision at Bethel; by King Saul’s vow at Michmash; Absalom’s vow which was made the excuse for starting his revolt; St. Paul’s vow, which explained his presence in the temple courts, etc. The vows of the olden time are precisely represented by our solemn resolves, our good resolutions, which become promises and pledges of what we will do. The psalmist found out, what we have all found out through our own experiences, that it is easy to make vows and promises, and to take solemn pledges, but far easier to neglect them and let them go unfulfilled. Therefore in moments of awakened feeling, he exclaims, "I will pay my vows unto the Lord," and he advises God’s people to "vow and pay"—to follow up their vows, and never to rest until they are fulfilled. It may be well to note what is the mission of vows. They are helpful in strengthening the will. A purpose may be formed which will stand but little testing, and exert but feeble influence. We strengthen that purpose if, in relation to it, we take open pledge, we make solemn promise. Our own inward purpose may be easily forgotten; no one knows about it but ourselves, and so its power of influence on us is small. Turn our purpose into a public vow, and we are helped by remembering that others, and God, expect us to be faithful to our word. How has it been with the vows we have made in the past? Have we joined "vowing" and "paying"? I. OUR VOWS AT , AND UNION WITH CHRIST’S CHURCH. II. OUR VOWS ON , NEW YEAR DAYS, ETC. III. OUR VOWS WHEN ON NEW LIFE —, ETC. IV. OUR VOWS ON RESCUE FROM PERILS, OR FROM . Thinking over all these vows, who among us can fail to be impressed by the thought of how much is unpaid, and how much we owe to God? Never have we had a year of life in which our payment of vows matched our New Year promises. What a heap of unpaid vows the years have piled up! What a heap of imperfectly paid vows! Very seldom, indeed, have our vows been fully kept; and we search our lives almost in vain to find any single instances in which we have done better than we vowed. It is important that we should have solemn opportunities for calling our vows to remembrance, such as sacramental seasons provide. So we may be set on new efforts to "pay our vows."—R.T. BY C. SHORT Psalms 76:1-12 A psalm of triumph. This is one of several psalms supposed to have been written in celebration of the sudden overthrow of Sennacherib’s army in the neighbourhood of Jerusalem, and suggests the following truths— I. THAT THE CHURCH IS GOD’S ABODE, WHERE THE MOST OF HIS POWER AND GRACE ARE SEEN. (Psalms 76:3.) The gospel is most emphatically the "power of God unto salvation." II. THAT GOD’S GLORY IS NOT IN , BUT IN SAVING AND , MEN. (Psalms 76:4 6.) Here his power for destruction is celebrated; but in the New Testament his work of salvation—his power to give life, not his power to take it away. III. GOD IS TO BE FEARED MORE FOR HIS AND LOVE THAN FOR HIS . (Psalms 76:7-9.) These excite filial affectionate fear; that excites an unworthy slavish fear. IV. GOD IS ABLE TO THE OF MEN SO THAT IN THE END IT SHALL HIS PRAISE. (Psalms 76:10.) God’s love can conquer human wrath, and so make it praise him. V. THE ONLY GIFTS WE CAN OFFER TO GOD ARE THOSE OF AND A RENEWED LIFE. (Psalms 76:11.) "A broken and a contrite spirit; "To do justly, and to love mercy, and to walk humbly with thy God;" "Let all that are around him do homage to his majesty."—S. THIS psalm is the lament and expostulation with God of some afflicted person, perhaps Asaph, who speaks as the mouthpiece of his countrymen, complaining of Israel’s apparent desertion by God (Psalms 77:1-9), but thence rising into a higher strain of hope and confidence, based on a recollection of Jehovah’s past mercies (Psalms 77:10-20). The particular occasion which called forth the psalm cannot be determined. The psalm consists of six stanzas of three verses each, to which is appended one of two verses only. The pause mark, "selah," occurs at the end of the first, the third, and the fifth stanzas. Psalms 77:1 I cried unto God with my voice, even unto God with my voice. The repetition marks the intensity of the appeal, "with my voice"—that the appellant is not content with mere silent prayer. And he gave ear unto me; rather, "that he may hearken unto me" (Cheyne), or "and do thou hearken unto me" (Hengstenberg, Kay). Psalms 77:2 In the day of my trouble I sought the Lord (comp. Genesis 35:3; Habakkuk 3:16). My sore ran in the night; rather, my band was stretched out in the night (Cook, Cheyne, Revised Version); comp. Psalms 28:2. And ceased not. He continued in prayer all through the night. My soul refused to be comforted (comp. Genesis 37:35; Jeremiah 31:15). He was like Jacob when he lost Joseph, or like Rachel weeping for her children. Psalms 77:3 I remembered God, and was troubled. The tenses used are present rather than past; they mark continuance; they describe the condition in which the writer remained for days or weeks. He thought of God, but the thought troubled him. It was God who had brought the calamity, whatever it was, upon his people. Seemingly, he had "cast them off"—he had "forgotten to be gracious" (see Psalms 77:7-9). I complained; rather, I muse or meditate (Hengstenberg, Kay, Cheyne). And my spirit was overwhelmed; or, waxeth faint, as in the Prayer book Version. Psalms 77:4 Thou holdest mine eyes waking; literally, thou boldest the watches of mine eyes; i.e. preventedst me from obtaining any sleep. I am so troubled that I cannot speak; literally, I was perplexed and did not speak. The perplexity was probably caused by an inability to understand God’s ways. Why had he afflicted his people? Was the affliction always to continue? Was Israel cast off? Psalms 77:5 I have considered; rather, I considered. In my perplexity, when I could no longer speak, I betook myself to meditation. I considered the days of old, the years of ancient times. He called to mind, i.e; God’s doings in the past (comp. Psalms 77:14-19). Psalms 77:6 I call to remembrance my song in the night. He bethought himself of the songs of thanksgiving which he used to sing to God in the night (comp. Job 35:10) on account of mercies received; but this did not comfort him. "Nessun maggior dolore che ricordarsi di tempo felice nella miseria." I commune with mine own heart, and my spirit made diligent search; or, "and I diligently searched out my spirit" (Cheyne). The results of the searchings out seem to be given in Psalms 77:7-10. Psalms 77:7 Will the Lord cast off forever? The psalmist asked himself in the night such questions as these: Is it really to be supposed that God will cast off his people forever? And will he be favourable (or, gracious) no more? Surely such desertion is incredible. Psalms 77:8 Is his mercy clean gone forever? The mercy which he has so long shown towards Israel (comp. Psalms 78:1-72.). Doth his promise fail forevermore? The promise which he made to Abraham, Isaac, and Jacob, that he would be with their seed forever (Genesis 17:7-13; Genesis 26:24; Genesis 35:11, Genesis 35:12). Psalms 77:9 Hath God forgotten to be gracious? Can God, who forgets nothing and no one (Isaiah 49:15), have forgotten his own nature, which is to be "merciful and gracious, long suffering, and abundant in goodness" (Exodus 34:6)? Assuredly not. The higher nature in the psalmist, as Professor Cheyne observes, expostulates with the lower one. Hath he in anger shut up his tender mercies? Has he shut them up, "as in a closed hand" (Kay, Canon Cook)? (comp. Deuteronomy 15:7). Psalms 77:10 And I said, This is my infirmity; i.e. "the fault is not in God, but in myself"—in my own weakness and want of faith. But I will remember the years of the right hand of the Most High. There is no "I will remember" in the original, which expresses the thought of the writer imperfectly; but some such phrase must of necessity be supplied. The words are retained in the Revised Version and by Professor Cheyne. The remembrance of God’s mercies during the many years that are past is that which best sustains us in a time of severe trouble. Psalms 77:11 I will remember the works of the Lord. The same thought is carried on and expressed more clearly in the present and the ensuing verse. Then a special remembrance is made of one particular mercy—the deliverance from Egypt (Psalms 77:13-20). Surely I will remember thy wonders of old (comp. Exodus 15:11). Psalms 77:12 I will meditate also of all thy work, and talk of thy doings; rather, as in the Revised Version, and muse on thy doings (comp. Psalms 77:3). Psalms 77:13 Thy way, O God, is in the sanctuary; rather, in holiness. God’s "way"—his conduct, his proceedings—however strange and mysterious it may seem to us, is always holy, i.e. just and right (comp. Genesis 18:25; Job 8:3). Who is so great a God as our God? God is both good and great; just in himself, and able to execute justice. Psalms 77:14 Thou art the God that doest wonders. The gods of the heathen could do nothing. They were weakness, vanity, nothingness. Jehovah alone was powerful. tie could work, and could "work wonders." This clause prepares the way for the magnificent description of the deliverance of Israel at the Red Sea, which occupies Psalms 77:16-19. Thou hast declared thy strength among the people; rather, among the peoples—i.e. in the sight of many heathen nations (comp. Exodus 15:14-16). Psalms 77:15 Thou hast with thine arm (i.e. with thy mighty strength) redeemed thy people. The deliverance from Egypt is constantly called a "redemption" (Exodus 6:6; Exodus 15:13; Deuteronomy 7:8; Deuteronomy 9:26, etc.; 2 Samuel 7:23; 1 Chronicles 17:21, etc.). It is brought forward here "as the greatest and most wonderful of all the works of God, and hence as containing the strongest pledge of future deliverance" (Hengstenberg). The sons of Jacob and Joseph. A new designation of the people of Israel, and one which elsewhere occurs only in Obadiah 1:18. Professor Cheyne suggests that it is a geographical division—by Jacob southern Israel, and by Joseph northern Israel, being intended (comp. Hosea 12:2; Amos 5:6, Amos 5:15; Amos 6:6). Psalms 77:16 The waters saw thee, O God, the waters saw thee. Professor Cheyne regards this and the three following verses as not belonging properly to this psalm, but a "fragment of another," accidentally transferred to this place. But most commentators see in the passage a most essential portion of the poem. It is the thought of the deliverance from Egypt that especially sustains and comforts the psalmist in his extreme distress. The passage is prepared for by Psalms 77:11 and Psalms 77:14, and is exegetical of Psa 77:15. They were afraid. They shrank from the sight of God, and made a way for his people to pass over. The depths also were troubled. The very abysses trembled with fear, and moved themselves, leaving the bottom of the sea dry (see Exodus 14:29). Psalms 77:17 The clouds poured out water. The description here becomes more poetical than historical, unless, indeed, we may suppose that the writer possessed, besides what is said in Exodus, some traditional account of the passage. The skies sent out a sound; or, "uttered a voice"—the voice of the thunder, beyond a doubt (compare next verse). Thine arrows also went abroad; i.e. lightnings darted hither and thither (see Psalms 18:14; 2 Samuel 22:15). Psalms 77:18 The voice of thy thunder was in the heavens; rather, in the whirlwind (Kay, Cheyne, Revised Version). A storm of wind usually accompanies thunder and lightning. This the author, with poetical exaggeration, heightens into a "whirlwind" (comp. Psalms 83:13; Isaiah 17:13). The lightnings lightened the world. More hyperbole. Not only did they "go abroad" (Psalms 77:17), darting hither and thither, but their intense brightness illuminated the whole earth. The earth trembled and shook. Through the reverberation of air, the earth seems to shake in a heavy thunderstorm. Psalms 77:19 Thy way is in the sea; rather, was in the sea. Thou wentest, i.e; in person before thy people in their passage across the dry bed of the Red Sea; truly there, though invisible (comp. Exodus 15:13; Psalms 78:52, Psalms 78:53; Psalms 106:9; Isaiah 63:13). And thy path in the great waters; literally, thy paths. So the Revised Version. And thy footsteps are not known; rather, were not. No one perceived thy presence, much less discerned thy footsteps. As in external nature and in the human heart, God worked secretly. Psalms 77:20 Thou leddest thy people like a flock (comp. Isaiah 63:11; Psalms 78:52). By the hand of Moses and Aaron. God was the true Leader. Moses and Aaron were but his instruments. Moses at one time refused to lead any more, unless God would pledge himself to go up with him (see Exodus 33:12-16). Psalms 77:7-9 The temptation and the refuge. "Will the Lord cast off?" Here is a soul passing through the very valley of the shadow of death, yet coming out again into the sunshine of God’s loving kindness and truth. As Christian, in Bunyan’s allegory, could not distinguish the whisperings of evil spirits from his own thoughts, so the bitter questions the psalmist records here as almost overturning his faith, may well have been temptations of the evil one. Whatever their source, there could be but one antidote, one refuge. From his dark thoughts and tormenting doubts of God he turns to the actual facts of God’s past dealings, and stays his fainting faith on God’s eternal faithfulness. I. THE . Perhaps the severest trial to which a believer can be exposed is the temptation to entertain hard, unthankful, unbelieving thoughts of God. This is like cutting off the anchor in the tempest. 1. This temptation may spring from heavy affliction; unusual in nature or duration, and so aggravated by contrast; or unlooked for, like a bolt out of a clear sky; or just what we have prayed to be spared and laboured to avoid. 2. Or from remembrance of special sins. Conscience wakes, as if refreshed with sleep. We lose sight of the cross, and see only the Law we have broken and the judgment we are on our way to meet. 3. Or from mental depression; spiritual darkness; the sense of desertion, and loss of all the joy of God’s salvation and comfort of promises. Often this has its secret source in bodily weakness or disease, but is none the less hard to bear, and needs spiritual as well as bodily remedies. II. THE REFUGE AND FROM THIS AWFUL . 1. In the conviction that the source of our trouble is in our own weakness, not in any failure of God’s loving kindness. "I said, This is my infirmity." 2. In calling to mind God’s past mercies. This psalm opens with a note of faith (Psalms 77:1). Literally, "My voice [is] unto God, and I will cry; my voice [was] unto God, and he gave ear to me." Then Psalms 77:2-4 record Asaph’s sleepless, weary trouble. This thought, that his trouble came from God, instead of a consolation, seemed an aggravation of his woe. Then he began to think of God’s past goodness—his own past joy in God. Can God change or prove unfaithful? Impossible! Only my own weak, faithless heart can suggest such a thought. If such a time of trial assails any of us, let us remember: (1) The history of God’s dealings with his people, in the days recorded in Scripture and in after times. (2) Our own experience of prayers heard, sins pardoned, troubles turned into blessings, deliverances beyond hope, grace and goodness above all we asked or thought (2 Timothy 2:11-13). Trials come from our Father, for we need them. But the temptation to doubt his love and truth comes from the enemy. Do not sit down in the shadow of your grief. Open the windows of your soul towards Jerusalem. Take to you the whole armour of God; but above all, the shield of faith and the sword of the Spirit (Ephesians 6:16, Ephesians 6:17). Remember: God does not forget (Isaiah 49:14-16; 2 Timothy 2:13). Jesus our Saviour changes not (Hebrews 13:8). Psalms 77:19 The profound mystery which surrounds all thoughts of God. "Thy way is in the sea," etc. A new word has been added of late to the English language—a brace of new words, as dismal in meaning, as uncouth in sound—"agnostic," "agnosticism." The fact is not new (1 Corinthians 1:21). An agnostic is one who believes it impossible to know that one central, supreme, primary truth, apart from which all knowledge is vanity. Nature, science, conscience, love, like sides of an immense pyramid, slope upward; but the summit is in cloud. Reason pierces the cloud, and cries, "God is there!" Faith soars into the light which thick darkness veils, and proclaims, "God is love!" But the agnostic reckons Faith unscientific, Reason going beyond her province; doubts if there be anything but cloud. So when Moses went up into the thick darkness where God was, the people, who thought the flesh pots of Egypt much more real than the voice from Sinai, said, "As for this Moses, …we know not what is become of him." Christianity and agnosticism are so irreconcilably opposed, that sympathy on the part of a Christian towards an agnostic seems difficult. Yet you cannot understand any one with whom you have no sympathy; and when you neither sympathize nor understand, you have little chance of doing good. Agnosticism contains a kernel of Christian truth, and therefore presents a point of contrast for Christian sympathy, viz. the profound mystery which surrounds all our thoughts of God, setting strait limits to our knowledge, baffling all attempts of human reason to pass those limits (Job 11:7; 1 Timothy 6:16). I. THE MYSTERY OF . Our senses show us the surface of universe phenomenon; the harmonious working of the mighty machine; the endless flow, through birth, growth, decay, of the river of life. But where is the moving power, the fountain, the loom in which this wondrous web is being woven, and the hand which weaves? Science pierces below the surface; shows everywhere unchanging law, faultless adjustment, interchangeable forces, rules of number, measure, weight, mutual attraction and fitness. But we cannot stop short in these. "Evolution" is supposed to explain it all. But what explains evolution? As Mr. Spencer has rightly observed, we should rather call the process of nature "involution," because at each step and stage something new and surprising comes in. Process is not cause. When, e.g; a number of primary atoms enter into combination, not at haphazard, but in fixed. proportions of number and weight, and a new substance, with wholly new properties, is produced—whence came these properties? Had the atoms continued apart, they would have had no existence to all eternity. Why do the atoms attract and cleave to one another? Whence their violent movement? Where are those laws of number, weight, proportion, which cannot exist in the atoms, yet which every atom so absolutely obeys? To talk of laws is no explanation; it is the very existence of laws we want explained. Science can give no reply to these or ten thousand such questions. The Bible gathers up all lesser mysteries in the one primaeval mystery with which its first sentence sets us face to face—not to reason or comprehend, but to worship: "In the beginning, God created." II. THE MYSTERY OF . By "providence" we understand the Creator’s wise, merciful, universal, sovereign control over all his works, especially human life and the welfare of his children. We often compare nature, or human life, to a web incessantly weaving; but this is a very feeble image. Instead of parallel threads, crossed at right angles by another set of parallel threads, we see countless millions of independent lines of natural force and of human will crossing at every conceivable angle every moment with incalculable speed. Yet the pattern of God’s purpose is being woven. "No man liveth to himself." Sometimes in concert, often in discord, mostly in ignorance or disregard, we are influencing one another, depending on one another. Yet "we know that all things work together for good to them that love God." Daily experience confirms the Bible teaching, that in what is to our eyes this inconceivable tangle of will, chance, and law, every thread lies under God’s eye, obeys his will. Illust.: History of Joseph (cf. Genesis 15:13; Genesis 42:36; Genesis 45:7, Genesis 45:8). Miracles are not more wonderful than providence (special reference here to the passage of the Red Sea). No sharp line between them in Scripture. No reason to think "natural laws" broken in one case or other, any more than man breaks natural laws when he drives his trains through mountains, makes iron float on the ocean, compels wind, water, steam, lightning, to work his engines (see Psalms 119:89; Daniel 4:35). III. THE MYSTERY OF GOD’S WITH OUR RACE AND WITH . Scripture shows one line of Divine purpose from beginning to end of world. History shows all the most energetic progressive races brought into contact with the Bible and the Church of God. But why the slow progress of the gospel; the huge stagnating masses of heathendom; the late birth of science; the obstinate prevalence of war, tyranny, slavery? If we say (rightly) sin is at the bottom of all, this only runs up all other mysteries into the deepest and darkest. Compared with all this, what we call "mysteries" in our daily life seem simple, especially with the key of promise (Hebrews 12:5-10). Yet how dark they often are! IV. Above, beneath, around, behind, all these mysteries is THAT OF WHICH WE DARE SPEAK—THE MYSTERY OF GOD HIMSELF—his eternity, omnipotence, omnipresence, omniscience, righteousness, love (Psalms 139:6). This is a lesson, not of unbelief, but of faith. A God whom we could comprehend, in whom we found no unfathomable depth of mystery, would be no more the God of the Bible than of nature. Yet "we know what we worship" (John 4:22). The cloud covers the mount, but the path is open. "We draw near" (Exodus 20:21; Isaiah 45:15; Hebrews 10:19, Hebrews 10:22). See how from this awful view of Divine mystery the psalmist passes—like a change in music from a stormy minor to a cheerful major, and restful close: "Thou leddest," etc. We know all we need to know. Not a question concerning God, on which our welfare practically turns, but the Bible has a clear, full answer (John 1:18; John 17:3; 1 John 4:16). BY S. CONWAY Psalms 77:1-20 From darkness to dawn. So may this psalm be described. We have the night of weeping followed by the morning, if not of joy, yet of peace. It is a portraiture to which the experience of myriads of souls has answered and will answer. Hence, for the help of all such, the psalm has been given. We know not who the writer was, nor when, nor the special reason why, the psalm was written. We only know that it is the utterance of a heart that had been sorely troubled, but to whom light and peace came again. We are shown the darkness, the paling of that darkness, and the dawn. I. THE . 1. It was very dark. There was great trouble. He tells of it in Psalms 77:2, Psalms 77:3, Psalms 77:4. And prayer seemed no good, notwithstanding it was very earnest, hence spoken aloud (Psalms 77:1) and prolonged all the night through (Psalms 77:2: "My hand in the night hath been stretched out [the hand of entreaty and prayer] and ceased not"). Nevertheless, no comfort came. 2. His grief seems to have prompted distrust. As Jacob (Genesis 37:35) about Joseph, and David about his child (2 Samuel 12:17) and about Absalom (2 Samuel 18:1-33.), so here there was what there should not have been—the refusing to be comforted. 3. But this made the darkness yet deeper. He could not remember God (Psalms 77:3). He could not realize his presence and help; he could only sigh in distress. He could not commune with his own heart, but his spirit was too overwhelmed. He would sleep, but could not. He would speak to God, but his trouble was too great. The distressed soul, as it often does, utterly broke down. But a breakdown like that brings speedily the help of God. He will never leave his people in a strait like that, blessed be his Name! And so we see— II. THE PALING OF THE . Those who ascend high mountains to witness the glory of the dawn are told of its advent by the paling of the darkness. And spiritually, we see this here. God sends the thoughts of his servant back to "the days of old" (Psalms 77:5), and to the bright joyous periods which were like a "song," and their sweet memories came back and talked to him, and set his spirit in "diligent search," so that he was compelled to come to the conclusion that all his dark and dreadful thoughts about the Lord’s casting off forever, and being favourable no more (see Psalms 77:7, Psalms 77:8, Psalms 77:9), were all impossible of belief, mere nightmares of the soul, altogether false and untrue. Then in Psalms 77:10 he comes to see how he has been led to think such sad thoughts. "Then I said, This is my sorrow, that the right hand of the Highest hath changed." Yes, God’s providence had changed, but not his heart. Before we pass on, let us ask—Why does God let his servants suffer such eclipse of all joy as is recorded here? Partly by way of reproof. The psalmist "refused to be comforted." We often do when, would we only say, "I will trust," then we should find that we should "not be afraid." It is the letting in of doubt and unbelief that works such harm. Or, if not for reproof, then for the sake of others, that when we find them in darkness, we may be able to tell them how God helped us. III. THE DAWN. This came through his remembrance of, and meditation on: 1. The deeds, so wondrous, of the Lord (Psalms 77:11, Psalms 77:12). 2. What God himself was—so holy and so great (Psalms 77:13). 3. The recollection of God’s special act of redemption (Psalms 77:15-19). 4. The shepherd care of God.—S.C. Psalms 77:13 God’s way in the sanctuary. This verse is capable of different renderings. We take the one here given, as in the main true, and rich in sacred suggestion. God’s way is in the sanctuary because— I. IT IS SEES THERE. The character, mind, and heart of God are revealed there. His holiness, that nothing unclean may approach him; yet also his mercy and compassion, as seen in the forgiveness through sacrifice proclaimed there; the worship he delights in and demands; the surrender of the self to him, symbolized by the shedding of the blood of the sacrifices, for "the blood is the life." So must the heart, the will, the real self, of the worshipper be presented to God; the transforming power of the Holy Spirit which he will give to us who thus come in full sin render to him, for the fire which consumed the sacrifice was no man-enkindled flame, but came down from heaven, and set forth how the blessed Holy Spirit of God would take hold of our poor dead fleshly nature, and transform it and uplift it heavenward, Godward, as did the fire the sacrifice. Thus was God’s way of saving sinful men set forth and shown. II. LEADS THERE. All his dealings with us are to lead us to his own presence, to bring us back to himself. We have got away into the far country, poor sinful ones that we are, and God’s way with us is all to lead us to turn and say, "I will arise and go to my Father, and will say," etc. III. IS LIKE WHAT IS THERE—holy, just, and good. God can ask, "Are not my ways holy?" They are in harmony with the spirit of the sanctuary. He is holy in all his ways. One rendering of the text is, "O God, thy way is holy." The records of history, of experience, of conscience, all assert the righteousness and holiness of God. IV. IS THERE. (Cf. Psalms 73:17.) There we get light sufficient, and, better still, the acquiescent, submissive mind, that learns to rest in the Lord and wait patiently lee him (cf. Hannah, 1 Samuel 1:13; Luke 18:10). Ah! how often has the wearied, much tried child of God found in the holy sanctuary that there have come such messages from God to his soul, through prayer, or psalm, or hymn, or God-inspired word, that he has gone down to his home comforted! V. IS THERE. It may have been a terribly hard, difficult, rough way; the man’s lot in life may be heavily burdened with care, but "in the sanctuary," as he waits upon God and pours out his soul before the Lord, lo, these very trials and cares become transfigured and changed in fashion, so that they become as wings on which his soul mounts up nearer to God than ever he had attained to before, and he comes to confess, "It was good for me that I was afflicted." . Then do we know the way of the sanctuary? Would we enter there? The path leads by the altar. The soul that would enter in and know the blessedness of the sanctuary of God, must come along that path; the path of lowly penitence and trust and heart surrender, so that on him may come the blessed fire of the Holy Spirit, bringing him into the presence of God.—S.C. Psalms 77:19 The mysteries of Providence. "We know not, Israel knew not, by what precise means their deliverance from the hosts of Pharaoh was wrought; we know not by what precise track through the gulf the passage was effected. We know not, and we need not know; the obscurity, the mystery here, as elsewhere, was part of the lesson All that we see distinctly is that through this dark and terrible night, with the enemy pressing close behind, and the driving sea on either side, he led his people like sheep by the hand of Moses and Aaron" (Stanley). And that great event of the Exodus, the mercy and mystery of which were so alike conspicuous, has often been taken as the symbol of those manifold and often mysterious dealings of God with his people in which we can do nothing but believe and trust that, through these deep waters and by these unknown ways, he will bring us out into a full deliverance from all that oppresses us. And for those who trust him this is assuredly what he will do. But the mind cannot keep, and, indeed, it need not, from reverently asking why God’s providence is often so full of mystery as well as of pain to men? Calamities frightful in their nature, desolations terrible and widespread, so that human life at times becomes like the prophet’s scroll, which was full, both within and without, of mourning, lamentation, and woe. What is to be said of these things? Certainly they are instrumental in much that is good. HUMAN LIFE OWES MORE TO ITS PAINS THAN TO ITS . 1. How would faith be educated and developed but for the demands made upon it by the trials of life? Trust in God is an absolute essential to the strength, the joy, the power, and the permanence of the Christian life. There must, then, be occasions and demands for its exercise, and the trials of life supply them. 2. What a spur to invention earthly calamities are! Perhaps there is no one single safeguard against such calamities in which we now rejoice, but owed its existence to their occurrence, and the pressure they put upon men to discover such safeguard. Is there a lighthouse anywhere along our coasts but where some gallant ship has, for want of it, gone down with many precious lives? 3. What power there is in life’s sorrows to bind together hearts that otherwise would have remained apart! There is a blessed uniting power in sorrow. 4. The calamities of life, when death seems to reign in terrible power, serve to startle the conscience of sinful men, and, as it were, force them to think of God and things eternal (Isaiah 26:9). 5. They strengthen the argument for the future life. The justice and goodness of God could not be maintained, if "in this life only we have hope." 6. The good man is by them drawn nearer to God, and hides the more closely within the blessed shelter of God’s never-failing love. 7. They serve as revelations of character to the self-deceived, and show such how far other than they have thought they really are. 8. They teach us to sympathize with the sorrowful. Even Christ learned through the things that he suffered. 9. Suffering is the way to life. "Through much tribulation we must enter the kingdom." 10. They show, what men are apt to forget, that "here we have no continuing city."—S.C. BY R. TUCK Psalms 77:1 Complaining to God. "I will cry unto God with my voice, and may he give ear unto me!" No historical associations can be fixed for this psalm. It is the psalm of one deeply interested in the welfare of Israel, who takes as a burden on his own heart the depressed condition of the nation, and gloomily regards it as a sign of the withdrawal of God’s favour. The trouble of the writer is not persona], but relative; and with its moods may be compared the prayers of Daniel (9) and of Nehemiah (1). It is well that there should always be persons who take the burdens of their nation on their own hearts; recognize the Divine relation to national condition; and put their feeling and desire into intercessory prayer. Under some phases of Christianity there is danger of religion becoming too strictly personal—too little concerned with corporate and national life. This psalm is characteristically a psalm of complaint; it is the utterance of a man in sore perplexity and distress, who can only see the dark side even of Divine dealings. Was he right or wrong? May we say he was both right and wrong? I. ON THE FACE OF IT, MUST BE WRONG. It is usually the utterance of the discontented mind. A man complains when he imagines himself to be neglected or ill used. At the bottom of complaining generally lies an overweening sense of our own importance—the idea that we deserve better than we get. This, in part, may have affected the psalmist. Not concerning himself, but concerning the favoured nation. He complains because he thinks the nation deserved better at the hands of God than it was receiving. He was jealous for his people. Fancied desert is the root out of which complainings spring. But what desert can man or nation have before God, that can form ground of reproach? And whoever makes much of his "deserts" must be reminded of his "ill deserts." "If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" Complaining of God must be wrong; because it shows (1) no proper understanding of ourselves; (2) no worthy apprehension of his wisdom and goodness. Even in the strangest experiences, submission, not complaint, is the becoming thing. II. ON FURTHER , WE MAY SAY, IS RIGHT. As a sign of confidence in God, it is right; but then it will be complaining to God, not of him. Openness before God means that we speak freely to him just what is in our thought and heart, Relief comes to us only when, in such ways, we can make full and free expression of our confidence, and tell God what we do think and feel, even though we know it is wrong to think and feel it. Reserve is the bane of friendship. There must be no reserve with God. And the very best way in which to become ashamed of our complainings is to speak them out before God. The infinite patience and gentleness towards us seems to search us through and through.—R.T. Psalms 77:2 The mission of mental depressions. "My hand in the night season was stretched out, and ceased not." The figure is of the hand stretched out in prayer till it was unnerved by weariness, and yet refused to rest. The cause of lying awake at night is usually mental anxiety and distress; burdens on the mind rather than pains in the body. We begin to think worryfully, and so banish sleep. The text, therefore, presents a season of mental depression; and the occasion of it is found in the anxious condition of the nation. Illust. by the times of Hezekiah. Times of mental depression are not necessarily wrong. They are the natural response of the mind to physical conditions and outward circumstances. They mean "sensitiveness," "quickness to respond;" and these differ in different individuals. Some are easily made despondent; they can always see, or think they see, black clouds gathering in the sky. Some are unduly hopeful, and fail to respond when circumstances do call for anxiety. We make the mistake of failing to recognize Divine working through the anxieties of the mind, as well as through the pains of the body, and the distress of the circumstances. We deceive ourselves by thinking these mental trials are in no sense sent; we make them ourselves, and so we fail to associate God with them, and lose what would be our best comfort and relief. The truth is, that God is even more freely working through our mental depressions, because they are immaterial—they belong to the innermost of us, to the sphere in which God’s grace is most unhindered. I. MENTAL KEEP US OF THE . Suppose we took all things easily; never troubled over them; never brooded;—how easily the "material" would gain the mastery! We know there is another world than the world of sense; there is a world of thought and feeling. How intense and real this world is we are made to know when depression prevents sleep, and even breaks down health. And so we come to apprehend the reality of the "spiritual." II. MENTAL OF THE OF OUR MORAL . Conceive that the struggle for character only concerned circumstances and relations, and then what an unimportant struggle it would seem to be! "But we wrestle, not with flesh and blood only, but with the rulers of spiritual darkness." Add mental conflict, and virtue becomes a sublime achievement, a transcendent victory, won at an awful cost. III. MENTAL MAY BE SO AS TO GIVE NOBLER VIEWS OF GOD. Illustrate by the psalm (Psalms 77:10-20). The law of rebound applies. Compare such a case as that of the poet Cowper, whose songs of trust were the cries of one who was often in despair. The question is—Do we yield to mental depressions, or do we resist them, and so let God work his work of grace through them?—R.T. Psalms 77:4 Occupations for sleepless nights. Comparing Psalms 77:3, we find that, lying awake, the psalmist had "remembered God," or, more precisely, had "thought upon God." It is true that the thought had only brought him trouble, but the occupation was good, whatever it brought him. Comp. Psalms 4:4, "Commune with your own heart upon your bed, and be still;" Psalms 63:6, "When I remember thee upon my bed, and meditate on thee in the night watches." As the cause of less of sleep is generally a physical condition, and often brain disease of some kind, men usually at such times take sombre, dreary, and distressing views. They are never so ready to "write bitter things against themselves as when they lie awake at night." It is well to see clearly that the views taken at such times are almost always untrue and unworthy, and can seldom be hopefully made the guide of conduct or the basis of important decisions. And proper correction of gloomy night views should be made when sunshine brings light and cheer into our souls once more. I. MOST PEOPLE, WHEN THEY LIE AWAKE, WORRY OVER THEIR . And that is a very hopeless occupation. Only dark, depressing, anxious sides of things are likely to come to view in night seasons. It will be found that the fretting things are usually the things selected for thinking over. And, usually, it is imagination that is active, fashioning woes in the near future, and presenting all the issues that are unfolding as disastrous. It would be a lesson never to be forgotten by any man, if he could be told the fears he fashioned in the night seasons that never came to pass. II. MANY PEOPLE, WHEN THEY LIE AWAKE, THINK OVER THEIR SINS. And that is even a more hopeless occupation. A man wants light in which to see his sins truly. Brooding over the "things we have done which we should not have done, and the things left undone which we should have done," is sure to become morbid work. Souls do even get a kind of dreadful satisfaction in making themselves out to be as wicked as possible. And night estimates of sin are very seldom true ones. Besides, this going over of past sins is absolutely wrong, for it is dishonouring God by the untrustfulness which wilt not fully receive the truth, that all those sins are pardoned and put forever away. If God no longer "remembers" them, it must be wrong for us to do so. III. WISE PEOPLE, WHEN THEY LIE AWAKE SET THEIR ON GOD. And that is the proper and hopeful occupation. 1. Even our circumstances seem to gain new shapings, settings, and relations, and become altogether more hopeful, when we can associate God with them. 2. Even our sins can be calmly reviewed, when we can see how God has dealt with them, and what he has done for us through sanctifying to us our very experience of them.—R.T. Psalms 77:6 The cheer of hallowed memories. "I call to remembrance my song in the night." This expression recalls the appeal of Elihu (Job 35:10), "But none saith, Where is God my Maker, who giveth songs in the night?" But the mood of the psalmist here is peculiar. To him the memories of past joys do but intensify present distress. "When I remember how near God once was, the present seems more bitter, and the thought brings increase of sadness." Some, however, render this clause, "I will give my mind to my song in the night; I will muse with my heart while my spirit makes search;" and understand the psalmist to mean, that he resolves to compose the present poem that very night. I. ALL MEN HAVE AND . However sad and anxious and burdened later life may become, every man’s early life—childhood, youth, young manhood—is more or less pleasant to look back on. Partly because of what it actually was, partly because of the sunshine which the spirit of youth put on it, and partly because memory keeps the pleasant, and easily drops the painful. Then there are memories of events that have happened. And, for the Christian man, memories of special times of Divine guidance, rescue, restoration. And for many, dearest memories of sanctified human love. The term, "song in the night," suggests special memories of ways in which our hearts were kept trustful and cheerful, even in times of darkest trouble and most painful distress. With the waves and billows going over us, we yet could sing in our souls, "Yet the Lord will command his loving kindness …in the night his song shall be with me." II. THE OR OF OUR DEPENDS ON OUR OWN OF MIND AND FEELING. The memories never change. They are always full of God and of his grace. We change our relation to them, and make them depressing or inspiriting according to our moods. According to bodily states, anxious circumstances, or mental and spiritual conditions, we read our past. So the cause for anxiety is that "singleness," clearness of vision, which enables us to see the past as it was, and read aright its relation to the present. So often when memories depress us, we need to see that the fault lies in our way of recalling them; and we should say, "This is my infirmity." III. IF OUR TELL US WE WERE ONCE GLAD IN GOD, THEY REMIND US THAT WE MAY WISELY BE GLAD IN GOD STILL. For "he is the same yesterday, today, and forever." No matter what may seem to be the present, it is the sphere of the same Divine love and care.—R.T. Psalms 77:8 Possible exhaustion of God’s mercies. So fully was the thought of God woven into the whole life and relations of a pious Jew, that to him the unbearable distress was the lost sense of God’s presence and interest. We have two striking instances of this. The supreme point of David’s distress, when fleeing from his son Absalom, lay in this—his enemies taunted him with the lost favour of God, saying, "Where is now thy God?" And Isaiah closes his magnificent fortieth chapter with this sublime appeal, "Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God?" Imagined change in God’s relation, and the failure of God’s mercy, are the supreme woes to all Godfearing men still. I. THE ’S GREAT ARE DOUBTS ABOUT GOD, NOT SENT BY GOD. The distinction between these two is this—doubts are inward, afflictions are outward. It is not a very great thing for the soul to master mere circumstances—especially since God never permits them to be overwhelming. The great thing is for the soul to master itself. When our circumstances start doubts, then we get humbled and broken. It is doubt, suspicion, fear, that really crushes our spirits, and forces tears. Our doubtings usually concern: 1. God’s Personality. Like David, we cry for assurance that God is a "living God;" not a vain idol; not an abstraction of science; not the vague "eternal that makes for righteousness." 2. God’s relationship. He may be God, but is he my God? 3. God’s faithfulness. For God ever sets out promises for faith to grasp; and what can faith do if God does not keep his promises? 4. God’s actual present nearness. "Where is now thy God?" "Thou hast covered thyself with a cloud, that our prayer might not pass through." II. THE STING OF TIMES IS THE OF SIN. Illustrate from the case of David, who lost the sense of God, lost his hope in God, filled his soul with questionings and fears, when he had stepped aside from the ways of righteousness and good self-restraint. Sin clouds the mind with doubts. III. NEITHER , NOR DOUBTS, NOR SIN DO MAKE GOD’S MERCIES FAIL. Precisely in those scenes Divine mercies most abound. Things, and conditions of mind and feeling, may affect our vision of him; they cannot affect him. We may project our shadows over him, and then find we can only see the shadows. God is not moved to change by our change. "He abideth faithful." "His mercies aye endure, Ever faithful, ever sure." Ask, "Is his mercy clean gone forever?" and you cannot want any answer. To state the question is to be ashamed of the doubting that suggested it.—R.T. Psalms 77:10 A supreme mental distress. "That the right hand of the Highest hath changed." It is as if the psalmist were saying, "All this that I have been asking myself, and saddening myself with asking, seems impossible, and yet it is this very possibility of change in God toward me which so sorely perplexes and distresses me." "This is my sorrow, the changing of the right hand of the Most High." Do we not all feel that, if God be changed, then indeed the "whole foundation rocks"? We build our hopes on this—"He abideth the same, and his years are throughout all generations." As the psalmist gradually comes to a better mind, he feels that his sorrow was really his infirmity, and in some sense his shame. No man can expect to be free from experience of mental distress; the question is—Shall we give way to it, or shall we resist it? Here, in this psalm, we may find two things. I. A MAN—A GOOD MAN— TO TAKE VIEWS. And there is always a self-strand in the spirit of the despondent. They keep too much in the self-sphere, looking within rather than "off unto Jesus." This man took despondent views: 1. Of life generally. We call those who put this tone on their reading of life pessimists—men who can always see the "dark sides," and make "dark sides" when there are none to see. It is partly a nervous, anxious disposition, and may often be wisely dealt with as disease, whose cure may be found in abundance of God’s sweet sunshine, and the good cheer of pleasant human friendship. 2. Of their present circumstances. Some people always wear "smoked spectacles," and so nothing is bright to their view. 3. Of God’s dealings with them. They think so much more of the things, than of the love and wisdom that devise, arrange, and adapt them. Things are always variable; the love and the wisdom are always the same. The sea down below is always heaving and tossing; the heavens up above are always steadfast. There is variety in God’s working, but no variety in him. II. A MAN—A GOOD MAN—WHO SETS HIMSELF TO FIND A REMEDY FOR HIS . He resists the disposition to doubt, and will not let it get the mastery over him. He sets himself upon thinking well over two things. 1. His own frailty. He suspects that what he seems to see may be in himself. It may be like the tiny insect in the astronomer’s telescope, that seemed to show a huge creature eating up the moon. It is well always to suspect imperfection in our vision when doubts distress. 2. God’s power and purpose. If he cannot see these in his own small sphere, he can see them in the large spheres of the history of God’s Church. This is absolutely certain—God works for ends of blessing, and God is able to accomplish that which he purposes.—R.T. Psalms 77:11, Psalms 77:12 A remedy for troubled hearts. "But I will celebrate the deeds of Jah." With Psalms 77:11 the change in the prophet’s feeling actually begins. "Hitherto he has looked too much within, has sought too much to read the mystery of God’s dealings by the light of his own experience merely. Hence the despondency when he contrasts the gloomy present with the far brighter and happier past. He cannot believe that God has indeed forgotten to be gracious, that he has indeed changed his very nature; but that he may be reassured and satisfied on this point, his eye must take a wider range than that of his own narrow experience." The remedy for troubled hearts so often is this—get out of your limited, narrow spheres; take larger, wider, more comprehensive views. Begin to consider the "God of the whole earth;" cease to keep God in the small sphere of your own personal interests. See the unchanging purpose that through the ages runs. For our help towards gaining the larger views of God, the records are left us of his dealings with men in the early ages of the world, and from them this comes out clearly and strongly—God is, everywhere and always, the Redeemer, Deliverer, Restorer, Saviour; always "putting things right again;" always working towards the highest ends of blessing for the creatures he has made. If we can get the conviction of this large truth into our souls, we are easily lifted up above the perplexities of our particular lot. If our "puzzle piece" does seem to be oddly shaped, it fits into the great scheme, which, when completed, will plainly be seen to have accomplished the highest possible benediction for humanity. I. IT US TO GOD’S DEEDS AS A WHOLE. Take any biography given in the Old Testament. We could find in it single perplexing things; e.g. Joseph cast into the pit; David hunted over the mountains. But read the lives as a whole, and God’s purpose of grace comes fully to view. So read incidents of history, and you will be perplexed; read the history, and all becomes clear. Read the struggles of an age, and you may find no meaning; read the dealings of God with the race, and much is made plain. II. IT US TO SET GOD’S ONE OVER AGAINST ANOTHER. Nothing stands alone. Everything is prepared for, related to something else, and having its characteristic influences and results. Things match, and the matching often provides the explanation. III. IT US TO SET GOD’S DEEDS IN TO OUR HIGHER . Not comfortableness, but our higher moral welfare, is the end God has in view. It is often a new view of our circumstances to read them in this light.—R.T. Psalms 77:13 The holiness of Divine dealings. "O God, thy way is holy! Who is [so] great a God as [our] God?" Comp. Exodus 15:11, "Who is like unto thee, O Jehovah, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?" For "in the sanctuary" there is the various rendering "in holiness." It is evident that the term "holy," as applied to God, must include much more than it does when applied to men. We must try to find what was especially in the psalmist’s mind, and so what he put, as his meaning, into this word. He began thinking of God’s ways with his people Israel, especially in the rescue from Egypt, and deliverance at the Red Sea. This recalled the song of Moses, and the striking contrast between the gods of the heathen and the God of Israel. The first thing that arrests attention whenever that contrast is made is that the God of Israel has character, and puts character into his works; but the idol gods cannot be said to have any character. This the psalmist expresses by saying, "O God, thy way is holy;" or, "Thy doings bear a character, they have an aim and purpose, and that is a moral aim." We may take suggestions of a division from the passage in Exodus which presents three points in which Jehovah is unapproachable—holiness, awefulness, and miraculous power. I. GOD IS " IN ;" that is, in character. We may read the story of God’s dealings in either of two ways. 1. We may study it in order to find out what God is in himself. 2. We may bring our knowledge of what God is in himself to help us in explaining the meaning and mystery of his dealings. This latter is the higher work. When we are fully satisfied with the character of God, we begin to trace purposes of holiness and love in all his doings. We see that God’s way is right, because he is right. If he is holy, we can trust him, if we cannot trace his way. II. GOD IS "FEARFUL IN PRAISES." The proper object of the pro foundest awe, even to those who approach him with praise and thanksgiving. They who are duly impressed with the Divine holiness never permit any growth of knowledge, any acquaintance with God’s ways, to nourish undue familiarities with his sacred Name. Think what we may of God’s dealings, we must keep in our souls due reverence for God himself. No awe can attach to the gods of man’s creation. It is the unique response of man to adequate impressions of the Divine holiness. III. GOD "DOETH WONDERS." "Both through nature, and on occasions overruling nature, accomplishing the most astonishing results," which are seen to be most astonishing when viewed in the moral issues which they accomplish.—R.T. Psalms 77:19 God’s unknown ways. "Thy footsteps were not known;" that is, they were not known or understood beforehand. They were not, they could not have been, anticipated. It is said that "the unexpected is the thing that happens." And so it is in connection with the ways of God. Man can but seldom find out the Almighty intent. God’s "ways are higher than our ways, and his thoughts than our thoughts." The life of a godly man is full of the "surprises of grace;" and so he is taught lessons of trust. Recall the scene on the Egyptian side of the Red Sea. Observe that such were the hopeless features of the situation, that a way of rescue never came to the minds of any of the leaders. They must "stand still, and see the salvation of God;" and to the surprise of every one, his way proved to be "in the sea, and his path in the great waters." Of God’s ways with his people, three things may be said. I. CANNOT SUGGEST THEM. We fall back on our experience to guide our conduct under new circumstances. What happened before will explain what is happening now. But the sphere of human experiences is strictly limited. Men never do things that somebody has not done before them. "There has no temptation taken us but such as is common to man." But God is under no limitation to the circle of human experiences. He does, he is constantly doing, new things. Life forevery one of us is like the story of the children of Israel, full of Divine surprises, and we are never "straitened in God." Illustrations may be taken from Old Testament history, in which God delivered his people in ways which experience could not have suggested. II. THOUGHT CANNOT THEM. "It is not in man that walketh to direct his steps." In a similar way, show how man’s thought is limited by man’s limited knowledge. No man has compassed the entire circle of Divine possibilities. The man who knows most must say, "These are parts of his ways." So man has not the material for deciding what God will be sure to do in any given case. III. TRUST CAN ALWAYS WAIT FOR THEM, sure that God will unfold them in the best times and in the best ways. God’s people are as safe as Israel at the Red Sea. God’s unknown way for them will be revealed to them in good time.—R.T. Psalms 77:20 God the Shepherd of his people. "Thou leddest thy people like a flock." Vaihinger gives a keynote in his sentence, "The minstrel lets his harp drop, and reclines in fulness of faith on God’s love." In the psalm depressing circumstances awaken depressing thoughts; they even make the psalmist think hard things about God. He found relief in turning his thoughts away from himself and his own condition, and dwelling on the larger theme of God’s ways of dealing with his people through all the generations. After going over them awhile, he lightens upon a new and satisfying idea of God with which he may close his meditations. God is really the Shepherd of his people. Read his work aright, and you cannot fail to recognize that it is just shepherding. He leads as a shepherd leads his flock. The shepherd figure is familiar to Scripture readers; but our Western associations cannot fill the term with its best meanings and suggestions. In mountain districts, or on broad moorlands and plains, we get more suitable impressions of the perils of sheep, and of the exclusive devotion of the shepherd to their care. I. GOD AS FOR THE NEEDS OF HIS PEOPLE. Shepherding involves competency of knowledge of the district, so as to provide pasture and water. Apply to the provisions made for Israel when journeying through the wilderness—manna, water, meat. These represent our common everyday needs, which truly come by the Shepherd’s providing, arranging, and controlling. But a flock has special needs, such as arise from sickness, weather, time of lambs, etc. And so the striking figure is given us of God, "He shall feed his flock like a Shepherd; he shall gather the lambs in his arm, and carry them in his bosom, and shall gently lead those that give suck." Shepherding, then—flock leading—involves that our "God doth provide." "My God shall supply all your needs." II. GOD AS FOR THE CHANGES OF HIS PEOPLE. This point is specially Eastern. Flocks necessarily kept moving, changing the pasture grounds, because of failing food and need of adjustment to different seasons. In mountain lands the cattle are taken to the higher grounds for the summer months, and brought down into the valleys again before winter sets in. Some of the changes in the circumstances of God’s people are made by his providence. There never was an age of greater restlessness and changeableness than this in which we live. Some of the changes come through our own wills and wilfulness; and these changes try the Shepherd. Within the Shepherd’s will the sheep have their own will—freedom, in many ways, to follow their own inclination. So we have a large liberty, a measure of free will; but it has always to he kept within the Shepherd’s lines. Man’s free will must be kept well within God’s will. On this side special dealing is sometimes found necessary for the sheep and for God’s people. The Shepherd may require to be even rough in his restrainings and restorings. III. GOD AS FOR THE DANGERS OF HIS PEOPLE. Illustrate from Eastern flocks: day dangers—such as crossing rivers, broken limbs, sudden floods down the wadies, etc.; night dangers—need of finding sheep cotes, gathering brushwood to top the hurriedly raised wall of the fold, watching against wild animals and robbers. But the sheep are not aware of, or fail to estimate, their dangers. All the burden of watching depends on the shepherd. So the dangers of God’s people come from (1) what they are; (2) where they are; (3) the relation between what they are and where they are. Their Shepherd knows precisely both them and their circumstances. The faithfulness of our Shepherd only meets with fitting response in our submission and obedience. If God is still leading his people as a flock, two things may be impressed on us. 1. Able to lead is God’s attribute. 2. Willing to be led is his people’s attitude.—R.T. BY C. SHORT Psalms 77:1-15 Refuge in God’s unchangeableness. Occasion of the psalm uncertain. "The poet flees from the sorrowful present away into the memory of the years of olden times, and consoles himself especially with the deliverance out of Egypt. But it remains obscure what kind of affliction it is which drives him to find refuge from the God now hidden in the God who was formerly manifest." I. HE IN PRAYER, THOUGH HE HAS NO SENSE OF THE OR MERCY OF GOD. (Psalms 77:1-3.) II. WHEN HE CAN NO LONGER PRAY, HE FALLS BACK IN THOUGHT UPON THE OF THE PAST. (Psalms 77:4-6.) III. IF GOD HAS HIM, IT IS WITH HIS NATURE AND . (Psalms 77:7-9.) His promises cannot fail; his mercy, which is from everlasting, cannot be blotted out from his nature. Psalms 77:10 is of doubtful interpretation. IV. HE WILL CONQUER HIS DOUBTS BY GOD’S WONDERS WROUGHT FOR HIS PEOPLE OF OLD. (Psalms 77:10-15.) Because God must be unchangeable. God redeemed his people from their afflictions in Egypt; therefore he will redeem them from their present affliction.—S. Psalms 77:3 Sick bed promises. "I remembered God, and was troubled: I complained, and my spirit was overwhelmed." "Conversion during trouble difficult and unsatisfactory." Most men forget God while they are free from trouble; some remember him in trouble, and the remembrance brings an increase of trouble. Salvation, conversion, on a sick bed (death bed) difficult and doubtful. I. IT IS . 1. The mind is sometimes oppressed with such fears as to prevent the exercise of faith and love. Prospect of immediate death, and the sudden light cast upon the memory. 2. The enfeebled state of the mind and the pains of the body hinder us from receiving any spiritual impressions. 3. The greatness of the change requires all the powers of health. Painter and astronomer in a storm. II. THE REALITY OF IT IS . 1. The want of experience to prove its soundness. Temptation, etc. 2. The suddenness of it, without striking a blow. 3. The mind may have been deeply impressed without being changed. In prospect of eternity, remembered sins would impress. Faith, love, hope, necessary to change the mind. Address two classes. 1. Those who have not fulfilled their sick bed promises. 2. Those who are trusting to a future sick bed conversion.—S. This, the first of the "historical psalms," though assigned by the rationalistic school (De Wette, Ewald, Koster, Hitzig) to a period subsequent to the Captivity, is generally allowed by more sober critics (Hengstenberg, Kay, Wordsworth, Canon Cook, Professor Alexander) to belong to the Davidical age—i.e. either to the reign of David or to that of Solomon. The abrupt conclusion when David’s time is reached indicates that the writer cannot carry the lessons of history any further. The way in which David is spoken of (Psalms 78:72), and the (apparent) mention of the temple in Psalms 78:69, indicate that Solomon’s reign was begun, and make "a few years after the accession of Solomon" the most probable date of the composition. There is thus no reason for rejecting the authorship of Asaph, which is asserted by the title. The psalm is, as the title also declares, one of "instruction." It seeks to keep the people faithful to David and his house, and to check their tendency to place themselves under the leadership of the tribe of Ephraim, by recalling the whole course of God’s dealings with Israel in the past, from the time of the sojourn in Egypt to the establishment of David’s kingdom. It also seeks to keep them faithful to God, by showing how all their past calamities and sufferings had arisen out of their unfaithfulness (Psalms 78:8, Psalms 78:10, Psalms 78:22, Psalms 78:32, Psalms 78:37, etc.). The psalm divides itself merely into a preface or introduction (Psalms 78:1-8), and a continuous narrative (Psalms 78:9-72). Psalms 78:1-8 The introduction calls special attention to the teaching that is about to be put forth, which it declares to be traditional (Psalms 78:3), and, further, to be the sort of instruction which God had especially commanded to be given to his people by their teachers (Psalms 78:5, Psalms 78:6) for their edification (Psalms 78:7, Psalms 78:8). Psalms 78:1 Give ear, O my people, to my law; rather, to my teaching. Hat-torah—torah with the article—is "the Law;" but torah alone is any teaching or instruction. Incline your ears to the words of my mouth. Dr. Kay regards the words of Psa 78:1 as "God’s own words," (1) on account of the expression, "O my people;" and (2) on account of "my Law." But "my people" is not inappropriate in the mouth of a psalmist, and occurs in Psalms 59:11 and Psalms 144:2. It "indicates the love in which the effort of the psalmist originated" (Hengstenberg). And "law," as already observed, is not the proper, or at any rate not the only, meaning of torah. Psalms 78:2 I will open my mouth in a parable. The facts of Israelitish history. are the "parable," the inner meaning of which it is for the intelligent to grasp. They are φωνᾶντασυνετοῖσιν. I will utter dark sayings of old (comp. Proverbs 1:6). Khidoth (חידות) are properly "riddles" (see Judges 14:12). Here the idea is that God’s dealings with his people had been "riddles," whereto the psalmist would give the clue (comp. Psalms 78:21, Psalms 78:22, Psalms 78:33, Psalms 78:56-59, etc.). Psalms 78:3 Which we have heard and known, and our fathers have told us; or, "recounted to us" (Kay). The facts of their past history had been handed down orally from father to son among the Israelites, not simply learnt from their sacred writings. So the facts of Christianity have reached us, not merely through the New Testament, but also by the teaching of the Church. Psalms 78:4 We will not hide them from their children. They shall still be handed down in the same way. We of this generation will still continue the practice of handing down, by word of mouth, to the next generation, how God has dealt with Israel. Asaph’s psalms were written, it must be remembered, to be recited in the services of the sanctuary. Showing to the generation to come the praises of the Lord; i.e. the actions for which he deserves praise. And his strength, and his wonderful works that he hath done (comp. Psalms 78:12-16, and Psalms 78:23-55). Psalms 78:5 For he established a testimony in Jacob, and appointed a law in Israel. The "testimony" and the "law" are the whole series of commands given by God to his people, beginning with the directions concerning circumcision in Genesis (Genesis 17:10-14), and terminating with the last precept in Deuteronomy (Deuteronomy 32:46). They may include also the teachings of God through history. These he commanded our fathers, that they should make them known to their children (see Exodus 12:26, Exodus 12:27; Exodus 13:8, Exodus 13:14, Exodus 13:15; Deuteronomy 4:9; Deuteronomy 6:7; Deuteronomy 11:19; Deuteronomy 32:46, etc.). Psalms 78:6 That the generation to come might know them. "The generation to come" is the next generation, that immediately following those to whom the command was directly given. Even the children which should be born. Their actual sons and daughters. Who should arise and declare them to their children. The first generation were to hand the knowledge on to the second, the second to the third, and so on. This is the way in which the hulk of human knowledge actually passes on. Not much is learnt from books without a teacher (see Acts 8:31). Psalms 78:7 That they might set their hope in God. Instruction in God’s Law, and in his treatment of their forefathers, would naturally tend to make the Israelites "set their hope in God," who in the past had done so much for them. And not forget the works of God. They could not well forget, it’ they were perpetually reminded of them. But keep his commandments. If they bore God’s works—i.e. his many mercies—in mind, they would be the more disposed to obedience. Psalms 78:8 And might not be as their fathers, a stubborn and rebellious generation (comp. Deuteronomy 21:18, Deuteronomy 21:20, for the combination of the two words). The "stubbornness" of Israel is noted in Deuteronomy 9:27; Judges 2:19; and frequently by Jeremiah (Jeremiah 3:17; Jeremiah 7:24; Jeremiah 9:14; Jeremiah 11:8, etc.); their "rebelliousness" in Deuteronomy 9:7, Deuteronomy 9:24; Isaiah 30:1, Isaiah 30:9; Isaiah 65:2; Jeremiah 5:23; Ezekiel 2:3-8; Ezekiel 3:9, Ezekiel 3:26, Ezekiel 3:27; Ezekiel 12:2, Ezekiel 12:3, etc. (compare also for the idea 2 Kings 17:14-17; 2 Chronicles 36:14-16; Ezra 9:6, Ezra 9:7; Nehemiah 1:6, Nehemiah 1:7; Daniel 9:5-11; and Acts 7:51, "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye"). A generation that set not their heart aright; literally, that prepared not their heart—did not make it ready to receive Divine influences (see 1 Samuel 7:3; Job 11:13; 2 Chronicles 20:33). And whose spirit was not steadfast with God. It was not that Israel was wholly without religious feeling, but the feeling was fickle, unsteadfast, never to be depended on (comp. Exodus 32:1-6; Numbers 16:41, Numbers 16:42; Judges 2:17, etc.). Psalms 78:9-72 The historical portion of the psalm now follows. It commences with some general remarks on the transgressions of Ephraim, i.e. of Israel while under the guidance of Ephraim—from Joshua to Samuel (verses 9-11). It then proceeds to details, and sketches the Israelite history. from the deliverance out of Egypt to the establishment of David’s kingdom (verses 12-72). Psalms 78:9 The children of Ephraim (comp. Psalms 78:67). Ephraim was the leading tribe, from the appointment of Joshua to succeed Moses until the establishment of Saul as king. Hence the tabernacle was set up within the territory of Ephraim (Joshua 18:1). The importance of Ephraim appears in Judges 3:27; Judges 7:24; Judges 8:1, Judges 8:2; Judges 10:9; Judges 12:1-6. Being armed, and carrying bows. There is no "and" in the original. "Carrying bows" is exegetical of "being armed". Turned back in the day of battle. The allusion is not to any one particular occasion, but to the ill success of Israel under the leadership of Ephraim during the whole period of the Judges (see Judges 2:14; Judges 3:8, Judges 3:13, Judges 3:31; Judges 4:2; Judges 6:1; Judges 10:7, Judges 10:12, etc.). Psalms 78:10 They kept not the covenant of God (comp. Deuteronomy 29:25; Deuteronomy 31:20; 1 Kings 19:10, 1 Kings 19:14, etc.). And refused to walk in his law (see Judges 2:11-13; Judges 8:33; Judges 10:10). Psalms 78:11 And forgat his works (see Psalms 78:42), and his wonders that he had showed them (see Psalms 78:12-15, Psalms 78:24-28, Psalms 78:43-53). Psalms 78:12 Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan. The miracles of Egypt are, perhaps, the most striking series in Jewish history. A more particular account of them is given below (Psalms 78:44-53). They were wrought "in the field of Zoan," i.e. in the rich flat tract east and south of the city of Zoan, the Greek Tanis, now San. This fact could not have been gathered from Exodus, but must have come to the writer from the tradition of which he speaks in verse 3. Psalms 78:13 He divided the sea, and caused them to pass through (see Exodus 14:21, Exodus 14:22). And he made the waters to stand as an heap. The expression is taken from the Song of Moses (Exodus 15:8). It must be understood poetically. Psalms 78:14 In the daytime also he led them with a cloud. The "pillar of the cloud" is, of course, intended (see Exodus 13:21, Exodus 13:22; Exodus 14:19, Exodus 14:24; Exodus 40:38; Numbers 9:15; Numbers 10:34; Numbers 14:14; Deuteronomy 1:33). And all the night with a light of fire. The "pillar of fire" (Exodus 13:21; Exodus 40:38; Numbers 9:16, etc.). Psalms 78:15, Psalms 78:16 He clave the rocks in the wilderness; rather, he clave rocks. The word has no article. The reference is probably to both Exodus 17:6 and Numbers 20:8-11. And gave them drink as out of the great depths; rather, "and gave them drink abundantly, as out of the depths" (so Cheyne and the Revised Version). On the abundance of the water, see Numbers 20:11, and compare the next verse: He brought streams also out of the rock, and caused waters to run down like rivers. Psalms 78:17 And they sinned yet more against him by provoking the Most High in the wilderness. The two provocations of a demand for bread (Exodus 16:3) and a demand for flesh (Numbers 11:4) are joined together in the present passage, as the two occasions of giving water are in Psalms 78:15, Psalms 78:16. Only the second of these two provocations was subsequent to the (first) giving of water; but the psalmist does not allow himself to be bound by considerations of strict chronological accuracy. He is a poet, and not an historian; though at present he is treating of history. Psalms 78:18 And they tempted God in their heart by asking meat for their lust; rather, by asking food (Kay, Cheyne, Alexander). The term used (אכל) is wide enough to include both bread (לחם) and flesh (שׁאר). "For their lust" (literally, "for their soul") means for the gratification of their carnal appetites (comp. Exodus 16:3; Numbers 11:5). Psalms 78:19 Yea, they spake against God; they said, Can God furnish a table in the wilderness? (see Numbers 11:4). But the psalmist either feels himself at liberty to expand the account given in the Pentateuch, or has a further knowledge of the real feelings of the people, which has come to him by tradition (compare the comment on Psalms 78:12). Psalms 78:20 Behold, he smote the rock, that the waters gushed out, and the streams (literally, the torrent courses) overflowed; can he give bread also? can he provide flesh for his people? These were probably the people’s thoughts rather than their words. An "evil heart of unbelief" underlay their clamours and their murmurings. They doubted God’s power to relieve their wants, notwithstanding all the proofs that they had had of his omnipotence. Psalms 78:21 Therefore the Lord heard this. Though these might be unspoken thoughts, yet God would "hear" them, i.e. be aware of them; for "he knoweth the very secrets of the heart." And was wroth (comp. Psalms 78:59, Psalms 78:62; Deuteronomy 3:26). So a fire was kindled against Jacob. Not a material fire, as in Le Psalms 10:2; Numbers 11:1-3; and Numbers 16:35; but the fire of God’s displeasure. And anger also came up against Israel (comp. Numbers 16:30, Numbers 16:31; Numbers 11:33). Psalms 78:22 Because they believed not in God, and trusted not in his salvation. They trusted neither in God’s power nor in his love; they neither believed that he would nor that he could save them. Psalms 78:23 Though he had commanded the clouds from above; rather, and he commanded (Hengstenberg, Cheyne, Revised Version). The command was subsequent, not previous, to the want of faith (see Numbers 11:4-31). And opened the doors of heaven (comp. Genesis 7:11, "The windows of heaven were opened"). The expressions are, of course, poetical (see also 2 Kings 7:2). Psalms 78:24 And had rained down manna upon them to eat, and had given them; rather, and rained down manna to eat, and gave them (comp. Exodus 16:13, Exodus 16:14). Of the corn of heaven (comp. Exodus 16:4; Psalms 105:40; John 6:6, John 6:7). Psalms 78:25 Man did eat angels’ food; literally, bread of the mighty ones, by which the LXX. and most commentators understand "angels" to be meant. "Angels’ food" may mean either the actual food on which angels subsist, or food supplied by the ministration of angels, and derived from their dwelling place. It cannot be laid down dogmatically that angels require no food. He sent them meat to the full (comp. Exodus 16:3, where the Israelites contrast with their wretched life in the wilderness their life in Egypt, where they "did eat bread to the full"). Psalms 78:26 He caused an east wind to blow in the heaven: and by his power he brought in the south wind. Here, again, tradition seems to speak. The narrative in the Pentateuch has only, "There went forth a wind from the Lord" (Numbers 11:1-35:81). Psalms 78:27 He rained flesh also upon them. With the expression, "rained flesh," comp. Exodus 16:4, "Behold, I will rain bread from heaven;" and see also Genesis 19:24 and Exodus 9:23. As dust; i.e. "as thick as dust" (Prayer book Version). The quails lay "as it were two cubits high" for the distance of a day’s journey round about each encampment (see Numbers 11:31). And feathered fowls like as the sand of the sea. The commonest image of multiplicity (Genesis 22:17; Deuteronomy 33:19; Joshua 11:4; Judges 7:12, etc.). Psalms 78:28 And he let it fall in the midst of their camp. The quails "covered the camp" (Exodus 16:13). Round about their habitations. They extended also round it on every side (Numbers 11:31). Psalms 78:29 So they did eat, and were well filled; i.e. sated (comp. Numbers 11:19, Numbers 11:20). For he gave them their own desire; or, their own lust—that they lusted after (Revised Version). Psalms 78:30 They were not estranged from their lust; i.e. their lust was not yet satiated—they were still indulging it. The meat was yet in their mouths, still undergoing mastication, when— Psalms 78:31 The wrath of God came upon them, and slew the fattest of them (comp. Numbers 11:33, "While the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague"). By "the fattest of them," we are to understand the strongest and healthiest. And smote down the chosen men of Israel; rather, the young men, as in the margin, "the ripened youths" (Cheyne). Here, again, the author adds touches which he has not obtained from the Pentateuch. Psalms 78:32 For all this they sinned still. Neither gratitude for favours received (Psalms 78:13-17), nor alarm at punishments inflicted (Psalms 78:31), had any effect on the stiff-necked people; despite of both, they "sinned still" (comp. Psalms 78:40, Psalms 78:41, Psalms 78:56-58). And believed not for his wondrous works. Unbelief was at the root of their contumacy. They could not deny God’s mighty works in the past, but they did not accept them as any evidence of his power to do other mighty works in the future (see Psalms 78:20). Psalms 78:33 Therefore their days did he consume in vanity, and their years in trouble. Their faithlessness was punished by their forty years of vain and purposeless wandering in the wilderness, and by the "troubles" that befell them there. Psalms 78:34 When he slew them, then they sought him (comp. Exodus 32:28, Exodus 32:35; Exodus 33:4, Exodus 33:10; Numbers 11:33; Numbers 16:48, Numbers 16:49, etc.). The repentance is not always noticed in the Mosaic narrative, being, as it was, short-lived, if not even feigned (Psalms 78:36). But, no doubt, after each outpouring of the Divine vengeance, there was at least some show of repentance, as noted in Exodus 33:4. And they returned—i.e. turned back from their evil courses—and inquired early after God; rather, earnestly (Cheyne, Canon Cook). Psalms 78:35 And they remembered that God was their Rock; i.e. their strength and stay. The expression is first used of God in Deuteronomy 32:4. And the high God their Redeemer (comp. Psalms 19:14; Psalms 74:2). Psalms 78:36 Nevertheless they did flatter him with their mouth. The Revised Version is simpler and better, But they flattered him with their mouth. All that they said or did when alarmed by some judgment of God’s was a mere pretence—an attempt to "flatter" and cozen God, and so win his favour. And they lied unto him with their tongues. They offered him a lip service, which was a "lie," a mere semblance of real religion. Psalms 78:37 For their heart was not right with him. It is the worship of the heart alone which God values (see Deuteronomy 10:12; Proverbs 3:1; Proverbs 23:26, etc.). If the heart be not "right with God," our worship is an offence to him. Neither were they steadfast in his covenant (comp. Psalms 78:8). Psalms 78:38 But he, being full of compassion, forgave their iniquity. (On God’s compassion, see Exodus 34:6, Exodus 34:7; Numbers 14:18; Psalms 103:8; Psalms 145:8.) And destroyed them not. The allusion is to such occasions as are noted in Exodus 32:10-14; Numbers 14:12-20; Numbers 16:21, Numbers 16:45-50, when God was on the point of destroying the whole people, but relented at the intercession of Moses. Yea, many a time turned he his anger away, and did not stir up all his wrath (comp. Judges 2:11-16; Judges 3:8, Judges 3:9; Judges 4:2, Judges 4:15; Judges 6:1-8, etc.). Psalms 78:39 For he remembered that they were but flesh (comp. Genesis 6:3). Flesh is weak, erring, frail—"in us, that is, in our flesh, dwelleth no good thing" (Romans 7:17)—God, therefore, who had made them "flesh," had compassion on their weakness. A wind that passeth away, and cometh not again (comp. Job 7:7). Man is a mere passing breath—as light, as fleeting, as transitory—"a vapour that appeareth for a little while, and then vanisheth away" (James 4:14). Psalms 78:40 How oft did they provoke him in the wilderness, and grieve him in the desert! (comp. Deuteronomy 31:27; Deuteronomy 32:15-18; Acts 7:30-43, etc.). That God is "grieved" at man’s sins appears, not only from this passage, but also from Genesis 6:6; Psalms 95:10; Ephesians 4:30; Hebrews 3:17. Psalms 78:41 Yea, they turned back and tempted God; rather, again and again they tempted God (Hengstenberg, Kay, Cheyne); see Exodus 17:2, Exodus 17:7; Deuteronomy 6:16. And limited the Holy One of Israel (comp. Numbers 34:7, Numbers 34:8). This may mean either "they set limits to his power in their own minds" (see Deuteronomy 6:20), or "they actually limited his power to help and succour them by their want of faith". The other meanings suggested—"disgraced" and" provoked"—are less probable. Psalms 78:42 They remembered not his hand; i.e. "his doings" (comp. Psalms 78:11, they "forgat his works"). Nor the day when he delivered them from the enemy. "The day" intended is probably that of the drowning of the Egyptians in the Red Sea (Exodus 15:1-27:28). In this the Egyptian signs culminated. Psalms 78:43 How he had wrought his signs in Egypt. The point just touched in Psalms 78:12 is now taken up and expanded, with the object of showing to the Israelites of the writer’s day what cause they had for thankfulness to God in the past and for trust in him for the future. And his wonders in the field of Zoan. "The field of Zoan" (sochet Zoan) is said to be mentioned in an Egyptian inscription. Psalms 78:44 And had turned their rivers into blood (see Exodus 7:19, Exodus 7:20). "Their rivers" are the many branches of the Nile, some natural, some artificial (Herod; 2.17), by which Lower Egypt is traversed. And their floods; or, their streams; i.e. the smaller canals, which diffused the Nile water over the entire land. That they could not drink (see Exodus 7:21). Psalms 78:45 He sent divers sorts of flies among them (see Exodus 8:24). A particular sort of fly or beetle is meant, rather than many different sorts. Dr. Kay and Professor Cheyne suggest "dog flies"—Canon Cook, the Blatta Orientalis. Which devoured them; i.e. "preyed upon them," sucking out their life blood. And frogs, which destroyed them (see Exodus 8:6). The poet, not being an historian, does not give the plagues in their chronological order, neither regards himself as bound to mention all of them. He omits the third, and reverses the order of the second and fourth. Psalms 78:46 He gave also their increase unto the caterpillar, and their labour unto the locust. Khasil (חָסִיל), here translated "caterpillar," is probably either a particular kind of locust, or the locust in one of its stages. (On the plague of locusts in Egypt, see Exodus 10:14, Exodus 10:15.) Psalms 78:47 He destroyed their vines with hail (see Exodus 9:23-25). Here, again, there is an inversion of the order in which the plagues came, since the plague of hail preceded that of the locusts. There is also an addition to the narrative of Exodus in the mention of "vines" (see also Psalms 105:33), which may indicate a use of tradition. That vines were cultivated in Egypt is now generally acknowledged. And their sycamore trees with frost; or, with sleet—a variant of the "hail" in the other hemistich. Psalms 78:48 He gave up their cattle also to the hall (comp. Exodus 9:19-21, Exodus 9:25). And their flocks to hot thunderbolts (see Exodus 9:24, Exodus 9:28, Exodus 9:29, Exodus 9:34). The "fire which ran along the ground" (Exodus 9:23) must have been caused by electrified clouds of high tension; the highly charged drops of rain meeting the inductively charged earth, and sparking across when within striking distance. This is believed to accompany every thunderstorm, though generally invisible to the eye. When exceptionally severe, it would convey the idea of running fire, and would of course be very destructive of life. It is no wonder that most of the cattle which were left "in the field" died (Exodus 9:21, Exodus 9:25). Psalms 78:49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble. "The accumulation of terms signifying Divine wrath is designed to set forth the dreadful nature of this last judgment" (Hengstenberg)—the death of the firstborn. By sending evil angels among them. Most modern critics regard this clause as in apposition with the preceding one, and consider the "wrath, indignation, and trouble" to be themselves the "evil angels" spoken of. Some, however, as Hengstenberg and Kay, interpret the passage of spiritual beings—not, however, of spirits of evil, who are never said to be ministers of God’s wrath, but of good angels, who on this occasion were "ministers of woe." Psalms 78:50 He made a way to his anger; literally, he levelled a way for his anger; i.e. made a smooth path for it (Cheyne). He spared not their soul from death; rather, held not back their soul. But gave their life over to the pestilence. This is, undoubtedly, the true meaning, and not "he gave their beasts over to the murrain." Though no "pestilence" is expressly mentioned in Exodus 12:1-51. as having caused the death of the firstborn, yet pestilence may assuredly have been the means employed. Psalms 78:51 And smote all the firstborn in Egypt (see Exodus 12:29). The chief of their strength in the tabernacles of Ham; or, "the beginning (literally, firstfruits) of their strength" (comp. Genesis 49:3). "The tabernacles of Ham" is a periphrasis for "Egypt"—the Egyptians, according to the author of Genesis (Genesis 10:6), being descendants of Ham (comp. Psalms 105:23, Psalms 105:27; Psalms 6:1-10:22). There are no sufficient grounds for connecting the name of Ham either with the Egyptian Kem, Kemi—the native name for the country—or with Khem, one of the principal Egyptian goes. The literation is, no doubt, close in the latter case; but etymologists lay it down that close approximations are especially deceptive. Psalms 78:52 But made his own people to go forth like sheep (comp. Psalms 77:20; Psalms 95:7). And guided them in the wilderness like a flock. The guidance began from Succoth, and was effected by means of the pillar of the cloud and the pillar of fire (see Exodus 13:20-22). Psalms 78:53 And he led them on safely, so that they feared not (comp. Exodus 14:13-22). At Pi-hahiroth they "were sore afraid" (Exodus 14:10), but after Moses had exhorted them (Psalms 78:13), they showed no more signs of fear. But the sea overwhelmed their enemies (Exodus 14:26-31; Exodus 15:1, Exodus 15:4, Exodus 15:10). Psalms 78:54 And he brought them to the Border of his sanctuary. The "sanctuary" is here probably the Holy Land, as in Exodus 15:17; or we may translate גבוּל קדשׁוֹ "his holy territory." Even to this mountain. Mount Zion, on which the writer regards himself as standing while his words are chanted in the temple service. Which his right hand had purchased; or, had gotten, "had won." God’s right hand won the whole land for his people. Psalms 78:55 He cast out the heathen also before them (comp. Exodus 34:24; Deuteronomy 7:1; 1 Kings 21:26: Psalms 44:2, etc.). "They get not the land in possession by their own sword, neither did their own arm save them; but God’s right hand, and his arm, and the light of his countenance" (Psalms 44:3). And divided them an inheritance by line. The measuring line, which was employed in parcelling out territory, is intended (comp. Jeremiah 31:39; Amos 7:17). Joshua’s division of the land among the tribes is specially pointed at. And made the tribes of Israel to dwell in their tents; i.e. in the tents of the heathen—the abodes of the Hivites, Hittites, Amorites, Porizzites, Girgashites, and Jebusites. Psalms 78:56 Yet they tempted and provoked the most high God (comp. above, Psalms 78:17). The Israelites continued to "tempt and provoke God" after they had obtained possession of the Holy Land, and divided it among them (see Judges 2:11-19; Judges 3:12; Judges 4:1; Judges 6:1; Judges 10:6-15; Judges 13:1, etc.). And kept not his testimonies; or, his ordinances (Cheyne). Psalms 78:57 But turned back, and dealt unfaithfully like their fathers (comp. Psalms 78:8, end the comment ad loc.). They were turned aside like a deceitful bow (comp. Hosea 7:16). A "deceitful bow" is one that fails in the hour of need, either breaking, or losing its strength, or sending its arrows wide of the mark. Psalms 78:58 For they provoked him to anger with their high places. The "high place" worship was always displeasing to God. It was, no doubt, deeply tinged with idolatry. And moved him to jealousy with their graven images. In the time of the Judges, both graven and molten images were employed by the Israelites in a worship which they nevertheless regarded as the worship of Jehovah (see the history of Micah in Judges 17:1-13 and Judges 18:1-31; especially Judges 17:4, Judges 17:13, and Judges 18:14, Judges 18:17, Judges 18:18, Judges 18:31). Psalms 78:59 When God heard this, he was wroth (comp. above, Psalms 78:21). And greatly abhorred Israel. Not Israel, as distinct from Judah, but Israel in the broadest sense, the entire nation, as in Psalms 78:55. Psalms 78:60 So that he forsook the tabernacle of Shiloh. The "tabernacle of the congregation" was first set up under Joshua (Joshua 18:1-28.) at Shiloh, a city of Ephraim, and here the national sanctuary continued throughout the period of the Judges (Judges 18:31; Judges 21:19; 1 Samuel 1:3, 1 Samuel 1:24; 1 Samuel 2:14; 1 Samuel 3:21; 1 Samuel 4:4, etc.). God was regarded as having "forsaken" this sanctuary, when he allowed the ark of the covenant, its chief treasure, to be taken (1 Samuel 4:11-22). Subsequently, but at what exact time is unknown, the tabernacle was removed from Shiloh to Nob (1 Samuel 21:1), and later on to Gibson (1 Kings 3:4). The tent which he pitched among men. Psalms 78:61 And delivered his strength into captivity, and his glory into the enemy’s hand. God’s "strength" and "glory" is the ark of the covenant (compare the expression in 1 Samuel 4:21, 1 Samuel 4:22, "The glory is departed from Israel"). (For the capture and "captivity" of the ark, see 1 Samuel 4:17, and 1 Samuel 4:5; 1 Samuel 6:1-21.) Psalms 78:62 He gave his people over also unto the sword. Thirty thousand Israelites were slain in the battle in which the ark was captured (see 1 Samuel 4:10). And was wroth with his inheritance (comp. Psalms 28:9; Psalms 33:12; Psalms 106:5, Psalms 106:40). Psalms 78:63 The fire consumed their young men. The reference is not to such passages as Le Psalms 10:2; Numbers 11:1; Numbers 16:35, where a literal fire seems to be spoken of, but rather to the fire of war (Numbers 21:28; Isaiah 26:11; Jeremiah 48:45), or more generally to the fire of the Divine anger (Isaiah 10:16-18; Isaiah 47:14, etc.). And their maidens were not given to marriage; literally, were not praised in song; i.e. in the bridal song. The destruction of the young men, either in battle or in any other way, caused there to be more marriageable girls in Israel than there were husbands for (comp. Isaiah 4:1). Psalms 78:64 Their priests fell by the sword. As Hophni and Phinehas at the taking of the ark (1 Samuel 4:11), and, no doubt, many others on other occasions. And their widows made no lamentation. The solemn funeral dirge could not take place, since the bodies remained on the battlefield. Psalms 78:65 Then the Lord awaked as one out of sleep (comp. Psalms 7:6; Psalms 35:23; Psalms 73:20). God is said to "awake," when, after a time of inaction, he suddenly exerts his Almighty power, to the discomfiture of his enemies. That God never really slept was the profound conviction of the Israelites generally (see 2 Kings 18:27; Psalms 121:3, Psalms 121:4). And like a mighty man that shouteth by reason of wine (comp. Zechariah 10:7; Isaiah 42:13). Psalms 78:66 And he smote his enemies in the hinder parts; rather, backward, so that they fled before him (comp. Psalms 40:14; Psalms 70:2, etc.). There is no allusion to 1 Samuel 5:6-12. The reference is rather to the many victories of Israel over the Philistines, which began under Samuel (1 Samuel 7:10), and continued under Saul and David. He put them to a perpetual reproach. Covered them, that is, with shame and disgrace. The shame culminated, perhaps, in David’s victory over Goliath (1 Samuel 17:40-51). Psalms 78:67 Moreover he refused the tabernacle of Joseph. The "tabernacle of Joseph" is the sanctuary at Shiloh, which was north of Bethel, and thus within the limits of the tribe of Ephraim. When a permanent site was to be assigned to the tabernacle and the ark, God did not choose for them the position of Shiloh, but that of Jerusalem. And chose not the tribe of Ephraim. Ephraim had enjoyed the pre-eminency from the time of the death of Moses (see the comment on Psalms 78:9). By the course of events between Samuel’s death and the establishment of the kingdom of David, the pre-eminency had been transferred to Judah, according to the design of the Almighty from the first (see Genesis 49:8-10). Psalms 78:68 But chose the tribe of Judah. The choice was made when David was, by God’s command, anointed to be king (1 Samuel 16:1-12). The Mount Zion which he loved (comp. Psalms 87:2, "The Lord loveth the gates of Zion more than all the dwellings of Jacob"). God, no doubt, inspired David with the thought of fixing his residence in "the stronghold of Zion" (2 Samuel 5:9), and of bringing up the ark of the covenant into it (2 Samuel 6:12-17). The presence of the ark determined the selection of Jerusalem for the site of the temple. Psalms 78:69 And he built his sanctuary like high palaces; rather, like the heights. The "heights of heaven" (Job 11:8; Job 22:12) are probably meant. Like the earth which he hath established forever; i.e. lofty as heaven, stable and firmly fixed as earth. The ultimate fate of the sanctuary is mercifully hidden from the psalmist. Psalms 78:70 He chose David also his servant (see 1 Samuel 16:1, 1 Samuel 16:12). And took him from the sheepfolds. Psalms 78:71 From following the ewes great with young he brought him (comp. Isaiah 40:11). The Hebrew word translated "ewes great with young" really means "ewes that are giving suck." This is the portion of the flock which needs the tenderest care. To feed Jacob his people, and Israel his inheritance (see 1 Chronicles 11:2). As Peter, James, and John were called from their occupation of fishers to be "fishers of men" (Matthew 4:19), so David was called from feeding sheep to feed God’s people. Psalms 78:72 So he fed them according to the integrity of his heart. On the whole, David performed his task of governing Israel faithfully. He had the direct testimony of God to that effect (see 1 Kings 9:4). And he guided them by the skilfulness of his hands. David was not only an upright and faithful king, but also a "skilful" or prudent one. He built up his kingdom into an empire without suffering any serious disasters. Israel reached its acme of glory and prosperity under him, decline setting in under Solomon. Psalms 78:29 The heart’s desire gratified. "He gave them their own desire." Three days’ march from Sinai, at the first halting place, where the tabernacle was first pitched after quitting the plain at the foot of that holy mountain, the wandering Arabs of the desert might gaze on the saddest, most shameful waymarks of Israel’s pilgrimage towards the Land of Promise. A row of dreary mounds marked where thousands of plague-stricken corpses had been hastily buried by the terrified survivors. As the silver trumpets again sounded, and the mourning host, with thinned ranks, marched away from the ghastly spot, they named it "Kibroth-hattaavah"—"Graves of lust." Many centuries afterwards the Holy Spirit in this psalm wrote this epitaph. I. THE HISTORY is told in Numbers 11:1-35; with that terseness and graphic power which belong to Bible narratives. The grand characteristic of those narratives, however, is not their style, but this—they let us see behind the scenes; they withdraw the veil and show us God’s guiding and controlling hand—in miracle, when miracles are needed, not otherwise; but no less in the ordinary course of nature and human affairs. Thus we are taught that when we cannot see behind the scenes, within the veil, the same hand is always there. This terrible episode in Israel’s history is one of the most signal illustrations of that profound mystery—the thwarting of God’s gracious designs by man’s sin and unbelief. "Design"—not that absolute purpose which must stand, let who will gainsay, but, as in nature and providence, so in the spiritual realm, the lines along which God works; the manifest fitness of things; the blessed and useful results which would certainly come about if men were trustfully obedient. In this sense, the design with which God led Israel forth out of Egypt is clear as day (Isaiah 43:21). To form a nation, giving them the two main elements of civilization—order and ideas: wise, righteous order; true, noble, fruitful ideas. And this, that they might be—as they have been, spite of all their sin and failure—the religious leaders and teachers of mankind. They were a rough material—with little, perhaps, beyond the patriarchal government of their chiefs of tribes and families, and the strict discipline to which their labour in Egypt inured them, to raise them above the "mixed multitude" of fugitives who joined them in their escape from bondage. Severe training was indispensable to mould them first into an army of hardy warriors, then into a nation of industrious, God-fearing, law-abiding free men. But had they bent to the hand that led them, listened to the voice that spoke to them, it would have been a gracious discipline. Their first lesson was the foundation truth of religion—absolute dependence on the power and providence of the Almighty Creator, "not far from every one of us" (Numbers 11:14 16, 23, 24). Then, at the foot of Mount Sinai, even the dullest, most unbelieving, ungodly heart was constrained to feel the actual presence of the living God; and national as well as personal life definitely hung on these two principles—obedience to God’s Law, and faith in God’s promise. Stained and maimed as is the history of God’s ancient people, through their incurable, insensate unbelief and rebellion, so faithfully confessed in their own Scriptures, it is yet the source, remote but real, of our own religious life today; supplies our most touching and stirring pictures and parables of the Christian’s life journey to the better land. What would it have been could they have risen to the height of God’s purpose, and, like Caleb, "followed the Lord wholly"? Three conclusions seem so plain that I do not well know how any candid mind can avoid them. 1. That such a history—so unlike anything else—would never have been invented had it not been real. 2. That Hebrew writers would never have penned such a history of national apostasy, folly, and sin (of which this psalm is an epitome and specimen), unless divinely inspired. 3. The fact that what the Bible records as God’s promises have been fulfilled after the lapse of ages, spite of the unbelief and opposition of those to whom they were given, cannot rationally be accounted for except by the fact that they are in truth God’s word, which cannot be broken (Numbers 23:19). II. SOME SPECIAL LESSONS FROM THIS PAGE OF ISRAEL’S HISTORY. 1. God is able to give you your "own desire." Some hidden wish, perhaps, so bold, or selfish, or wrong, or out of all ordinary range of likelihood, you dare not breathe in human ear. Yet if God spoke to you as to Solomon (2 Chronicles 1:7), that is what would leap to your lips. If God does not grant it, it will not be because he cannot. No need of miracle. "With God all things are possible." Beware, therefore, how you pray! 2. God may (and sometimes does) grant our heart’s desire, not approving, but in displeasure and punishment: happy for us if it be only for chastisement; not (as in the case of Israel) for destruction (Psalms 106:15). Not arbitrarily. The body cannot be gorged, unbridled lust satiated, and at the same time the soul fed, the spiritual life nourished. Examples: love of wealth; amusement; success; ease. God and idols cannot both dwell in the soul’s sanctuary. Sin brings its own penalty. 3. Therefore God may refuse and withhold our heart’s desire, not in anger, but in mercy and wisdom. The father will not give the stone, serpent, scorpion (Luke 11:11, Luke 11:12), even if the child asks for it. 4. The heart’s desire is the test of character. What a man loves both shows what he is and moulds him. "As he thinketh in his heart, so is he" (Hebrews 4:12). The sinful desire, Christ teaches, is sin (Psalms 19:12; 1 John 1:8, 1 John 1:9). 5. There are desires which we may be sure God will satisfy: the earnest of their own fulfilment (Psalms 145:19; Isaiah 26:8). Psalms 78:34 Mercy remembered in wrath. "When he slew them," etc. Sin is not all wilfulness; it is also infirmity—our calamity as well as our crime. Perhaps, otherwise, repentance and pardon would be impossible. God takes account of men’s weakness as well as of their guilt. He alone can hold the balance. This psalm lays a heavy indictment of disobedience, lust, and unbelief against God’s chosen people. Yet there is no more touching, beautiful description of Divine compassion than Psalms 78:38, Psalms 78:39. In wrath he remembers mercy. The punishment of sin is not only consistent with God’s mercy, it is an exercise of mercy; because both its effect and purpose are to bring men to acknowledge their sin and return to God. If it fail, hardening instead of softening, this is through impenitence and unbelief. I. First lesson. SHOWS THAT TROUBLE LEADS MEN TO SEEK GOD WHEN NOTHING ELSE WILL. "When he slew them" (cf. Psalms 119:67, Psalms 119:71). 1. Trouble scourges conscience awake; brings sin to mind (1 Kings 17:18). Joseph’s brethren carried their sin on their consciences unconfessed two and twenty years; covered the sore with opium plaster of silence, indifference, forgetfulness. But with Simeon bound before their eyes, accused of being spies, families at home gnawed with hunger, conscience woke (Genesis 42:21, Genesis 42:22). In many cases trouble actually springs from sin: conscience dull, indeed, if not touched! Of course, this does not apply to all troubles. No greater mistake than for Christians to torment themselves with the notion that every trial is punishment for some special sin. Probably the hardest trials in life arise from sins of others; e.g. good wife has bad husband, good husband bad wife, godly parents undutiful, vicious children; honest man deceived by those he trusts. Even carelessness, ignorance of others, may overwhelm brightest life with calamity; e.g. whole family swept away through poisoned milk or ill-laid drains. Yet, even so, the sufferer may hear a voice none else can hear. Very solemn, touching glimpse of inner working of conscience (Job 13:23-26). 2. Trouble breaks up the illusions of life. Life’s chariot wheels would drive heavily if we had no illusions. Hardly even young people would have courage to face the future if we saw things just as they are. A token man was meant for bliss—an heir of life, not death—that trouble commonly seems so strange, joy so natural. Faith can lift above sorrow, but no experience (our own or others’) makes us at home with it. As misfortune tests a man’s friends—perhaps few out of many, and not those he counted on—so when trouble singles us out, sets us apart on that beach of God’s school, we learn the difference between dreams and realities, pleasure and profit, show and substance. Well for you if then the anchor holds; great eternal realities emerge. Terrible if the surface breaks up, shadows dissolve, and no reality, no refuge, rest, certainty, remain! The lesson of Psa 46:1-11. is a hard one; but those who have learned it count it worth while: "God is our Refuge "(Psalms 46:1-3). 3. In trouble men learn to pray. The sense of our weakness and dependence on God, and of his nearness and readiness to help, may slumber, like sense of sin; and need heavy blow to waken it. Even earnest Christian can hardly pray when all goes smoothly, as when the storm bursts. Jonah, no doubt, a man of prayer; but never prayed before as when weeds wrapt about his head (Jonah 2:1-10.). Disciples (Mark 4:38). Even heathen sailors (Jonah 1:6). The anchor of prayer which, perhaps, has swung idly through half the voyage of life, is let down then. (See Mrs. Browning’s ’Cry of the Children.’) Let us correct our views of life. We are often amazed—faith is tried—by the enormous mass of human sorrow and suffering, and that life is so unstably balanced on brink of death. How would it be if trouble banished, and life secure, healthful, joyous, for centuries—men still being sinners? Would not God be more fearfully forgotten, sin regarded as a trifle, shows of life taken for substance, voice of prayer fall silent? World would become not better, but incalculably worse. In mercy, as well as judgment, man was shut out of Eden (Genesis 3:22) lest immortality became a curse. II. AS SHOWS THIS RESULT OF TROUBLE, GOD’S WORD REVEALS THIS DESIGN OF TROUBLE. "Then they sought him." God meant they should. What we have spoken of may be called the natural effect of trouble, if accepted as God’s chastening—to awaken conscience, dispel illusions, lead us to pray; not necessary result—taken amiss, it may harden. "Natural result" is only another name for Divine purpose (except so far as sin has perverted our nature). But God’s Word gives far higher, more inward, view of life—a distinct Divine plan and purpose, at least forevery life yielded and trusted to God. No view of life so noble as this (Psalms 138:8). Scripture abounds with illustrations: Abraham, Joseph, David, Saul of Tarsus. Exceptions? Yes, in this sense, that high place and conspicuous service are for the few. But, after all, chief aim in God’s training is character, not service; not what we are to do, but to be. Tens of thousands in lowliest walks God is training, as surely as Joseph—not for high place here, but glory, honour, immortality. Now, if one thing is plain, it is that character is perfected by discipline. Gold needs the furnace (Hebrews 12:5). To go above all mere human examples. Our Saviour’s whole life was obedience—prayer—fellowship with his Father. But see Hebrews 5:7-9; Hebrews 2:10; John 16:32. Those lessons, therefore, we have spoken of, do not belong merely to conversion, or early stages of Christian experience. Christian who has long rejoiced in forgiveness may need deepened sense of sin. If he has kept his head steady in prosperity, he may yet need the bracing air and cool twilight of adversity. Holiest Christian may be brought nearer to God—to the Saviour. It would be a narrow view to think all this exhausts the design of trouble. In the case of our blessed Lord we should not have dared to think of this end at all, if not so plainly taught. Main end—supreme purpose—"to give his life a ransom." He "bare our sins." Even with us, his humble imperfect disciples, suffering is largely "vicarious"—for the sake of others. Calls forth as nothing else could, sympathy, love, mutual help. Softens and enriches the soil of life. St. Paul (Colossians 1:24). BY S. CONWAY Psalms 78:1-72 Whole psalm: Warnings against unbelief. I. ITS PURPOSE. 1. To warn Ephraim; not to taunt and exult over him, but to warn. This psalm seems to belong to the period of the disruption. Ephraim, with the other northern tribes, had broken away from Judah and from the worship of God, and this psalm seems designed, by its recital of their old sins and the consequences thereof, to warn them against like sin in the future (cf. 2 Chronicles 13:1-22.). 2. To warn Judah. If they had been greatly exalted of God, and by his presence amongst them were so still, let them take warning by Ephraim’s sin, that they fall not in like manner. II. ITS . 1. After an exordium (Psalms 78:1-4), in which he asks attention, and tells the manner of his speech, its source, and its intent; 2. He begins his history, telling of the covenant, and wherefore God had appointed it, and what a failure on Israel’s part it had been (Psalms 78:5-8). 3. Then he gives the details of his story. He charges Ephraim as being most in fault; how they broke the covenant, refused God’s Law, and forgot his works—the wonders of the Exodus and of the wilderness, the pillar of fire, and the water out of the rock; how they tempted God in spite of all, and taunted him with their unbelief as to his power to provide them bread. 4. Then the psalm recites how God was wroth with them, and gave them the flesh they lusted after, but the plague along with it, letting them eat of the fruit of their own ways (Psalms 78:31). 5. Next he tells of their miserable repentance (Psalms 78:34-36), and how oft, nevertheless, God forgave them (Psalms 78:38, Psalms 78:39). 6. Then from Psalms 78:42-58 there is a further recital of God’s favour, and their ingratitude and disobedience. Then from Psalms 78:59-67 is told the final rejection of Ephraim, and from thence onward the choosing of Judah and of David, and the justification of that choice (Psalms 78:72). But— III. WHAT IS THE MESSAGE OF ALL THIS FOR US TODAY? 1. The fearful strength of the evil heart of unbelief. Religious privilege cannot restrain it; miracles cannot convince it; nor mercies persuade it; nor awful judgments permanently change it. 2. Inquire whence deliverance from such evil heart may come. (1) Do not encourage it. Sin makes unbelief our interest—we cannot afford to believe. (2) If we have given such encouragement, by true repentance take it away. (3) Encourage faith. Let it be your real interest to believe, as the real believer knows it is. He loves faith. (4) By constant communion keep close to God.—S.C. Psalms 78:2 History a parable. In Matthew 13:1-58. this verse is quoted as the ground of our Lord’s teaching by parables. He never used fables—stories which contain the unnatural and grotesque,—but parables—stories of what were, or might have been, actual occurrences. Probably many of them were. And all history is a parable, and ought to be so used by us in teaching far more than it is; for, like the parables, history has for— I. ITS AUTHOR—God. The story of the nations often seems to be no better than a wild hurly-burly, and their wars to be no more important than, as one has said, the fightings of so many kites and crows. But such idea is the result of a merely slight and superficial observation. Deeper study would show the "Divinity that shapes our ends, Rough-hew them how we will." The philosophy of history is the discovery of God. II. ITS METHODS—the record of events that are ordinary, familiar, human. These are the common groundwork of both parable and history. III. ITS —that it conveys instruction in a manner that arrests thought, deepens impression, awakes interest, and is retained in the memory as other forms of teaching are not. It is especially adapted for children. IV. ITS INTENT AND PURPOSE—to teach men, and to incline them to follow the ways of God. And such are— V. ITS RESULTS. For just as the result of the parables of our Lord on the minds and hearts of men is simply incalculable in the vast extent of its controlling power, so also is it with the teachings of history. They have created a just judgment and a fixed habit of mind in men, upon which most of the modern life of the nations is based. History—the record of experience—is, after all, the Bible of mankind, and doubtless was intended so to be. We do no honour to the sacred Scriptures by our too common habit of confining our studies of the ways of God in history to its records alone. All history teaches of God, and not that of the Bible only. Happy will it be for both teachers and taught when they, as did the writer of this psalm, regard all national history as a parable of God.—S.C. Psalms 78:4 Religious education. The first eight verses of this psalm have much to say upon this great question. Upon— I. ITS . "He commanded our fathers" (Psalms 78:5; cf. Deuteronomy 6:1-25.). That which reason, conscience, and experience would alike teach, the authority of God confirms by direct command. And it is at our peril that we neglect this. The sanctions that accompany the command have not to wait for the future life for their fulfilment; they are visible everywhere in the present, as they have been in all the past. II. ITS . This entire psalm is the sad record of the results of neglecting this command (see Psalms 78:8, Psalms 78:40). III. ITS METHOD. 1. By entrusting this duty mainly to the parents (see Psalms 78:5)—those who might naturally be expected to feel the chief interest in, and responsibility for, their children. 2. Adopting the most interesting mode of instruction—the parabolic (Psalms 78:2); the historic (Psalms 78:4). 3. Charging the children with the responsibility of transmission (Psalms 78:5, Psalms 78:6). IV. ITS HIGH AND HOLY PURPOSE. (Psalms 78:7, Psalms 78:8.)—S.C. Psalms 78:9 Recreant Ephraim. We do not know what battle this was. Some point to 1 Chronicles 7:21; others to Joshua 13:1, Joshua 13:13 and Joshua 18:3; others to 1 Samuel 4:1-22. But we do not certainly know. Ephraim’s character was such as is here described (see verse 57). Also Hosea, passim; he terms them "a cake not turned;" "a silly dove." He says, they "compass me about with lies." As to their armour, see 2 Chronicles 17:17. Also see David’s teaching "the children of Judah the use of the bow." Their opportunities for service were very great. As a tribe they were rich; the sanctuary of Israel was at Shiloh, in their midst; the metropolis of the land also; theirs, too, the largest population, the most famous names—Joseph, Joshua, Gideon. They were an especially military tribe. As to their fate, they utterly perished (see Romans 11:1-8). Their history is very instructive; for there is a battle to be waged today. As we watch we see many come to it "armed," and capable of rendering the good service we look for from them. But lo! many of them turn back, and render no help at all, to their own shame and to the hurt of many more. Note— I. THE BATTLE. "All the world’s a stage," said our great poet. Had he said, "All the world’s a battlefield," he would have been yet more true to fact. The battle is between God and Satan, as to who shall reign over us—God or his adversary. And God has equipped many soldiers for the fight. See— II. THE ARMOUR he has given them—given to many of us. Christian education; holy example; means of grace; power and capacity for service, imparted by the teaching of his Word; the sanctions and urgings of conscience, the drawings of his Spirit, and much more. Such things constitute the armour which would make us good soldiers if we would avail ourselves of them. But there is— III. THE TURNING BACK on the part of many, even as Ephraim turned back. Ridicule has, perhaps, to be met; or loss to be borne; or self to be denied; or ease to be foregone; the cross in one or other of its forms has to be taken up; and many go away—go back, sorrowful, perhaps, but, nevertheless, they turn back. Oh, what shame to them! a people nobly born, well armed, and pledged to the service, and yet, etc.! What dishonour to Christ! what discouragement to the faithful Church! what loss to God’s kingdom! what triumph for the foe! what ruin for themselves!—S.C. Psalms 78:16 The rock. (Cf. 1 Corinthians 10:4; Numbers 20:1-29.) What rock was this? Travellers have described such rock; but we do not know that it was this one. But we do know that it existed; that the waters which flowed from it followed Israel; which is what Paul means by saying that the "rock followed them;" and that this rock was a type of Christ—not Christ himself, but a type of him. Note— I. THE BETWEEN CHRIST AND THE ROCK, 1. In nature. A rock is like Christ; it is stable, solid, fit for a foundation. A rock may be a great defence. "Be thou my strong Rock, a House of defence to cover me." A refreshing shade. "The shadow of a great rock," etc. 2. In the fact that the rock was smitten ere the waters flowed out. 3. Moses, the Law’s representative, was the smiter. And to obey the Law, Christ was smitten. II. THE STREAMS WHICH FLOWED FROM IT. These tell of what from Christ flow to us—pardoning mercy, sanctifying grace, spiritual consolation, eternal life. And as those streams, so these are free, satisfying, copious, constant. III. THE . Have we drunk of them? If not, do so. Are we drinking of them? Invite others.—S.C. Psalms 78:21 National judgments. This psalm is emphatically a judgment psalm. It teaches that— I. NATIONS ARE JUDGED AS WELL AS . History is almost entirely occupied with the judgments of God upon nations. Hence it is that we say, "Happy is that nation which has no history!" for if it has, we know the nature of the record for the most part. II. THEIR IS JUST. Study the causes of the decline of empires, nations, and peoples, and it will generally be found that, as with the Canaanitish nations, their vice and wickedness had become so rampant and foul that, for the sake of humanity at large, it was necessary that the besom of God’s destruction should sweep them away. Gibbon’s great work on the ’Decline and Fall of the Empire of Rome’ is really—though Gibbon was far enough from intending it to be so—a theodice, a vindication of God and of his righteousness. III. BUT SUCH DO NOT COME UNTIL ALL OTHER MEANS HAVE BEEN FIRST TRIED. It was so with Israel. They had witnessed the plagues upon Egypt. They had experienced the unstinted mercy and long suffering of God. They had seen the glorious miracles which God wrought on their behalf. They had been taught his holy Law. So that the question of Isa 5:4 was altogether just. And so in the history of all nations. If God’s vengeance cometh surely, it cometh very slowly; so that, perchance, it may not need to come at all. IV. THEY ARE IN THE PRESENT LIFE. There is no future judgement for nations. When Christ came, as he did at the destruction of Jerusalem in A.D. 70, the judgment he predicted should then take place was fulfilled. V. IN THEM THE SUFFER WITH THE GUILTY. This is inevitable. The sins of the fathers are visited upon the children. Hence— VI. THEY PREDICT THE FUTURE FINAL . God shall then judge every man according to his works, as is not possible in the judgments of the nations now. VII. ARE BUT FOR A TIME. They do not put an end to sin, but only stay it for a season (verse 34). VIII. ARE TO . The leaders in sin shall suffer deepest condemnation. See the doom of Ephraim, Israel’s ringleader in iniquity (Isaiah 5:9, 57, 67). IX. THE SINS WHICH PROVOKE THEM DO NOT HINDER THE OF GOD. (Verse 70.) David was raised up to carry on what should have been Ephraim’s work. X. TRUE IS TO HELP FORWARD, BY ALL MEANS IN OUR POWER, THAT WHICH ALONE A NATION.—S.C. Psalms 78:32 The tenacity of sin. This psalm might have for title, "The Devil’s Grip;" "The Heart hold of Sin;" "The Gates of Hell prevailing," or any other such sad surname. For throughout its weary length it tells of scarce anything else. And would that it were only an old-world story!—a tale of ancient Israel, but of nobody else. But concerning such persistence in sin, note— I. IT IS SEEN TODAY AS MUCH AS EVER. In the history of nations; of Churches; of families; of individuals. Of how many may it be said as it was of Amon, "But Amon sinned more and more"! What Christian pastor has not had under his own observation again and again those whose story is told here? II. THERE ARE NO WHICH IT DOES NOT . "For all this," was said of old, and can be now. This "all" includes now, as of old: Divine revelation (Psalms 78:5); early education (Psalms 78:3); warning from ill example of others near to them (Psalms 78:8); unspeakable mercies and deliverances (Psalms 78:11, Psalms 78:12); perpetual providential love; forbearance upon forbearance (Psalms 78:38); terrible judgments (Psalms 78:31); Opportunities of return (Psalms 78:34, Psalms 78:35). All this and more of like gracious nature they disregarded, even as men do still. III. ITS SECRET IS EVER THE EVIL HEART OF . Not the unbelief which is the result of the perverted brain, but that which is generated by the evil heart, the sin-loving soul. IV. ITS WORD OF WARNING IS VERY PLAIN. 1. "Fools make a mock at sin." What else can they be who tamper and trifle with such a deadly thing! It may be in you seemingly weak as a cobweb film; let alone, it will become strong as the cable which holds fast, let the strain on it be what it may. 2. Meet this tenacity of sin by the tenacity of grace. Cling to Christ in strenuous prayer; hold on so to him. 3. Be content with nothing less than the gift of the clean heart; be sanctified as well as justified. "The blood of Christ cleanseth from all sin." 4. Remember how the strong one was and ever will be cast out by the Stronger (Luke 11:21, Luke 11:22), even Christ, who is "mighty to save," if we will give ourselves up to him.—S.C. Psalms 78:34 The determined sinner’s regular round. There are regions to which so many tourists go, and the notable places in which they usually visit in an almost fixed order, that the way they take has come to be known as and called "the regular round." This psalm and this verse seem to set forth another regular round which sin-hardened souls do perpetually take. We will— I. NOTE ITS STAGES. 1. They start with sin, and on and on they go, with occasional misgivings, which, however, soon grow less along the broad, attractive, much-frequented road. 2. But next they come to where the punishment of God has to be met and endured. This is a dreary place, and they cry out in their pain. But they cannot avoid this stage. However slowly they may seem to travel, they reach it one day, and a dark day that is. They had no business along the road at all, and God will have them know that; and hence this punishment stage is placed right across it, that men may either be deterred from going by the road at all, or else turn speedily back. But if they will still go on in it, they are certain to come to this terrible place. 3. They are in a great hurry to get away, and so they alter their course. They seem to repent of their previous journey altogether. "When he slew them, then they sought him." "The devil was sick, the devil a monk would be." How often Pharaoh, when he had got to this miserable stage, made as if he would amend his way! And it very often seems as if such as he really had done so. The sham repentance is, to our poor bleared eyes, so much like the real, that we are quite deceived, and we help the sinner to deceive himself. 4. Then next is the stage of the hardened heart. The will unsubdued, the mind determined on its own way. Hidden away, deep down underneath the decorous disguise of a temporarily altered conduct, there is the stone-like heart, the will resolute in its own way. It is not going to change, though it may be prudent to seem for a time as if it were. "The heart is deceitful above all things, and desperately wicked." 5. Then there is reached, not long after, the first stage whence the wretched round began. The soul is back at its sin again. II. THE POINT WHERE THE SOUL MAY BREAK AWAY. It is at the repentance stage. Some one has said that what we call the ten plagues might rather be called Pharaoh’s ten opportunities of turning from his sin to God. And undoubtedly they were such. The pang of repentance which he felt might have led right away from God’s judgments. "There is a tide in the affairs of men, Which, taken at the flood, leads on to fortune." And in the affairs of the soul that tide at flood is the hour when God shows us the wretchedness of our sin, and bids us turn to him. III. HOW TO DO THIS. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ THIS is "a psalm of complaint, closely parallel to Psalms 74:1-23." (Cheyne), and must, like that psalm, be referred to the time of the Babylonian conquest. It shows us the Holy Land occupied by the heathen, the temple desecrated, Jerusalem laid in ruins, the special servants of God put to death, and the whole nation of the Israelites become an object of scorn and reproach to their neighbours (Psalms 74:1-4). Some critics have supposed that it might have been written after the invasion of Shishak; but the condition of things is far worse than can be reasonably supposed to have been reached at that period. Others incline to assign it to the age of the Maccabees; but Jerusalem was not then destroyed, much less "laid on heaps" (Psalms 74:1). Hence the general voice of commentators is in favour of the date here advocated. The psalm consists of four strophes of four verses each, together with an epilogue consisting of one verse only. In Psalms 74:1-4 the situation is described. In Psalms 74:5-8 and Psalms 74:9-12 prayer is made to God for deliverance, and for vengeance upon the cruel enemy. Psalms 74:13 is an expression of confidence in God, and a promise of perpetual thankfulness. Psalms 79:1 O God, the heathen are come into thine inheritance (comp. Psalms 74:2; Psalms 78:62). Israel—alike the people and the land—is "God’s inheritance." Thy holy temple have they defiled. The Babylonians defiled the temple by breaking into it, seizing its treasures and ornaments (Jeremiah 52:17-23), and finally setting fire to it (Jeremiah 52:13). They have laid Jerusalem on heaps. This was certainly not done either by Shishak or by Antiochus Epiphanes; but was done, as prophesied (Jeremiah 9:11; Jeremiah 26:18; Micah 3:12), by the Babylonians. Psalms 79:2 The dead bodies of thy servants have they given to Be meat unto the fowls of the heaven. A common incident of warfare (see the Assyrian sculptures, passim). The flesh of thy saints unto the beasts of the earth; or, of the land. Hyaenas and jackals would dispute the flesh of the slain with vultures and crows. Psalms 79:3 Their blood have they shed like water round about Jerusalem. During the long siege (eighteen months) the number slain in the neighbourhood of Jerusalem would be very large. And there was none to bury them (compare the prophecy of Jeremiah, Jeremiah 14:16). The population being for the most part carried into captivity, and but few left in the land (Jeremiah 52:15, Jeremiah 52:16), the bodies of the slain lay unburied, the few left not being able to bury them. Compare the preceding verse. Psalms 79:4 We are become a reproach to our neighbours. Psalms 79:5 How long, Lord? i.e. "How long, O Lord, is this condition of things to endure?" (comp. Psalms 6:5; Psalms 90:13; Revelation 6:10). An ellipse after "how long?" is common. Wilt thou be angry forever? (see Psalms 13:1; Psalms 74:12; Lamentations 5:20). Shall thy jealousy burn like fire? It was their worship of other gods that God especially visited on his people by the Babylonish captivity (see Jeremiah, passim). Psalms 79:6 Pour out thy wrath upon the heathen that have not known thee. It is not the heathen that had never heard of God who are intended, but those who, having heard of him, had refused to "know" him (comp. Exodus 5:2), as was the case with all the nations round about Canaan. And upon the kingdoms that have not called upon thy Name. Now that we are punished, go on to punish those who have persecuted us, and who are at least as guilty as ourselves. "The prayer rests," as Hengstenberg remarks, "upon what God does constantly. Judgment begins at the house of God; but it proceeds thence to those whom God has employed as the instrument of his punishment. The storm of the wrath of God always remains to fall at last upon the world at enmity with his Church." Psalms 79:7 For they have devoured Jacob, and laid waste his dwelling place. This and the preceding verso occur also, almost word for word, in Jeremiah 10:25. It is difficult to say which writer has quoted from the other. Psalms 79:8 O remember not against us former iniquities; or, the iniquities of our forefathers (so Professor Cheyne and the Revised Version); comp. Leviticus 26:45, "I will remember to them the covenant of their ancestors"—where the same word (רִאשֹׁגִים) is used. Let thy tender mercies speedily prevent us; or, come to meet us (Kay, Cheyne). For we are brought very low (comp. Psalms 111:6; Psalms 142:6). Psalms 79:9 Help us, O God of our salvation, for the glory of thy Name. The calamities suffered have not extinguished all faith or hope. God is still the God of Israel’s salvation, i.e. the God from whom alone salvation can be obtained and may be expected. He is entreated to come to Israel’s aid, not for their sakes, as they are wholly undeserving, but for his own glory (comp. Exodus 32:12; Numbers 14:13; Deuteronomy 9:28; and Deuteronomy 32:27). And deliver us, and purge away our sins; literally, make atonement for our sins (Exodus 30:15); i.e. "cancel them" (Cheyne), or "forgive them" (Hengstenberg, Kay). For thy Name’s sake (comp. Psalms 23:3; Psalms 25:11; Psalms 34:3; Ezekiel 36:22). Psalms 79:10 Wherefore should the heathen say, Where is their God? (so Joe 2:17). A triumph over a foreign nation was always regarded in the ancient world as a triumph over their gods. Their gods were bound to protect them, and, if they did not, must either have been absent or powerless. Let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed; rather, let there be shown forth among the heathen in our sight vengeance for the blood of thy servants that has been shed; or, in other words, "Let an evident judgment, visible to us, fall upon the heathen who have shed the blood of our brethren, thy true servants." An immediate judgment is prayed for; but it did not please God to send the judgment till after the expiration of a long term of years. Psalms 79:11 Let the sighing of the prisoner come before thee; or, the groaning, as in Exodus 2:24. The Babylonians treated their Jewish captives variously. Some, like Daniel and the "Three Children," were favoured, and exalted to high places. But the bulk of them were afflicted and oppressed (see Lamentations 1:3-5; Lamentations 5:18, etc.). But, whether well or ill treated, all sighed to return (comp. Psalms 137:1-6). According to the greatness of thy power preserve thou those that are appointed to die; literally, that are children of death, which may have the meaning assigned to it in our version, or may simply signify, "those whose death is imminent"—who cannot live long now that they are torn from their country. The phrase recurs in Psalms 102:20. Psalms 79:12 And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord. (For the "reproach" intended, see Psalms 79:10.) The whole passage means, "Punish them seven times as much as thou hast punished us." Then their reproach will be seven times as great. Psalms 79:13 So we thy people and sheep of thy pasture (see Psalms 74:1; and comp. Psalms 78:52). Will give thee thanks forever. When thou hast punished our enemies, and delivered us, we will give thee thanks perpetually, and show forth thy praise to all generations. An instance of identical parallelism. Psalms 79:9 For the glory of thy Name. The mariner throws out his heaviest anchor when the storm rages; if that will not hold, nothing else can save. So the psalmist puts out this plea. The tempest of judgment was sweeping over the land. The future was dark. Israel’s unfaithfulness had forfeited God’s promises. We have no certain clue to the exact occasion of this psalm. The Spirit who spake by the prophets would not tie it up to one time of trial, but let it stand ready for the Church’s use. Serious difficulties beset the explanations that it belongs to the time either of Nebuchadnezzar or of the Maccabees. Much may be said for referring it to the Egyptian invasion in the time of Rehoboam; which, if not equally calamitous with the Assyrian and Babylonian, must have appeared unspeakably terrible, following close on the glories of David and Solomon; flinging over the heads of devout Israelites the deadly fear that God was about to annul his covenant and forsake his people. "If the foundations," etc. (Psalms 11:3). He can take refuge in God. So Jeremiah (Jeremiah 14:21). I. WHAT IS THE MEANING OF THIS PLEA? A name stands for much or little, according to whose it is. A stranger’s palls on our ear as empty sound. A great man’s—Milton, Wren, Howard, Wilberforce—stands not only for the man himself, but his work. We think of ’Paradise Lost,’ St. Paul’s, the lightening of the prisoners’ misery, the freedom of the slave. A friend’s name sets a thousand echoes ringing, the heart beating; brings roses to the cheek or tears to the eye. A man’s name stands for his character, credit, faith. The banker looks what name is at the back of the paper. "Give us your name," say the promoters of an enterprise, "and we are certain of success." Proverbs 22:1 true in more senses than one. When a man gives his name, he pledges his honour. So, then, God’s name stands for his honour, promise, character—in a word, for his very self; and for all that we know concerning him (see Exodus 3:13; Exodus 6:3 £). When Moses asked to see God’s glory, the Lord answered that he would proclaim his Name (Exodus 33:19; Exodus 34:5; cf. Exodus 23:21). Our Saviour sums up his work on earth thus (John 17:6). The "glory" of God’s Name, then, corresponds, humanly speaking, with what every honest man holds dearer than life—his character. On God’s part it stands for his claim to love, trust, obedience, gratitude, reverence, adoration. On ours, when we exercise all these, we are said to "give glory to God," "the glory due unto his Name." II. WHAT IS THIS PLEA WORTH? Wherein lies its force and value? "For men to search their own glory is not glory." Some minds are perplexed by the thought that what is wrong for us cannot be right for God; and so God cannot make his glory the object of his dealings. This is for want of clear thought. Eternal principles of right and wrong are the same with God as with us, else no mortal likeness to God possible. But duties change with relationships; parental not the same as filial; or a king’s as a private citizen’s. That God is what he is is the eternal foundation of all happiness, life, being. That he should be known to be what he is, and receive the love, obedience, worship, due to him, is indispensable to the order and well being of his children. If all men glorified God perfectly, this would be a happy and glorious world. Just because it is possible for us to glorify God, it is degrading and unhappy to live for lower ends. To live for self is lowest of all, self-worship the worst idolatry. To live for others—for your family, your profession, your country, your fellow men,—this is noble as far as it goes. But high above all other aims (like the snow peak above lower heights) rises this crowning achievement. The highest life was his who could say John 17:4. If this is true of each, it must be true of all. And God must act according to truth. "He cannot deny himself;" cannot abdicate, or "give his glory to another." Impossible! If we try to imagine such an impossibility, we see it would be an infinite wrong to all creatures no less than to the Creator. Clouds in the sky do not hinder the sun’s rays from filling space; but they shut them out from earth. Life is depressed; were they dense enough permanently and completely to shut out the sunlight, it would perish. So all that hides God’s glory is deadly to man’s true life. III. WHEN AND BY WHOM MAY THIS PLEA BE USED? By all God’s children at all times. It ought to be the prayer of all men. Our Saviour sets it in the forefront of our prayer, "Hallowed," etc. If our hearts beat true, no selfish desire will compete with this; God’s honour will be dearer than life. Yet our best welfare is comprehended (Proverbs 18:10; Psalms 25:11). But this plea specially fits times of public distress and danger, as in this psalm; and the position and work of God’s Church in the world. Moses urged it (Exodus 32:1-35.; Numbers 14:1-45.); Joshua (Joshua 7:9). These two petitions are inseparable, "Hallowed be thy Name; thy kingdom come." IV. THE GOSPEL IS THE GREAT ANSWER TO THIS PRAYER. This was the angels’ song (Luke 2:14); our Saviour’s prayer, and God’s answer (John 12:28). This is the gospel message—our sins are forgiven for his Name’s sake (1 John 2:12). The glory of God’s Name consists, above all, in righteousness and love. It is often said, and the saying is often blamed, that the gospel reconciles these. Where no discord is, there is no room for reconciliation. Yet, to our view, justice requires punishment; love, pardon. The gospel shows these, not in discord or contrast, but unity (Romans 1:17, Romans 1:18; Romans 3:25, Romans 3:26; Romans 6:23; 1 John 1:9). BY S. CONWAY Psalms 79:1-13 An imprecatory psalm. We need not be at pains to fix the date of this psalm, whether it belongs to the period of the Exile or of Antiochus Epiphanes. The words to some extent suit either. But we note in it— I. WHAT IS RIGHT FOR EVERY ONE. The writer is in sore trouble, but he takes his trouble to God. One purpose of all such trouble has already been won—the heart has been brought nearer God. II. WHAT WAS NATURAL AND NOT WRONG FOR ISRAEL, BUT WOULD BE VERY WRONG FOR US. We refer especially to the vengeful utterances which we find in Psalms 79:6, Psalms 79:10, Psalms 79:12, Psalms 79:13. Now, concerning them we note: 1. That there are very many such in the Psalms. The comminatory, and especially the imprecatory psalms, have ever been a stumbling block to Christian readers. But there they are, and we cannot get rid of them. 2. They are very natural. The spirit of resentment and revenge is a definite part of human nature; it may manifest itself in varied forms, more or less barbaric, according to the degree of civilization which has been reached, but it exists in all. 3. And in Israel of old it was not wrong. For it must ever be remembered that to them no revelation of the future life, still less of the future judgment, had been given. Had there been any Scripture plainly teaching this doctrine which Christians know so well from the New Testament, our Lord, in showing to the Sadducees who believed no such doctrine, would not have appealed to a text which, unless he had told us so, we should never have regarded as teaching that doctrine at all. Before our Lord so explained it, it had not been recognized that the oft-repeated words, "I am the God of Abraham, of Isaac," etc; involved the truth of the future life. But there was no more evident text, or it would have been appealed to. Hence, and for many other reasons, we conclude that the truth of the future life and immortality, still less of judgment to come, had not been brought to light when these psalms were written. If this were so, then such as the psalmist could only vindicate the righteousness of God by appealing to his visible acts of judgment and retribution here and now. Were they not seen, who would believe in a righteous God at all? Hence was it that so often, and so prominently, not to say so fiercely, the ancient psalmists and prophets appealed to God as in this psalm. Had they known what we do, there would have been no such appeals made. It was not mere personal revenge or national hate, but jealousy for the honour of God’s Name, and therefore we say that, however wrong such sentiments would be for us, in them they were not wrong. 4. But for us they would be wrong, being altogether opposed to the Spirit of Christ. 5. All this does not condemn either national or personal self-defence. III. HOW WE MAY ADOPT FOR THIS WHOLE PSALM AND ALL SUCH PSALMS. By turning all these prayers for the destruction of enemies against the hosts of spiritual wickedness, "the gates of hell" which do sore assail, and seek to prevail over the people of God. They are the heathen, the defilers, the destroyers, the shedders of blood, the mockers, the oppressors. Not against our fellow men, but against them, we may and should thus pray. The devil and his angels are no mere myth or superstition, but terrible realities, and every faithful soul knows sadly well their cruel tyranny, and seemingly invincible might.—S.C. Psalms 79:8 Brought very low. I. THIS A VERY COMMON. Sometimes it is through: 1. Mental distress, helplessness, sorrow, despair. 2. Or sickness of body, as Hezekiah. 3. Or outward disaster, as in this psalm. II. ITS CAUSES : 1. To ourselves—our own sin or folly. 2. To others with whom we are associated. See this verse, where "former iniquities" mean the iniquities of people who have lived before us. Parents, ancestors. We all are members one of another, and if one suffer, all others suffer with him. Hence it may be their sin or folly rather than our own. 3. To God. He, as with Job, may see fit to let us be brought very low. III. ITS REASONS VARIOUS. 1. Punishment. 2. Discipline. 3. For the drawing of the soul nearer God. 4. For opportunity of testifying to God’s sustaining grace. 5. To teach sympathy. IV. BESET WITH PERIL. The devil loves to hit a man when he is down. Hence he assails the mind with thoughts hard, bitter, unbelieving, desperate. Shipwreck of faith and good conscience lies near at hand. V. BUT MAY BECOME THE MEANS OF GREAT . Even our Lord "learned obedience" so.—S.C. Psalms 79:10 The heathen taunt. I. THE HEATHEN DID SAY THIS—Where is their God? The Jew had talked so much of his God, how great and glorious he was, what wonderful works he had done, the victories he had given them, that now, in view of their burning city, their desecrated temple, the heaps of slain in their streets, the heathen in pride and scorn flung this taunt in their face—Where is your God? II. AND THE HEATHEN SAY IT STILL. Missionaries go to them, and tell them of God, so holy, merciful, righteous, that many of them are won for God; but lo! there come, soon after, fellow countrymen of the missionaries—traders, sailors, and others, who bring vile alcoholic drinks, murderous weapons, vices unnamable, and much else with them, and do their bad best to make the heathen’s home a hell: what wonder if they should ask, as they do—Where is your God? III. AND MEN GODLESS AS SAY IT HERE IN OUR OWN LAND. 1. So called scientific men. One of them, the other day, contemptuously declared that he had been looking down a microscope for some thirty years, and he hadn’t found God yet; and he was sure he should have found him if there was a God to be found. And many others scoff at the idea of God, and deny his existence, or, at any rate, defy you to prove it. 2. Others, because of the problems of moral and physical evil, refuse to believe in God. 3. Others under the pressure of trial and earthly care: hence they have become bitter and hard, and so east off all Faith. 4. Many others, as they mark the glaring inconsistencies of professed Christians. They condemn them all as false, hypocritical, and insincere. IV. But we ask— SHOULD THEY SAY THIS? 1. Wherefore the man of science? For God is known by the spirit, not the intellect. 2. Or the mind baffled by moral problems? Our children trust us, when they cannot understand: should not God’s children trust him? 3. Or the care-embittered soul? Does the denial of God make care lighter? Would it not be better to humble one’s self before God, and to hide in the shelter of his love? 4. And the declaimer against the inconsistencies of the Church? He exaggerates them, and ignores the mass of true-hearted believers. . But let us take care to give no occasion for the heathen to say—Where, etc.?—S.C. BY R. TUCK Psalms 79:1-4 Times of persecution. Such times have been repeated over and over again. They must be recognized as parts of the Divine administration, and we must inquire how they are made to bear on the spiritual interests of God’s Church in the world. They are not merely historical incidents. They are not merely isolated calamities. They are only seen and apprehended aright when they are seen to be Divine permissions, and even taken up and used for high moral ends by Divine power. They are one form in which God’s Church is disciplined, and, through discipline, perfected. Illustrate from the Book of Revelation, which deals so largely with the persecution of Christ’s Church, but shows us the Church being sanctified through its tribulation. Illustrative cases of persecution may be taken from (1) Old Testament history; e.g. the times of Jezebel. (2) New Testament history; e.g. the time succeeding Stephen’s martyrdom. (3) Early Church history; e.g. the persecution under Diocletian. (4) Middle Age history: give some account of the work of the Inquisition in Spain. (5) Modern Age history: see the persecution of the native Christians in Madagascar, under the Queen Ranavalona. The historical associations of this psalm with the seventy-fourth, which is singularly like it, cannot be certainly assured. It is generally agreed that it must refer to the destruction of Jerusalem by Nebuchadnezzar, or to the sack of the city by Antiochus Epiphanes. If the latter is referred to, we must recognize that some of the psalms belong to the Maccabean period. The details of these two sieges may be given, and the psalm treated as helping us to realize the misery and distress of God’s people at such a time. The points which may be opened out profitably are these: 1. Judgments on the wicked bring disabilities on the righteous. The invasion of Nebuchadnezzar was a distinct Divine judgment on the Israelite nation. The Babylonians did but execute the Divine judgment, as Israel itself had, in previous ages, executed the Divine judgments on the Canaanites. Sometimes God was pleased to spare the few faithful ones, as in the case of Noah; the prophets preserved by Obadiah; and the Christians at the Roman siege of Jerusalem. But usually the judgments affected the pious and the wicked; and the attitude of the pious under the judgment became an appeal and an example. It should, however, be noticed that judgments on the wicked are only chastisements to the righteous. 2. The trouble of the righteous is the insult offered to God, rather than the damage done to themselves. Here the defiling of God’s temple is the chief complaint. This better suits an association with Antiochus Epiphanes. In all times of public calamity, the good man is chiefly concerned about God’s honour, as Joshua was when he cried, "What wilt thou do unto thy great Name?" Such concern for God’s honour is one of the surest signs of right heartedness.—R.T. Psalms 79:5 Expected limitations of the Divine wrath. "How long, O Jehovah, wilt thou be angry forever?" The duration of Divine judgment may seem long to pious feeling; it is known not to be long, when faith begins to read it aright. The Divine wrath is ever in the control of the Divine righteousness and the Divine love. There is no personal feeling in it. When its ends are reached, the Divine wrath is satisfied. God’s people may comfort themselves with the assurance that there are three limitations always being put on the Divine wrath. I. THE DIVINE HONOUR. Of that honour God is jealous. We may be quite sure that he will never act, or continue to act, in such ways as would reasonably give men wrong thoughts concerning him. Take one thing: the good man may be quite sure that God will never so act as to produce impressions of personal vindictiveness. We may not think of God as "hating" anything that he has made. His judgments are official, parts of the wise ordering of his kingdom. No man could have high ideas of the Divine honour who failed to realize the strict limitations of the Divine wrath. Judgments on frail men could not honour the God of righteousness and love, if they were continued forever. They end when their object is gained. II. THE DIVINE PURPOSE. This too must be seen to be official, not personal. The well being of the creature, not his own pleasure, we are to regard as the purpose ever set before God. It is, however, a moral purpose concerning a moral being; and call be best represented by the aims cherished in the family life. Parents hold ever before them the good manhood and womanhood of their children; and in their efforts to secure these things, strict limitations have to be put on times of wrath and judgment. If God’s purpose is to fit us to be with him, and to have us with him, his anger can but be a "hiding of his face for a little moment;" it cannot be forever. If God’s purpose is our betterment, no agency used by him can be unduly continued. If it were, "our souls would fail before him." Illustrate from the Church in the wilderness; the times of the prophets; such Christian times as the age of our Queen Mary. The Divine purpose of dispensations of wrath must be fully accomplished; and therefore troubles, calamities, and persecutions may have to stay wearyingly long, until the souls of the martyred cry out, "How long, O Lord, how long!" But God has the long ages to work in, and his purposes are ever "ripening fast, unfolding every hour." III. THE DIVINE PITY. The psalmist found comfort in thinking of this. "He knoweth our frame, he remembereth that we are dust." His judgments and his chastisements are always strictly limited to that which we are able to bear. There is something very like untrustfulness in the plaint of our text. He who is sure of the Divine pity and love has no voice in which to utter the fear that his judgments can be forever."—R.T. Psalms 79:6, Psalms 79:7 Praying against our enemies. The gravest difficulties in treating the Book of Psalms concern the entire psalms, and the passages in the psalms, which seem to be invocations of wrath on personal enemies. This is reasonably felt to be wholly contrary to the spirit of Christianity. It is not, however, usually noticed, that it is a hopeful sign for a man to speak his bad feelings out to God. He will do mischief if he speaks them out to his fellow men. He will do no mischief if he speaks them out to God. Before him the man will soon grow calm, and begin to think more kindly. Illustrate by the relief it is, when we feel very strongly about a matter, to speak out quite freely to some one who, we are sure, will not make mischief of it. We feel better when we have got it out. The psalmists were wise in this—that when they felt disagreeably towards their fellows, they told God, and not their fellows. It is also pointed out that most, if not all, the imprecatory psalms represent official rather than personal feelings; and a king or governor may pray against the national enemies, as Hezekiah might properly pray against the Assyrians. From a person acting officially, we presume that the element of temper is excluded. The mischief done by the invaders was distinctly national—the desecration of the temple, the reduction of the city to a heap of ruins, the exposure of the dead, the captivity of multitudes. Prayer for the turning of God’s judgments on the nation’s enemies could not be regarded as improper, seeing that exactly this God had done over and over again, notably in the case of Sennacherib. What God would do it could not be wrong to pray him to do. And seeing God says, "Avenge not yourselves;" "Vengeance is mine, I will repay, saith the Lord;" it may even be regarded as an act of virtue and piety to restrain our vengeance, and commit our vindications unto the Lord. He who prays against his enemies will not take upon himself his own vindications. The following thoughts may be opened and illustrated. I. We had better pray against our enemies than fight against them. II. When we pray we commit all the times and ways of judgment on them to the infinitely wise and gracious Lord. In even this prayer we should say, "Nevertheless, not as I will, but as thou wilt." III. If we pray about persons, we soon begin to change our feelings towards them. IV. But it is the height to which Christian principle raises us, when we pray for our enemies rather than against them. The older religion prayed for vengeance on them, the newer religion prays for mercy towards them. "If thine enemy hunger, feed him: if he thirst, give him drink."—R.T. Psalms 79:8 The trouble of our old sins. Prayer book Version, "Oh remember not our old sins." Because a man cannot forget his old sins, he is very disposed to think that God cannot forget them either. And this he will do in face of the repeated assurances of God’s Word, that his forgiving includes his forgetting. Three very striking figures are used to assure us that God will not keep the memory of the sins which he has forgiven and blotted out. 1. It is as if they were thrown "behind his back." 2. It is as if they were "cast into the depths of the sea." 3. It is as if they were removed from us "far as the east is from the west." We can never really think that God will bring up against us what he has forgiven. The fear that he will only tells of the state of our own hearts. We may, therefore, consider— I. THE USE WE MAY MAKE OF THE MEMORY OF PAST SINS. This may be applied to both national and family sins. Israel was required to keep in memory the sins of its forefathers, and prophets made it part of their work to remind Israel of those bygone iniquities. So we may be sure that some moral value lies in such memories. This much we can see: they keep us (1) impressed with the sovereignty of Divine grace; and they bring us (2) the safeguard of a proper fear of ourselves. In view of the sins of the past, we are plainly the monuments of Divine grace; all boasting is excluded. We can have no claim before God. He must mercifully have passed by transgression and sin in order to "clear the guilty." He loved us because he loved us, and no more can be said. Divine grace triumphed in bringing salvation to such as we were. See St. Paul’s plea: "Such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God" (1 Corinthians 6:11). And the thought of our past sins brings a worthy humbling, and a holy fear. What we have been we might fall back upon again; and we can only be kept steadfast by the sustainings of Divine grace (comp. Psalms 78:8). Nothing checks self confidence, the self-trusting that destroys dependence, like recalling our wilful past. We have fallen—the thought makes us fear lest we should fall again; and forces from us the cry, "Hold thou me up, and I shall be safe." II. THE USE WE MAY MAKE OF THE MEMORY OF PAST SINS. Dwell chiefly on one point. We are always wrong, and we always act unworthily, when we think of our past sins without thinking also that they are forgiven, blotted out, put away; so far as God is concerned, done with, irrecoverable. It honours God for us to use the memory of our past sins in order to make us more watchful and humble; but it never honours God for us to worry over sins that he has forgiven, and put wholly away from him. We ought to enter into the full joy of his forgiveness.—R.T. Psalms 79:9 Purging away sins. "Deliver us, and purge away our sins;" "Cover our sins." The figure is evidently one familiar to those brought up under the old covenant system. In it the atonement idea was prominent, as a "covering over" of transgression. The two words are distinct, but closely related; and they suggested the two things which man needs to have done to his sin. It must (1) be covered over; (2) it must be purged away. I. OUR SIN MUST BE "COVERED OVER." The Mosaic idea of the word "atonement" is very clearly defined. It always means "to cover." An "atonement" is exactly this, "a sin cover." It is something that covers sin over; puts it out of sight; bides it from view; removes it from consideration; puts something before God in its place. To "make atonement" is really to "make a sin cover;" and that is but a quaint Hebrew figure for "to make reconciliation," or to provide a basis or persuasion for reconciliation; "the conception being that sin is thereby covered up, hidden from sight and memory. Exactly the same thing is meant when, using a different figure, it is said to be purged, cleansed, taken away. When the transgressor is said to be atoned or reconciled, the being covered is taken subjectively in the same way; as if something had come upon him to change his unclean state and make him ceremonially or, it may be, spiritually pure. But the subject thus atoned is not only covered or cleansed in himself, he is figured as put in a new relation with God, and God with him; and it is as if God were somehow changed towards him—newly inclined, propitiated, or made propitious" (H. Bushnell). As a New Testament illustration of this term, we may be reminded of the words of St. James, "Brethren, if any of you do err from the truth, and one convert him, let him know that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." St. James was an apostle of the most Judaic type, and he evidently had in mind the Old Testament idea of covering sin by some conspicuous act of goodness, and so making atonement for it. As an Old Testament illustration, the striking words of Ezekiel may be taken, tie says, in the name of Jehovah, "If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done, he shall live." That is, his full, hearty return to God shall be graciously regarded as a sin cover, it shall hide from God those former sins which, if God saw, would demand his judgments. There are three very striking historical incidents in the Old Testament which illustrate this "covering over of sin." They are Moses’ intercession with God in the matter of the golden calf. The atonement made by Aaron in connection with the rebellion of Korah, Dathan, and Abiram. And the vindication of Phinehas, when Balaam’s bad advice had brought moral woes on Israel. These were but preparatory illustrations of the way in which man’s sin is "covered over" by the great atonement, the great vindication of the Divine righteousness, made by the Lord Jesus Christ. He is God himself covering over human sin. II. OUR SIN MUST BE "PURGED AWAY." We must not for one moment think of the atonement as if it were some device or deception. It is no "covering over" that merely keeps from view. There is another truth that must be clearly seen. Along with the "covering over" goes a "purging away." It is not covered up and kept, but covered over until it can get purged away. The Word of God is ever trying to help us in apprehending that sin is not the mere act we do, but the state of mind and heart out of which the act comes, and of which it finds the expression. The sin is, as it were, in the stuff, like a stain; so it must be washed, cleansed, purged away. And this is done by Divine discipline. And this the true-hearted man desires to have done in him, and lovingly yields himself to the Divine cleansing. He even makes it a matter of devout and earnest prayer, "Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." In this passage national calamity is seen as the consequence of national sins; but the psalmist seems almost able to take the truer, deeper view, that those national calamities are doing God’s purging work, and delivering the nation from the power of the old sins. We want our sins covered over, but that cannot content us. We also want them purged away. And this is but another way of saying that we need Jesus the Justifier, and Jesus the Sanctifier.—R.T. Psalms 79:11 The cry of the prisoner. "The sighing of the prisoner." The prisoner here is not the man under the penalty of his crime. It is the captive placed under wearying limitations, not for personal faults, but as sharing the national disabilities. The case of such may be treated from three points of view. We have the sigh of the captive, the exile, and the oppressed. I. THE SIGH OF THE CAPTIVE. The restraint of personal liberty is a most grievous distress. Man loves his freedom, and cannot endure bondage. There is the captivity of the body, but there is also a captivity of opinion, and a captivity of habits. When men are awakened, they begin to sigh under these bondages. "He is the free man whom the truth makes free, and all are slaves besides." Illustrate by the condition of captive Israel in Babylon. One psalmist pictures their distress in a very touching way (Psalms 137:1, Psalms 137:2), "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof." Not captives in the bodily or in the national sense, we may be captives to sin; then what is the sigh we breathe, and the cry we make, and into whose ears will our cry enter? There is One whose work concerns the "freeing of them that are bound." There is a trumpet voice which proclaims for all who sigh and cry in the prison house— "The year of jubilee is come, Return, ye ransomed sinners, home." II. THE SIGH OF THE EXILE. Where patriot feeling is strong, it is an inconceivable distress to be away from one’s own land. At least it is to be compelled to be away. We may leave home pleasantly at our own will; we never leave home pleasantly against our will. Illustrate by the passionate yearning of the Babylonian exiles for Jerusalem. "If I forget thee, O Jerusalem, let my right hand forget her cunning." See Daniel, the exile, praying with his window open toward Jerusalem. And yet here is a most strange and unnatural thing—so many souls are exiled by the compulsions of sin and self-will from their true home in God, and yet they neither sigh nor cry for their return. For all who do sigh there is a Divine Zerubbabel, ever ready to lead them back. III. THE SIGH OF THE . For the captive life in Babylon was a life of stern trials and hardships. There were even some "appointed to die," placed in peril of life. To whom should they cry in their time of sore need, save to the God of their fathers? Like Samson, blind and oppressed, they could find a way to God. And sin is an oppression and humiliation. They who live in sin find it, as the prodigal son did, a hard lot; and presently they cry for home and father and God, even as he did.—R.T. Psalms 79:13 Divine relationships our best plea in prayer. "We thy people and sheep of thy pasture." This verse gives a gleam of hope and confidence at the end of the long cry of anguish. Compare a New Testament cry, "Though we believe not, yet he abideth faithful; he cannot deny himself." Illustrate by our Lord’s distress on the cross. In extreme anguish, he yet could say, "My God, my God!" We may set in order three possible pleas which we are permitted to use in prayer. (1) Our needs; (2) God’s Name; (3) God’s relations. He must be consistent with himself. I. OUR NEEDS. This may seem the most persuasive plea from our point of view. It is, indeed, our best plea in asking from our fellow men. With them we must make out a clear case of need. And God graciously allows it to be our plea with him. But in our family life we know that the children’s wanting a thing is not a sufficient reason for giving it to them; because their wants and desires are not necessarily their real needs. There are some considerations on which their needs must be estimated. True, we ought to speak quite freely our thoughts about our needs when we draw near to God; and it is equally true that a Divine and gracious consideration of our needs guides the Divine decisions and the Divine doings; but we must not think of this as the supreme persuasion with God. II. GOD’S NAME. In the Old Testament it is impressively presented to us that the supreme motive urging God is jealousy of his own Divine Name. All good for man is bound up in keeping the honour of the Divine Name. Man has no anchorage for his trust and hope if God be not infinitely good. For our sakes he must do nothing, give nothing, withhold nothing, if these things imperil his Name, make us question his Divine integrity. Ezekiel is the prophet who puts this point most forcibly. "Thus saith the Lord God, I do not this for your sakes, O house of Israel, but for mine holy Name’s sake" (Ezekiel 36:22). Apply to God’s Name as the Almighty One, the All-holy One, the All-saving One. There must always be consistency between the Divine doings and the Divine Name. Good men, like Joshua, are jealous of the Divine Name. III. GOD’S . Not what he abstractly is, but what he relatively is to us. God has been pleased to come into relations with us; to set himself in relations. He has therefore limited himself, conditioned himself, placed himself under honourable obligations. And so our supreme plea in prayer has come to be, reminding God of the honourable obligations involved in his relationships to us. We may be sure of this—he must be true to himself. This may be fully opened out in connection with the most blessed relationship of Fatherhood.—R.T. BY C. SHORT Psalms 79:1-13 Prayer for deliverance from suffering. "Written in a time of the deepest distress; the city is desolate and the whole nation oppressed by the cruel thraldom of their heathen oppressors. They are apparently deserted by God, and their bitterness enhanced by the feeling that God was exacting from them the penalty for the iniquity of their forefathers." I. . 1. God’s Church seemed in danger of being entirely overthrown. (Psalms 79:1-5.) Nothing causes profounder sadness to good men than the apparent triumph of the cause of unrighteousness and injustice. 2. This seemed a retributive penalty for the sins of themselves and their forefathers. (Psalms 79:8.) Nothing aggravates our sufferings so much as the knowledge that we, and those connected with us, have been the real causes of them; that they are Divine punishments. II. THE PRAYER FOR . (Psalms 79:8, Psalms 79:9, Psalms 79:12.) Contains three pleas. 1. Their own misery. "We are brought very low;" we are come to great misery (Psalms 79:8, Psalms 79:12). It is the cry for mercy to a compassionate Father; and God has taught us to make this appeal. 2. For the sake of God’s own Name. His Name or nature is that he is the God of salvation, and that for his own sake, as well as for the sake of his guilty sons and daughters, he will , deliver. It is his nature to help and save; his glory is his goodness, as we are taught in Exodus 34:6, Exodus 34:7. But this is more wonderfully brought out in the incarnation and the life and death of Christ. God’s Name or nature is love. 3. Because of their close relation to God. (Exodus 34:13.) They are his people, nourished and cared for and led by him. The Lord will not abandon those that are so closely related to him. "The Lord is my Shepherd; therefore I shall not want." Christ, as the good Shepherd, is his Representative.—S. A PSALM in which the writer entreats God to restore his favour once more to Israel, and especially to the ten tribes, who are in affliction, and in danger of perishing (Psalms 80:1, Psalms 80:2, Psalms 80:15-17). The psalm is evidently written while the temple is standing (Psalms 80:1), and while Israel still occupies the Holy Land (Psalms 80:8-15), but in a time of deep suffering, when the nation has sustained a severe blow. It probably belongs to the period immediately preceding the final captivity of the ten tribes, when the kingdom of Israel was already tottering to its fall, and the carrying off of the population had begun (2 Kings 15:29). The psalm is "Asaphian," i.e. composed by a member of the Asaphian division of the temple choir, but certainly not by Asaph. It consists of two short strophes (Psalms 80:1-3, Psalms 80:4-7) and one long one (Psalms 80:8-19), each concluded with an almost identical refrain (Psalms 80:3, Psalms 80:7, Psalms 80:19). Psalms 80:1 Give ear, O Shepherd of Israel. The title, "Shepherd of Israel," is a new one; but it follows naturally from the metaphor, so often employed (Psalms 74:1; Psalms 77:20; Psalms 78:52; Psalms 79:13), of Israel being God’s "flock." Thou that leadest Joseph like a flock. "Thou that leddest" (Cheyne). The mention of "Joseph" shows at once that the thoughts of the psalmist are fixed on the northern kingdom. Thou that dwellest between the cherubims. The two cherubim that overshadowed the mercy seat seem to be meant. Shine forth; i.e. "show thyself—manifest thy might" (comp. Psalms 50:2). Psalms 80:2 Before Ephraim and Benjamin and Manasseh. "Ephraim" and "Manasseh" form a natural expansion of the "Joseph" of the preceding verse; but it is difficult to understand the mention of "Benjamin" here. Hengstenberg suggests, and both Canon Cook and Professor Cheyne seem to accept the suggestion, that it was only a small portion of Benjamin which adhered to Judah at the division of the kingdoms, the greater part attaching itself to the rival power. Stir up thy strength; i.e. "rouse thyself from thine inaction—come forward, and make thy might to appear." And come and save us; literally, come for salvation to us. The writer identifies himself with the rebel tribes, who, after all, are a part of God’s people—a part of Israel. Psalms 80:3 Turn us again, O God; or, restore us—"bring us back"—i.e. bring those of us who are in exile (2 Kings 15:29) back to our country. And cause thy face to shine (comp. Numbers 6:25; Psalms 31:16; Psalms 67:1). The metaphor scarcely needs explanation. And we shall be saved. If thou lookest upon us with favour, our salvation is assured. Psalms 80:4 O Lord God of hosts. A form of address unusual in the Psalms, but occurring in Psalms 59:5; Psalms 84:8; and below in verse 18. How long wilt thou be angry against the prayer of thy people? literally, how long wilt thou smoke? (comp. Psalms 74:1). "Against the prayer" means "in spite of the prayer," or "notwithstanding the prayer." Ordinarily, God forgives, and ceases from his anger, as soon as the afflicted one makes earnest prayer to him. But this is not always so. A time comes when his wrath cannot be appeased—when "there is no remedy" (2 Chronicles 36:16). Evil has been persisted in too long. Psalms 80:5 Thou feedest them with the bread of tears (comp. Psalms 42:2, "My tears have been my meat day and night"). And givest them tears to drink in great measure; or, and givest them to drink a copious draught of tears; literally, shalish is a measure of capacity, probably the third part of an ephah (see Isaiah 40:12). Psalms 80:6 Thou makest us a strife unto our neighbours. A great invasion, Assyrian or Babylonian, was always a signal to the near neighbours of Israel—Syria, Moab, Ammon, Edom—to indulge in hostilities (see 2 Kings 24:2). And our enemies laugh among themselves (comp. Psalms 44:13; Psalms 79:4). Psalms 80:7 Turn us again, O Goal of hosts, and cause thy face to shine; and we shall be saved. Here the refrain occurs for the second time, but with the slight variation or "O God of hosts" instead of "O God" simply (see the comment on Psalms 80:19). Psalms 80:8-19 The poet, to excite God’s compassion, proceeds to depict Israel as it was and as it is. He adopts the figure of a vine, perhaps suggested to him by the description of Joseph in the dying speech of Jacob (Genesis 49:22), and carries out his metaphor, in nine consecutive verses, with great beauty and consistency. Isaiah’s description of Israel as a vineyard (Isaiah 5:1-7) is somewhat similar. Psalms 80:8 Thou hast brought a vine out of Egypt. The history of Israel as a nation begins with the Exodus. The nation was transplanted from Egypt into a soil better fitted for it by the loving hand of God, in order that it might have ample room to grow up and develop itself freely. God "brought it out of Egypt," not merely in the exercise of his ordinary providence over humanity, but by an active exertion of his Almighty power, and a long series of miraculous manifestations, without which the transfer could not have been effected. He then cast out the heathen, and planted it—drove out, that is, before Israel the seven nations of the Hivites, Hittites, Gergashites, Amorites, Canaanites, Perizzites, and Jebusites, and, having driven them out, "planted" in his own people (see Psalms 44:2). Psalms 80:9 Thou preparest room before it. The "room" was made by the removal of the heathen inhabitants, who were first greatly weakened by Rameses III; and then driven out by Joshua. And didst cause it to take deep root; rather, and it took deep root, as in the Revised Version. And it filled the land (comp. Deuteronomy 11:24; Joshua 1:3). Possession was taken of the whole land, not at once (Judges 1:27-36), but slowly and surely; the furthest limits being reached in David’s time (1 Kings 4:21, 1 Kings 4:24). Psalms 80:10 The hills were covered with the shadow of it. The "hills" intended are probably those of the south—the hill country of Judah—since the clauses which follow designate the boundaries towards the north, west, and east. (So Hengstenberg, Kay, Professor Cheyne, and others.) And the boughs thereof were like the goodly cedars; rather, and the goodly cedar trees were covered with their branches. The cedars of Lebanon are intended. They marked the boundary line on the north. The psalmist calls them "cedars of God," by a strong, but not unprecedented (Psalms 36:6), hyperbole. Psalms 80:11 She sent out her boughs unto the sea. The Mediterranean; the western boundary of the land. And her branches (or, her shoots, Revised Version) unto the river. The Euphrates (see Genesis 15:18; I Kings Genesis 4:21, Genesis 4:24). Psalms 80:12 Why hast thou then broken down her hedges? or, her fences. Vineyards in the East were fenced round with walls (see Isaiah 5:5). So all they which pass by the way do pluck her; i.e. "pluck off her grapes"—ravage her and plunder her (comp. Psalms 89:40, Psalms 89:41). Psalms 80:13 The boar out of the wood doth waste it. The "boar out of the wood," i.e. the wild boar—is probably Tiglath-pileser (2 Kings 15:29), or the Assyrian power generally. And the wild beast of the field doth devour it. Other beasts, i.e. other enemies of Israel, join in and share in the plundering (see above, Psalms 80:6, and comp. Jeremiah 5:6). Psalms 80:14 Return, we beseech thee, O God of hosts; i.e. "come back to us, to be our Helper and Defender." Look down from heaven, and behold. Condescend to "look down" upon us "from heaven," thy dwelling place, and "behold"—take note of our condition, see how we suffer, and thou wilt be sure to visit this vine; i.e. to "visit" it, not in wrath, but in loving kindness and compassion—to "visit it with thy salvation" (Psalms 106:4). Psalms 80:15 And the vineyard which thy right hand hath planted; rather, the stock. (So Kay, Cheyne, and the Revised Version.) Some, however, regard כַנָּה as a verb, and translate, "Establish that which thy right hand has planted" (see the LXX; Michaelis, Hupfeld, Canon Cook, and others). And the branch that thou madest strong for thyself; literally, the son, which may mean the offshoot (comp. Genesis 49:22). Is this offshoot Ephraim? or is the entire vine, all Israel, intended? Psalms 80:16 It is burned with fire, it is cut down. The flames of war have begun to consume it—it is no longer a vine, but mere fuel (comp. Isaiah 33:12), ready to be burned. They perish at the rebuke of thy countenance. Here the metaphor is dropped. The climax has been reached, and the matter is too serious for rhetorical treatment. The nation typified by the vine, the Israel of God, is perishing—perishing "at the rebuke of God’s countenance"—because his favour is withdrawn from them. Unless God steps in to save, destruction is certain. Psalms 80:17 Let thy hand be upon the man of thy right hand. Either upon Israel generally, or upon Ephraim—the northern kingdom—especially. A Judaean poet interceding for the rival state, is touching. Upon the son of man whom thou madest strong for thyself (comp. Psalms 80:15 and the comment). Psalms 80:18 So will not we go back from thee; i.e. "we shall not go hack from thee any more." Gratitude for our deliverance will hind us fast to thy service. Quicken us (comp. Hosea 6:2). The prayer is for national rather than spiritual life—for a recovery from the destruction which has almost come upon them (Psalms 80:16). And we will call upon thy Name; i.e. we will be faithful to thee henceforth; we will not go after other gods, but "call upon" thee, and thee only. The poet makes himself the spokesman of the whole nation. Psalms 80:19 Turn us again, O Lord God of hosts, cause thy face to shine; and we shall he saved. The psalm is closed by the refrain in its third and most perfect form. First we had, "Turn us again, O God" (Psalms 80:3); then, "Turn us again, O God of hosts" (Psalms 80:7); now, "Turn us again, O Lord God of hosts"—the appeal to God continually increasing in intensity. Having made his third appeal by the covenant Name, the psalmist seems to feel that he has done all that he can, and desists. Psalms 80:3, Psalms 80:7, Psalms 80:18 A cry of weakness, a prayer of faith, "Turn us … we shall be turned." The life of the individual, of the Church, of the nation, depends not on means, methods, forms, institutions. With God is the fountain of life. These words are a cry of weakness, helplessness, humiliation; but also a prayer of faith, hope, joyful expectancy. I. A OF , DANGER, SIN. 1. In ordinary affairs a sense of weakness, helplessness, despondency, is the forerunner of failure, often its cause. Rash over boldness, conceit of ability and good luck, though dangerous, are more apt to ensure success than timid self-distrust. Strange, then, that the "glad tidings," calling us to the grandest, most hopeful of all enterprises, begins by bidding us despair of ourselves! for true repentance is nothing less. The reason is precisely the grandeur of the mark set before us. In undertakings and tasks within our reach, calm self-reliance is the winning temper; but when the task is altogether too vast, the aim too high, for our strength and wisdom, self-confidence becomes folly, humility our safety. Further, the reason lies in the original greatness of man’s nature, and his undestroyed capacity. The height measures the fall. If a temple or a pyramid be overthrown, what hands have built, hands can rebuild; but if a landslip carries down half a mountain, God’s hand alone can rebuild. 2. A confession, not only of weakness, but of sin. The soul has turned away from God, and in so doing destroyed itself (Hosea 13:9). No sense of helplessness more absolute than conscious guilt. The past is irrevocable. Tears cannot wash the memory. Prayer cannot undo the deed (’Macbeth,’ Acts 2. sc. 2, "Wake, Duncan," etc.!). I cannot sever today from yesterday, my present self from my past. This is the sting and burden of remorse (’Macbeth,’ Acts 5. sc. 1, "Here’s the smell of the blood"). He whom we have forsaken alone can restore us (Lamentations 5:21). II. A PRAYER FOR AND FULL FAVOUR. "Cause thy face to shine," etc. Salvation can be nothing less than full restoration to God’s favour, childlike trust; no middle ground between condemnation and acceptance (Romans 5:1). When the storm cloud is blown away, what comes in its place is not mere daylight, but sunshine. Our sins are the cloud that hides God’s face (Isaiah 59:1). The sort of half-and- half condition in which many seem contented to live—between hope that they shall be saved, and fear that they shall be lost—has no warrant in Scripture. "We shall be saved," not "We hope we may be." Salvation is God’s free, full gift in Christ, if not rejected or neglected, to be accepted fully, and wrought out with all our might (Philippians 2:12, Philippians 2:13; Ephesians 2:10). "He that hath the Son hath life" (1 John 5:12). The true Christian temper, therefore, is the perfect, habitual union of these two—profound humility because of our sin and sinfulness; joyful trust and thankfulness because of "the salvation which is in Christ Jesus" (2 Timothy 2:10). BY S. CONWAY Psalms 80:1 The cherubim. Who and what were they? We regard them as types of redeemed humanity, and designed to prefigure and promise that redemption. In proof, consider— I. THE VARIOUS TO THEM IN THE . 1. In connection with the expulsion of Adam and Eve from Paradise. (Genesis 3:24.) This passage tells but little of the nature of these exalted beings, only that they were held fit to occupy the place where only perfect righteousness could dwell. But neither their form, number, nor service are revealed to us. But inasmuch as the word "place" signifies rather "to place in a tabernacle," it seems as if the spot (see Genesis 4:14-16) where God had placed them had become a sort of local tabernacle, and was called "the presence of the Lord," and so for a long time remained, probably until the Deluge. Thus the idea of the cherubim seems to have become familiar to the Jews. Bezaleel, when he was bidden make cherubim for the ark of the covenant, knew exactly what he was to do (Exodus 31:2; Exodus 25:18, etc.). There must, therefore, have been some tradition concerning these mysterious beings, though that tradition is almost entirely lost to us. But we cannot but believe that our unhappy first parents, as they looked upon the cherubim, must have had some idea as to what they meant, and, like the first promise made to the woman of her seed that should bruise the serpent’s head, so these mysterious beings would convey to their minds a gleam of bright, blessed hope, that restoration to what they had lost was destined for them, and that, though not now, yet in the future, they should again find themselves amid that favour and joy and righteousness from all which their sin had cast them out. 2. In the construction of the ark of testimony. (See Exodus 25:18, etc.) Now, at first sight this seems as if it was a contradiction of the command not to "make any graven image, nor any likeness," etc. (Exodus 20:1-26.). But that command had reference to the making of such likenesses for the purpose of worship, as did the Egyptians, who paid to such things religious honour. But this Israel was not to do; nevertheless, they might and did make these cherubim, on the ark, woven in the curtains, and all about the tabernacle and temple. They were not representations of God, or of angels, or of anything upon earth, but, as we believe, of the spiritual character and condition of humanity when redeemed. Then: 3. The cherubim are told of in Ezekiel 1:10, and in Ezekiel 10:1-22; where a description is given of them, but such as is impossible of pictorial representation. They were, when represented as in the tabernacle, but sacred hieroglyphs, symbols, not of earthly or heavenly bodies, but of spiritual realities. Then: 4. In Revelation 4:1-11 the "four living ones" told of there (not "beasts," as our most unfortunate translation gives it) are again the cherubim. II. WHAT THEY . We have already said that we take them as symbols of redeemed man. 1. They represent humanity, not the elemental forces of nature. This has been affirmed from Psalms 18:10; Psalms 104:4, etc. Hence the air, fire, winds, have been regarded as the cherubim. But if so, how can they be called "living ones"? The blind forces of nature have no "life" in them. But the cherubim have. And it is the life of humanity. 2. The creature representation tells of character. The ox (see Ezekiel and Revelation) tells of patient meekness, readiness for sacrifice or for toil, accustomed to the yoke—the character our Lord tells of, and exemplified, when he said (Matthew 11:1-30.), "Take my yoke upon you." The lion, symbol of nobleness of nature, of courage and might. Hence Christ is "the Lion of the tribe of Judah." The eagle tells of the swift, strong, upward-soaring spirit that mounts heavenward, Godward. Man, the chief of all creatures, in whom all these excellences combine. 3. Of perfect man. For the cherubim are in the presence of God, but standing on the mercy seat; hence they tell of man redeemed by the blood of Christ, and ever there, abiding always. Amid such God loves to dwell. III. THEIR FOR US. 1. The infinite compassion of God. See the depths of distress in which they were to whom these visions were given. But then God thus came to them with hope, and so with help. It is his blessed way. 2. We may be as the cherubim, shall be, if "in Christ." That is, we shall be perfect, holy, blessed, because dwelling forever in God’s presence.—S.C. Psalms 80:3 Real salvation. 1. Three times is this prayer repeated, but with slight, though noticeable, difference. Here, in its first utterance, it is addressed only to God. But the second time (Psalms 80:7) it calls on God as "God of hosts." The eye of faith saw the ministers of God’s power around him, the hosts of the holy angels who waited to do his will. Then the third time (Psalms 80:19) it is the "Lord God of hosts" on whom he calls, making mention of the covenant name by which God was known in Israel as especially their God. Hence our argument for faith. If God be our God, then he will help us. Thus "Faith’s clay grows brighter as the hours roll on; and her prayers grow more full and mighty." Prayer warms to its work, and in it. Often we begin with but scant store of trust, but as we pray on our hope and confidence grow. Therefore be instant in prayer. 2. Note the opening words of this prayer. It is "turn us," not our circumstances and conditions. Many people think that if these were right they would be right; but the truth is far more often just the other way: it is toe who want changing; if the Lord turn us, then all the rest will be of small import, and will be turned as much as will be for our good. And it is not a mere improvement, a patch on the old. garment, that is wanted—just a partial reformation here and there, but a complete change. "Ye must be born again." God must "turn us." An old sea captain replied to a faithful minister who, in seeking to lead him to God, told him that he had better sail from henceforth under another flag, "No," said the sailor, "that won’t do; I mean to scuttle the ship, and get a new one altogether; there’s nothing else to be done. I’ve tried to mend the other often enough." He was right. No partial amendment will save any soul. And God must turn us. There is a human side in man’s salvation, but there is still more a Divine side, and the first work is of God. He ever seeks us before we seek him. And when he fully saves a man, it is along the lines suggested by our text. There are three stages in the work. I. GOD TURNS US. And he does this: 1. By giving us repentance. Too many keep calling on men to "only believe." Christ and his apostles never bade men "only believe," when they sought salvation. But Christ commanded that "repentance and faith" should be preached, not faith only. Where, as with the Philippian gaoler, the apostle said, "Believe on the Lord Jesus Christ," etc; it was because repentance had already taken place, the man was really repentant at that moment. And whenever God turns a soul to himself, it is by way of repentance. This means that the soul sees its sin, feels and grieves over it, renounces it before God and man. 2. My leading us to faith. Not the mere belief of any doctrine about Christ, but more than that—the actual committal of himself to Christ for salvation; actually trusting him to pardon, accept, and save. Now, this is the complete spiritual change which the word "turn" implies. It is the first great step in the soul’s salvation. Then— II. GOD TURNS US AGAIN. The prayer is, "Turn us again." Now, what does this mean? 1. It may be the prayer of a penitent backslider. This psalm contemplates Israel as such. And unless the backslider is turned again, he cannot be saved. He must come back to God. But: 2. It is the prayer of one who seeks full salvation. After repentance and faith, which constituted the great first step in salvation, and which do save a man if he abide therein, there is given a higher gift to him who heartily desires it. It is called in Acts 8:1-40; Acts 18:1-28; Acts 19:1-41; speaking of the Samaritan converts, of Apollos, and of the twelve disciples of John at Ephesus, "the receiving of the Holy Ghost" It is a distinct and further and most blessed gift, qualifying for service, and uplifting the soul to a stage of experience which it has not known as yet. It separates the soul from sin, secures the clean heart, and wins the fulfilment of that glorious promise in Ezekiel 36:25, and the many others like unto it. The believer is made "pure in heart," and the blood of Jesus Christ cleanses him from all sin. This comes from the receiving of the Holy Ghost. We are delivered from that miserable round of sinning and repenting, which the mass of professing Christians wearily travel, and, instead thereof, a life is lived in which the "whole spirit, soul, and body is preserved blameless." It is the "abundant life" which our Lord came to give. III. GOD CAUSES HIS FACE TO SHINE. This tells of "the joy" of God’s salvation, that walking in the light which ensures that here and now the days of our mourning are ended. It is that holy, happy, joyful, winsome religion which is what our God intended us to have, which not a few have enjoyed, and which waits for all those who truly seek it. Then, when all this is, then "we shall be saved." God will be glorified, we ourselves filled with the love of God, and our fellow men will be blessed through us as otherwise they cannot be. Then will our religious life answer to the beautiful description given in Ezekiel 36:8-11. "Amen, even so, come, Lord Jesus."—S.C. Psalms 80:8-15 The vine of God. These verses may be taken— I. AS A HISTORY OF ISRAEL. 1. For God’s people were as a vine. Designed for fruit; carefully tended; highly esteemed; thoroughly cleansed; diligently guarded. 2. Israel had been brought out of Egypt. 3. The nations of Canaan were driven out. 4. Israel became a settled nation. 5. Strong. 6. Populous. "Filled the land;" coveting the hills and the plains. 7. Dominion increasing, from the Mediterranean in the west to the Euphrates in the east. Then, at the time when this psalm was written: 8. A great change had come. Fierce foes, as Assyria and Babylon; and wild-boast-like enemies, Edom, Amman, Moab, and others, all made havoc of Israel, uprooting and devouring. But all this led Israel, as God purposed it should, to turn again unto him in penitence, faith, prayer, and reconsecration (Psalms 80:18). But also— II. AS AN OF THE SOUL. 1. In prosperity. For it, too, is God’s vine. Redeemed from the slavery and wretchedness and sin of the Egypt-like world. The heathen, the terrible spiritual enemies, God drove out, and saved his people from their sins; planted the soul in the kingdom of grace; made it happy in God, so that it took "deep root." And that grace of God governed the whole being, "filled the land," so that, as Paul, he could say, "I live, yet not I, but," etc. The Divine life in him attained to noble proportions, in height, in breadth (Psalms 80:10). And became victorious over many, and possessor of wide and beneficent power (Psalms 80:11). All this tells of the soul happy and strong, and abiding and useful in God. Blessed condition. 2. In adversity. (Psalms 80:12.) We are told (2 Chronicles 32:31) how God left Hezekiah. That was an instance of God breaking down the "hedges." It was done "to try him, that he might know all that was in his heart." This God often does. At other times in anger, to punish, as with Israel. Yet again to teach the soul its dependence upon God. What are these hedges? Holy habits, the presence of the Holy Spirit in the soul, means of grace. Sin forfeits all these, breaks through holy habit, drives away the Spirit, sterilizes all means of grace. It is not God who breaks down the hedges, but our sin—our forgetfulness of God, our disobedience, our pride. "Let him that thinketh he standeth, take heed," etc. And then what is told of here is sure to follow (Psalms 80:12, Psalms 80:13). Any passer by is able to pluck away her strength, to rob the soul of some of its power. The soul gives in to them, does what they say. And some foul, fierce, strong, wild-boar-like sin will get itself entrance into the soul, and, oh] the wasting that there is then! what rooting up and devouring of all good! and lesser creatures, but of like nature, rush in and do similar work. O my soul, keep near thy God, lest thy hedges be broken down! 3. In recovery. Thank God, the allegory does not close with the misery we have just contemplated; but we see recovery beginning. For there is (Psalms 80:14) earnest crying to God; pleading of the ancient covenant (Psalms 80:15). God himself planted the vine and loved it. Confession of utter misery (Psalms 80:16) and helplessness and guilt; for their misery is because of God’s rebuke. Pleading again God’s former love, so great, so precious, how he made Israel "strong for thyself;" protesting (Psalms 80:18) that they will no more go back from God; and interceding for that again turning to God, and that consciousness of his favour which would ensure that they would go back no more. These are the steps of the upward ascent, even out of the depths.—S.C. Psalms 80:18 Going back from God. This psalm, this verse, is a penitent confession that Israel had been guilty of this sin, and it is a prayer for pardon and restoration. But such backsliding did not cease with Israel. We have here— I. A OF THE SIN. Israel needed to make such confession. But so do others now. 1. Apostates, like Demas, Judas, etc. 2. Those who know God has called them, but from fear of man refuse to confess him. 3. Those who have confessed him, but live inconsistent lives. 4. Those who, after special seasons of nearness to God, go back to indulge their old sins. These, and yet others, need this confession. II. A OF ITS MISERY. (See Psalms 80:5, Psalms 80:6, Psalms 80:12, Psalms 80:13, Psalms 80:16.) The backslider is the most miserable man on the face of the earth. He can never forget that he has known the better way, and has chosen the worse. III. AN OF ITS . 1. Such prevention needed; for going back is so easy, so secret, so perilous, so shameful, so condemned of God. 2. And is sure, by the grace of God turning us again, leading us into the possession and retainment of the fulness of his grace, and giving us the joy of his salvation.—S.C. BY R. TUCK Psalms 80:1 Throned above the cherubim-a conception of God. Prayer book Version, "Thou that sittest upon the cherubim;" Perowne, "Thou that sittest (throned above) the cherubim;" Revised Version margin, "dwellest between." It is plain that this psalm was composed when Israel was groaning under some foreign oppression which it was powerless to resist. It is a plaintive cry for restoration to a state which should be indicative of the Divine favour. Two periods may be mentioned as times when Palestine became the battleground of rival powers (see Psalms 80:6)—when Assyria and Egypt fought in it; and in the post-Exilic period, when it was the apple of discord between the Ptolemies and the Seleucidae. There is evident poetical reference to the tabernacle of the wilderness, rather than to the temple at Jerusalem; for the poet was thinking of God as leading his people, and in vision saw the tribes in their camping and marching order. The cover, or mercy scat, of the ark was thought of as the throne of Jehovah. Above it rested the bright light, which was the symbol of the Divine presence; and the figures of the cherubim, with their wings extended and touching each other, formed the canopy of the throne. God’s presence there was the sign of his abiding presence, and close, helpful relations with his people. His shining out, or shining forth, was the sign of his specially acting in judgment on the rebellious, or in vindication of the Divine honour, as in the case of Korah. So the psalmist, in Psalms 50:2, says, "Out of Zion, the perfection of beauty, God hath shined." (The account of the cherubim is given in Exodus 25:19-22.) We inquire what thoughts of God are specially associated with his manifestations from between the cherubim. I. GOD IS EVER PRESENT WITH HIS PEOPLE. To the Jewish mind the symbol was always there between the cherubim, though not one of the people ever beheld it. It helped them to realize that their God was in their midst. No matter what might be the national calamities, at least they could be sure of this—that symbol of the present God remained. There could be no overwhelming calamity while the Keeper of Israel was still between the cherubim. II. GOD MAY BE HIDING HIMSELF FROM HIS PEOPLE; or rather, he may seem to them to be hiding himself. This is the trouble of the psalmist—Israel is in sore distress, and God seems to keep silence, to "dwell in the thick darkness," and hold aloof from the strife. God never is uninterested in his people’s cares; but his interest may sometimes best be shown in withholding his hand, and biding his time. His time is sure to come. III. GOD MAY BE ASKED TO HIMSELF TO HIS PEOPLE. It may be precisely for the attitude which expresses itself in asking that God may be waiting. He manifests himself by "stirring up his strength to help us, and by shining forth his glory to cheer us."—R.T. Psalms 80:2 God’s strength needed for saving work. "Stir up thy strength, and come and save us." It is singular that three only of the twelve tribes should be mentioned; but the poet’s mind was full of the wilderness associations, and he knew that these three tribes followed in the order of procession immediately behind the ark. So the shining forth of the glory is thought of as at once seen by them. "The writer prays that the brightness of the Shechinah, the light of God’s countenance, thus manifested in old time ’before Ephraim and Benjamin and Manasseh,’ may be once more vouchsafed as a sign of favour." The expression here used, "Stir up thy strength for our salvation," implies that all God’s savings may be thought of as expenditures of the Divine strength—the strength of the Divine activity, the strength of the Divine wisdom, and the strength of the Divine love. I. THE OF GOD’S NEEDED FOR SAVING WORK. This is the point of the prayer of the psalmist. He wants God to show energy, to put forth energy, to bestir himself in order to do something for his people. The poetical thought is of God dormant, unconcerned with the trouble of his people. It is as if he would even awaken him to activity. The expression must be treated poetically. It brings out the idea that man needs God’s active strength, since man asks his help only when he feels helpless. The saving needed is beyond man, so he has a high idea of the energy and the power that must be required. "Twas great to speak a world from nought; ’Twas greater to redeem." Apply to the redemption of the world from sin through our Lord Jesus Christ. What activity, energy, skill, and power were required for the great salvation! II. THE OF GOD’S WISDOM NEEDED FOR SAVING WORK. The histories of the Old Testament abundantly illustrate the fact, that God’s times and ways of saving are seldom such as man could have thought of. The wisdom of them was fully seen in their issues; but it was altogether beyond men, too strong for men to grasp and understand. How Israel was to be saved from Egypt, or Assign, or Babylon, men could not tell. It was done in the times of Moses, and of Hezekiah, and in the "Return," through the strength of the Divine wisdom, combined with the strength of Divine energy. Apply to the great salvation from sin. The Divine wisdom in it has been the marvel of the ages, and it is marvellous still, deeper than even an ocean line can reach. "The wisdom of God in a mystery." III. THE OF GOD’S LOVE NEEDED FOR SAVING WORK. This leads into familiar ranges of thought. Our best deeds are done, and are best done, in the strength and inspiration of our love. And we are bidden to try and realize that love of God in human redemption, which is "beyond all manner of so much."—R.T. Psalms 80:3 The turnings and returnings of God. "Turn us again, O God, and cause thy face to shine." The expression, "turn us," seems to have been used in the prayers of the captives in Babylon; they are represented as saying, "Turn again our captivity, O Lord, as the streams in the south!" The exiles are not praying for repentance, but for a change in their circumstances—a change in the evident relations of God to them. Their captivity seemed to them God’s turning them away from him. What they asked was a gracious returning to them. Putting the sentence in modern form, it would read, "Turn to us again, O God, and cause thy face to shine, and we shall be saved." Some render, "O God, restore us!" which conveys the same idea. I. GOD’S TURNING AWAY THE NEED FOR DIVINE . If we estimated life aright, we should think more of the presence and working of God in our life, as the Overruler, Restrainer, Guide, who is ever moulding and moderating our impulse, ever putting straight what we bend awry. And then we should regard aright God’s holding aloof, turning away, "drawing up into a cloud," and leaving us to the miseries of our own self-ordering; which miseries would become his correcting judgments. This point may be effectively illustrated by God’s word to Moses when Moses was interceding in the matter of the golden calf. God proposed to withdraw his own Presence as Guide, Restrainer, and Overruler; and Moses knew well that would prove the severest of judgments. The same thing may be shown in the case of King Saul. It is figured as the withdrawal of God’s Spirit from him. Left without Divine restrainings and overrulings, Saul runs down into woes that are Divine judgments. So with Israel in captivity. They had so grieved God that he had "turned away," and left them to follow their own political devices. They sought Assyria, or they sought Egypt, and they would not seek Jehovah. They must come under Divine judgments, and learn through them; but they brought the judgments on themselves. And God’s turning and leaving them alone was at once the necessary thing, and the most merciful thing. When men are wilful, Divine severities are Divinest mercies. II. GOD’S TURNING TOWARDS SHOWS THE TIME HAS COME FOR DIVINE . It is the sign that men have learned the lesson of their judgments and calamities, and have come to a better mind. They have began to realize what God turned away means and involves; they have begun to want the sight of God’s face again, and the cheer of the shine or smile on his face. And when that is man’s mood, God can turn round, and can enter again on those guiding, overruling, and restraining relations, which then are rightly esteemed. Bunyan illustrates, in his ’Holy War,’ very effectively the turning away of Emmanuel, the consequent misery of Mansoul, the awakening desire for Emmanuel, and his gracious return.—R.T. Psalms 80:4 The refusal of prayer. "How long wilt thou be angry against the prayer of thy people?" The sign of the anger was God’s not heeding their cry. "They asked and received not, because they asked amiss." The Prophet Isaiah (Isaiah 1:15) even represents God as saying to his sinful people, "When ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood." And the prophet, for himself, says (Isaiah 59:2), "Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." And a psalmist expresses the true feeling when he writes, "If I regard iniquity in my heart, the Lord will not hear me." "Angry against the prayer" expresses quite a human kind of feeling. When men refuse our request, our first thought is that they must be angry with us. This, then, represents man’s thought and fear concerning God; but it does not precisely represent the actual fact. God is angry, as anxious, loving parents are angry. He refuses prayer for the sake of the offerer. And parents know that it is often much harder to refuse a request than to grant it. The refusal is love, not anger. The exiles ask the question of the text in an impulsive spirit, half complainingly. We, may ask quietly and calmly their question. How long wall God hold aloof from men’s prayers? I. GOD NEVER REFUSES PRAYER IN "MERE ." Caprice or jealous feeling must never be associated in our minds with God. "We speak of the Divine sovereignty; but sovereignty is not an arbitrary, capricious thing; it is a righteous and holy thing; and God must ever act in conformity with the unalterable principles of his character." "There is no mystery in those temporary desertions with which God sometimes visits his own people. The reason of them is to be found in themselves—in their sinfulness, in their unsteadfastness, in their unfaithfulness." All Divine withdrawals and temporary refusals mean discipline. II. GOD MAY HOLD ALOOF UNTIL HAS DONE ITS WORK. Note that this involves uncertainty as to time of restoration. Judgment acting on different moral natures is prolonged according to the response different natures make to it. It would be no kindness to resume gracious relations before the disciplinary work was complete. III. GOD MAY HOLD ALOOF UNTIL TONES THE PRAYER. Take humility as representing the state of mind when self-win and self-pleasing are mastered. Humility is holding our will in submission to God’s will. IV. GOD MAY HOLD ALOOF UNTIL MAN IS UNITED IN HIS PRAYER. Part of a man may pray for, and part of him may pray against. Will may pray for, heart may pray against. Duty may pray for, feeling may pray against. Illustrate by the figure in Hosea 2:21, Hosea 2:22. V. GOD MAY HOLD ALOOF UNTIL HIS ANSWER CAN BE THE FULLEST . Oftentimes to give too soon would but be to give a part. God waits till we are empty of self, and can be filled with himself.—R.T. Psalms 80:5 Tears to drink: the mission of troublous experiences. "Givest them tears to drink in great measure." Reference must be to the dreariness and hopelessness and misery of the captives in Babylon. There was no other time in the national history when the expression was so suitable. The misery is forcibly pictured in Psalms 137:1-9. When the eyes of the exiles were full of tears, it was bitterness indeed to be asked to sing "one of the songs of Zion." "How could they sing the Lord’s song in a strange land?" Eastern people are very expressive in their grief, and shed tears very freely; but the expression here is poetical. Men are thought of as having so much trouble in their lot that they seemed to feed upon their tears. Stanley says, "The psalms of the time answer to the groans of Ezekiel, the Lamentations of Jeremiah, as deep to deep. No human sorrow has ever found so loud, so plaintive, so long protracted a wail. We see them in the places of their final settlement, often lodged in dungeons with insufficient food, loaded with contumely, their faces spat upon, their hair torn off, their backs torn with the lash. There were the insults of the oppressors, there were the bitter tears which dropped into their daily beverage, the ashes which mingled with their daily bread." This subject may be profitably treated by recalling the fact that our Lord Jesus is recorded to have wept tears on three occasions, and these occasions may be regarded as representative. Jesus wept at the grave of Lazarus; Jesus wept in sight of unreceptive Jerusalem; Jesus wept in the garden of Gethsemane. I. THE MISSION OF THE TEARS OF . Tears seem specially sacred to such times. They are, indeed, nature’s relief. We feel anxious when our bereaved friends cannot weep. Tears are brain relief as well as emotional relief; but they are the sign of the broken heart, the unavailing regret, the love that has become only a memory. But see the mission of such tears. 1. They call out sympathy. 2. They satisfy our feeling that we ought to feel. 3. They honour our departed friends. 4. They are silent prayers which God heeds. II. THE MISSION OF THE TEARS OF CONCERN FOR OTHERS. Illustrated by our Lord’s concern for Jerusalem. Observe that tears are not becoming while there is any hope of their yielding to gracious influence. The tears come when those we would bless seem determined to "resist the Holy Ghost." As long as Jesus could hope to save Jerusalem, there was no room for tears. They came when Jesus was compelled to say, "Now they are hid from thine eyes. Your house is left unto you desolate." We weep when we are forced, in hopelessness, to let alone those whom, from our very hearts, we desire to bless. III. THE MISSION OF THE TEARS FORCED OUT BY MENTAL STRAIN. Illustrated by our Lord’s tears in Gethsemane, Times when we want to understand, and cannot; when we want to believe, and cannot; when we want to obey, and cannot; when we want to see our way, and cannot; when we want to submit, and cannot. Such was the condition of the exiles.—R.T. Psalms 80:8 The vine-figure of God’s people. A favourite figure with the prophets. The metaphor is applied to Israel in Isaiah 5:1-7; Jeremiah 2:21; Ezekiel 15:6; Ezekiel 17:6-8. There was a golden vine representing the nation, sculptured on the gate of the temple. The association of the vine with Egypt has been disputed; but the mural paintings at Thebes, at Beni-Hassan, and in the pyramids contain representations of vineyards. Boys are seen frightening away the birds from the ripe clusters; men gather them and deposit them in baskets, and carry them to the wine press. Two things are suggested— I. THE VINE AS A FIGURE FOR GOD’S PEOPLE. 1. The vine is a foreign plant, not really belonging to Canaan. Quite possibly it had actually been introduced from Egypt; but its proper home seems to be the hilly region on the southern shares of the Caspian Sea. Israel, like the vine, was transplanted, not a native of Palestine—transplanted in order to accomplish a Divine purpose, remaining only so long as the Divine Husbandman may think right. 2. The vine itself is a worthless plant; its value lies wholly in the fruit that it bears. Vine wood is altogether useless, too porous and light to serve any good purpose. It only carries the sap that is to appear as luscious fruit. So Israel was reminded that it had no merit as a nation; it could only convey the Divine life to men as it brought forth the fruits of righteousness. 3. The vine represented Israel because it is a plant which is so dependent, needs so much care, and has such splendid possibilities. It must be held up; it must be vigorously pruned and thinned; it must be richly nourished. And so Israel needed Divine upholding, discipline, and encouragement; and that Divine care had been fully and freely given. II. MAN’S OF HIS VINES A FIGURE OF GOD’S OF HIS PEOPLE. See the details given in Isaiah 5:1-30; and compare the description of planting vineyard, given by Van Lennep, in ’Bible Lands and Customs,’ vol. 1. p. 112. Note: 1. Careful selection of ground—soil and aspect are most important. So God selects Palestine for the nation of Israel. Show the singular appropriateness of its situation, and its characteristic features. 2. Fencing it in. This necessary because of the enemies of the vine—little foxes that are cunning, wild bears and bears that are strong. See the fencing in of Israel—on the west, by sea; on the north, by mountains; on the east and south, by deserts. 3. Gathering oat the stones. Because richness and depth of earth are needed, and there should be no hindrance to the spreading of the roots. So God dispossessed the nations that were occupying the soil. 4. Building a tower. For a watchman to see approaching foes in time of the ripening. So God’s guiding eye and hand were ever on his people. 5. Making a wine vat. Implying full expectation of fruitage. So God looks that his people bring forth "much fruit."—R.T. Psalms 80:12, Psalms 80:13 Bitter experiences as Divine chastisements. The wild boar is a creature which abounds in all parts of Asia Minor, and it is the farmer’s greatest plague. It is specially mischievous in vineyards—what with eating and trampling underfoot, it will destroy a vast quantity of grapes in a single night. Homer writes of "A monstrous boar, That levell’d harvests and whole forests tore? The bitter experiences of the vineyard are of three kinds. 1. The vineyard loses its fence (Psalms 80:12). 2. The beasts make it a ruin (Psalms 80:13). 3. Found in hopeless condition, it is at last cut down and burnt. So Israel began its national woes when it lost the Divine Guard and Defence. Its enemies then gained their power and opportunity. Illustrate from the supreme anxiety of Moses, because Jehovah threatened no longer to lead and guide the people; also, from Joshua’s trouble, when Israel lost its Divine fence before Ai. See the consequences of the withdrawal of God’s protection from the first king, Saul. It may be said that circumstances sufficiently account for the national calamities that befell Israel; but it is of supreme importance that we see deeper than the movement of circumstances, and trace the working of him who moves the circumstances. Withdrawing his special defence, and leaving a man to himself and to his circumstances, is the severest form of Divine chastisement, because it implies that God is grieved. The man or the nation has not only done wrong, he has done wrong in such a way as to offend or insult God. There is no chastisement so hard as being "left to our own devices." It involves our supreme humiliation. We then find ourselves out, and learn that "it is not in man that walketh to direct his steps;" and we find our perils out. The child that loses its mother has to learn from what varied forms of danger its mother preserved it; and we find out what God’s "compassing our path and lying down" means, when God, grieved with us, withdraws into a cloud. When God held aloof from Israel, Assyria came in on the vineyard, like a wild boar, and Babylon like a bear, trampling and destroying. In this, however, we are but to see God’s sternest form of chastisement, not vindictiveness, not mere punishing for the sake of upholding authority, but chastisement with a view to correction. Grace withdrawn that grace may come to be sought and valued.—R.T. Psalms 80:18 God’s grace our best safeguard. "So will not we go back from thee." This assurance implies that the people, in whose name the psalmist speaks, had fully learned the lesson which God designed to teach them by the withdrawal, which was chastisement, and involved bitter distress and humiliation. They had turned to God, and God had turned, in mercy and in restoring grace, to them. The issue of bitter experience was, that the people desired to be steadfast servants of God henceforth. Compare the psalmist’s personal exclamation, "Before I was afflicted I went astray, but now will I keep thy word." But there is a yet deeper sign of their return to right mindedness. They do not merely make a promise, "So will not we go back from thee;" they acknowledge that they need Divine help in the endeavour to keep their promise. They go on to say, "Quicken us, and we will call upon thy Name." That is the supreme lesson which the discipline and the chastisement of life are to teach us—our entire dependence on the Divine grace and upholding. I. THE PROMISE MADE BY THE . A promise of steadfastness. The disciples of Christ went back, and walked no more with him, because his higher, spiritual truth was beyond their reach; and, as they could not apprehend it, they were offended by it. But these Israelites had wavered in their allegiance to Jehovah, because they wanted to "follow the devices and desires of their own hearts." So the result of their discipline was that most hopefully humiliating thing, the abating of self-confidence. They felt their need of God, their dependence on God, and made their resolves that henceforth they would cleave closely to him. So far good. Resolves are good; but everything depends on the spirit in which they are made. Trust in the resolve soon ends in worse failure. II. THE HOPE OF KEEPING THEIR PROMISE, WHICH THE MIGHT CHERISH. The hope that God’s grace would be their inspiration and support. They pray, "Quicken us," which not only means, "Give us life," but, "Renew to us life;" "Ever keep up the energizing, the vitalizing, and the controlling." Life expresses exactly that which we need, to change barren resolve into constant, active, and holy endeavour. We need never fear "going back," if God will graciously quicken us. That grace is our sure defence from our weak selves.—R.T. BY C. SHORT Psalms 80:1-19 God’s redemption. "It is not a bringing back out of exile that is here prayed for, for the people are still on the soil of their own country; but in their present Feebleness they are no longer like themselves, but stand in need of Divine intervention, the shining forth of the hidden countenance of God, in order again to attain a condition that is in harmony with the promises." Suggests— I. GOD HAS MADE A FOR US. (Psalms 80:8.) Has transplanted us from the darkness and slavery of Egypt into a glorious land of promise. II. BY THE ABUSE OF OUR WE MAY BRING INTO GREAT AND MISERY. 1. God may seem not to answer our prayers. (Psalms 80:4.) 2. And to leave us to unavailing remorse. (Psalms 80:5.) 3. Appetite and passion may destroy us by their ravages. (Psalms 80:13.) III. GOD IS STILL NEAR TO HELP ALL WHO DESIRE . 1. He goes before us as he went before the Israelites in the wilderness. (Psalms 80:1.) As a Shepherd. 2. He has also the power to help us. Dwells between the cherubim, the symbol of his earthly power; and is Lord of hosts—symbol of his heavenly power. 3. When we can see our duty and privilege in the light of God’s face, we shall repent and return. (Psalms 80:3.) That is, we must see them in the very strongest light before we shall repent.—S. CHEYNE regards this psalm as composed of "two distinct lyrical passages," accidentally thrown together (compare his theory of Psa 19:1-14, Psalms 24:1-10, Psalms 36:1-12, Psalms 55:1-23, Psalms 77:1-20, etc.); and certainly there is more reason for this than can be adduced for his other separations. It is difficult to trace any connection between the joyous opening strophe (Psalms 81:1-5) and the sad and chastened monody which follows (Psalms 81:6-16). Psalms 81:1-5 appear to be the preface of a song of thanksgiving, intended for public recitation at one of the great public festivals—either the Passover or the Feast of Tabernacles. Psalms 81:6-16 are part of a psalm of complaint, wherein God expostulates with his people. Psalms 81:1 Sing aloud unto God our Strength. "Loud" singing is regarded as indicative of earnestness and sincerity (see 2 Chronicles 20:19; Nehemiah 12:42; Psalms 33:3; Psalms 98:4, etc.). (On God as Israel’s "Strength," see Psalms 27:1; Psalms 28:8; Psalms 46:1; Psalms 111:7.) Make a joyful noise unto the God of Jacob. The word translated "make a joyful noise" is especially used of the blare of trumpets (Leviticus 23:24; Numbers 29:1). Psalms 81:2 Take a psalm; or, lift up a song. And bring hither the timbrel; rather, strike the timbrel. The pleasant harp with the psaltery. The instruments ordinarily used in the service of the sanctuary were harps, psalteries, and cymbals (1 Chronicles 15:16; 1 Chronicles 16:5; 1 Chronicles 25:6; 2 Chronicles 5:12; 2 Chronicles 24:25; Nehemiah 12:27). Here the timbrel (תֹף) seems to take the place of the cymbal. Psalms 81:3 Blow up the trumpet in the new moon. There was a Mowing of trumpets at the beginning of every month (Numbers 10:10), in connection with the appointed sacrifices (Leviticus 28:11-15); so that the month intended cannot, so far, i.e. fixed. As, however, the chief blowing of trumpets was on the first day of the seventh month (Leviticus 23:24), most commentators regard the psalm as composed for this occasion. There are some, however, as Hengstenberg, Professor Cheyne, and Professor Alexander, who consider it to be a Passover psalm. In the time appointed; rather, at the full moon; i.e. on the fifteenth day of the seventh month, when the Feast of Tabernacles was opened (see Numbers 29:12). Trumpets were probably blown then also. On our solemn feast day. The Feast of Tabernacles is called κατἐξοχὴν, "the feast," in many passages of the Old Testament. Psalms 81:4 For this was a statute for Israel, and a law of the God of Jacob; rather, this is a law (Kay, Cheyne, Revised Version). See the passages quoted in the preceding note. Psalms 81:5 This he ordained in Joseph for a testimony. The special mention of "Joseph" here is strange. Professor Cheyne explains, "God appointed the Law to be valid in northern as well as southern Israel." Hengstenberg and Professor Alexander account for the expression by the pre-eminence of Joseph during the sojourn in Egypt. When he went out through the land of Egypt. When he (Joseph) went out over (or, across) the land," i.e. at the time of the Exodus. Where I heard a language that I understood not. It can scarcely be supposed that this clause belongs properly to Psalms 81:5. It is rather an introduction to the monody wherewith the psalm (as it has come down to us) concludes—the mournful complaint of God against his people. So Professor Cheyne, who translates, "The discourse of no whom I had not known (i.e. of God) did I hear." Psalms 81:6-16 The "discourse" is now given. It commences somewhat abruptly, and is, perhaps, itself a fragment, the beginning of which is lost. God reminds Israel of his past favours (Psalms 81:6, Psalms 81:7), exhorts them to faithfulness (Psalms 81:8, Psalms 81:9), promises them blessings (Psalms 81:10), complains of their waywardness (Psalms 81:11, Psalms 81:12), and finally makes a last appeal to them to turn to him, and recover his protection, before it is too late (Psalms 81:13-16). Psalms 81:6 I removed his shoulder from the burden. In Egypt, burdens were borne upon the shoulder, either simply held upon it with both hands, or distributed between the two shoulders by means of a yoke. His hands were delivered from the pots; rather, from the basket; i.e. the basket in which the clay was carried before it was made into bricks. Psalms 81:7 Thou calledst in trouble, and I delivered thee (see Exodus 2:23; Exodus 3:7; Exodus 14:10, etc.). I answered thee in the secret place of thunder. The pillar of the cloud seems to be meant. In this, and from this, God answered the cry of his people (Exodus 14:24). I proved thee at the waters of Meribah (Exodus 17:7). The "selah" after these words marks a pause, during which the people addressed might reflect on the manifold mercies which God had vouchsafed to them in Egypt, in the wilderness, and elsewhere. Psalms 81:8 Hear, O my people (comp. Psalms 81:11, Psalms 81:13). Israel is still "God’s people," however rebellious (Psalms 81:11, Psalms 81:12). God has not yet given them up. And I will testify unto thee; or, "protest unto thee" (Kay, Cheyne). O Israel, if thou wilt hearken unto me; or, "if thou wouldst but hearken unto me!" Psalms 81:9 There shall no strange god be in thee; neither shalt thou worship any strange god (comp; Exodus 20:3; Deuteronomy 5:7). Such worship had evidently begun, and required to be forbidden afresh. Psalms 81:10 I am the Lord thy God, which brought thee out of the land of Egypt. The reminder was continually needed (see Exodus 20:2; Le Exodus 26:13; Deuteronomy 5:6; Hosea 12:9; Hosea 13:4). Open thy mouth wide, and I will fill it. God’s gifts, both temporal and spiritual, are proportioned to our eager longing for them. As Christ could not do his miracles in one place because of their unbelief, so God cannot give lavishly unless we desire largely. Psalms 81:11 But my people would not hearken to my voice (comp. Psalms 78:10, Psalms 78:41, Psalms 78:56; 2 Kings 17:14; 2 Chronicles 36:15, 2 Chronicles 36:16). And Israel would none of me; literally, would not obey me (see the Prayer book Version). Psalms 81:12 So I gave them up unto their own hearts’ lust. God’s Spirit will not always strive with men (Genesis 6:3). After a time, if they persist in evil courses and disobedience to his commands, he "gives them up," withdraws from them, leaves them to themselves, to the "lust," or rather "stubbornness" of their own hearts—to their own perverse wills and imaginations. And they walked in their own counsels (comp. Jeremiah 7:24). This result is inevitable. If God no longer guides their thoughts and enlightens their understandings, they can but follow their own foolish counsels, and the result cannot but be disastrous. Psalms 81:13 Oh that my people had hearkened unto me! rather, would hearken unto me!. And Israel had walked in my ways! rather would walk! Psalms 81:14 I should soon have subdued (rather, I should won subdue) their enemies. Israel is still surrounded by enemies, anxious for his destruction. God could subdue them and sweep them away in a moment, if he pleased; and would do so, if Israel would repent and return to him. The appeal is to the living Israel—the Israel of the psalmist’s time, which is given one more chance of triumph over its enemies. And turned my hand against their adversaries. Logically, the two clauses should have been inverted, since the subjugation of Israel’s enemies would be the effect of God’s hand being turned against them. Psalms 81:15 The haters of the Lord. Israel’s enemies are always spoken of as God’s enemies also (comp. Psalms 3:2, Psalms 3:7; Psalms 9:3; Psalms 68:1; Psalms 79:6, Psalms 79:7, etc.). They "hate" Jehovah (Psalms 21:8; Psalms 83:2), not merely as Israel’s Protecter, but as the Source of all good, whereas they delight in evil. Should have submitted themselves unto him; rather, should submit themselves, or "should yield feigned obedience". But their time (i.e. Israel’s time) should have endured forever; rather, should endure. Psalms 81:16 He should have fed them also; rather, he should feed. With the finest of the wheat; literally, with the fat of the wheat (comp. Deuteronomy 32:14 and Psalms 147:14). And with honey out of the rock should I have satisfied thee; rather, would I satisfy thee. The expression, "honey out of the rock," is taken from Deuteronomy 32:13. It evidently means "honey of the best"—native honey, stored by the bees in clefts of the rocks. Of course, both the "wheat" and the "honey" are metaphors, which we are to regard as shadowing forth all temporal and spiritual blessings. Psalms 81:13 God’s lamentation over man’s lost opportunities. "Oh that my people," etc.! Among the saddest words ever spoken are those we utter concerning what might have been. Lost opportunities; neglected duties; mischance that was within a hairbreadth of good fortune; misunderstandings that a little candour or patience would have prevented; voices we do not listen to, but whose echoes haunt us; the joy, wealth, success, love, happiness, within our grasp, if we had not let them slip;—what a weight of meaning, depth of sadness, these put into the words, "It might have been"! How many lives are wearing themselves out in the gloom of failure or disappointment! what countless multitudes have closed in sorrow and shame, whose whole course would have been different, if at some "parting of the ways," perhaps in the early morning of life, they had not taken the wrong turn! A more awful depth of meaning and pathos belongs to the closing verses of this psalm. God’s lamentation over man’s lost opportunities. We speak of what might have been and has been; God speaks of what ought to have been on men’s part, and what surely would have been on his. I. GOD’S VIEW OF HUMAN LIFE. The Bible mode of regarding human life differs from the way in which we naturally look at our own lives, by the same distinction which marks off Bible history from ordinary history, Bible poetry from ordinary poetry, Bible morality or ethics from those of ordinary moralists—supreme universal reference to God. Account for it as you please, the Scriptures in this respect stand apart from all other literature. Man naturally puts himself, as the old astronomers the earth, as the centre of all things. The Bible teaches him that God is the Centre as well as Source of all life (Romans 11:36). Even religious people talk and think of religion as an important element in human life, essential to its true happiness, neglect of which is guilty and disastrous. The Bible speaks of and to men as made for God, missing the whole purpose and blessing of life if estranged from him. So while we look at what is, God’s Word shows him beholding what ought to be. We picture what might have been, he tells us what would have been; we hope or fear what may be, he reveals what will be. We are absorbed in the present; God shows us its root in the past, its fruit in the future (Galatians 6:7, Galatians 6:8). It may be asked—What room, then, for repentance and pardon? Is not this to throw us back under the dominion and condemnation of law? Answer: God’s laws are of two sorts: the law of love and duty, fulfilled by willing obedience, which, therefore, man can disobey and break; and natural laws—spiritual as well as material—which cannot be broken. For God to set them aside would be to destroy, not to save. E.g. the thief, the liar, the drunkard, may repent of his sin, and God will pardon it; but the restoration of confidence, and conscious sense of honesty, or the regaining of health destroyed by intemperance, can come only by the practice of the appropriate virtues. II. THE REAL TURNING POINT OF LIFE. God’s own voice here sets forth the blessings which Israel not only might, but certainly would, have enjoyed, if they had not flung them away wilfully, ungratefully, mealy (Psalms 81:14-16). What, then, hindered? Where was the false step—"the parting of the ways"? Answer: Psalms 81:11, Psalms 81:12. This was the secret of all Israel’s calamities and misery. Note that the Revised Version here uses the present and the future (Psalms 81:13-16). The Hebrew equally admits this rendering; nothing forbids our combining both meanings. But the reference of the whole psalm is to the past. It begins with a shout of joy, referring to the Feast of Trumpets, the beginning of the (civil) year, and the Feast of Tabernacles, at full moon of the same month. Then looks back to the institution of these festivals, the Law of Moses, the deliverance from Egypt. Then to the whole subsequent history—one long record of rebellion and ingratitude (Jeremiah 22:21). The LESSON is for us (1 Corinthians 10:11). By "turning point of life" I mean not some one fatal crisis, at some special time (though such there are, in many lives), but the guiding force, determining motive, master principle, which gives character to each day as well as to the whole life; makes each step an advance in the right path, or an error. Obedience to the voice of God. 1. In his Word (John 10:27; John 12:47-50). 2. Conscience, which is the inward echo of God’s voice. 3. His providence. 4. His Spirit, who alone can give the hearing ear and understanding heart. Here is something sadder yet: "Israel would none of me" (John 5:40, John 5:42; John 8:47). To disobey, to wander, to be lost, you need not resolve on self-destruction; you need only to be careless, let things drift, like one who sleeps when his boat is drifting towards the rapids. You can be careless. God cares, "Oh that my people," etc.! (Luke 19:41, Luke 19:42; Matthew 23:37). BY S. CONWAY Psalms 81:10 Open thy mouth wide; or, great expectations encouraged. There is no one that we like less than a man who is always begging. Our way is to tell people who ask of us, that they are not to come again, or that we can do but very little for them. And those who ask know how we feel, and hence they plead, perhaps, that they have never asked before, or that they never will again, or that they only ask for a very little. Now, it is not difficult to defend this our common conduct with suppliants; but what a contrast it offers to our God’s dealing with us! He does not send us away when we come to him, nor complain that we come so often, or that we ask so much; but, as here, he encourages our greatest expectations, and bids us "open our mouth wide," etc. Such immense encouragement does he give to us to all boldness in prayer. "Thou art coming to a King, Large petitions with thee bring; For his grace and power are such, None can ever ask too much." The psalmist had probably often noticed how the young birds open their mouths wide for the food which they know the parent bird will give them, and for which, therefore, they wait with such eager expectancy. And he points to this familiar fact, and bids his countrymen in like manner expect blessing from God, for God will not disappoint them. Now, on this subject, note— I. THAT THERE ARE SOME WHO NEVER OPEN THEIR MOUTHS AT ALL. They do not believe in prayer, they count it so much waste breath, and affirm that it avails no more than the piteous cry of the hare when she knows that the hounds are upon her. They urge that all things are governed by fixed law, and no desire of ours, however fervent, can make the slightest alteration. Or else, they say that if what we ask for be right for God to give, he will give it without our prayer; that if it be not right, then, as certainly, he will not give it: he knows our need without our telling him. But we have one short reply to all this, and we say to all such disbelievers in prayer—Have you ever really prayed? Myriads of believing souls there are who with one voice will affirm, "I sought the Lord, and he heard me;" and we prefer to believe these who know that God heareth prayer, rather than you who have never really prayed. II. THERE ARE OTHERS WHO OPEN THEIR MOUTHS, BUT NOT "WIDE," as we are here bidden to do. They pray, but they do not expect much to come from it. In words they ask for great things, but they do not really believe they will have them. Our Lord’s command to us is, "When ye pray, believe that ye receive" (Mark 11:24). Now, in regard to temporal blessings, it may be that we cannot have confident expectation that we shall have the precise favour we ask for; but we ought to have such expectation that that which is really best for us God will certainly give. But in regard to spiritual blessings, such as deliverance from sin, for which, in words, we so constantly pray, we ought to expect the very blessing itself. "The blood of Jesus Christ … cleanseth from all sin;" there is, therefore, absolute warrant for expecting such cleansing; and we need not think, though practically we do, that the blunder of a little lad known to the writer, is really the truth. In repeating the General Confession, when he came to the words, "and there is no health in us," he substituted for them, "and there is no help for it." And that is what so many practically think. They remember their own grievous past, they know the force of long evil habit, and their own wretched weakness, and they see the persistence of evil and sin everywhere, even in the good; and they come to the sorrowful conclusion that "there is no help for it" this side the grave. They have no real expectation of deliverance, and, therefore, they do not get it. And yet people go on perpetually asking for it. The reason of their not having is that they will not open their mouths wide, and so God cannot fill them with his blessing. But— III. NONE EVER WILL, UNLESS THE OF SUCH BE . There must be: 1. A mouth to open; that is, power to believe. Now, we all have that, and use it every day about other things. 2. Need of God’s blessing. Unquestionably there is that. 3. Sense of this need. Consciousness of it, and distress because of it. Hunger after God’s blessing. 4. Will to believe. Trust is more a matter of the will than of the reason. "I will trust, and not be afraid." Refuse to doubt, resolve to believe.—S.C. Psalms 81:11, Psalms 81:12 Given up. Note— I. THE . It meant: 1. No longer held back from sin. "Their own hearts’ lust" was to lead them now. 2. No longer urged to goodness. 3. The Spirit no longer striving with them. 4. Divine chastisements abandoned. (Cf. Isaiah 1:5.) See the history of Israel for proof of all this. And it is true still, when a soul is "given up" by God—when even his resources seem exhausted. II. ITS , 1. They are often naturally visible. A God-forsaken people, Church, soul, can be readily recognized. Disaster, defeat, shame, weakness, death,—these are some of the outward signs. 2. They are felt within. (See the history of Saul, 1 Samuel 28:6.) Ah! the inward misery of the soul given up of God. III. THE CAUSE. (Hosea 4:17; and see text.) 1. They would not hearken to God’s voice. Neither by his messengers, nor through conscience, nor in providence. 2. They would have none of God. They cared neither for his favour nor for his frown. IV. THE DIVINE TO THUS DEAL WITH THEM. (Psalms 81:13; Hosea 11:8; Matthew 23:37; Luke 13:34.)—S.C. Psalms 81:12 Our own way our worst woe. Our text a declaration of God’s dealing with rebellious men. We note concerning it that— I. IT TELLS OF A WHICH SEEMS NO AT ALL. Those who rebelled so grievously against God were allowed to do just as they liked, to have their own way as they pleased. 1. Now, our text does tell of punishment. It is not a statement of indifference On the part of God, or of failure, but of his holy displeasure. 2. And it is a punishment of which we have many instances. As when Israel lusted after flesh (Psalms 78:30). And when they would have a king, and God gave them Saul (1 Samuel 12:1-25.; Hosea 13:1-16.). The history of Balaam. Ephraim joined to his idols. The devils asking and being allowed to enter the swine at Gadara. "Not this man, but Barabbas!" and they had their way. The prodigal would go into the far country. And there are many other illustrations beside. 3. God is slow to resort to it. He tries all other means first. 4. It convinces when none other will. Men are forced to believe, then, that God was right and they wrong. 5. But it seems the reverse of punishment. For the Law of God was to Israel a yoke which galled and fretted and chafed them incessantly. Its "thou shalt not" met them at every turn of their lives. Now, this punishment seemed to be deliverance from the yoke and licence to do as they pleased. Where was the punishment in that? 6. And men think the same still. For to them the service of God is so much restraint, religion a tight torturing ligature, which holds them back from what they chooses and binds them down to what they would never choose. And undoubtedly religion is a restraint and a bond. We are never to conceal this fact, and the really religious have no desire to. But men generally do not like it at all, and are glad to be rid of it. II. BUT IT IS A SO THAT NONE CAN BE MORE SO. To be given up to our own hearts’ lust is God’s most awful doom. 1. What would such so called liberty be in other regions? Suppose the stars, instead of obeying their Creator’s laws, were each to wander at its own will? Where would music be it the laws of harmony were not obeyed? What home would that be where there was no law? Or state, where anarchy prevailed? 2. And so in regard to the soul. Man is made for God, and, as St. Augustine says, "Nostrum cor inquietum est donec requiescat in te." It must be so. See the varied and appalling judgments of which the Bible tells—the Deluge; Sodom; the destruction of Pharaoh, etc. What are they all but the natural results of determined sin? Better any punishment—even hell itself—than that God should leave us alone, or give us up, as told of here. . Are you suffering under the hand of God now? Then assuredly he has not left you alone. Turn to him. Are you at ease in sin? Then "Awake, thou that sleepest!" You have need to. Are you serving God? Then let all men know that his service is perfect freedom, the delight of your soul.—S.C. Psalms 81:13-16 What might have been. These verses tell what Israel missed, but might have had. And they are written for our learning. Note— I. WHAT GOD WAS TO DO FOR THEM. 1. Subdue their enemies. 2. Discomfit their adversaries. 3. Conversions should have been numerous. 4. Eternal life should have been theirs. 5. And fulness of joy. And in reference to men now: God waits to be gracious and to do all for them that corresponds to the blessings told of here. II. BUT NONE OF THIS CAME TO PASS; ONLY THE VERY . In their character, conduct, and condition, things went from bad to worse. Enemies not subdued; their adversaries became stronger; sin rampant; their days few and evil; want and misery in their dwellings. III. HOW SUCH RESULT CAME ABOUT. 1. It was not God’s will. Cf. the tears of Christ over Jerusalem. "How often would I have gathered thee," etc.! 2. But it was Israel’s own fault. (Psalms 81:11, Psalms 81:12.) Thus it ever is. IV. THE SORROW OF IT ALL. God dishonoured; the Holy Spirit grieved; their children and their neighbours led astray; themselves given up of God; and all this need not have been. Dread the doom of such.—S.C. BY R. TUCK Psalms 81:1-3 The consecration of music. Instrumental music was associated with the Mosaic festivals; but the organization of music for ordinary religious worship is supposed to have been the work of David. The important differences between ideas of music in the ancient East and in the modem West needs to be carefully shown. Noise is chiefly considered in the East, harmonies are most valued in the West. Even the chanting at religious services was more like that which we call "Gregorian" than like the double tunes ordinarily used. Public services gained a new and attractive feature when music was introduced into them; and those gifted with the power of singing and playing were allowed to take part in them. Then public services rose from being bare duty to become personal pleasure. Perhaps David’s work in consecrating to God’s worship poetical and musical gifts has never been worthily estimated. Thomson tells us that "the Orientals know nothing of harmony, and cannot appreciate it when heard." He went to a grand concert of instrumental musicians. "Seated on a raised platform at one end of the room were half a dozen performers, discoursing strange music from curious instruments, interspersed with wild bursts of song, which seemed to electrify the congregation. They had a violin, two or three kinds of flutes, and a tambourine. One man sat by himself, and had a large harp." "No doubt the temple service, performed by those who trained for it, stirred the deepest fountains of feeling in the vast assemblies of Israel, at the great feasts." I. THE OF MUSIC AND SONG TO GOD. All man’s talents, gifts, and endowments can be devoted to the service of God. Man has no power—poetical, artistic, musical, dramatic, or practical—in the use of which he cannot or may not serve God. Very strange was the notion once entertained that instrumental music was not becoming to God’s worship. And even yet there is a strange limitation to particular instruments, which alone are regarded as appropriate. We need to see more clearly that every gift has its Divine sphere of service. II. THE OF MUSIC AND SONG TO MAN. Especially to man’s artistic culture, and to man’s pleasant and healthy recreation. The gifted in this direction are human benefactors. But we need to secure consecration to the highest and best interests of man. The gifted should never pander to low tastes, or help to degrade their fellows. III. THE OF MUSIC AND SONG TO THE SERVICE OF GOD THROUGH THE SERVICE OF MAN. This should be the high aim of all the gifted. In the use of their gifts so to serve their fellow men, as that God should be glorified through their ministry.—R.T. Psalms 81:4 Authority in religion. "For this was a statute for Israel." Reference is directly to the "blowing up the trumpet in the new moon." However that might be done, because it was felt to be suitable, or because it was pleasant, it had to be done because it was required; and it would have to be done, whether men could recognize its suitability or not, whether men found it pleasant or not. There is authority in relation to religious observances; some persons more readily recognize and respond to that authority than others; but all pious persons find somewhere and in something an ultimate basis of appeal. For some it is the inspired Scriptures, for some it is the witness of the universal Church, and for some it is the requirement of some duly authorized teacher. There has always been discussion as to the proper centre of authority in religion, and the universal Church is divided into sections by the variety of opinion on this subject. I. IN MUST SATISFY MAN THE TRUTH. So many men always nave been, and some always must be, incompetent to decide perplexing doctrinal or ethical questions for themselves. Some are unduly biassed by education; some have neither mental powers nor leisure time for carrying on the necessary studies. In every department of truth, most men take their opinions on the authority of others; and it is even more necessary, in regard to the higher truths of religion, that men should have their standards and their guides. True, we have the Bible; but men like Anselm, Augustine, Calvin, and Wesley, with the great teachers of later days, have been authorities in religious truth to thousands. II. IN MUST LIMIT MAN’S . The speculative faculty leads men, in these times, to wander in all sorts of unknown regions; and produces a restlessness and uncertainty which are seriously imperilling faith. Perhaps we read men’s books too much, and God’s book too little. Happy they who can rest in the "truths most surely believed among us," because they are declared with an authority which they can recognize. III. IN MUST ENFORCE MAN’S DUTIES. Social life has changed the conception of what is becoming to a Christian. We want guidance in the modern endeavour to live The Christian life. Self-indulgence weakens our will, and we want the help of distinct requirements in ordering our religious habits. But yielding to authority must be kept within healthy limitations, and preserve personal independence and responsibility.—R.T. Psalms 81:5 The unknown tongue. "I heard a language that I understood not." It is exceedingly difficult to trace the meaning of this sentence. The first suggestion is, that it may refer to the sojourning Israelites not understanding the language of the Egyptians. Another suggestion is, that Israel did not understand the voice of God when heard from Sinai. Jennings and Lowe give a fresh and striking suggestion. They think the sentence is the utterance of God when passing over Egypt to judge it; and they translate, speaking thus, "The saying, ’I know not,’ I will hear." The reference is to the boastful saying of Pharaoh, "Who is the Lord, that I should obey his voice? I know not the Lord." And God is represented as saying, "I will hear his speech; I will take notice of it; I will punish it." If we are to assume that God is speaking in this verse, as he seems to be in Psalms 81:6, then this reference to Pharaoh may be accepted. Another idea is, that in this sentence the psalmist makes a sudden break, and abruptly exclaims, "The language of one I know not, I hear;" and what he hears he proceeds to tell in the following verses. God’s voice sounded strange to him. I. THE UNKNOWN VOICE OF GOD. Illustrate by the direct speaking of God from Sinai, which so alarmed the people. All close communications of God with men, whether by vision or voice, are humbling, surprising, and overwhelming. Unknown, in the sense of being unfamiliar; and unknown because unexpected. God communicates in the language of men, since he desires to be understood; but his will is usually revealed through human agencies. II. THE UNKNOWN OF EGYPT. This may be shown to have made part of the burden and trouble of Israel, from which God so graciously delivered them. It was the laud of the stranger, and the different language spoken by the inhabitants constantly reminded Israel of its bondage and its hope. III. THE "UNKNOWN" OF PHARAOH. His saying, "I know not." His declaring that Jehovah was to him unknown. His language about "not knowing" the God of the Hebrews. God took notice of the boastful speech; for the declaration that he did not know really meant that he did not care, and so he must be made to know, by seeing and feeling the judgments which Jehovah executeth. It is necessary to remember that Eastern poetical figures are often far fetched, and very difficult to trace.—R.T. Psalms 81:7 The secret place of thunder. "Thunder covert;" literally "hiding place of thunder;" i.e. the dark thunderclouds, from behind which God spoke to the Israelites. Some writers find a reference to the pillar of cloud and fire, in which God appeared for the guiding of Israel’s journey. But there is no special reason for calling the pillar of cloud a "thundercloud." The poet is, in a very general way, reviewing the Divine dealings with Israel; and here the troubles connected with the time at Sinai are clearly referred to. The "hiding place of thunder" is surely the "thick darkness where God was" (Exodus 20:21) when the Law was given from the "smoking mountain," amid "thunderings and lightnings." The writer of the Epistle to the Hebrews rhetorically contrasts the revelations from Sinai and from Zion (Hebrews 12:18-24). His description of the revelation given from Sinai may help us to understand this poetical figure, "the secret place of thunder." "Ye are not come unto a mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard in,reared that the words should not be spoken to them any more." Thunder, then, may be taken, poetically, as the characteristic of the Old Testament dispensation. We must keep in mind two things: (1) the intensity of the thundernoise in mountain districts; and (2) the peculiar Eastern sentiments about thunder. In illustration of (1), Dr. Stewart gives the following experience of a thunderstorm at Mount Sinai. "Every ball; as it burst, with the roar of a cannon, seemed to awaken a series of distinct echoes on every side;… they swept like a whirlwind among the higher mountains, becoming faint as some mighty peak intervened, and bursting with undiminished volume through some yawning cleft, till the very ground trembled with the concussion …It seemed as if the mountains of the whole peninsula were answering one another in a chorus of the deepest bass. Ever and anon a flash of lightning dispelled the pitchy darkness, and lit up the mount as if it had been day; then, after the interval of a few seconds, came the peal of thunder, bursting like a shell, to scatter its echoes to the four quarters of the heavens, and overpowering for a moment the loud howlings of the wind." In illustration of (2), the fear produced by thunderings now may be shown, though superstitious ideas are checked by some measures of scientific knowledge. The fear of thunder is shared by the animals in the fields. Thunder, then, is the fitting illustration of the old dispensation; but unsuitable to the new dispensation. It fits the old because it impresses on man the sense of mystery; it gives man an idea of force; and it fills man’s mind with fear. I. THUNDER BRINGS A SENSE OF MYSTERY. In those days, how it comes was not known. Always, when it comes is not known. It was, and it still is, something over which men can only wonder. Show that this character is preserved in the God of the Old Testament. He hides himself. "Clouds and darkness are round about him." His voice is to man but as the inarticulate thunder. In some ages of the world, and in some Conditions of the race, mystery in God is the best education; it awakens the spiritual faculties in child ages, as it does in children. II. THUNDER GIVES MAN AN IDEA OF FORCE. When he hears it, man feels there is something wholly beyond his control. And force must be felt by the Israelites to lie behind law. He who gives the Law must be felt able to enforce its sanctions. Joubert tells us that the absolute rule of moral training is "force till right is ready." The thunderings and lightnings of Sinai impressed the force of the Divine authority. III. THUNDER FILLS MEN’S MINDS WITH FEAR. If fear is not the highest motive inspiring obedience, it is the necessary motive for many people, and the first motive for all. Fear is not lost, as the inspiration of obedience, in Christianity, it is only glorified in love. "Perfect love casteth out fear." Storm and tempest clear the atmosphere, and prepare for the warmth and quickening of the steady sunshine; and so the thunder of the Old Testament prepares for the life giving sunshine of the New.—R.T. Psalms 81:9 The sole Object of worship. This verse recalls to mind the second recitation of the Decalogue in Deuteronomy 5:1-33. "In Deuteronomy 5:9 the keynote of the revelation of the Law from Sinai is struck; the fundamental command which opens the Decalogue demanded fidelity to Jehovah, and forbade idol worship as the sin of sins." The claim of Jehovah on the Israelites needs to be precisely described. God, as El, was very generally, perhaps universally, known. But men went wrong, in relation to him, when they began to make representations of him. Then two things happened: (1) different representations became fixed to different localities and countries; and (2) the representations came to be worshipped, rather than the spiritual Being whom they represented. Israel was selected, as a nation, to preserve for the world the imperilled primary truth of the unity and spirituality of God. So two things are firmly asserted as the basis of God’s revelation of his will to Israel I. GOD IS THE ONE GOD OF THE WHOLE EARTH. "Hear, O Israel, the Lord thy God is one Lord." "The God of the whole earth shall he be called." There are no such things as "strange gods." An idol is a "nothing," a "vanity." God is God alone. See the importance of this for Israel. Looking on the nations around them, they might imagine that the gods of the nations were doing better for them than Jehovah was doing for his people, and so they might be tempted to join service to these strange gods with service to Jehovah. So they must learn that God was really the God of all nations; the one and only true God. In view of our work among the heathen, we still must hold fast this primary and fundamental truth—there is but one God; and he is as truly the God of the heathen as of the civilized and the Christianized. II. GOD IS THE ONE OBJECT OF HUMAN WORSHIP. Man must worship. He feels dependent. He must look out of himself for some one on whom to lean. He must be sure that be on whom he leans is absolutely trustworthy. There never can be more than one absolutely trustworthy Being. If right ideas be attached to God, we must feel that there can only be one God. He must be the perfect realization of our highest conceptions; and therefore our admiration and our dependence will unite to make him the sole Object of worship. He who knows God wants to worship no other.—R.T. Psalms 81:10 Sufficiency in God. "Open thy mouth wide, and I will fill it." Whatsoever be the needs or the desires of God’s people, there is abundance of grace for the supplying of the needs, and the satisfying of the desires, Compare our Lord’s saying to his disciples, "Hitherto have ye asked nothing in my Name; ask, and ye shall receive, that your joy may be full," The figure in the text is explained in Thomson’s ’Land and the Book.’ "It is said to have been a custom in Persia, that when the king wishes to do a visitor especial honour, he desires him to open his mouth wide, and the king then crams it full of sweetmeats, and sometimes even with jewels. And to this day it is a mark of politeness in Orientals to tear off the daintiest bits of meat for a guest, and either lay them before him, or put them in his mouth." In declaring himself to be Israel’s God, and demanding the sole and entire worship of the people, Jehovah graciously adds the assurance, that he is at once able and willing to meet and supply all their need. He could not ask their entire trust if he was not efficient to meet all their wants. There was no call to seek the help of any strange god, for they were in no sense straitened in Jehovah. This subject may be applied to Christians by taking illustrations, from the history of Israel’s wanderings, of the following points. I. IN GOD FOR ISRAEL’S KNOWN NEEDS. These concerned (1) daily supply; (2) wise guidance; (3) efficient defence; (4) patient bearing with infirmities; (5) provision for social relations and national requirements. So we can never think of any want we have that is beyond God’s supply. II. IN GOD FOR ISRAEL’S UNKNOWN NEEDS. For our real needs are not those we find out for ourselves. Those are our superficial needs, and often not even real needs. It introduces a surprise of grace to say there is the supply in God of all the needs of which he knows and we do not. Often it is God’s supplying us that brings the consciousness of the need. Flow good that God’s grace is not limited by our knowledge! III. IN GOD IS WITH GOOD WILL. That gets expression in gracious and satisfying assurances and promises.—R.T. Psalms 81:11 The sin of self-will. Observe that the sin of which complaint is here made is not that Israel did not hearken, but that Israel would not hearken. God goes in behind the acts of disobedience, and is concerned with the spirit of wilfulness which found expression in the acts. The judgment of God upon them brings to view the special feature of their sin. "So I gave them up to the obduracy of their heart, that they should walk in their own counsels" (Psalms 81:12). I. SELF-WILL AS THE SIN INTO WHICH MEN FELL. Self-will is the perverted use of free will. Free will could be self-will if man were an independent creature. Free will must not be self-will, because man is a dependent creature. Free will became self-will, because man allowed himself to be guided by what seemed "pleasant to the eyes and good for food," rather than by what he knew to be the will of him on whom he depended. Serving himself is the essence of sin for one who has been made dependent—in every way dependent upon God. What we have to counteract is the delusion that man is an independent being, and therefore may "follow the devices and desires of his own heart." Illustrate from Daniel 5:28. II. SELF-WILL AS THE SIN FROM WHICH MEN ARE . There are penalties into which men have brought themselves by their self will, and from these they need to be delivered. But it would be no effective redemption that dealt only with penalties. Deliverance from self-willedness, in a dependent creature, can only be effected by making him on whom he depends so infinitely attractive that he wins full trust and obedience. And this is accomplished by God’s manifestation of himself to men in the Person, life, and sacrifice of the Lord Jesus Christ. III. SELF-WILL AS THE SIN INTO WHICH THE ARE IN DANGER OF FALLING BACK. Illustrate from the Israelites, as redeemed unto the service of Jehovah, from Egypt. Bring out (1) the open ways, and (2) the subtle ways, in which nowadays Christians may be tempted to the self-trust which breaks them away from their dependence on God.—R.T. Psalms 81:13 The sorrow of God. Occasioned by this—he could not do for his people what he would. He would have delivered them from their foes, and fed them with the finest of the wheat. They, by their conduct, compelled him to withhold his hand, and even to smite instead of bestow. Compare the sorrow of Christ when looking from Olivet upon Jerusalem. He mourns over what he would have done for its people; but they "would not." I. GOD’S JOY IN THE OF HIS PEOPLE. Their temporal blessing, when the state of their minds and hearts makes his giving temporal blessings the highest moral and spiritual good to them. It is not merely that God "gives us all things richly to enjoy;" it is that he loves to give; he finds his joy in giving. Illustrate from the provisions made for Israel. II. GOD’S SORROW BECAUSE OF THE OF HIS . Sometimes he cannot give temporal blessings, because the state of mind and heart of his people would turn them into moral and spiritual curses. See in the case of Israel; how vain, self-confident, and proud Israel would surely have become, if, taking no notice of its character, its wilfulness, and murmuring, and rebellion, God had showered all conceivable good on the nation! It is the grief of love that it must restrain its gifts lest they should be misused. . If we lack good things that we desire, and think we need, let us never explain the lack by the Divine unwillingness to bless, or by any vague notions of Divine "sovereignty." God would give these things to us if, in view of our best interests, he could. He is to be thought of as grieved that he cannot. And the thought of his grief should incite us to get rid of the hindrance that is on our side. To the trustful, humble, obedient soul God’s richest benedictions may safely come.—R.T. BY C. SHORT Psalms 81:13, Psalms 81:14 (compared with Isaiah 48:18) Man’s inconsideration. I. GOD HAS SPOKEN AND TO MAN THE WAY OF LIFE. God’s ways are the ways of life. 1. God’s way is the way of law. Physical and moral and spiritual. "Whatsoever a man soweth," etc.; "To him that hath shall be given," etc. 2. God’s way is the way of love. 3. God’s way is the way of faith. So that through it he dispenses pardon, strength, and comfort. II. THE SIN OF MAN IS OF GOD’S WAYS. This leads to: 1. A neglect of the Divine rule of life. An inconsiderate man is a man without understanding, a man without a steadfast purpose, given over to pleasure and selfishness. 2. A forfeiture of the Divine help against our difficulties. An inconsiderate man cannot accept or use the Divine help. III. GOD’S LAMENT OVER THIS . 1. It hindered him from a benevolent exercise of his power on their behalf. "I gave them up to the stubbornness of their heart:" that was all God could do for them. 2. They are defeated by their enemies in the battle of life. It is only by God’s help we can conquer in the great struggle we have to maintain. 3. God could not nourish them with heavenly food. (Deuteronomy 32:13.) The finest of the wheat and honey out of the rock. Like the prodigal, they lived upon the husks.—S. Two different explanations have been given of the general bearing and intention of this psalm—one, recently advocated by Professor Cheyne, that it is a denunciation of the angels whom God has put in charge of the earth (see Daniel 10:13-21; Daniel 12:1), on account of the violence and injustice which they have connived at and permitted; the other, that it is a denunciation of the human judges in Israel, who are corrupt and oppressors of the people. The objection to the former view is, first, that the angels are nowhere else taxed with wrong doing, or with anything worse than folly (Job 15:15); and, secondly, that it is inconceivable that God should entrust the government of the world to such imperfect and peccant beings Moreover, that God should threaten his angels with death (Psalms 82:7) is contrary to the whole tone and spirit of the rest of Scripture. The other interpretation is, therefore, to be preferred. God, standing amid the angelic host in heaven, denounces the unjust judges who are bearing sway over his people on earth. The writer of the psalm may well be the Asaph of David’s time. It consists of an exordium (Psalms 82:1); a body, composed of denunciation and threats (Psalms 82:2-7); and a conclusion, calling on God to take immediate action (Psalms 82:8). Psalms 82:1 God standeth in the congregation of the mighty; or, "in the congregation of God"—"the Divine assembly" (see Job 1:6; Job 2:1; Isaiah 6:1, Isaiah 6:2, etc.). El, in the singular, can scarcely mean the "mighty ones of earth." He judgeth among the gods. He "holds a court of judgment in heaven, surrounded by the Divine ministers, who will execute his behests" (Canon Cook). Psalms 82:2 How long will ye judge unjustly? "The cry of the impatient Jehovah" (Cheyne); comp. Exodus 10:3; Exodus 16:28; Numbers 14:11, Numbers 14:27. And accept the persons of the wicked? Accepting men’s persons is favouring them unduly on account of their position or outward circumstances. It was strictly forbidden in the Mosaic Law (see Deuteronomy 1:17; Deuteronomy 16:19; Le Deuteronomy 19:15). Psalms 82:3 Defend the poor and fatherless; literally, judge them. "Do not deny them justice; do not refuse to hear their cause" (comp. Isaiah 1:23; Jeremiah 5:28). Do justice to the afflicted and needy. After consenting to hear their cause, be sure thou doest them justice. These commands are covert reproaches. Psalms 82:4 Deliver the poor and needy. The poor were terribly oppressed, and needed "deliverance" (see Job 29:12; Isaiah 1:17; Isaiah 3:14, Isaiah 3:15; Isaiah 58:6; Micah 3:2, Micah 3:3). Rid them out of the hand of the wicked; or, rescue them. Psalms 82:5 They know not, neither will they understand. Scarcely "an aside from the indignant judge," as Professor Cheyne suggests, much less a remark interpolated by the poet (Ewald, Hitzig). Rather a complaint of human perversity, addressed by Jehovah to the angelic host who are present (Psalms 82:1). It is not an accidental and excusable ignorance, but a wilful and guilty one that is spoken of. They walk on in darkness. Loving darkness rather than light, because their deeds were evil (John 3:19), they walked in the way of darkness (Proverbs 2:13). All the foundations of the earth are out of course; rather, are shaken. The fundamental bases on which the life of man upon the earth rests, the very principles of morality, are shaken, and totter to their fail, when those whose place it is to administer justice pervert it and deal out injustice instead. Psalms 82:6 I have said, Ye are gods; i.e. "in my Law I have called you gods"—I have given you this lofty name (see Exodus 21:6; Exodus 22:8, Exodus 22:9), since ye judge on my behalf, "as my representatives" (Deuteronomy 1:17; 2 Chronicles 19:6; Romans 13:1, Romans 13:2). And all of you are children of the Most High. Not therefore "gods" in the strictest sense, but possessing a derived, and so a qualified, divinity. Psalms 82:7 But ye shall die like men. The name of "gods," even the fact of your being representatives of God, shall not save you from condign punishment. Ye shall be punished with death, as other wicked men are punished (Psalms 73:18). And fall like one of the princes; i.e. come to an untimely end, as so many "princes" have done (see Joshua 12:9-24; Judges 1:7; Judges 3:21; Judges 7:25; Judges 8:21, etc.). Psalms 82:8 Arise, O God, judge the earth. The words of God (Psalms 82:2-7) being ended, the psalmist calls upon him to proceed at once to judgment; but he does not limit the judgment to Israel’s unjust judges. God is asked to "arise" and "judge the earth," i.e. the whole world (comp. Psalms 7:7, Psalms 7:8; Psalms 56:7; Psalms 59:5). For thou shalt inherit; or, "for thou dost inherit." "God is the King of all the earth" (Psalms 47:2), not of Israel only. All nations—the whole world—must be regarded as his possession or "inheritance." Psalms 82:1 A view of human life from above. "God standeth," etc. Earthly greatness, and God’s supreme rule of rulers and judgment of judges, are the theme of this sublime, brief psalm. The psalmist takes his stand on the watchtower of inspired prophecy; and gives, as the Bible is wont, a view of human life from above, as seen, not in the light of man’s judgment, but God’s (1 Samuel 2:8; Luke 1:52). I. THE OFFICE AND DIGNITY OF RULERS. In the administration of justice, and claim to obedience—enforced, in the last resort, by death penalty—they are God’s representatives; therefore here called "gods." The state, in its care of the lives, property, duty, and welfare of its citizens, is a kind of earthly providence, entrusted by God himself with this authority (Romans 13:1-4). Here is no reference or limitation to any special form of government, monarchical or republican, aristocratic or democratic. The right of man to rule over his fellow men, in whatever particular form of government, like the right of parents to the obedience and reverence of their children, can come only from God. Armies can compel submission. Popular will can create offices, and choose men to fill them. But men could never create authority. It belongs to God. In this doctrine of Scripture (and also of common sense) there is no shadow of support for the slavish and monstrous doctrine of "the Divine right of kings," with which the pulpits of England once resounded; or to the claim that hereditary government is more Divine and sacred than elective. What is "ordained of God" is the maintenance of law and justice, for the welfare of the people and punishment of wrong doers, by lawfully constituted public authority. II. GOD’S SUPREME RULE AND OF EARTHLY RULERS. 1. See the special sins and failures with which the judges or princes el Israel are charged; and the national disorder and danger thence arising (Psalms 82:2-5). Merciful pity for the poor, the oppressed, those bereaved of their natural protectors, is a strong characteristic of Bible morality and religion (James 1:27; James 2:13). Justice is to be enforced for the sake of mercy. We may say that Divine justice is part of Divine mercy; "for God is love." 2. Those high in rank and office are reminded that not only their authority, but their life, is held from God; at his pleasure every moment (Psalms 82:7). The death of great men is among the special means by which God’s providence contests earthly affairs. The master hand grows cold, and all the threads of policy it wove snap; the reins it held drop (Psalms 146:3, Psalms 146:4). Therefore the only consolation to the devout patriot, politician, or lover of men is in turning from the injustice, the instability, the errors of human governments to the kingdom of Christ. The prayer of Psa 82:8 is equivalent to our daily prayer, "Thy kingdom come!" Death, which is the ruin of all other sovereignties, was the foundation of Christ’s. What seemed its sudden blood red sunset was indeed its ruddy dawn (Hebrews 2:9). BY S. CONWAY Psalms 82:1-8 Corruptio optimi pessima est. We have here a vivid picture of the corruption of men, supposed to be, and who should have been, the best in Israel. It refers to the judges, and tells them how judges are judged (Acts 23:3). And it may be applied to all misuse of power or abuse of trust, where, when, or howsoever any may be guilty thereof. This short psalm tells much concerning— I. THE DIVINE OF NATIONS SUCH AS ISRAEL. They are "the congregation of God." This is the true rendering (cf. Numbers 27:17; Numbers 31:16; Joshua 22:16, Joshua 22:17). Israel is no mere fortuitous concourse of individuals, but a chosen people, a congregation of God. They belong to him, are cared for by him; God dwells in, their midst, takes his place—"standeth"—among them. Such nations are really theocracies, no matter what form of earthly government may exist. This name for nations, "the congregation of God," likely, if recognized, to be of salutary power. To the nation itself it will give self-respect, and tend to righteousness. To its governors, a sense of responsibility, and a holy fear lest they abuse their high office. II. THE DIVINE METHOD OF RULE. By means of vicegerents, who should derive their authority from God, and who should embody in themselves the majesty of law, and in whom men would look to find the most perfect earthly pattern of Divine attributes of truth, and justice, and mercy, and impartiality. The name "gods" is therefore applied to the judges (see also Psalms 82:6, and Exodus 21:6; Exodus 22:8, Exodus 22:28; Exodus 4:16; Perowne). And men are ever on the look out for such; and that form of government is best by which such men are most surely placed in power, and men of an opposite character most surely excluded. And to better ensure such rulership is the intent of the reminder that God himself will judge the judge. Nevertheless, we are shown next— III. MAN’S OF GOD’S PURPOSE. (Psalms 82:2.) This has been a crying evil, not in Israel alone, but wherever God has been unknown or forgotten. The proper duty of the judge is declared in Psalms 82:3, Psalms 82:4; but this they have been tar enough from remembering or practising. IV. THE CAUSES OF SUCH WRONG. 1. Moral blindness. "They know not." 2. They care not to acquaint themselves with the Law of God. What little they do know they understand not, and they harden themselves in their sin by their "walking in darkness," their habitual practice of evil. There are ever the downward steps in wrong. Then we are shown— V. THE OF THEIR SIN. 1. To society generally. "All the foundations of the earth are out of course." That is, there is a general breakup of all civil order; anarchy and confusion inevitably ensue. It does not need the Bible to show how exceedingly bitter and evil a thing sin is. The facts of history and the observation of God’s providence make that clear enough. 2. To the wrong doers themselves. They had been greatly exalted; they had been regarded, in virtue of their sacred office, as "gods," as "sons of the Most High;" but by their abuse of their trust they should be hurled down as other evil men, and fall low like as they bad seen so many evil princes fall And this not in the natural course of events, but as the result of the awful judgment of God. . From all the injustices of earth we may turn to God (Psalms 82:7), and appeal to his judgment. For—blessed be his Name!—we are the inheritance, the real possession, not of ungodly men, but of God. Our true Judge is the true "Son of the Most High" (John 10:34-38).—S.C. BY R. TUCK Psalms 82:1 The Judge of the judges. "He judgeth among the gods"—elohim, a term sometimes used for those high in office (see Exodus 21:6; Exodus 22:8, Exodus 22:28). Called gods as being God’s representatives. The psalm may be illustrated by the address of Jehoshaphat to the judges, given in 2 Chronicles 19:6, 2 Chronicles 19:7. Our Lord gives the reason for princes or judges being called "gods," in John 10:34, John 10:35, the "Word of the Lord" came to them, and gave them authority to speak and act in his name. Judges must feel that God is with them in their judgments, and they dishonour him when they give unjust or partial judgments. This may be illustrated from the custom of opening our assize courts. The idea is that the queen actually herself judges all causes, and proclamation is made in her name. She acts through delegates, but the people are to understand that, if not in person, yet in reality, she is judging them. Judges who act unworthily dishonour her. As "magistracy" was the most important work of Eastern kings, the term "judge" was used, in a general way, for all positions of public honour, authority, and responsibility. So we may take the term "judges" as suggesting all kinds of official positions in which we may stand; all places in which we are put to rule or influence others; and then we may see the claim God makes to stand in relation to them all. He is the "Judge of all judges." I. GOD ACTS THROUGH THE JUDGES. That truth takes two forms, a lower and a higher. In the lower form, all judges, all officials, all teachers, are the Lord’s delegates; standing for him, speaking and doing in his name, expressing to men his will This may be illustrated in Moses, Joshua, the so called judges, the kings, and from one point of view, the prophets. But, in the higher form, God is conceived as being actually in the judge, and what he says and does can but convey to men God’s will concerning them. So our Lord said, the Father spoke by him. The true ruler and teacher reaches this higher view. And the authority of the teacher is properly recognized only when he is felt to be the voice of God. II. GOD EXPECTS JUDGES TO BE OPEN TO HIM. So that he may work unhindered in them. The openness is indicated in the mastery of all self-pleasing, and the full willingness to be the Divine channel. All officers in Christ’s Church, great and small, need to watch themselves, lest they close up their powers, so that God cannot work through them. III. GOD TAKES STRICT ACCOUNT OF HIS JUDGES. Specially of this, whether they gave to men his message; and whether they gave it to men just as he would have it given.—R.T. Psalms 82:2 Accepting the person. Jehoshaphat (2 Chronicles 19:7), in addressing the Judges, reminds them that "with the Lord our God is no respect of persons, nor taking of gifts" (see also 2 Samuel 14:14; Acts 10:34; Romans 2:11; Galatians 2:6). This Hebrew term, "accepting the person," or "accepting the face," is the equivalent of our term, "show partiality to." The figure is taken from the Eastern custom of prostration before a king or judge. The accepted suitor is commanded to "lift up his face," that is, to rise up. The extent to which the bribery of judges is carried on in the East may be illustrated by the following passage, referring to Egypt, by Mr. Lane. "The rank of a plaintiff or defendant, or a bribe from either, often influences the decision of the judge. In general the naib (deputy of the judge), and mooftee take bribes; and the cadi (chief judge) receives from his naib. On some occasions, particularly in long litigations, bribes are given by each party, and the decision is awarded in favour of him who pays highest. This frequently happens in difficult lawsuits; and even in cases respecting which the law is perfectly clear, strict justice is not always administered, bribes and false testimony being employed by one of the parties. The shocking extent to which bribery and suborning false witnesses are carried on in Moslem courts of law, and in the tribunal of the cadi at Cairo, can scarcely be credited." The psalmist pronounces the magistrates of his day to be indifferent to justice, neglectful of their duties, venal and unscrupulous, and he warns them of the ruin they are bringing on society. St. James reminds us that this "undue partiality," this "accepting the person," this showing preference for the rich, is not confined to judges. It may be observed even in the relations of the Christian Church (see James 2:1-4). I. THERE IS NO " THE PERSON" WITH GOD. This is distinctly declared by St. Peter (1 Peter 1:17). "If ye call on the Father, who without respect of persons judgeth according to every man’s work." Certain settings of the Christian truth, those known as Calvinistic, which put in prominence the Divine election, have been used or misused to encourage an idea of" favouritism" in God. It is always better to regard the Divine election as simply the all-wise selection of the most fitting person for the work which has to be done. It is only a subtle form of self-conceit which makes us imagine ourselves the special favourites of Heaven. "God accepteth no man’s person." "The Judge of all the earth does right." II. THERE SHOULD BE NO " THE PERSON" WITH MEN. This, however, must apply to official relations and duties, not to personal feelings and preferences. It is the fruitful source of evils in the family, business, society, and the Church. The least loved and the most unlovely folk in the world are the family pets, the society pets.—R.T. Psalms 82:3 The claims of the poor. This verse suggests four classes. The "poor" are those who have little or no money. The "fatherless" are those who have no defenders and friends. The "afflicted" are those who have to bear actual suffering. And the "needy" are those who have reasonable wants which they cannot satisfy. And in these senses we have the poor always with us; and whensoever we will we may do them good. The immediate application of the passage is to persons in authority who may defend the poor against private injustice or neglect. "They are to cause the benefit of the administration of justice to tend to the advantage of the defenceless, of the destitute, of the helpless, upon whom the Lawgiver of Israel especially keeps his eye." Moses solemnly cursed the man that" perverteth the judgment of the stranger, fatherless, and widow" (Deuteronomy 27:19). Matthew Henry has the following striking sentences: "It is bad to rob any man, but most absurd to rob the poor, whom we should relieve; to squeeze those with our power whom we should water with our bounty; to oppress the afflicted, and so add affliction to them; to give judgment against them, and so to patronize those who do rob them, which is as bad as if we robbed them ourselves. Rich men will not suffer themselves to be wronged; poor men cannot help themselves, and, therefore, we ought to be the more careful not to wrong them." What, then, do the poor in every age reasonably claim from every one who has means, or occupies a position of authority or influence? Put under three terms. I. THE. POOR CLAIM JUSTICE. That which is their unquestionable right, in every case, and under every circumstance. Not merely a right judicial decision in every disputable question. Not merely fair treatment, if coming under any accusation. But social justice—a right share of all citizen privilege, and a righteous reward for all their labour.]t is not justice to take any sort of advantage of a man because he is poor. In these days the poor are learning to make their demand for justice, as between man and man, heard and heeded. II. THE POOR CLAIM . If anybody is to have an advantage, let it be the poor folk. In every age there has been the tendency of the well to do to claim for themselves all the consideration. The Christian spirit steadily resists this tendency; and the social movements of modern times may well be toned by the Christian spirit. III. THE POOR CLAIM HELP. This brings in the practical side of their claims, and reminds of their actual sufferings and disabilities. See what help is required by the four classes mentioned above.—R.T. Psalms 82:4 The national peril in the mal-administration of justice. This subject is illustrated by the rebellion of Absalom. That rebellion would not have been possible if the confidence of the people had not been lost by David’s neglect of the judgment seat. Absalom gained favour by craftily saying, "Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!" (2 Samuel 15:4). Those who search into the causes of great national revolutions find they have always to take account of the influence on the people of unfaithfulness in the judges, and lost public confidence that the right can be obtained. This is true of Western nations, but it is more true of Eastern nations, who know of justice as the decision of an official, rather than as the execution of a recognized and written law. Solomon gained public confidence by a wise and quick-witted judgment. He in part lost public confidence by high-handed dealing with the people’s complaints. The prophets, in their complaints of the special evils of their times, give prominence to the injustice of the judges, and their neglect of the causes of the poor. Still no crimes are supposed to undermine more swiftly the public confidence, and produce more social mischief, than those committed by mercenary judges, who give decisions in view of their own interests, rather than on the basis of what is just and right. 1. Men look for a standard of righteousness higher than they can reach themselves. They are taught to look for that standard in the impartial public judges and magistrates. If they find themselves disappointed in them, they readily get the feeling that there is no standard right, and then they lose the check upon their own wilful, self-pleasing doings. Public justice is found to be the necessary foundation and buttress of public morality. 2. National life loses its inspiring example when the king, the magistrate, and the official are found to do unjust things. Nations, as well as individuals, must make their ideals, and realize them, or think they realize them, in some individuals. Kings ought to be to their people realized ideals, and so living examples. And in the more limited spheres, so should the judges be. A man easily goes to ruin when he finds his realized ideal fail him. And so does a nation. There seems to be no right when there is no public right; no right in its high places. Nations are rightly severe on all judges who dishonour the seat of judgment.—R.T. Psalms 82:6 Our changing estimates of men. "I have said, Ye are gods … but ye shall die like men." Life, in its progression, involves a process of "disillusioning." The youth builds "castles in the air," "castles in Spain;" but advancing life deals with them as the growing sunshine deals with morning mists. We begin life with admiring and trusting everybody; it is well for us if advancing life does not find us standing beside the psalmist, and saying, "All men are liars." David thought Ahithophel was a fast and faithful friend. He changed his ideas of him when he learned that "Ahithophei was among the conspirators with Absalom." No more bitter experience do men ever pass through than that of finding those they thought faithful "fail from among the children of men." Here the difficulty is the changed estimate we are sometimes compelled to make of our public men. The psalm concerns those in authority and office. The psalmist is distressed because he cannot think of them as he once thought, and as he would like to think; they had altogether fallen from the position in which he had placed them. I. WHAT MEN OUGHT TO BE. There is a true and proper sense in which every man is an official. Every man has some one dependent on him, and every man can exert an influence, and be an influence, on some one. This may be put in another way—Every man is somebedy’s ideal. In the text the judges are thought to be what they ought to be—uncorrupt, simple, sincere; agents that convey the pure word and will of God to men. And this is what every one of us who has influence on a fellow man should be. Those dependent on us should have good ground for making us their ideals. Using the word in its Old Testament sense, men should look on us, and in their admiration, say, "Ye are gods." We ought to be such in integrity, simplicity, and nobility, as to make their saying so reasonable. II. WHAT MEN PROVE TO BE. Our ideas of them generally prove illusions, but there is no reason why they should not change for better ideas. They need not change for the worse. But life proves a heavy strain for all men. Some are sanctified through it, but some are deteriorated. The text contemplates those who prove unfaithful, untrustworthy, and even come under the judgments of God, for special sins, as Adam did. Impress that the ideal Christ never yet disappointed any man. There has never been reason for changing our estimate of him.—R.T. Psalms 82:8 God’s inheritance in all nations. Bishop Perowne translates this, "For thou hast all the nations for thine inheritance." Bishop Wordsworth says, "All nations are thine inheritance. Thou gavest a special inheritance to Israel; but all lands are thy Canaan, and all will be judged by thee." The term "inheritance" is used in a somewhat unusual way, and what we regard as its precise meaning is not to be pressed. The idea in the mind of the psalmist was that God is the rightful Sovereign of the whole earth, and therefore he may be asked personally to correct the evils of his representatives. An "inheritance" is here viewed as something which comes to a man, and is absolutely his, over which he has entire control. Israel was God’s inheritance because entirely in his control. But those called gods, judges, princes, had nothing that was theirs in any such sense. But every land and every people is, in this way, God’s inheritance. And when the subordinate servants fail anywhere, appeal can be made to the absolute Ruler and Judge. Aglen puts the point of the verse in this way: "It is as if, despairing of the amending of the corrupt magistrates, the poet, pleading for Israel, takes his case out of their hands, as Cranmer in the play takes his case out of the hands of the council, and entrusts it to the great Judge of the world, to whom, as a special inheritance, Israel belonged, but who was also to show his claim to the submission and obedience of all nations." The point to work out is this—when we are troubled by thoughts of the injustice and untrustworthiness of men in whom we ought to be able to confide, we may find consolation in large comprehensive views of the supremacy of God—our God—over all the earth. In this way we get helpful impressions of— I. GOD’S . These failures that surprise and alarm us are no surprise to the God of the whole earth. He has had to deal with such things and such people over and over again. He knows how to deal with such cases. II. GOD’S . When we see God as having all nations for his inheritance, we realize that he must, through long ages, and he must still, be constantly engaged in righting things; holily interfering with wilful men, putting confused things straight. Then we are reassured. He can put right what perplexes us.—R.T. BY C. SHORT Psalms 82:1-8 A solemn rebuke addressed to those who, pledged by their office to uphold the Law, had trampled upon it for their own selfish ends. I. GOD’S TO RULERS. (Psalms 82:1.) 1. He has appointed them to a Divine work. They are to represent the justice and righteousness of God. 2. He holds them responsible for their manner of doing it. Judges them. II. THE RIGHT USE AND THE ABUSE OF POWER. (Verses 2-4.) 1. The right use of power. To give justice and redemption to the poor and defenceless. To defend the helpless and the oppressed. 2. The abuse of power. "To accept the persons of the wicked" is to favour their cause on account of their position or station. III. THE OF RULERS SOCIETY. (Verse 5.) "The foundations of the earth are out of course." 1. The example of men high in station is more influential than that of others. 2. Law unjustly administered demoralizes and degrades a people.—S. THE psalmist makes a passionate appeal to God on behalf of Israel at a time of great danger. A confederacy has been formed among the surrounding nations, having for its object the destruction of Israel’s nationality (Psalms 83:4). The confederacy includes Edom, the Ishmaelites, Moab, the Hagarenes, Gebal, Ammon, Amalek, Philistia, and Tyre (Psalms 83:6, Psalms 83:7); and it has the support of Assyria (Psalms 83:8). Much doubt exists as to the period of Israelite history whereto the psalm and the events it commemorates belong. The prevalent opinion identifies the movement with that made by Moab, Ammon, and Edom, in the reign of Jehoshaphat, whereof an account is given in 2 Chronicles 20:1-37. (So Tholuck, De Wette, Hengstenberg, Delitzsch, Kay, Canon Cook, and Professor Alexander.) Another view held is that the psalm belongs to the time of Nehemiah, and to the attempt then made to crash Israel by Sanballat, Geshem, and Tobiah. More recently, Professor Cheyne has argued strongly in favour of a Maccabean date, and endeavoured to identify the confederacy with that described in 1 Macc. 5; which was put down by Judas Maccabaeus. A post-Captivity date is, however, rendered impossible by the mention, among the confederates, of Amalek and Assyria, which had both ceased to exist before the time of Nebuchadnezzar. We are thus thrown back upon the first hypothesis, unless, indeed, a suggestion may be made that the time of David is possible, and that the occasion may be that described in 2 Samuel 10:1-19.; 1 Chronicles 19:1-19. Then only have we a record of Asshur helping the children of Lot (2 Samuel 10:16; 1 Chronicles 19:6, 1 Chronicles 19:16). Metrically, the psalm divides into four strophes, three of four verses each, and one (the last) of six. Psalms 83:1 Keep not thou silence, O God: hold not thy peace, and be not still, O God. A crisis has come which calls for the Divine interference. If his people are to be saved, God must no longer sit still. Compare the frequent calls on God to "arise" (Psalms 3:7; Psalms 7:6; Psalms 44:26; Psalms 68:1, etc.). Psalms 83:2 For, lo, thine enemies; i.e. Israel’s enemies, who are also "thine enemies" (see the comment on Psalms 81:15). make a tumult; literally, make a roaring, like the roaring of the sea (comp. Psalms 46:3; Isaiah 17:12). And they that hate thee (compare "the haters of the Lord," in Psalms 81:15). Have lifted up the head; i.e. raised themselves up against thee—taken a menacing attitude (comp. Judges 8:28). Psalms 83:3 They have taken crafty counsel against thy people. Such a widespread confederacy as that described below (Psalms 83:6-8) cannot have been formed without much secret consultation and plotting. And consulted against thy hidden ones; i.e. "those whom thou hidest in the covert of thy presence from the plottings of man" (Psalms 31:20, Revised Version: comp. Psalms 27:5). Psalms 83:4 They have said, Come, and let us cut them off from being a nation. This was the general object of Israel’s enemies at all times (2 Kings 24:2; 2 Chronicles 20:11; Psalms 138:7; 1 Macc. 3:35; 5:2), and thus does not help much towards determining the date of the occasion here spoken of. That the name of Israel may be no more in remembrance (comp. Exodus 17:14; Deuteronomy 32:26; Psalms 34:16; Psalms 109:13). Psalms 83:5 For they have consulted together with one consent (comp. Psalms 83:3). They are confederate against thee; literally, have entered into a covenant against thee. A formal treaty seems to be intended. Psalms 83:6 The tabernacles of Edom. Edom was always among the bitterest of Israel’s enemies, and naturally took a part in almost every combination that was made against them. Though sometimes subjugated (2 Samuel 8:14; 1 Kings 11:15, 1 Kings 11:16), it continued hostile during the whole period of Israelite and Jewish history. Hence the constant denunciations of the prophets (Isaiah 11:14; Jeremiah 27:3; Jeremiah 49:7-22; Ezekiel 25:12-14; Joe 3:19; Amos 9:12; Obadiah 1:6-18; Malachi 1:4). And the Ishmaelites. The Ishmaelites were the chief inhabitants of Northern Arabia (Genesis 25:13-18). They do not often appear among Israel’s enemies. Of Moab. Moab, on the contrary, is a persistent adversary (see Numbers 22:6; Judges 3:12-30; 1 Samuel 14:47; 2 Samuel 8:2; 2 Kings 1:1; 2 Kings 3:4-27; 26:2; 2 Chronicles 20:1-10). And the Hagarenes. The "Hagarenes," or "Hagarites," are only mentioned here and in 1 Chronicles 5:10, 1 Chronicles 5:19-22. They were probably a branch of the Ishmaelites, named after Hagar, Ishmael’s mother (Genesis 25:12). Their name occurs among those of Aramman tribes in the Assyrian inscriptions. Psalms 83:7 Gebal. There is no reason to doubt that the Phoenician town of the name, mentioned in Ezekiel 27:9, and alluded to in Joshua 13:5 and 1 Kings 5:18, is meant. A southern Gebal, in the vicinity of Edom, is a fiction. Gebal was one of the most important of the Phoenician cities from the time of Shalmaneser II. to that of Nebuchadnezzar; see the author’s ’History of Phoenicia,’ p. 79. And Ammon. Ammon, like Moab, was a perpetual enemy of the Jewish people from their entrance into Palestine to the time of the Maccabees. And Amalek. The Amalekites, on the contrary, disappear from history from the time of their destruction by the Simeonites in the reign of Hezekiah (1 Chronicles 5:1-26:42, 43). The Philistines. Persistent enemies, like Edom, Moab, and Ammon (see I Macc. 5:66). With the inhabitants of Tyre. Tyre, in early times, was friendly to Israel (2 Samuel 5:11; 1 Kings 5:1-18; 1 Kings 9:26-28). and is not elsewhere mentioned as hostile until the reign of Uzziah (Amos 1:9). She rejoiced, however, when Jerusalem was destroyed (Ezekiel 26:2). Psalms 83:8 Assur also is joined with them. This is the climax. Assyria—the great empire—the most important of all the kingdoms of the earth—has joined the petty nations upon Israel’s border, and holds a place in the great confederacy. From the historical books it would appear that this occurred but once, viz. in David’s great war with the Ammonites and their allies (see the Introduction). They have holpen the children of Lot; i.e. the Moabites and Ammonites (comp. Genesis 19:37, Genesis 19:38; Deuteronomy 2:9, Deuteronomy 2:19). Moab and Ammon would seem to have been the principal powers engaged in the confederacy. The others were their helpers. Psalms 83:9 Do unto them as unto the Midianites. The allusion is probably to the discomfiture of the Midianites by Gideon (Judges 7:19-25; Judges 8:1-12). As to Sisera, as to Jabin, at the brook of Kison (see Judges 4:5). Psalms 83:10 Which perished at Endor. "Endor" is not mentioned in the narrative of Judges; but it was certainly in the neighbourhood of Taanah and Megiddo, which are mentioned (Judges 5:19; see Joshua 17:11). They became as dung for the earth; i.e. their carcases manured the soil. Psalms 83:11 Make their nobles like Oreb, and like Zeeb. "Oreb" and "Zeeb," the leaders of the Midianitish host, were taken prisoners and slain by the Ephraimites who pursued after Midian (Judges 7:25). Yea, all their princes as Zeba, and as Zalmunna. Zeba and Zalmunna were the kings of Midian slain by Gideon himself (Judges 8:21). Psalms 83:12 Who said, Let us take to ourselves the houses of God in possession; rather, the homesteads of God; or "the pastures of God" (Psalms 23:2), i.e. of God’s people, Israel. Psalms 83:13 O my God, make them like a wheel; rather, like whirling dust—the dust that is caught up by an eddy of wind, and twisted round and round (see Isaiah 17:13). As the stubble before the wind. Both the "whirling dust" and the "stubble" are images of what is lightest, most shifting, and of least account (see Job 13:25; Job 15:7; Job 21:18; Job 41:29; Isaiah 40:24; Isaiah 41:2; Jeremiah 13:24; Malachi 4:1). Psalms 83:14 As the fire burneth a wood, and as the flame setteth the mountains on fire. Cause them, i.e; to consume away and perish, as a burning forest, or as blazing brushwood on a mountainside. Psalms 83:15 So persecute them with thy tempest, and make them afraid with thy storm. There is some confusion of metaphors; but the general meaning is clear. God is called upon to execute vengeance upon Israel’s enemies by sweeping them away with the storm and tempest of his wrath (comp. Job 9:17; Isaiah 29:6). Psalms 83:16 Fill their faces with shame; i.e. cause their enterprise to fail, and so bring them to shame and confusion of face. That they may seek thy Name, O Lord. A merciful purpose lies behind the greater number of Divine visitations. They are intended to scourge men into submission, and cause them to turn to God. The psalmist, being in full sympathy with God, desires that his merciful intentions may have effect. Psalms 83:17 Lot them be confounded and troubled forever; yea, let them be put to shame, and perish. An expansion of the thought contained in the first clause of the preceding verse, which must not be regarded as annulling the kind wish of the second clause. Like Hezekiah (Isaiah 37:20), the psalmist desires nothing so much as that "all the kingdoms of the earth may know that Jehovah, and he only, is God," and may turn to him in sincerity and truth. It is for this end that he wishes them to be brought low, even to the verge of destruction. Psalms 83:18 That men may know; rather, that they may know. There is no "men" in the original. That thou, whose name alone is Jehovah, art the Most High over all the earth (see the comment on Psalms 83:16). BY S. CONWAY Psalms 83:1-18 Soul spoilers. Dismissing from our consideration the probable historical occasion of this psalm (for which see 2 Chronicles 20:1-37.), we take it as a vivid representation of the enemies and destroyers of the soul. Now— I. THERE ARE SUCH. Whoever yet sought to live the Divine life, and to walk with God in faithful obedience, that did not speedily find out that there were enemies of his soul such as are set forth here? For see— II. THEIR . 1. Numerous. What a vast horde are named as Israel’s foes (Psalms 83:6-8)! And is not this true of our foes? They are not single, or few, or scattered; but they seem arrayed in troops, and meet us at every turn of our lives. 2. And very strong. Read the history and see the dismay which filled the minds of the devout Jehoshaphat and his people at the awful confederacy which had come against them. And the half-despairing soul, often and often, is tempted to throw down his weapons and to abandon a war in which he seems to have no possible hope of victory. The world, the flesh, the devil are, any one of them, too strong for him; how much more when confederate together, as they often are! 3. United. (Psalms 83:5.) Everything at times seems to be in league against the soul, as were Israel’s enemies against them, our Lord’s enemies against him. They come from all quarters (see Psalms 83:6 -78.); foes from the south and east are first named, then those from the west, and lastly those from the north. Thus was Israel begirt and shut in with foes who, usually hostile to one another, were now one in hatred to Israel. 4. Deadly. It was not a mere raid against Israel, but a fixed purpose to utterly destroy (Psalms 83:4). And none other is the purpose of our soul’s adversaries—not merely to annoy or injure, but to destroy (1 Peter 5:8). 5. Subtle. (Psalms 83:3.) Like "a bolt out of the blue," so often is the assault upon our soul. At an hour when we think not, in ways we never dreamt of, when off our guard, when it seemed not only unlikely but impossible,—so does our crafty foe assail. III. THEY SEEM TO BE . (Psalms 83:2.) We seem to hear the "tumult" of their loud exultation, and to see the haughty lifting up of the head. So it seemed to Elijah (1 Kings 19:1-21.), so it has seemed to thousands of sore-beset ones since. IV. GOD APPEARS TO KEEP SILENT AND . (Psalms 83:1.) He seems to let things go their own way; our cry does not. avail; the bitter agony of our soul does not seem to move him. This is terrible; but the experience of Israel of old is, not unfrequently, that of God’s Israel still—but only for a while. V. HELP COMES IN , 1. That these enemies are confederate not so much against us as against God. They are "thine enemies" (Psalms 83:2, Psalms 83:5, Psalms 83:18). Therefore we may look away from our weakness to the infinite power of God. 2. That God has vindicated his Name in days gone by. (Psalms 83:9-11.) Oh, it is blessed when in darkness and difficulty to remember God’s deliverances of old, how completely our enemies were overthrown, how he made them "like Oreb and like Zeeb"! Memories such as these stay and strengthen the soul. VI. ISRAEL’S SPIRIT MUST BE OURS. 1. There must be no idea of compromise. Israel desired the complete extermination of their foes. There is a burning ferocity of hate in these verses (9-17), which is utterly alien from the spirit of Christ towards our human foes; it is the spirit of the Old Testament, not that of the New. But in regard to our spiritual foes, the would be spoilers of our soul, we may, we should, we must, cherish a spirit of uncompromising hate. 2. The honour of the Lord’s Name must be our motive. For his sake (Psalms 83:16, Psalms 83:18) we are thus to pray.—S.C. Psalms 83:3 God’s hidden ones. This name is especially applicable to Israel because of the geographical position of their country. (Cf. Numbers 23:9, "The people shall dwell alone.") They were away, off the beaten track of the nations, shut in, and, as it were, hidden, by the deserts on the east and south, the sea on the west, and the mountains on the north, from the rest of the world. But the expression in the text is applicable to all God’s people everywhere and always. They are his hidden ones. And we note concerning them— I. THE FACT—THEY ARE HIDDEN. 1. Their physical life God often hides from those who would destroy it. Not always does he do this, but often, as Peter from Herod (Acts 12:1-25.; and cf. Obadiah’s hiding of the prophets, 1 Kings 18:4). And how often God has hidden his servants in wildernesses, glens, mountain heights, catacombs, etc.! The adversary would fain have destroyed them all, as the wolf the sheep; but they have not all been destroyed, the sheep yet outnumber the wolves. 2. Their spiritual life is ever a hidden one. For it resides not in themselves, but in another, as the life of the branches is in the vine (John 15:1-27.; Colossians 3:3). The principles that govern it are not known or understood or appreciated by the world. Its law of self-sacrifice, meekness, etc. Except by uncertain conjecture, the world knows nothing of its springs of action and its controlling motives. The practice of this life is also so different from the world’s life. It is meek, retiring, not loving notoriety; it pursues a lowly and unnoticed way; it has no eye for worldly pomp, no ear for worldly applause. It is not necessarily identified with any places, or seasons, or forms of worship, or order of men; but whilst generally using more or less of them, is independent of them all. 3. And this condition of God’s hidden ones is of their own choice. (Rth 2:12; Psalms 91:1; Psalms 143:9.) They love to have it so. The hidden life is, in their esteem, the blessed, the secure, the eternal life. 4. It is God who hides them. (Cf. Psalms 31:20; John 10:28.) He does this by his providential care and by keeping them in his own love. And the majority of them he has hidden from men below in his own blessed presence in heaven. The Church on earth is a little flock indeed, not absolutely, but in comparison with the vast flock in the heavenly pastures, and there they are forever hidden from all the malice and might of men or of the devil. II. WHAT THIS FACT IMPLIES. 1. Their preciousness in the sight of God. Things common and cheap we do not hide, or those for which we do not care. Jewels are hidden oftentimes, and God calls his hidden ones his jewels (Malachi 3:17). And how could they be other than precious, when we remember their cost!—"redeemed with the precious blood of Christ;" each one was bought with that price. And God deems them precious, also, for their own sakes. They can and will respond, ever more and more perfectly, to that love in the heart of God which, like all love, yearns for response such as they only can give. 2. Their peril. God would not have hidden them as he has were they in no danger (see text). And how perpetually did our Lord bid us "watch and pray"! The world, the flesh, the devil, are ever bent on doing us harm. We are safe only as "our life is hid with Christ in God" 3. Obscurity. The world knows us not, even as it knew him not. See how all but unbroken is the absolute silence of secular history as to the birth, life, death, and resurrection of our Lord, and as to the history of his Church, until its marvelous growth and supernatural power compelled its attention. And still, the fame, layout, and honour of the world are things which none of God’s hidden ones may seek (John 5:41, John 5:44). 4. Safety. (Psalms 91:1-16, the whole psalm.) 5. The love of him whose hidden ones we are. III. TO WHAT IT SHOULD LEAD. 1. To deep love of God. Whatever God has given you, he has given and he can give nothing like this—numbering you among his hidden ones. 2. To staying where you are. Dwell in the secret place of the Most High. 3. To having done with forebodings, murmurings, and helpless grief. Should such as you be chargeable with such things? 4. To confession of God’s love to you before your fellow men. 5. To all holy endeavours to bring others where you are.—S.C. BY R. TUCK Psalms 83:1 The mission of the Divine silence. The occasion of the psalm is clearly some time of national peril from a confederacy of foes. The special distress is that, while the national enemies are vigorously active, God, the Defender of Israel, seems to be quiet, and even indifferent. The psalm is full of hope because, even while the fear of indifference on the part of God distresses the writer, he turns to God with importunate entreaties. The occasion may well have been the combination of Moab and Ammon against Israel in the days of Jehoshaphat, which is narrated in 2 Chronicles 20:1-29 (notice the reference to Asaph in 2 Chronicles 20:14). The summary of confederated powers need not be regarded as more than a poetical expansion. A poet of Israel could not know with historical exactness the precise constituents of the opposing force. He gathers together all who were regarded as national foes. Bishop Perowne says, "The poet is fully alive to the danger which threatens his nation. Look where he may, the horizon is black with gathering clouds. Judah is alone, and his enemies are compassing him about. The hosts of the invaders are settling like swarms of locusts on the skirts of the land. East, south, and west, they are mustering to the battle. The kindred but ever hostile tribe of Edom on the border, issuing from their mountain fastnesses; the Arab tribes of the desert; the old hereditary foes of Israel, Moab and Ammon; the Philistines;—all are on the march; all, like hunters, are hemming in the lion who holds them at bay." The words used in this verse—"silence," "peace," "still"—involve the Divine refraining from both encouraging message and helpful action. This Divine dealing, though frequent, is always specially trying to faith; but it is designed to be the culture of that patience which is one of the best expressions of faith. I. THE DIVINE PROMISE OF HELP. This is distinct, clear, full, unlimited. We may be absolutely sure of the Divine help forevery time of need. "God will help, and that right early." II. THE DIVINE FROM HELPING. The disposition of the Divine love may be to help at once. The decision of the Divine wisdom may be to withhold help for a while. And as the Divine wisdom and love are in perfect harmony, love supports the decision for restraint. Restraint is not refusal. III. THE MISSION OF THE TO ISRAEL’S FOES. It makes them presume, and so involves them in overwhelming calamities. Divine restraint leads the foe into hopeless situations. IV. THE MISSION OF THE TO GOD’S PEOPLE. It leads to self-revelation. We find out the imperfectness of our trust in God when we are put to the strain of waiting for his help.—R.T. Psalms 83:2 The foes of the Church are the foes of God. The psalmist calls the enemies of his nation God’s enemies. "Thine enemies make a tumult." But it would not be a matter interesting to us, or one about which we could pray, if they were God’s enemies only. The point of importance is that they are God’s enemies just because they are ours. We find the best relief from the fear of what they may do, in thinking that God counts them to be his enemies; and if we cannot defend ourselves from them, God can defend us. So this realization that our enemies are God’s enemies becomes (1) a ground of appeal; (2) a restful consolation; and (3) a source of strength. Work this out in relation to the Jewish nation. In a special and representative sense the Jewish nation was Jehovah’s nation. So the Church, as a spiritual body—the kingdom of God—is Christ’s Church. And as everything related to the Jewish nation was of direct concern to Jehovah, and had his active interference as required, so everything related to the Church is of direct concern to the living Christ; and he, by his presiding Spirit, ever actively interferes, as may be required. Passing within the Church, the truth may be applied to each believer. His foes cannot be exclusively his. Being bound up with Christ, Christ is bound up with all his interests. The believer’s friends are Christ’s friends; the believer’s foes are Christ’s foes. I. THIS GOD WITH THE NATION’S . This is illustrated in the history. A tribe of slaves came to be an ordered nation, through an experience of good and evil. God was sympathetically and actively present in all the various steps of the national progress Apply to the development of the Christian Church through a variety of hard and anxious experiences. Foes of heresy, persecution, etc. II. THIS GOD WITH THE NATION’S . Compare the expression, "In all their affliction he was afflicted." There had been disasters in the Jewish history, but God was in them for recovery and for sanctifying. Apply to the "dark ages" of the Christian history. Since our foes are God’s foes, they cannot overwhelm us.—R.T. Psalms 83:3, Psalms 83:5 Confederacy in evil designs. "They have taken crafty counsel against thy people." "They have consulted together with one consent." Prayer book Version reads, "cast their heads together." The Prophet Micah has a striking expression for this confederacy in evil—"And so they wrap it up" (Micah 7:3). Cases of confederacy against God’s people, that may be used as illustrations, are such as the following: Chedorlaomer’s confederacy against Canaan, which swept away Lot. Combinations of northern nations against Joshua and Israel. Confederacies in times of the Judges; against Asa; and against Jehoshaphat. Schemes of Samaritan parties against rebuilding walls of Jerusalem, in the time of Nehemiah. A combination of surrounding nations, in the time of the Maccabees, when the Jerks restored the altar which Antiochus had polluted. See also Ephesians 6:12 for the combinations against spiritual religion; the confederacy of chief priest, scribe, Pharisee, Sadducee, and traitorous disciple, against Christ; and the gathering together of the enemies of Christ and his Church in the last days (Revelation 20:8, Revelation 20:9). Other and striking illustrations may be taken from Bunyan’s ’Holy War,’ which pictures various forms of confederacy against Emmanuel and his "Mansoul." The point suggested is, that neither man, nor any combinations of men, can ever get beyond God. Opening this, we may inquire— I. HAS GOD PROVED HIMSELF ABLE TO DEAL WITH CASES OF ? All the above instances may be reviewed in order to answer this question; and to them may be added cases from Church history, and from personal experience. Luther’s life provides some good examples. Take the principle involved in the saying that "no chain is stronger than its weakest link," and show how God has ever broken up confederations for evil by the simplest agencies. He holds control of the forces that bind men in a common purpose, and can loosen his hand when he pleases. There is no plotting for evil that is beyond Divine permissions. It is strange that we should fear combinations of evil more than individual foes. We need to learn God’s superiority to them. II. ARE FOR EVIL REALLY AS STRONG AS THEY SEEM TO BE? There is an element of weakness in all human combinations. They are attempts to unite varying wills and dispositions. This weakness is specially felt when combinations of bad men are attempted, to secure bad ends. Self-willed and wrong purposing men find it hard to agree together. Jealousies are sure to arise. Self-interests overmaster the common interests. Elements of confusion are easily introduced. The confederates turn their swords against each other, as the mixed host of Midian did in the days of Gideon. Neither "craftiness" nor "confederacy" is out of the Divine control.—R.T. Psalms 83:3 The Lord’s hidden ones. "Those whom thou hast set apart and guarded as thine own peculiar possession." Those whom thou hast undertaken in a special manner to protect. "Those whom God holds in the hollow of his hand; those to whom he is a wall of fire round about them, that none may do them hurt; those to whom he says, ’He that toucheth you toucheth the apple of mine eye.’" Confidence in the hiding of God is a familiar spirit to the saints of God. "Keep me as the apple of the eye; hide me under the shadow of thy wings" (Psalms 17:8); "In the time of trouble he shall hide me in his pavilion; in the secret of his tabernacle shall he hide me" (Psalms 27:5); "Thou shalt hide them in the secret of thy presence from the pride of man; thou shalt keep them secretly in a pavilion from the strife of tongues" (Psalms 31:20); "He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty" (Psalms 91:1); "Your life is hid with Christ in God" (Colossians 3:3). This idea—that they are the Lord’s hidden ones—ought to be still cherished by God’s people as a source of abiding restfulness. I. THEY ARE "HIDDEN" IN TO OUTWARD FOES. This is the point presented in the text. It is illustrated historically. There is still a sense in which the Christian may be said to have outward foes. Agents of the evil one are ever at work resisting godly living and serving. It may be said that sometimes the foes reach the "hidden ones" and injure them; but from the high standing ground of faith we can see this distinction. When God permits a seeming foe to reach his "hidden ones," it ceases to be a foe; it becomes God’s angel on a ministry of blessing. That foe’s work turns out to be a part of the Lord’s "hiding." II. THEY ARE "HIDDEN" IN TO . We might think they should be hidden from all troubles and sufferings; hidden so that no afflictions should reach them. But this would be quite to misapprehend the Lord’s hidings. He hides in sorrow, not from sorrow. And that hiding is altogether the more important and precious. God’s hiding of a man who is placed in afflictive circumstances is the sweet marvel of Divine love. Illustrated by God’s hiding of suffering Job. III. THEY ARE "HIDDEN" IN TO . The Lord’s people carry into his "secret place" frailties of disposition and character. These may become evil forces, influencing Christian conduct and relations. So from the "unworthy self" God hides his people. Life gains a high sense of security when we can worthily realize the "Lord’s hidings."—R.T. Psalms 83:8-11 Prayer based on experience and on history. "Do unto them as unto the Midianites." Prayers which apparently express a desire for revenge are often misunderstood. Deliverance from national enemies of necessity involves the discomfiture and destruction of those enemies; and therefore a poet may ask for that discomfiture, not because he is thinking of the harm done to the enemy, but because he wants a figurative way of asking for the deliverance and safety of his people. Revengeful utterances are often no more than poetical forms, which are quite misused when unduly pressed. And again, when we recall historical events, we are free from revengeful feeling, though the calamities of beaten foes may be specially prominent in oar review. The prayer of the psalmist here is for a gracious Divine deliverance from these confederated foes that threaten Israel. He fortifies his prayer with persuasions drawn from the remembrance of God’s previous deliverances, and he magnifies his confidence in God’s ability to help now, by thinking how overwhelming was the destruction of God’s enemies on other occasions. Compare our anxiety to know how many were slain on the field of battle. The two victories specially recalled are those of Deborah and Barak over the host of Sisera, and of Gideon over the mingled hosts of Midianites. The subject suggested is the use we may make of Scripture knowledge; of the experiences of Christ’s Church; and of ourselves and our own lives. We stand in the very midst of Divine dealings, Divine interventions, Divine deliverances. They have been abundant in the past, and they have meant the effective mastery of all kinds of foes. I. WE MAY LEARN THAT NO STRANGE US. God’s people have, over and over again, been in precisely such conditions as we are in now. Our trouble is no surprise to our God. II. WE MAY FREELY CRY FOR DIVINE HELP, AS THOSE HAVE DONE WHO HAVE GONE BEFORE US. They cried; they were encouraged to cry. No limit was ever put on the praying of earnest souls. III. WE MAY USE THE OF OTHERS AS THE PLEA IN OUR PRAYERS. We can always say, "Thou hast helped;" and so we can make a personal plea, and say, "O Lord, the Helper, help me!" Constantly, in Bible prayers, what God has been to his people, and what he has done for them, is brought to his mind. IV. WE MAY HAVE THE FULLEST THAT WHAT GOD HAS BEEN HE STILL WILL BE. Resister of the wicked. Overwhelmer of the proud. Defender of his people. Deliverer of the imperilled saints.—R.T. Psalms 83:13 The figure of the rolling thing. "O my God, make them as a rolling thing." A striking poetical figure, effective if applied to any light substance that is rolled over, whirled round, and driven forward with a high wind. Dickens has a very elaborate picture of wind-driven leaves in the opening part of ’Martin Chuzzlewit.’ The figure may be that of the whirlwind, which catches up the sand and hurls it helplessly along; and this would be a good figure for the fight of a panic-stricken army. But Thomson, in his ’Land and the Book,’ gives point to the poet’s figure by his description of a very curious plant, known as the "gulgal," or "rolling thing." "It is a wild artichoke. In growing it throws out numerous branches of equal size and length in all directions, forming a sort of sphere or globe a foot or more in diameter. When ripe and dry in autumn, these branches become rigid and light as a feather, the parent stem breaks off at the ground, and the wind carries these vegetable globes whithersoever it pleaseth. At the proper season, thousands of them come scudding over the plain, rolling, leaping, bounding, with vast racket, to the dismay both of the horse and his rider. An Arab proverb addresses this rolling thing thus: ’Ho, ’akkub, where do you put up tonight?’ To which it answers as it flies, ’Where the wind puts up.’ They also derive one of their many forms of cursing from this plant. ’May you be whirled, like the ’akkub, before the wind, until you are caught in the thorns, or plunged into the sea!’ If this is not the ’wheel’ of David, I have seen nothing in the country to suggest the comparison." This "rolling thing" is wholly helpless in the strong hand of the wind. And the poet feels that even as helpless his enemies would be, if the hand of God were upon them. The idea of their helplessness interests him, because he is so full of fear concerning their numbers and apparent strength. A good illustration may be found in the case of the Syrians who came to take Elisha, and were helpless in his hands, and actually led by him into the capital city of their foes. I. MAN CAN NEVER ACT AGAINST GOD’S PEOPLE, SAVE ON DIVINE . II. MAN MAY RAVE IN , IF THAT IS . III. MAN WILL HAVE TO FEEL HIS , IF HE TO ACT WITHOUT . That which affrights God’s people before God arises to help them becomes pitiable in its helplessness when God has arisen.—R.T. Psalms 83:16 The issue of Divine judgments on the wicked. "That they may seek thy Name, O Lord." This is a very remarkable qualifying of our idea that psalmists prayed in a revengeful spirit for the destruction of the national enemies. In truth, their supreme idea was the glorifying of God, and they asked for judgments because through judgments would come the honouring of God’s Name; and, in this honouring, the higher blessing for the foes themselves. Here the psalmist prays, "Fill their faces with shame;" but he sees in their humiliation the hope that they will be drawn to God. I. WE MAY PRAY FOR THE OF OUR ENEMIES. II. WE MAY NOT PRAY IN VIEW MERELY OF THEIR . III. WE MAY PRAY, IF WE DESIRE THEIR LASTING GOOD THROUGH THEIR IV. WE MAY PRAY, IF WE SET. BEFORE THE GLORY OF GOD IN THEIR . It is a sign of triumph over hateful and revengeful feelings if we can pray God to deal with our enemies in the wisdom of his righteous love. It is not befitting that the Christian should ever think of judgments and punishments as merely destructive. To him all judgment is remedial, all punishment is corrective. God will get honour to his Name out of all his dealings. It should be shown that the "forever" and the "perish" of Psalms 83:17 are to be treated as poetical terms. Or Psalms 83:16 may be regarded as the better view, which the psalmist was hardly able to keep to. Psalms 83:17 falls back upon the harsher view of God’s dealing with his foes. Christianity willingly lets pass the harsher view, and sets ever more prominently before us the better and more hopeful view. ’Speaker’s Commentary’ on Psalms 83:16 says, "This is a feeling altogether peculiar to God’s people." The object of all the judgments which the true prophet desires is to bring all nations into subjection to God. Their calamities will be converted into blessings, unless they persist in rebellion.—R.T. BY C. SHORT Psalms 83:1-18 What God is to his people. The following general truths may be gathered up from this psalm. I. THAT THE CHURCH OF GOD IS BY A OF MANY DANGERS. As now—by science, philosophy, historical criticism, the spirit of commerce and the spirit of mammon, and what is called a worldly spirit. II. GOD AND HIS PEOPLE ARE ONE. (Psalms 83:5.) 1. One in the closest relation. Father and children; Redeemer and redeemed. 2. One in work and purpose. III. THIS ONENESS GIVES THEM THAT GOD WILL SHIELD THEM FROM ALL REAL DANGER. And therefore they cry to him for defence and deliverance in all times of perplexity and danger. IV. THE PAST OF THE CHURCH THIS . The history of the Church shows that God has been her "Sun and Shield." V. THAT THE OF THE CHURCH OVER VARIOUS FORMS OF EVIL ARE A OF THE NAME OF GOD. (Psalms 83:18.) God thus makes himself known to wicked men. "The end of all God’s judgments, as of all history, is the same—that all should confess that he is One and Supreme.—S. This psalm, attributed (see title) to the "sons of Korah," or the Korahite Levites (see 1 Chronicles 26:1; 2 Chronicles 20:19), describes the blessedness of their position as dwellers in the house of God, and keepers of its thresholds. Its date is uncertain, but must fall earlier than the Captivity, since the temple is standing (Psalms 84:1-4, Psalms 84:10), and there is an anointed king upon the throne (Psalms 84:9). The psalm falls into three equal stanzas or strophes, each of four verses, the ends of the first and second stanzas being shown by the pause mark, "selah." Psalms 84:1 How amiable are thy tabernacles! or, "how lovely are thy dwellings!!" The plural is used, as in Psalms 43:3; Psalms 46:4 (also Korahite); and Psalms 132:7, either because the temple was made up of several compartments, or as a "plural of dignity." O Lord of hosts (comp. Psalms 132:3, Psalms 132:8, Psalms 132:12). Psalms 84:2 My soul longeth, yea, even fainteth for the courts of the Lord. These expressions do not imply that the writer is absent from the temple, but only that his delight in it is never satiated. My heart and my flesh; i.e. my whole nature. Crieth out for the living God; rather, rejoiceth; or "sings out a note of joy" unto the living God. So Hengstenberg, who says, "The verb רִנֵּן is of frequent occurrence in the Psalms, and always signifies to rejoice." Compare the comment of Professor Cheyne. Psalms 84:3 Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young. Both sparrows and swallows abound in Palestine. Canon Tristram found the nest of a sparrow "so closely allied to our own that it is difficult to distinguish it," in a chink of the Haram wall at Jerusalem, near the Golden Gate. An anecdote related by Herodotus shows that sparrows built about the Greek temples. The general meaning of the figure in this place seems to be, "If even birds love to build their nests, as they do, in the sacred precincts, how much more reason has the believing heart to find its home in the house of its God!" But the psalmist thinks it enough to suggest the parallel, and does not stop to carry it out. Even thine altars. The "altar" is put, by metonymy, for the temple itself. O Lord of hosts, my King, and my God (comp. Psalms 5:2). Psalms 84:4 Blessed are they that dwell in thy house. As the Korahite Levites did, being "keepers of the gates" of the Lord’s house (1 Chronicles 9:19; 1 Chronicles 26:1). They will be still praising thee. It is their privilege to be always praising thee. "The speaker regards the temple as predominantly the house of praise" (Cheyne). Psalms 84:5 Blessed is the man whose strength is in thee. God is the "Strength" of all who trust in him. The psalmist seems to mean that mere dwelling in the house of God is not enough for blessedness. Trust in God—having God for one’s Strength—is also requisite (comp. Psalms 84:12). In whose heart are the ways of them; literally, in whose heart are highways. The "highways" intended are probably those of holiness (comp. Proverbs 16:17 and Isaiah 35:8). Psalms 84:6 Who passing through the valley of Baca make it a wall; rather, through the valley of weeping (τὴνκοιλάδατοῦκλαυθμῶνος, LXX.). So Hupfeld. Hengstenberg, Kay, and the Revised Version; compare Hosea’s "valley of Achor," i.e. "of Grief." When the righteous pass through a time of suffering or calamity, they turn it into a time of refreshment. The rain also filleth the pools; rather, the early rain (Joe 2:23) covereth it with blessings. The rain of God’s grace mantles all the valley with a luxuriant vegetation; in other words, the blessing of God rests on those who act as above described, and causes them ever to increase in righteousness and true holiness. Psalms 84:7 They go from strength to strength. Their spiritual course is one of continually greater vitality and vigour. Every one of them in Zion appeareth before God. Either "Each in his turn appears to render thanks and praise before God’s holy seat on Mount Zion;" or "Each in his turn shall appear before God’s throne in the true Zion, heaven." Psalms 84:8 O Lord God of hosts, hear my prayer. The prayer of Psa 84:9. Give ear, O God of Jacob (comp. Psalms 20:1; Psalms 46:7, Psalms 46:11; Psalms 75:9; Psalms 76:6; Psalms 81:1, Psalms 81:4, etc.). Psalms 84:9 Behold, O God our Shield; i.e. ’ ’our Protection and Defense" (comp. Psalms 33:20; Psalms 59:11; Psalms 89:18). And look upon the face of thine anointed. Regard our Mug with favour; let the light of thy countenance shine upon him. Psalms 84:10 For a day in thy courts is better than a thousand; i.e. than any number of days elsewhere. It is difficult to trace any connection between these concluding verses. They appear to consist of distinct thoughts, which arise in the writer’s mind, and are jotted down as they occur to him. One is a thought of loyalty, which finds vent in a prayer for the king (Psalms 84:9). Another is a reflection of the main thought of the psalm, the incomparable blessedness of dwelling in God’s house. A third (Psalms 84:11, Psalms 84:12) is the joy and glory of perpetual communion with God and trust in God. See the remarks of Professor Cheyne. I had rather be a doorkeeper in the house of my God; literally, at the threshold; but the meaning is well expressed by the Authorized Version. "Doorkeepers in the house of their God" was exactly what the Korahite Levites were (1 Chronicles 9:19; 1 Chronicles 26:1, 1 Chronicles 26:12-19). Than to dwell in the tents of wickedness. As their ancestor, Korah, had done (Numbers 16:26). Psalms 84:11 For the Lord God is a Sun and Shield; i.e. not only a "Shield" or protection, as he has been already called (Psalms 84:9), but also a "Sun," the source of life and light, of joy and happiness (comp. Isaiah 60:19, Isaiah 60:20; Malachi 4:2). The Lord will give grace and glory. Inward grace, outward splendour and glory (Revelation 21:11-24). No good thing will he withhold from them that walk uprightly (see 1 Corinthians 2:9; 1 Timothy 4:8; and Psalms 34:10). Psalms 84:12 O Lord of hosts, blessed is the man that trusteth in thee (comp. Psalms 2:12). Psalms 84:6 Living water from hidden springs. "Passing … a well." "The valley of Baca," i.e. of weeping, or lamentation. The image is of a company of pilgrims towards the holy city, whose way lies through a desolate, sterile valley. In that "dry and thirsty land" many a traveller has fainted with thirst. On those rugged rocks many a feeble or heedless foot has slipped, many a pilgrim fallen. But if "the blessings of heaven above" and "the precious things of the earth" be denied, there is yet "the blessing of the deep that worketh under." The pilgrims gird their loins, pitch their tents, and dig deep. Cool treasures of living water from hidden springs reward their toil. At morning they go on their way with a new song of praise, and leave a blessing for those who follow. I. OUR WAY, AS TO THE BETTER LAND, LIES THROUGH THE VALLEY OF TEARS. Sometimes, thoughtlessly or bitterly (in either case ungratefully), this name is applied to human life as a whole. Untrue and unreasonable. If life has its dangers and deserts, weary wastes, gloomy gorges, perilous passages, it has also breezy sunny uplands, smiling valleys, fields of happy fruitful labour, quiet resting places, cheered by bright hopes, warm affections, pleasant memories. Many a light-hearted company marches for leagues with unbroken ranks. It is as untrue that life is all sorrow, as that it is all joy. But the valley of weeping has to be crossed. There are lives whose whole course is within its shadow. The happiest path runs so near its border that at any moment we may enter it; perhaps soon to emerge; perhaps not till the pilgrimage be ended. No unfrequented spot. If we take account of bleeding or broken hearts and shadowed hair all over the world—a life failing with each sound—we shall acknowledge that in this wide sense earth may not untruly be called "the valley of tears." II. HIDDEN WELL SPRINGS OF COMFORT AND are provided by God for his children when passing through the valley of weeping. Comfort under trial, blessing through trial, hope beyond trial. 1. Sorrow for sin is the condition of the joy of forgiveness (Matthew 5:4). Violent emotion is not necessary; but a true sense of the guilt, as well as evil, of sin. Peace with God precedes peace in God. The deeper the sorrow, the sweeter the joy. Shallow views of sin are one of the chief dangers of our day; begetting shallow views of atonement, and of the relation of Christ’s death to our sins and "the sin of the world" (John 1:29; 1 John 2:2). 2. God’s presence and love, our Saviour’s sympathy, the power of the Holy Spirit as "the Comforter," are felt in trouble as at no other time. In the night the stars shine (Psalms 46:1). To bear trouble patiently is the part of a wise brave man, Christian or not; but comfort in trouble is the exclusive privilege of the Christian. 3. The discipline of sorrow produces rich fruits—stronger faith, deeper humility, a new sense of the value of prayer and of the preciousness of God’s promises; patience, courage, detachment from the world, power to sympathize (James 1:2, James 1:3; 1 Peter 1:6, 1 Peter 1:7; Hebrews 12:10; Psalms 119:67, Psalms 119:71). 4. "We are saved by hope." (Romans 8:24.) No grief so heavy as despair. None intolerable if hope shines ahead. A hidden well (Colossians 3:3), but whose streams can refresh the dreariest, weariest stages of pilgrimage (2 Corinthians 4:16-18). Christ’s atonement lifts from our heart the burden of the past. His sympathy and mediation bring every moment of the present into living happy relation to God. But his resurrection and ascension bind our own earthly life to the glorious immortal future (John 14:1-3, John 14:19; Hebrews 6:19). Psalms 84:10 Delight in God’s worship and service. "A day in thy courts," etc. Of all the hundred and fifty holy songs composing the Psalter, none breathes a more intense spirit of exalted devotion than this, or in language and imagery more poetical and musical. It shares this character with other psalms ascribed to "the sons of Korah." Their ancestor Korah perished miserably in his rebellion against Moses and Aaron, at the very door of the tabernacle (Numbers 16:1-50.). Yet his descendants had the charge of guarding the temple gates, no mean office (1 Chronicles 9:17-19; 1 Chronicles 23:5; 1 Chronicles 26:1, 1 Chronicles 26:12); and were likewise leaders of the temple music, Heman being one of them (1 Chronicles 6:33-37; 1 Chronicles 25:1, 1 Chronicles 25:5). Although it often happens that the father’s sins are visited on the children, yet there is no unchangeable doom, no bar sinister on their escutcheon, no barrier against their renewed consecration and acceptance. The sentiment of the text is—Delight in God’s worship and service. "A day," etc. Secondly, a single day so spent—in worship, such as every devout Israelite partook, and service, the privilege of a Levite—outweighs in true joy and solid worth all the time spent in mere worldly business or pleasure. I. THIS IS THE OF A HEART WHICH IN GOD. Not every one can say this. For a worldling it would be rank hypocrisy. In Malachi’s day there were those who said, "What a weariness!" (Malachi 1:13). Are there not even real Christians for whom such a sentiment is an exaggeration; whose sense of duty exceeds their sense of privilege; to whom the sabbath brings the shadows of constraint rather than the lamp of joy? Their worship has a slightly penitential flavour rather than a rich fragrance of joy. They have not learned the secret of the son of Korah (Psalms 63:4), or of David (Psalms 63:1-3). Joyless service is neither profitable nor acceptable. These are heart-searching considerations. If we can venture to think of anything as bringing sadness to our heavenly Father’s heart, would it not be this—that his children take small delight in drawing near to him? We live at too low a level, among the clouds, when we might be in the sunshine and pure air of the mountain top. II. THE SOURCES OF THIS DELIGHT ARE . 1. The joy of praise, worship, adoration. Notice how inseparably praise and rejoicing are united in the Bible, especially in this Book of Psalms. "That God is what he is" (says John Howe) is the source of infinite joy to his children. 2. The joy of personal communion with God. He is "our God" (Psalms 48:14); "my God" (Psalms 42:1, Psalms 42:2, Psalms 42:6; Philippians 4:19). 3. The joy of fellowship with God’s people. (1 John 1:3.) Common prayer, harmonious praise, public worship, have blessings and promises distinctively their own. It was when all the hundred and twenty "continued with one accord in prayer and supplication," the blessing of Pentecost came. When "many were gathered praying," Peter was set free (comp. Acts 4:24, Acts 4:31). 4. The joy of service. A Christian, whether a minister or private Church-member, can be more than "a doorkeeper"—a door opener; setting wide the gate of the city of refuge to the refugee from sin; opening the door of the kingdom to the young, and leading them through the gate Beautiful into the temple; helping fellow believers to enter with boldness "into the holiest" (Hebrews 10:19, Hebrews 10:20). All that the ancient psalmist found in the temple, we have, not in shadow, but reality—the one sacrifice (Hebrews 10:2, Hebrews 10:4,Hebrews 10:10,Hebrews 10:12); the Divine Priest (Hebrews 8:1, Hebrews 8:2); the true holy of holies (Hebrews 9:8-12, Hebrews 9:24); and in place of the ceremonial service of the Levites, to maintain which the free will offerings of the people were dedicated, the ministry of truth, the relief of need and suffering the wide world over, and the spread throughout the world of the gospel and kingdom of Christ (1 Peter 2:5). Which way does the balance incline? which has really our heart’s devotion and yields supreme delight—God’s service or the world’s? BY S. CONWAY Psalms 84:1-12 The soul’s sweet home. This is one of the Korahite psalms, like Psalms 42:1-11; Psalms 43:1-5; and some eight others. The late Dean Plumptre, in his ’Biblical Studies,’ pp. 163-166, gives reasons for concluding that they all belong to the reign of Hezekiah, and were written by members of the Levitical family of Korah. One or more of them, it may be, hindered by the presence of the army of Sennacherib from going up to the temple, as they had been wont to do, pours out his grief in these psalms. It may have been so: we cannot certainly say. There have been two great interpretations of this psalm—that which reads in it— I. THE LONGING OF THE SERVANT OF GOD AFTER THE WORSHIP OF THE . This is the most general meaning found in it, as well as the most obvious. To this day the sparrows fly round the Mosque of Omar as they flew about the precincts of the temple which once stood on that same spot, as the writer of the psalm had often noticed. There was "No jutting frieze. Buttress, nor coigne of vantage, but these birds Had made their pendant bed." The Korahites were (1 Chronicles 9:17) keepers of the door of the tabernacle, and, in in Moses’ time, watchmen at the entrance of the Levites’ camp, and afterwards (1 Chronicles 26:1-19) were appointed as guardians of the temple doors. The writer longs to be again at his loved work in the courts of the Lord. Hence he tells: 1. Of the loveliness of God’s house, in his esteem. 2. Of his intense desire for it. (Psalms 43:2.) His soul yearning told upon his body, that he was as one in pain, and cried out. 3. Of the birds, the common sparrow, the restless swallow,—even they seemed to him happier than himself, for they were where he would but could not be. They were not banished, as he was, from the courts of the Lord. They dwelt and had their home there, as he fain would. 4. Of the blessedness of his service. It was a life of praise, and there is no life so blessed as this. They are made strong by God; the joy of it brightened the long journeys, reached to the very roads, arid, bare, and terrible, as many of them were. Yet nevertheless, in their hearts were ever these "ways." The joy of the service to which they were going made the vale of weeping a place of joy, the sandy waste a place of fountains; yea, God did so bless them with his grace as with the soft autumnal rains the cornlands are blessed after the seed is sown. And the looked or gladness made their numbers swell and grow by additions that came in from all sides as the happy pilgrims went along, until every one of them appeared before God in Zion. Then follows: 5. The fervent prayer that these hallowed seasons may be again given; the names by which he appeals to God telling probably of the hosts of enemies arrayed against the people of God. 6. He declares the reason wherefore he thus importunes the Lord of hosts. It was because he counted the meanest service for God better than the best pleasures of sin. The worst of the Church is better than the best of the world. And because of what God himself was. 7. From all this learn—that the love of God’s house is one sure mark of God’s people; that true worship is a well of delight, which gladdens all our life; but that only they know it who have knowledge of God in their own personal experience as their Sun and Shield. II. The other interpretation of this psalm reads it as telling of THE OF LIFE IN GOD. Psalms 43:1 distinctly affirms this: the earthly tabernacle being the type of the soul in which God dwells. Psalms 43:2 declares that he cannot live without God. Psalms 43:3: he joyfully asserts that he lives in God; his soul, though mean as the sparrow, restless as the swallow, has yet found a rest, a dwelling place, a home in God—in God as seen in his altars, type of the sacrifice of Christ. Psalms 43:4: he celebrates the blessedness of such—their life is one continued song. Psalms 43:5: and of those whose strength—their confident trust—is in God, in whose heart are "ways" for God; he has full right of way in them, they belong to him (Isaiah 40:3, Isaiah 40:4). Verse 6: their sorrow is turned into joy. Verse 7: their trust strengthens evermore; they see God as they worship. Verses 8-11 are one fervent prayer that he who has told of this blessedness may know it for himself: "Hear my prayer." And all this is true: the life in God is blessed.—S.C. Psalms 84:3 Sanctuary birds. The sparrow and the swallow told of here are apt types of those servants of God who find in him what these birds found in the temple. The comparison of the soul of one of God’s people to a bird is not unusual (see Psalms 11:1-7.). Note— I. SOME OF THEIR . 1. Such as are negative. They are not distinguished, like the eagle and many others, but of a very humble and lowly sort; nor powerful and strong; nor beautiful; nor valuable—"Are not two sparrows sold for a farthing?"—nor numerous, that is, in comparison with the vast multitude of birds generally; nor, in themselves, attractive and beloved, like the dove. But neither are they cruel like the eagle, nor "foul like the vulture, nor greedy as the cormorant, nor bloodthirsty as the hawk, nor hardhearted as the ostrich, nor depending upon men for support as the fowls of the farmyard, nor loving darkness like the owl" (Spurgeon). All these negative qualities suggest the opposite ones in those who delight in God. But there are also: 2. Such as are positive. They are the lowly ones, restless till they find their home; seekers,—they "find" the rest they desire; true to their homes; trustful,—in what strange places their nests are often found, under the eaves of cottages, and in all manner of accessible places, where any one could reach them, but they seem to trust that no one will harm them! Are not these characteristics like those of the souls of whom these birds are the types? II. THEIR . 1. There are the altars of God for them; they have not to provide such home. 2. When they come they are never driven away. III. THEIR . They find: 1. A habitation, strong, comfortable, abiding. 2. A home. The Church is a home for the soul. IV. THEIR YOUNG. Their home is in the courts of the Lord. So will the faithful servants of God seek that their offspring shall find their home in the Church of God. "Children should be housed in the house of God. The sanctuary of God should be the nursery of the young." Happy those children whose parents seek for this above all else!—S.C. Psalms 84:10 Strange preferences. I. THOSE HERE NAMED. 1. That a day spent in God’s courts is better than a thousand anywhere else. But such preference makes it certain that not any day in God’s courts can be meant; for too many days are spent there which might just as well be spent elsewhere. They bring no good to any one, but rather harm. For the worship on such days is but formal, hypocritical, has no heart in it. But the day the psalm tells of must be one in which the soul really communes with God, in which God is worshipped in spirit and in truth. 2. That the humblest service in the house of God is better than the most rich and luxurious life in the tents of wickedness. But here again the service meant must be the reverse of formal, perfunctory, grudging; for if the service were of such sort, one might almost as well be in the tents of wickedness. And that dwelling in those tents cannot mean an unwilling, a forced dwelling, like that told of in Psalms 120:5. Many servants of God have had and still have so to dwell amongst wickedness; they are not happy in it, would not be where they are could they help it, but they cannot. Hence if they be "lights shining in the darkness," then they are rendering high service to God, and great shall be their reward. But the dwelling told of is one which is chosen and loved. But, the psalmist says, the meanest place in God’s house is better than that. "I had rather be a doorkeeper," etc. II. SUCH ARE VERY STRANGE. For few sympathize with them; even good people might be slow to make such affirmation about a single day in God’s house being better than a thousand anywhere else. Most people think that those who make such choice are either madmen or fools. They are despised as enthusiasts, or hypocrites, or fanatics. III. , SUCH ARE REAL FACTS. He who wrote this psalm was but one of myriads more. He who does not put God first may have much good about him, as had the young ruler told of in the Gospels, but he cannot have eternal life. IV. AND THEY CAN BE . 1. The first-named can—the one day over the thousand. For what gives value to time? Not its duration, but its employment, what you do with it. Which do we deem most worth—the comparatively short-lived empire of Greece, or the thousands of years of Chinese life—if life it can be called? There may be one day in your life which you remember more than whole years beside, for it more influenced and blessed you than all the myriad other days which have gone by and are forgotten. It is the day filled with energies of the mind, heart, spirit; with memories of inspiring deeds; with influences which tell upon you and others. Cf. King Henry V.’s address to his soldiers at Agincourt— "He that outlives this day and comes safe home, Will stand a tip-toe when this day is named," etc. But the day of real worship and communion with God is a day more filled with energies, memories, influences, than can any others be. How many of these others only drag down the soul! but a day with God! 2. And so the humblest service/or God is to be preferred. For such service is shared in by the noblest, unites us to God, breaks the chain of sin, prepares for heaven, robs care of its sting, etc. Therefore the psalmist’s choice is right; let it be ours!—S.C. BY R. TUCK Psalms 84:1 A test of our spiritual state. We may not find Davidic associations with this psalm. It was composed by one of the musically gifted family known as the "sons of Korah;" and may be compared with Psalms 42:1-11; Psalms 44:1-26. They were a family of Levites whose inheritance lay on the eastern side of the Jordan. "Dwelling on the other side of Jordan, it was often impossible for them to reach Jerusalem. When the river swelled and rose with the melting snows of winter, or with the heavy tropical rains which fell on the northern hills and mountains, the fords of the Jordan became impassable; and the sons of Korah, even though their turn of duty had come round, were unable to go up to the house of the Lord. So, too, when the armies of Assyria, or some other foe, were encamped round the city, and no Hebrew was permitted to pass the line of siege, they were shut out from the worship of the temple through all the summer months. Many, if not most, of their psalms appear to have been composed at such times as these." The point suggested is that the spiritual condition of this writer can be tested by his feeling when deprived of religious privileges. Was he glad of the ease and relief? Or did he pine for restoration? So it may be shown that when Christians, through sickness or travelling, are separated from their usual worshipping associations, their spiritual state may be appraised by their feeling. Do they pine for them; regretfully remember them, and wish they had made better use of them? I. DO WE LONG FOR GOD’S WORSHIP? It may be actually a possible thing for a man to live a religious life without ever taking part in any public services. He is a rara avis indeed who succeeds in accomplishing it. Most men not only yield to Divine command and invitation, by sharing in sanctuary services, but they feel also the positive necessity for such services, in the culture of their religious life, and the satisfaction of their religious wants. When souls are alive unto God, they are sure to desire to worship and praise him along with others. This is the natural religious instinct. But it should be pointed out that the interest in God’s worship may cease to be spiritual; it may become aesthetic; it may even sink down to be a merely "formal habit." II. IS OUR LONGING FOR GOD’S HOUSE AND WORSHIP REALLY FOR THE SENSE OF HIS ? The expression in Psalms 44:2, "for the living God," suggests the deep spirituality of the writer. It was not the ritual he longed for, or the songs; it was the conscious presence of God, as the living Helper, Guide, and Comforter. Compare the Christian yearning for the close and conscious presence of the living Christ as Saviour and Sanctifier.—R.T. Psalms 84:2 God the Living One. The precise expression here used is only found besides in Psalms 42:2. "In the New Testament the name ’living God’ is found in St. Matthew’s and St. John’s Gospels, in the speech of Paul and Barnabas in the Acts (Acts 14:14), in several of St. Paul’s Epistles, four times in the Epistle to the Hebrews, and once in the Revelation." It is difficult to treat this subject as a universal experience, because our hearts are so full of the risen and living Christ, God manifest in the flesh, God manifest in the spirit. He is God, the living God, ever with us, as Helper, Inspirer, Comforter, and Sanctifier; but we may helpfully try to take the position of a "son of Korah," and begin by considering what the "living God" was to him. I. GOD THOUGHT OF IN MAN’S . Why did it not suffice this writer to read his Bible, study and think about God, in the land beyond the Jordan? A man can have feast times, times of spiritual refreshing, in the privacy of his home, and in the midst of God’s handiwork in nature. And every man ought to have such thoughts of God; nourish and cherish them. But here is the fact of human experience—God thought has never wholly sufficed and satisfied any human being yet, because man is a composite being. He is not all thought. He has a body. And this very thinking is dependent on the help that symbols—relative to the body—can bring. Devotees may strive to become all thought. They do not thus transcend human nature, they degrade it. We must have more concerning our God than mere thinking about him; and therefore this Korahite longs for his revealed Presence in the temple. II. GOD THROUGH SYMBOLS. Pious souls have always recognized a sense in which God is specially present in his sanctuaries, and in his sacraments. God taught this to all the ages by the manifestation of his Presence in Jewish tabernacle and temple, by the brooding cloud and the Shechinah light. What the psalmist dwells on is, that he used to realize God’s nearness when he looked on his dwelling place, shared in his worship, and heard his priests. Urge that only at spiritual peril can men neglect the symbols of the presence and working of the living God. III. GOD FELT IN MAN’S HEART AND LIFE. This is the full realization of God as the Living One, living and working in us. Show this is an advance on sentiment, or mere thought of God, and on formalism, or mere outward worship of God. It is God in us, the inspiration of all good. It is "Christ our Life."—R.T. Psalms 84:3 Envy at the birds. The man prevented from sharing in the public worship of the temple thinks enviously of the very sparrows and swallows that flit through its courts and build their nests under its eaves. Sparrows are very abundant in the East. Swallows make their nests, not only in the verandahs, but even in the rooms, within the mosques, and in the sacred tombs. Josephus tells us that the outer courts of the temple were planted with trees. "It is a singularly natural and beautiful conception which makes the psalmist think of the birds haunting there, as seeking the protection of God’s altar for their young, and so enjoying a privilege which as yet he has not." Evidently what is chiefly in his mind is the sense of peace and security which the birds have who make their homes within the precincts of God’s temple. No one disturbs them. There are too many people about for birds of prey to venture near. In the temple courts the poet thinks of them as away from all the "stress and strain" of life. Compare "He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty." I. THE ENVIES THE BIRDS THEIR . Probably he wrote when the land was in a disturbed state, and there was no restfulness or safety for any one anywhere. And he must have felt this even more in the open and exposed districts beyond the Jordan. Illustrate from the idea of "sanctuary," which was, in old times, attached to the temples. Once within them, no foe could assail. Dr. Turner tells us that in Samoa, the manslayer flies to the house of the chief of the village; and in nine cases out of ten he is perfectly safe, if only he remains there. See how jealously Jews guarded their temple from the intrusion of strangers. In London of the olden time, Whitefriars, Westminster, and the Savoy were sanctuaries for all criminals except traitors. This feeling of security the Christian gains out of his daily apprehension of the Divine presence and defence. Round about him are the everlasting arms. He lives within the overshadowing spiritual temple. "What can harm us, if we be followers of that which is good," and have God upon our side? II. THE ENVIES THE BIRDS THEIR PEACE. Illustrate by dwelling fully on that strange, yet delightful quietness, restfulness, solemnity, which come upon us when we enter a cathedral. We feel as we feel nowhere else in the world. Our feeling answers to that of the Jew when entering his temple. Show how nourishing to all the finest elements of soul life that atmosphere of peace is.—R.T. Psalms 84:5, Psalms 84:6 The joy of the pilgrims. In these verses there is a blending of the real and the figurative; the actual journey towards Zion is represented as accompanied with ideal blessings of peace and refreshment. The poet has thought of the blessedness of those who dwell constantly in God’s house. Now he thinks of the blessedness of those who are permitted to go there, and to tarry there for a while. And this leads him to recall what happy times he had known, even in the journeys to Jerusalem. Perowne says of the pilgrims to Zion, "Every spot of the familiar read, every station at which they have rested, lives in their heart. The path may be dry and dusty, through a lonely and sorrowful valley, but nevertheless they love it. The pilgrim band, rich in hope, forget the trials and difficulties of the way; hope changes the rugged and stony waste into living fountains." The valley of Baca was the valley which led up from Jordan toward Jerusalem, and whose famous balsam trees wept balms. The thought for our consideration is this—the hearts that are truly set on God, and filled with desire to join in God’s worship, will cheerfully bear, and successfully master, all the difficulties that may be in their way. They make the very "valley of Baca" refreshing as a spring. I. THE PILGRIM FINDS HIS WAY LIES THROUGH VALLEYS OF BACA. Two explanations of this valley are given. Some say it means "wet, marshy places;" others say, "dry, sandy places." Clearly it means something trying and difficult for pilgrims. We know well that there are difficulties in the way of our effort to live the godly life; valleys of Baca in our pilgrim route to the eternal temple of the holy. 1. There are valleys of weeping; sorrows, both outward and inward (valleys of balsam, or weeping). 2. Valleys of unrelieved want; desert places. Illustrate the ever-varied, ever-unquenchable thirst of the spiritual life. II. A BRAVE, EARNEST SPIRIT WILL MAKE A WAY THROUGH THESE VALLEYS OF BACA. Times of trouble we must have, but everything depends on the spirit in which we approach them, and deal with them. The true heart is helped to triumph over the difficulties of the way, by keeping ever in mind the end it has in view. Lead on to show how the heaven of established holiness, and near communion with God, becomes the inspiration to overcoming the difficulties of the way. III. GOD TO THE EARNEST MAN IN THE VALLEYS OF BACA. If they dig pools in the desert, God will be sure to fill them with his genial rains. God is to us in blessing as we are to him in trust.—R.T. Psalms 84:7 Stages of spiritual progress. "The very journeys to the temple, often toilsome and hazardous, take on a certain sacredness from memory, imagination, and desire, insomuch that they can say that ’the highways to Zion are in their hearts.’ They remember how they wept with vague, almost joyful emotion as they passed through the valley of Baca, and how they went ’from strength to strength,’ that is, grew stronger and stronger, more and more joyful, as they topped the hills round about Jerusalem." Illustrate by the growing excitement we feel when nearing home after a time of prolonged absence. Every mile finds us more and more anxious to catch a sight of familiar scenes. It might be reasonably expected that the long and trying journey would make the pilgrims feel weary and indifferent. Instead of that, their souls master their circumstances, and they are brighter and more cheerful at the end than at the beginning. So do we see aged Christians who, for sunny faces and happy ways altogether, put to shame young beginners in the pilgrim path. They have evidently gone "from strength to strength." I. MUST "KEEP ON." According to the figures of the text, they must not be stopping, or idling, or taking up any interests on the way; day by day, persistently, they must be going forward; every day getting a day’s march nearer Zion. A pilgrim must just "keep on." So we are called to "patient continuance in well doing;" to day-by-day persistent goodness; and this of itself may become wearisome. It is the hardest thing given us to do, this keeping on, day by day, in the same scenes, and doing the same work. But it is never really a mere keeping on. We may not realize the joy of it, but the fact is that, in keeping on, we are going "from strength to strength." II. IN "KEEPING ON," FIND EVER BETTER ABLE TO KEEP ON. Every difficulty overcome means a higher strength to overcome difficulties. Every joy felt in a spiritual triumph is cheer for dealing with new anxieties. Every day of Christian life is a step; from it we get power to take a step higher. The man who has lived well his Christian life today is in fact, and ought to be in feeling, a stronger man to live his Christian life tomorrow. And so, making the day’s experience a step up, he finds power and joy increasing as he nears the city of God, the heavenly Jerusalem. A Christian life may be exhausting for the body, but "as the outward man perishes, the inward man is renewed day by day."—R.T. Psalms 84:9 The shield figure. In this psalm we find three names for God, "God of hosts," "God of Jacob," "God our Shield." To Abraham God had said, "Fear not, I am thy Shield, and thy exceeding great Reward." And in the fifth psalm we read, "Thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield." Moses exclaims (Deuteronomy 33:29), "Happy art thou, O Israel! who is like unto thee, O people saved by the Lord, the Shield of thy help?" And one of the later psalms (115) has this for a refrain, "O Israel, trust thou in the Lord; he is their Help and their Shield." The prayer of the text is urged by two metaphors—"Thou my Shield;" "I thine anointed." I. GOD MAY BE THOUGHT OF AS OUR SHIELD. Shields were peculiar to the hand-to-hand warfare of ancient times. They were of two kinds—one very large, protecting the whole body; another smaller, used by light-armed troops very skilfully. They were sometimes made of light wood, covered with bull’s hide of two or three thicknesses, plated with metal; sometimes they were studded with nails or metal pins. They were smeared with oil, both to prevent them from injury by weather, and to render them so smooth that missiles might the more readily glance off. Show that so varied and so complicated is religious life we are glad of the help of all kinds of metaphor. As Christ is set under many names, so God is set under many relations. Christian life, conceived as a warfare, has its defensive and offensive sides. Under the shadow of God, as a Shield, men find defence. Compare figure of the "strong Tower," into which "the righteous runs and is safe." There are times in our Christian warfare when we can only act on the defensive. Then God is our Shield. Under the shadow of God, as a Shield, attacks were made. Describe the ancient mode of attacking a fortress, under shields placed together so as to make a protecting roof, which secured the soldiers from hostile missiles. There is "offensive war" sometimes in Christian life. Prevailing evils must be vigorously attacked. We may be sure of God’s shield in all active service. The psalmist here is writing as a civilian, and a Levite, and thinks lovingly of God as his Defence from the perils of the pilgrim way. II. WE MAY THINK OF AS GOD’S . It is as though the psalmist had said, "Recognize the face that is uplifted to thee." Though the term "anointed" will suit David, it will equally suit the priest and the Levite, as set apart, anointed for the special service of God’s temple. If God has brought us into close and loving relations of service to him, he has given us a plea to use in prayer. We may say, "Look upon the face of thine anointed."—R.T. Psalms 84:10 The joy of doing little things for God. "I had rather be a doorkeeper;" literally, "stand or lie on the threshold." A missionary tells us that in India the office of doorkeeper is truly respectable and confidential. Doorkeepers of temples are men of the greatest dignity and power; whereas the psalmist was thinking of the lowliest and most humble situation. "I would rather choose to sit at the threshold." This is the situation of the devotee and the beggar. "Excuse me, sir, I pray you; I had better lie at the threshold than do that," is a frequent mode of expression among Orientals. The psalmist prefers the situation and attitude of a beggar, at the threshold of the house of the Lord, to the most splendid dwellings of the wicked. From 1 Chronicles 26:12-19 we learn that the sons of Korah, or Kore, were the porters of the gates of the Lord’s house. "To these ministers of the sanctuary none seem so blessed as they who dwell in God’s house, and are forever praising him. To these keepers of the temple gates one day in the sacred courts is better than a thousand spent elsewhere; and they would rather be doorkeepers in the house of God than sit and be served as chiefs in alien tents." I. LITTLE THINGS ARE AS TRULY "SERVICE" AS GREAT ONES. They are necessary in their places. They are fitted to those of moderate or small capacities. To God the little things of service are as acceptable as the great things. Find any earthly sphere, and take the little things of it away. What an upset of the whole would result! The doorkeeper at the gate was as important in his way as the priest at the altar. We can do our "little things" for God cheerfully, when we can fully realize that they are service—just our service. II. LITTLE THINGS CAN EXPRESS AS TRULY AS GREAT ONES. A little pool can mirror the sun as truly as the widespreading lake. A dewdrop can refresh the earth, in its way, as truly as the thundershower in its. God is the reader of motives, and accepts the actor rather than the act. It often, indeed, takes more and nobler character to do a small deed well than to do a large one. There is much to help a priest to be noble; there is but little to help a mere doorkeeper, and he has to fall back upon principle. Let but a man rightly esteem doing anything for God, and he will be full of holy joy in being permitted to do some "little thing."—R.T. Psalms 84:11, Psalms 84:12 Conditional bestowments. What God is to his people, and what he does for them, may be put into two figures, and expressed in two plain statements. But what he is to them, and what he does for them, depend on what they are in themselves, and what they are toward him. This the sincerely good man is always willing to recognize. I. THE DIVINE . 1. Suggested by two figures. (1) "The Lord God is a Sun." This figure for God is only used in this place. The sun in nature is the source of light, life, warmth, beauty, fruitfulness. The psalmist seems, even in this figure, to have God’s defendings chiefly in mind. God is Light against darkness, which Easterns so greatly fear. (2) "The Lord God is a Shield." See this figure treated in the homily on Psalms 84:9. We may add the picture of the tents of the army ranged in circles round the king’s tent, and forming an almost impregnable shield; so "the Lord is round about his people." Some have suggested making one figure of the two, and reading it, "The Lord God is a bright and shining Shield." They think reference may be to the brazen shields, which were kept polished, so that, catching the sun’s rays, they might dazzle the enemy. 2. Suggested by two statements. (1) "The Lord will give grace and glory." We may think of Divine bestowment exactly according with human necessities. Grace fits into all present needs; glory fits into all future needs. But the psalmist probably used the terms as figures for the two things he needed—help and success. (2) "No good thing will he withhold." A carefully qualified promise. It does not say, "Nothing will he withhold." It is "no good thing;" and no one can decide what is good for us as he can who has the infinite knowledge, and is the infinite Wisdom and Love. II. THE DIVINE . "From them that walk uprightly." That being regarded as the sure sign that the heart is right with God. A man may walk uprightly before his fellows who is not heart right with God. But this is quite certain—if a man does not walk uprightly, he cannot be right with God. God is an unstinted Giver; we put the limitations by the failure of our faith, love, submission, and obedience. God would have his bestowmeuts to be the best possible blessing to us; and therefore they are withheld until it is quite plain that we are prepared to make the best of them.—R.T. BY C. SHORT Psalms 84:1-7 The glory of worship. I. HELPS US TO REALIZE OUR TO GOD. (Psalms 84:1.) "How lovely are thy dwellings!" or "the house where thou dwellest." II. IT IS THE OF THE DEEPEST LONGING OF THE HEART AND SOUL. (Psalms 84:2.) III. IT GIVES THE SENSE OF BEING AT HOME WITH GOD. (Psalms 84:3.) He is at a distance from the sanctuary; and the birds of the air seem nearer God than he is. IV. IT THE SPIRIT OF AND PRAISE. (Psalms 84:4.) V. WE BECOME OF A DERIVED FROM GOD. (Psalms 84:5.) VI. IT CREATES SPRINGS OF IN THE . In the weeping vale (Psalms 84:6). "The early rain cometh in with blessings." VII. IT RENEWS AND OUR . (Psalms 84:7.) VIII. IT WILL BRING US AT LENGTH TO THE VISION OF GOD IN HEAVEN. (Psalms 84:7.)—S. Psalms 84:11 What God is to his people. I. GOOD MEN ENJOY THE . 1. God is to them a Sun and Shield. These figures refer to our moral state as dark and dangerous. Alienation of the soul from God is a state of darkness. God is the Source of our light and life and joy. Our danger is—life is a great battlefield. We have protection from God if we are on his side. The battle is his. 2. He gives to them grace and glory. Grace is unmerited favour. The favour of God to man has been in the exercise of his mercy. "Hath not dealt with us after our sins," etc. Glory is the perfecting the work of grace, in the revelations and rewards of eternity. The beginning, the continuance, and the end of life are from God. 3. He holds back from them no good thing. This includes the bestowment of all real good. And he has given us a proof and pledge in the gift of Christ. "If God spared not his own Son, but delivered him up for us all," etc. II. SOME GOOD MEN DO NOT ENJOY THE FULL EXTENT OF THESE . 1. Because their characters do not answer to the description of the text. They do not walk uprightly, or only do so very imperfectly. None of us translates the theory of the Christian life into our actual practice. 2. They often mistake what are the good things of life. Many things, accounted good by the false judgments of the world, are bad. Things good for some men are bad for others. Things good for us at one time are bad at another. But the absolutely good things—good independently of all circumstances—are meant in the text. To walk in God’s light; to see all things in the light that falls from his character; to enjoy his help and protection from spiritual danger; to have his grace now and his glory in prospect;—these are the good things they enjoy who walk uprightly.—S. THIS is a psalm written after a signal display of God’s mercy towards Israel, but when there was still much wanting to make the condition of the people altogether satisfactory. It consists of a thanksgiving for the deliverance vouchsafed (Psalms 85:1-3); a prayer for further and more complete restoration to favour (Psalms 85:4-7); and a joyful anticipation of the granting of the prayer, and of the bestowal on Israel, ultimately, of all temporal and spiritual blessings (Psalms 85:8-13). There are no such distinct and definite allusions in the psalm as to tie it down to any particular date; but, on the whole, it would seem to suit best either the time of Zerubbabel (Ezra 3:1-13; Ezra 4:1-24.) or that of Ezra and Nehemiah (Ezra 9:1-15; Ezra 10:1-44; Ne 2-6.). Psalms 85:1-3 The thanksgiving. God is thanked for two things especially: (1) for having granted his people forgiveness of their sins (Psalms 85:2, Psalms 85:3); and (2) for having, partially at any rate, removed his chastening hand from them, and given them a return of prosperity (Psalms 85:1). Psalms 85:1 Lord, thou hast been favourable unto thy land; or, "thou art become gracious" (Kay, Cheyne)—a preceding time during which God was not gracious is implied (comp. Psalms 77:7-9). Thou hast brought back the captivity of Jacob. It is most natural to understand this of the return from the Babylonian captivity; but possible that some lighter affliction may be intended, since שׁבות is used, metaphorically, for calamities short of actual captivity (see the comment on Job 42:10). Psalms 85:2 Thou hast forgiven the iniquity of thy people; thou hast covered all their sin. God’s remission of punishment, and restoration of his people to favour, was a full indication that he had "forgiven their iniquity" and "covered their sins." This was so vast a boon, that a pause for devout acknowledgment and silent adoration seemed fitting. Hence the "selah," which is at the end of the second verse, not of the first, as Hengstenberg states. Psalms 85:3 Thou hast taken away all thy wrath. Forgiveness of sins implies the cessation of wrath, though it does not necessarily imply the cessation of punishment. Thou hast turned thyself from the fierceness of thine anger. This expresses the meaning better than the marginal rendering. Psalms 85:4-7 The prayer. Two things are prayed for—first, that God will turn the hearts of his people wholly towards himself (Psalms 85:4); and secondly, that he will complete his work of deliverance by removing the traces, that still exist, of his past anger (Psalms 85:5-7). Israel is still in a state of great distress and weakness, suffering from the natural consequences of its sins, which keep it depressed and sad. Psalms 85:4 Turn us, O God of our salvation. Thou art turned to us (Psalms 85:1); let us also be turned to thee. We cannot turn of our own mere wish to turn; we need thy helping grace (comp. Psalms 80:3, Psalms 80:7, Psalms 80:19). And cause thine anger toward us to cease. Verbally, this contradicts Psalms 85:3, whence it has been supposed by some to come from the mouth of another speaker. But really there is no contradiction, if we understand, both here and in the next verse, by God’s anger, the effects of his anger, which were still continuing (comp. Ezra 3:12, Ezra 3:13; Ezra 4:4-24; Ezra 9:2-15; Nehemiah 1:3; Nehemiah 2:17; Nehemiah 4:1-22; Nehemiah 5:1-19). Psalms 85:5 Wilt thou be angry with us forever? This is equivalent to "Wilt thou still go on punishing us?" Wilt thou draw out thine anger to all generations? or, "from generation to generation?" This suits well the first period after the return from the Captivity, when the depressed condition of Israel continued for several generations. Psalms 85:6 Wilt thou not revive us again! literally, wilt thou not return and revive us? (comp. Psalms 71:20). So Ezra prays God to "give Israel a little reviving in their bondage" (Ezra 9:8). That thy people may rejoice in thee. The "revival" and "rejoicing" came in Nehemiah’s time, when the dedication of the wall of Jerusalem was kept "with gladness, both with thanksgiving, and with singing, with cymbals, psalteries, and with harps" (Nehemiah 12:27). Psalms 85:7 Show us thy mercy, O Lord, and grant us thy salvation. Compare the devout petitions of the Church morning and evening, "O Lord, show thy mercy upon us. And grant us thy salvation" (Order for Morning and Evening Prayer). Psalms 85:8-13 The joyful anticipation. The psalmist anticipates a favourable answer to his prayer, and proceeds to note down the chief points of it. God will "speak peace to his people" (Psalms 85:8), bring his salvation near to them (Psalms 85:9), contrive a way by which "mercy and truth," "righteousness and peace," shall be reconciled (Psalms 85:10, Psalms 85:11), shower blessings on his land (Psalms 85:12), and guide his people in the way marked out by his own footsteps (Psalms 85:13). Psalms 85:8 I will hear what God the Lord will speak; i.e. "I will wait now and hear the Divine answer to my prayers" (comp. Habakkuk 3:1, "I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me"). For he will speak peace unto his people. He will give them a gentle answer—one breathing peace and loving kindness. And to his saints. And especially he will so answer the elite of his people—the khasidim, "his saints," or "loving ones." But let them not turn again to folly (comp. Ezra 9:10-14). If, after the deliverance that they had experienced, they turned again to such "folly" as had brought on their misfortunes, it would make their end worse than their beginning. Psalms 85:9 Surely his salvation is nigh them that fear him; or, will be nigh. The answer to the prayer in Psalms 85:7. That glory may dwell in our land. Professor Chevne asks, "What glory?" and suggests, "The true Shechinah, the manifested presence of Israel’s God." But it may be doubtful whether anything more is meant than a return of earthly glory and prosperity, such as that for which Nehemiah laboured and prayed. Psalms 85:10 Mercy and truth are met together. God’s mercy and God’s truth are reconciled and brought into harmony. The psalmist does not say—probably does not know—how, He accepts the fact of the reconciliation, which is revealed to him (Psalms 85:8) by faith, and boldly announces it. The explanation was reserved for the coming and teaching of Christ. Righteousness and peace have kissed each other. "Righteousness" and "peace" are synonymous with "mercy" and "truth." Here they are personified—"represented as angels in human form" (Cheyne). Psalms 85:11 Truth shall spring out of the earth (comp. Isaiah 45:8). One result of the reconciliation of God’s mercy and truth shall be a growth of righteousness among men. The pardoned people of God shall bring forth much fruit. And righteousness shall look down from heaven. God’s righteousness "looks down from heaven" (like the sun), to draw up and mature the feeble plant of man’s righteousness, which, without it, would come to nothing. Psalms 85:12 Yea, the Lord shall give that which is good; i.e. shower blessings on his laud, both spiritual and temporal. And our land shall yield her increase. Other crops may be included, but the special reference is to a large increase of good works. Psalms 85:13 Righteousness shall go before him. Prepare the way, i.e; for the restoration of the people to God’s favour (compare the first clause of Psa 85:11, and the second of Psa 85:12). And shall set us in the way of his steps; i.e. cause his people to walk in the way marked out by his footsteps—i.e. by the indications of his will either in nature or in the written Word. Psalms 85:6 Revival. "Wilt thou not revive us again: that thy people may rejoice in thee?" The prayers of Scripture, like its promises, never grow old. They deal not with the changing surface and circumstances of life, but with its living heart and abiding needs. So this prayer of the old psalmist is as fresh and fit for our lips today, as when the ink was wet in which he wrote. The same Spirit who inspired him also "helpeth our infirmities." I. THE SOUGHT: REVIVAL. This word has come to be often used for a season of extraordinary religious activity, attended by numerous conversions. But it properly means the quickening, strengthening, elevating, of life already possessed; but perhaps feeble, declining, threatened with extinction. This must be God’s work, by the power of his Spirit. "Wilt thou not revive us?" All life, natural and spiritual, is from God nod in God. At the back of all force is his power; at the back of all causation, his will; at the back of all law, his wisdom (Psalms 33:6; Psalms 104:30). But there is this wonderful and glorious difference between the realm of natural and of spiritual life—in the outward material world we have to deal with laws; the power working under and behind those laws is inscrutably hidden. But in spiritual life it is just God’s power we have to deal with; the laws according to which it is put forth are mostly beyond our ken. In the natural world there is ample range for prayer; but in the spiritual we are shut up to prayer. We are to pray for daily bread, for which we must work, as well as for forgiveness of sin, for which we cannot work. But with this difference—the ungodly husbandman will reap his harvest, if he works for it, though he does not pray; but pardon, and the grace of God’s Spirit, will not be given to those who do not ask (Luke 11:13; James 1:5; 1 John 1:9). II. HOW WILL THIS LIFE SHOW ITSELF? In: 1. Lowlier humility. Deeper consciousness of sin, need, weakness. That Church, of all the seven addressed in the Apocalypse, which said, "I am rich, and have need of nothing," was the very one that was in the very jaws of death (Revelation 3:17). We put this note of revival first, because our Lord puts it first in describing the character and blessedness of his true disciples (Matthew 5:3-5). The first token of revived life in a frozen limb is intense pain; the flesh that is past feeling is past cure (see Ephesians 4:19; Proverbs 26:12). 2. Increased spirit of prayer. More urgent habitual sense of need of prayer. Disposition to more frequent prayer (however brief). Perhaps at first no increased freedom and delight, but rather depressing sense of the weakness, coldness, unworthiness of our prayers. More earnestness, especially in prayer for others. Stronger faith in God’s promises (not in our own prayers). Perseverance and patience. Out of all this must come, sooner or later, both delight and power in prayer, the presence of the Holy Spirit with our spirit, bringing our desires into harmony with God’s will, and helping our infirmities. 3. Growing love of God’s truth. The Bible will be dearer to us, fuller of light and help. Christ’s word will abide in us (Colossians 1:9-11). 4. Deeper, more inspiring, controlling views of the love of God in Christ. (Ephesians 3:16-19.) III. RESULTS OF REVIVAL. "That thy people," etc. The psalmist was thinking of God’s chosen nation, Israel. That is no hindrance to our application of both prayer and promise. The conditions and forms of national life and of Church life are wholly different from what they were then; never can be the same. But principles abide. Righteousness still exalts a nation. "Blessed is the people whose God is the Lord!" A dead or lukewarm Church cannot be a joyful Church; nor a lukewarm worldly Christian a joyful Christian. Suppose all English men, women, children, to become true, earnest, loving disciples of our Lord Jesus, "filled with the Spirit;" the whole face of society and national life would be changed, because its heart would be changed (Acts 8:8). Meanwhile, revival, with all its fruits, either in the Church or in the nation, must begin in the hearts and homes of Christians. Then the joy of the Lord will be our strength. All turns (remember) on this word, "thou." With God is life’s fountain. In him our bodies live: how much more our spirits! (John 15:5; Philippians 2:13). Psalms 85:8 The purpose of God’s gracious chastenings. "He will speak peace …but let them not turn again to folly." The spirit of this psalm is compounded of penitence and praise, humility and hope; inspired by great troubles and great deliverances. This verse expresses what we may call the moral, the very heart of the psalm; the golden link between the thanksgivings blended with confessions of Psa 85:1-7, and the splendid promises of Psa 85:9-13. The lesson is twofold—first, that sin is folly, most of all in God’s people; and secondly, that God’s gracious purpose in chastening is to keep us from sliding back into sin, turning again to folly. I. SIN IS FOLLY. Q.d. it is acting in disregard of known consequences. The Hebrew word here translated "folly" also means "hope" or "confidence"—the blind confidence of one who knows that "the end of these things is death," yet listens to the tempter who says, "Ye shall not surely die;" that "the wages of sin is death," but counts on their not being paid. He sins in spite of warning, reason, experience; hoping he may seize "the pleasures of sin for a season," and yet escape its eternal consequences. No man chooses perdition. But it comes to the same thing whether you leap over a precipice or walk along the brink with your eyes shut. Sometimes the sinner sins with open eyes, and, just because he knows the danger, flatters himself he can stop in time. He is not on the brink—only on the gentle grassy slope; but involuntarily his steps quicken—he cannot stop—he is lost! A traveller through the snow knows that the one fatal danger is to yield to sleep. "Only for five minutes," he says; and closes his eyes, never to open again. Or a thirsty wayfarer in the desert is warned that a spring is poisonous. The bones of those who have encamped near it whiten the ground. "One draught only!" he says; and presently his bones whiten with the rest. Every one is ready to say, "He sought his fate; has only himself to blame." Are there none amongst us to whom conscience (if awake) would answer, "Thou art the man"? "Their eyes have they closed" (Matthew 13:15). They have "forsaken the fountain of living waters" (Jeremiah 2:13). They "heard the sound of the warning (Ezekiel 33:5; Hebrews 10:28, Hebrews 10:29). If sin is folly, trumpet, and took not the clearer the light, the greater the folly. Therefore the sins of Christians must be the greatest folly. This does not apply to sins of infirmity, against which we are watching, fighting, praying, of which the Christian is sadly conscious, but which have not "dominion over" him. But what these lead to, if we fail to watch, fight, pray: willing yielding to temptation, wilful persistence in wrong, against conscience, loving what we are pledged and bound to hate, ceasing to strive to please God;—this is indeed to "turn again to folly." II. GOD’S PURPOSE IN HIS WITH HIS IS TO PREVENT THEM TURNING BACK TO SIN. This both in his mercy and in his chastening. 1. In his mercy. "I will hear," etc. God’s purpose in forgiving sin is both to incline and to enable us to forsake it. Its guilt is cancelled, that its power may be destroyed. Else forgiveness were useless, wasted. The cross of Christ, constantly set forth in the New Testament as the atonement for our sins, the reconciliation whereby we are brought back to God (Romans 5:9, Romans 5:10), is as plainly set forth as the mightiest motive to holiness (Galatians 2:20; see the whole of Rom 6:1-23.). 2. God’s chastening discipline has the same end in view (Hebrews 12:10, Hebrews 12:11; Psalms 119:67, Psalms 119:71). The danger is real. Christians are exposed to the ordinary temptations which beset human nature, though with diminished force; and have some special temptations. We need constantly to open our hearts to the force of all the motives here suggested. (1) God’s forgiving mercy, and our enjoyment of it (Romans 12:1). (2) God’s chastening, and our experience of it. (3) God’s promises, and our hope. (4) God’s warning, "Let them not turn again to folly," and the unspeakable folly and misery of neglecting it. For the ransomed slave to run back to slavery, the released prisoner to hanker after his cell and fetters, the man restored to health to long for his sick-room, the blind whose eyes have been opened to shut himself up in the dark,—seems less insane than for those who "have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ," to be "again entangled therein and overcome" (2 Peter 2:20; Hebrews 6:4-6). BY S. CONWAY Psalms 85:1-13 Temporal mercies of little avail without such as are spiritual. There had been great outward mercies (see Psalms 85:1-3). Probably the wonderful deliverance of Judah, Jerusalem, and Hezekiah from the threatened might of Assyria was the occasion of this burst of thanksgiving. But the psalmist—it may have been Isaiah himself—whilst grateful, indeed, for God’s deliverance, as he well might be, was nevertheless sore distressed at the spiritual condition of his countrymen (see Isaiah’s denunciations of the wickedness of his people, Isaiah 1:1-31. and passim). There needed, therefore, to be an inward conversion as well as an outward deliverance such as they had experienced. And until this spiritual reformation was brought about, the anger of God rested on them still. Hence the prayer, "Revive us again," etc. In this psalm we have— I. OF MERCIES , (Verses 1-3.) II. EARNEST PRAYERS FOR YET GREATER ONES, (Verses 4-7.) III. BELIEF THAT THE LORD WILL ANSWER, (Verse 8) IV. JOYFUL OF THE THE LORD WILL GIVE. (Verses 9-13)—S.C. Psalms 85:6 Revival I. NOTE THE CHIEF WORD OF THIS VERSE: "REVIVE." It implies: 1. Life. The new creation has been accomplished, the passing from death unto life has taken place. 2. But that life has declined, and therefore needs revival. How often this occurs! Our spiritual life is not as our natural life, which is weakest at the beginning and end; but the spiritual life is strong in the vigour of its first love, nor does it ever at the last hour fall from God, but in the midst of the years, like the wires of the telegraph between the posts, it often falls to its lowest. The causes are not a few, but may be summed up in one—the not abiding in Christ. 3. The life which has declined can be revived—the health and vigour come back again, the backsliding be healed. II. WHAT IT . It is an earnest prayer, an impassioned pleading for revival. It means, "Oh that thou wouldst revive us again!" Now, this reveals: 1. Consciousness of need. There may be the need, as at Laodicea, and no consciousness of it; but when such prayer as this is heard, it shows that the soul is wide awake to its needs. 2. Distress on account of it. Earnest anxiety is aroused; the work of conviction has been done; this prayer proves it. 3. The confession of it, and the casting of the soul on God for its need being met; and this could not be without there being also: 4. Confidence that God would answer his prayer. A child must see the look of "Yes" in his lather’s face, or else he will soon give over asking; but when he does see that look, what a vehemency of asking then ensues! And so with the child of God here. He has seen that look of "Yes" on the Father’s face, and hence this confident earnestness. Such are the characteristics of every such prayer as this. Note— III. ITS PLEA. "That thy people may rejoice in thee." So then it is plainly taught that a low religious life and a joyous one are incompatible; there must be a reviving if there is to be rejoicing. Hence it is that to so many people religion seems rather a distress than a delight. They are, as it has been said, like a man with a headache; he would not like to lose his head, but he is very uncomfortable with it. A man was once invited to eat of some apples from a certain orchard, but he promptly declined. His friend was much surprised, and asked him the reason. "Oh," said he, "I took of some of your apples the other day, which were hanging over the hedge, and I am quite sure I do not want any more of them." "Ah," said the other, "I am not surprised; those apples were a poor lot; but I put them there on purpose for the boys, who are always taking what does not belong to them. But come into the middle of the orchard, and try the fruit there, which is of a very different sort." And so it is with many Christians; they take only the hard sour fruit of the religious life; that which is full of delight is in the midst of the garden of God, whither as yet they have never entered. It is good to be God’s servants at all, better, far better, to be of those who rejoice, whose service of God is not a drudgery, but a delight; best of all when the rejoicing is in God, not in his blessings merely, but in him. God wants us to rejoice in him; the world will be more surely won for God when more joy characterizes his servants, and for ourselves, it is the surest guarantee of steadfastness.—S.C. Psalms 85:8 What God the Lord will speak. Note, by way of introduction, that we have here: 1. A personal resolve. "I will hear." Some would not; others could not; others would offer to hear for him and report; but the psalmist makes the wise resolve that he will hear for himself. It is ever best to go direct to God, and employ no intermediaries. 2. It is also a firm resolve. Whether the word be rendered "I will," or "I would," or "let me hear," it denotes resolve. And no one will ever hear what God the Lord will speak unless his will be settled in that purpose. The devil hates such hearing of God, and will do all in his power by raising up every kind of hindrance—who knows not this?—to prevent it. 3. It is a sincere resolve. The hearing means no mere listless listening, but it is that of the heart, with real desire to hear what God the Lord will speak. Therefore the hearing will be, as it ever should be, attentive, prayerful, obedient. Consider— I. THE SPEAKER. God the Lord. Three things are taught. 1. That God the Lord will speak. His very name involves this. He is the covenant God; hence his name Jehovah, Lord, is added, which declares him to be the God of Israel. But such name indicates that he will not be heedless of his people’s prayer. And he has spoken of old time. Their records are full of the story of his interpositions in their times of need. And it is what we should expect, the need of his speaking being so great. Revelation, incarnation, atonement, the work of the Holy Ghost, are all antecedently probable; man, God’s offspring, needing them so terribly. 2. That we can hear. This is man’s distinction; he is a spiritual being, and can receive messages from God, who is a Spirit; he does perpetually receive and respond to them: "When thou saidst, Seek ye my face, my heart said," etc. 3. That what God speaks is what man needs to hear. Man has heard enough of what his own sinful heart has to say, and of what his fellow men say, in their doctrines, imaginations, counsels, and a miserable hubbub and confusion their discordant utterances make; but the psalmist resolves to come away from all this, and hear God. It is our wisdom as well as his. II. WHAT HE SPEAKS. "Peace unto his people." 1. Peace with himself. They have quarrelled with him, rebelled again and again, but now when they turn to him his word shall be of peace. 2. And amongst themselves. "He stilleth … the tumult of the people:" the nations shall learn war no more. 3. And in their own hearts. "The Spirit beareth witness with our spirits," etc. (Romans 8:1-39.; Luke 7:48). None can over-estimate the worth of this peace, and none need be without it. III. HOW DOES GOD SPEAK? 1. Authoritatively. "He speaks, and it is done." 2. My his Spirit. 3. Through the Holy Scriptures, and by the voice of his providence and the response of our conscience and reason. IV. THE ON WHICH HE SPEAKS. "Let them not turn again," etc. 1. It is implied that they have now turned from their folly. Note that name for sin; sometimes it is called by far sterner names. But is it not "folly"? All these prayers and vows show that there has been repentance. 2. Let them not turn again. There is no need that any should. And we never shall if we abide in Christ.—S.C. Psalms 85:9 The saints’ salvation, the land’s glory. They who fear God may be sure that he will come and save them, not alone for their own sake, but also for the sake of the land in which they dwell. The salvation of any sinner is for the blessing of very many. God has respect to others outside ourselves when he saves any one of us. The glory of the whole nation is furthered thereby; the blessing of the Church is the blessing of the land. For in such land there dwells— I. GLORY. How God is worshipped, loved, praised; how mightily his Spirit works in men’s hearts, when he comes in saving power! II. MORAL GLORY. The work of God in men’s souls ever "makes for righteousness." Vice, profanity, and all ungodliness are abashed, and slink away when the power of God is made known. III. GLORY. For "righteousness exalteth a nation:" when once has such a nation perished? IV. GLORY. To the Jew, the temple of the Lord was his glory. "The joy of the whole earth is Mount Zion." And what are all our sanctuaries and services if in them God’s salvation is not seen? V. HARVEST GLORY. (Cf. Psalms 67:1-7; "Then shall the earth yield," etc.) There is close connection between inward character and outward condition.—S.C. Psalms 85:10 Our foes become our friends. It is difficult, indeed impossible, to say what was the actual thought of the writer when he penned the words of our text; for they are true in several ways. He represents mercy and truth as going in different directions, and with opposite intent, but they meet, and are brought into harmony as though at variance before. And it is the same with righteousness and peace; there seemed no common course of action open to them; they must be opposed; but, lo! they embrace, and all discord ceases between them. Now, where is such union of opposites to be seen? And we answer— I. IN GOD. In the wisdom of God when devising our salvation. Christ is the Wisdom of God, because in him, whilst mercy has full scope, nevertheless, the Law is magnified and made honourable. There was no compromise, no tampering with the holy Law of God, although God did so love the world as to save it (John 3:16). Love reigns, yet the Law is fulfilled as it never was or could be before, and is magnified in infinitely higher way than if in vindication of God’s broken Law the whole human race bad been forever condemned (cf. Romans 8:4). All this was shadowed forth by the tables of the Law being placed within the ark of the covenant, on which rested the mercy seat, and whereon was sprinkled the atoning blood (1 John 2:2). Thus in God those attributes which seemed to be and were hostile to us, and those which alone seemed our friends, met together, were reconciled, and, as it were, kissed each other. II. IN MAN. Probably this was the thought of the psalmist. He is exulting in the anticipation of the regenerated moral life of God’s people when his salvation should come to them; cruelty and inhumanity should give way to mercy, and truth between man and man should replace their too common falsehood and lies; righteousness, justice, fair dealing, should prevail instead of fraud and wickedness, and peace should banish war. "Earth should be carpeted with truth as with fair flowers, and be canopied over by righteousness as with the beautiful sky, or as by night with the glorious stars." Men should "serve God in holiness and righteousness without fear, all the days of their life." III. IN CHRIST. The text may be taken, has been so, as descriptive of the holy and beautiful life of our Lord—of him "who did no sin, neither was guile found in his mouth." In him, as in no other, those contrasted qualities of our humanity, which in us are generally so ill balanced, found perfect equipoise and harmony. The Divine symmetry and fair proportions of the holy life, "the breadth, and length, and depth, and height" (Ephesians 3:18), were seen in all their beauty. He was "the perfect Man, Christ Jesus," the lovely Image on which the saints gazed with perpetual, adoring rapture, and grew towards whilst they gazed, and so became the saints, the holy ones, they were. Yes, in him our text was indeed fulfilled. And— IV. IN GRACE. (See 1 Corinthians 1:30.) What is the true Christian but one who has known in his own experience the power of the perfect Christ? Some believe in a Christ whom they have fashioned to themselves, as all fondness and compassion and pity, who will not be stern with any one. Others conceive of him only as an awful Judge, launching out the thunderbolts of his wrath against wretched, sinful men. But the grace which saves is that told of Titus (Titus 2:11-14). Grace includes mercy and truth, righteousness and peace.—S.C. BY R. TUCK Psalms 85:1 Recognition of national mercies. This psalm belongs to the "sons of Korah," and we can hardly be wrong in associating it with the early years of the restoration from the Babylonish captivity. "The psalm shows that union of thankfulness for restoration, of sense of present distress and weakness, and of bright Messianic hope, which is especially characteristic of the writings of this period." "It opens with an acknowledgment of God’s goodness and mercy in the national restoration, in terms which could hardly apply to any other event." Plumptre connects the psalm with the Assyrian distress in the time of Hezekiah. Other writers, among whom may be named Spurgeon, insist on the Davidic authorship, and connect it with distress from the Philistines. There is one grave peril attending the separation of Christianity into small sections. The national relations of God are likely to be underestimated, and the merely local relations of God to individual experience, and to the experience of small communities, overestimated. While fully recognizing that God bears close and saving relations to the individual, it may yet be properly urged that he bears relation to each nation, is at the heart of its calamities and of its triumphs, working for the nation now as truly as for the nation of Israel in the olden time. God is in history. But this means that God is in history while the history is in the making. And God should be discerned in political struggles, in social movements, in philanthropic enterprises, in national deliverances. To many persons the national thanksgiving for the recovery of the Prince of Wales from imperilling illness, was a delightful proof of the readiness of the English people to respond when God’s hand in the bestowment of national mercies is pointed out to them. Two things may be illustrated and impressed. I. MERCIES IS A DUTY. Apply to ordinary mercies, such as are illustrated by the yearly harvest. Then the national heart turns to God; and a national voice of thanksgiving is uplifted to him. Apply to special mercies, such as: 1. Preservation from, or removal of, epidemic disease. 2. Mastery of elements of social disturbance. 3. Hopeful changes of political relationships. 4. Victory for the national army. 5. Removal of difficulties that put the national peace in peril. II. HELPING THE NATION TO ITS MERCIES IS THE DUTY OF THE LEADERS. More especially of those who believe in God, and are consecrated to the work of rendering witness for him. Mistake is often made by limiting the work of God’s ministers to the "spiritual" and "personal" parts of their work. Every true minister is a leader of his people in recognizing God’s work in the nation, and in renewing national thanksgiving and trust.—R.T. Psalms 85:3-5 Incomplete redemptions. While thankfully acknowledging all that God has done for his people, the psalmist clearly sees that it was but the "fierceness" of God’s wrath from which he had turned, and that some of his wrath remained, seeing that the work of national recovery was incomplete, and heavy burdens still pressed on the people. Perowne recalls the circumstances of the exiles as Nehemiah found them. They were "in great affliction and reproach." "It was only in the midst of perpetual opposition and. discouragement that he was able to carry on his work. The bright prospect which was opening before the exiles had been quickly dashed. They had returned, indeed, but it was to a desert land and a forsaken city, whose wails were cast down, and her gates burned with fire; whilst jealous and hostile tribes were ever on the watch to assail and vex them. Hence it is that the entreaty for mercy follows so hard upon the acknowledgment that mercy has been vouchsafed." As a person might look, in a depressed mood, on the returned exiles, God’s redemption was incomplete. Their restoration to their own land had brought them apparently no rest, no consolation, no hope for the future. I. THERE IS A SENSE IN WHICH GOD’S ARE NEVER . They are always redemptions from some calamities, not redemptions from all calamities. Every redemption is a beginning, holding within it the promise of something more that God is about to do. Open this fully out by showing that a spiritual redemption is to be followed by a bodily redemption. Christ wins the soul, and then proceeds to win the whole human sphere, and eventually all creation. The great redemption removes the soul penalties of sin; but it is not a perfect redemption until it has removed all the bodily penalties and disabilities of sin also. As a matter of Christian experience, we always feel, with the apostle, as if redemption were something yet to come. As we read our lives, they are still spheres for a divinely redemptive work. The full salvation "is ready to be revealed in the last time." Redemption thought of as complete checks a living dependence. Redemption thought of as incomplete keeps us in close reliance on the present and ever-working Redeemer. II. THERE IS A SENSE IN WHICH GOD’S ARE EVER IN . They are only incomplete as the building at which the workmen are working. Those exiles would be comforted as they realized God with them, delivering and rescuing, and carrying, in practical detail, to its perfection his gracious redemptive thought.—R.T. Psalms 85:6 Quickening as God’s work. In his very striking image of the dry bones in the valley, the Prophet Ezekiel, in a most emphatic way, declares that "quickening," "requickening," is the work of God, and of God alone. When man works he must stop short at imparting life,—that is beyond him. He may copy the forms of living things, but at the end of all his works it must be said, "There is no breath in them." God gives all life. "Thus saith the Lord God; Come from the four winds, O breath, and breathe upon the slain, that they may live" (Ezekiel 37:9, Ezekiel 37:10). I. THE CHURCH OF CHRIST NEEDS . This is true of all the ages. We have to take account of the ever-recurring tendency to flag and taint and fail. Men have never been able to keep up to the high levels which they may at times have attained. The whole history of Israel is a series of illustrations of this truth. Back from all reformations and revivals Israel constantly fell into indifference, or into formality. It may be shown that: 1. Times of special strain are followed by rebounds. An army is never in such peril as in the relaxed hours that follow a great victory. 2. Mere continuance tends to develop into formality. As with constant practice at the piano, the player comes to play without thinking. 3. Energetic people, who must be doing, are always in danger of neglecting the culture of the interior life. It may be well searchingly to examine ourselves, and see whether we need requickening. II. IS IN THE POWER OF GOD ALONE. We must not only admit that as an abstract truth; we must feel that as a truth bearing direct relations to ourselves. The limit of man’s doing may be illustrated by the garden plants. We water them, and they do not care for our work, or respond to it. We can do little more than wash the dust from their leaves, and moisten the air around them. God rains his heavenly rains upon them, and they respond at once; lift up their heads, hold out firmly their leaves, and evidently feel the thrill of new life. One of the most delightful and inspiring views we can get of God sees him ever at work, restoring things that have gone wrong, and reviving things that are flagging. He is the Source of all life,—that we admit. He is the Restorer and Requickener of all life,—that we want to feel. III. WHETHER WE BE DEPENDS UPON . There are conditions in us for which God ever waits. His work cannot be all that he would have it be until we are in right condition. 1. We must see our need of requickening. 2. We must put away the self-indulging things which have been injuriously telling on our life. 3. We must be in attitude of prayer—of united prayer.—R.T. Psalms 85:6 Revivals; or, discerning the signs of the times. They who read the times, with keen interest in the spiritual vitality of the Church, cannot fail to recognize the need of spiritual revival. The features of religious life may, in essence, be those characteristic of every age, but there may be subtleties and severities in their forms and settings at particular seasons which make them unusually effective for evil. I. ONE SIGN OF OUR TIMES IS VASTLY . Science has developed. Literature has unfolded. Education has become a mania. In our pride we are saying, "We are wiser than our fathers." But this is attended with perilous moral evils. It is so easy now to become proud in our imaginations, confident in our reasoning, and scornful of the higher powers of the soul, in our admiration of the powers of the mind. II. ANOTHER SIGN IS THE INTENSE PURSUIT OF . Facilities are now afforded for meeting the cravings of bodily pleasure which have nourished the cravings into a soul mastering passion. The world of landscapes, of art, of science, of music, of poetry, of play, lays its treasures now at the feet of the poorest. And no good man can begrudge the world’s toilers the relief which these later days can provide. But the passion for that which is pleasing is telling seriously on the sense of duty, and even on the higher moral qualities, on the reserve and self-restraint, which belong to the essence of noble character. What we like is coming to rule, rather than what we ought. III. ANOTHER SIGN IS THE OF , AND THE HASTING TO BE RICH. Typified in the man who regretted the compulsory Sunday rest, because then he had no chance of making money. Success in life is fast becoming the modern Baal that outrivals Jehovah. IV. ANOTHER SIGN IS THE CALL FOR AND MORAL, RATHER THAN . Men ask for "essays;" they chafe under "persuasions." They seek for "soothings;" they do not want "reproofs," "correction in righteousness," and inspirations to the pursuit of holiness. V. ANOTHER SIGN IS THE OF FORMS OF WORK. Machinery taking the place of life. Men paying for the doing of what they should do themselves. Christ claims our personal service, the expression of our soul’s vitality; and that claim can never be commuted for any money payment, or entrusted to any substitute. If, then, we can see signs of the Church’s falling from its vocation, let us see that: 1. God must not be thought of as separated from the interests of a decaying Church. To cease to connect God with its condition is the last stage of a Church’s decline. 2. God must be sought as the only Source of spiritual revival. We cannot remedy spiritual evils by any form of personal effort, if those are made apart from dependence on God. 3. The revival of God’s Church begins in the revival of individual souls.—R.T. Psalms 85:8 Expectancy of grace. Illustrate by the words of the Prophet Habakkuk (Habakkuk 2:1), "I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me." The psalmist had been praying for full restoration, and gracious requickening of the national life. And the text reveals his attitude after prayer. Of answer he felt assured. Then for it he waits watchfully. His attitude is one of expectancy. And that attitude honours God. The New Testament commends "praying," and "watching thereunto." I. THE OF GIVES VALUE TO THE PRAYER. It declares that the man’s heart was in it; that the subject was of vital interest to him; and that he believed in God as the "Prayer answerer." It does more than this. It reveals that in the prayer there was a true submission. The man who watches for answer cannot but feel that the answer depends on the infinite wisdom and good will of his heavenly Father. He who truly says, "Thy will be done," watches that he may know the will, in order that he may do it. A prayer that is not followed by watching is a prayer of which God need take little heed, seeing it is evident that the man who prays cares but little about that for which he prays. II. THE OF SHOWS FIRM GRIP OF THE . What the promises connected with prayer assure is answer—some kind of answer. But not the particular form and kind of answer which we desire. The man of faith lays hold of this promise of answer. No prayer is disregarded by God. If we may use an earthly figure which is suggestive, he never leaves his letters unanswered. But expectancy always links with submission, and leaves the form of answer to the Infinite Love. Illustrate by the response that came to the psalmist. The social and moral evils, that seemed to limit the Divine restoration, were gradually mastered, and true hearts can recognize, in gradual removal of evils, specific answers to their prayers. III. THE OF THE SPIRIT OF PRAYER. Because it keeps up the sense of dependence on God; and prayer is but the expression of that dependence. It is a first impulse to pray, when the soul is full of the spirit of dependence. Lose that, and the soul makes prayer the last thing. Keep that, and prayer is always the first thing. Meeting our expectancy, Christ seems to say to us, "According to your faith be it unto you."—R.T. Psalms 85:8 Self-pleasing is folly. "But let them not again turn to folly," or presumption. Sometimes the infatuation of sin is meant by the term "folly." Sometimes it is a synonym for "idolatry." Here the thing which is regarded as foolish is "following the devices and desires of their own heart," rather than watching for and doing the will of their God. A book was written some years ago to show that "all sin is folly." Wrong doing, in the long run, serves nobody’s real interests. And it has often been shown that the skill devoted to evil schemes would have accomplished valuable results, if only it had been devoted to right and good things. The special point in the text is, that the saints are those who have been set right, delivered from self-pleasing, and it is folly indeed for them to turn back upon the old spirit and the old ways. I. THAT SELF- IS FOLLY IS SHOWN BY THE NATURE OF THINGS. Mall is not an independent, self-ordered being. "It is not in man that walketh to direct his steps." He is God’s child, and is no more safe, going alone, than is any other child. II. THAT SELF- IS FOLLY IS SHOWN BY THE OF LIFE. It is but the fact that we have fallen into needless perplexities, difficulties, and sorrows, when we have tried to take our own independent course. We never have been strong and safe except when we leaned on God, and fully opened our heart and life to Divine guidance. Find the things in life which have turned out to be foolish; and searchingly inquire into the moods of mind and heart that were related to them. III. THAT SELF- IS FOLLY IS IN THE DIVINE WORD. (See Psalms 49:13, "This their way is their folly.") The self-pleasing of the Israelites is represented by the expression, "a stiff-necked and uncircumcised generation;" and in their history there are plentiful scenes of calamity into which their foolish self-willedness led them. The psalmist earnestly deprecates a return upon such self-pleasing which brings such needless difficulties. "He that sinneth," in his self-will, "sinneth against his own soul." It is true that he is wicked before God; but it is also true that he is foolish, in view of his highest interests.—R.T. Psalms 85:11 God and man working together. "Truth springeth out of the earth; and righteousness hath looked down from heaven." This is poetic phraseology, which more prosaically may be stated thus: "When man is faithful to God, then God will be found faithful to man; and so God and man will work together for good." The psalmist sees quite plainly that the incomplete redemption can only be completed if the people put away their evils, and show themselves fully loyal to God. But he is quite confident that, if they do, then God will surely be faithful to them, and finish in them his work of grace. That God is to men as men are to him, and that he and they must work together if the full blessing is to be realized, was stated by an earlier psalmist. "With the merciful man thou wilt show thyself merciful; with an upright man thou wilt show thyself upright; with the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward." Open this subject by illustrating the following topics:— I. GOD AND MAN IN . What God wants, man refusing. Show the confusion thus caused. And the hopelessness of man’s state, if he persists in "running on the bosses of Jehovah’s buckler." II. GOD AND MAN IS . This represents the more usual state of things. Men are often not strong enough to actively resist; but they say, "Who is the Almighty, that we should serve him?" And they say to him, "Depart from us; we desire not the knowledge of thy ways!" But that indifference, which puts outside the Divine love and lead, is every whit as perilous for us as active opposition. III. GOD AND MAN IN HARMONY. This is the ideal state—the relation designed in man’s creation. Here naturally come in evangelical teachings respecting the way in which the designed harmony was lost, and the way in which that harmony can be recovered. The beauty of the scene suggested by these figures should be dwelt on. "This is a delicious scene. Earth yielding flowers of truth, and heaven shining with stars of holiness; the spheres echoing to each other, or being mirrors of each other’s beauties. ’Earth carpeted with truth, and canopied with righteousness,’ shall be a nether heaven. When God looks down in grace, man sends his heart upward in obedience"—R.T. Psalms 85:13 God’s righteousness opening a way. "The meaning of this difficult verse may probably be as follows: Righteousness shall go before him (Jehovah), and shall make his footsteps a pathway for his servants to walk in." "God’s march of right will leave a track wherein his people will joyfully follow." Aben Ezra curiously explains this verse to mean, "He shall cause the man of righteousness to walk before him, and makes his footsteps for a way to him." Plainly the verse must be treated in the harmony of the psalm. Evidently the latter tart is a vision of the spiritual and temporal deliverances and blessings which would surely come to the exiles—though now in much distress—if they turned heartily to Jehovah, and persisted in serving him in truth and righteousness. Among the blessings anticipated was prosperous harvesting from the land; and with this naturally goes safe guidance of national affairs, and a way out of national difficulties. God’s faithfulness would go before the people in all their public affairs, opening for them the way in which they should go (see the term "righteousness" in verse 11). I. GOD’S , OR , IS ACTIVE FOR HIS PEOPLE’S GOOD. It is "going before him;" it is not quiescent. "God for us" means "God working for us." II. GOD’S ACTIVE IS OVER . Opening ways implies that ways have been closed. Hindrances have blocked them. III. GOD’S ACTIVE WORKS FOR THE OF THE PURPOSE. There is an inspiring sense in which we may be sure that God must be true to himself. If he has purposed a thing, he will surely overcome all difficulties in the way of its accomplishment. If he has planned the full redemption and sanctification of believers, it does not matter how impossible that may seem to him; "God’s righteousness will surely go before him, and make a way."—R.T. BY C. SHORT Psalms 85:8 Listening for God’s voice. The psalm was written on the return from Captivity. I. THE. BURDEN OF GOD’S SPEECH TO MAN. Peace. Peace with him. 1. The way of peace. 2. The nature of peace. II. A TO LISTEN. Man listens to man. 1. According to the claims of the speaker to be heard. 2. When the subject is interesting and important. 3. When the subject is important to him. Then we give the closest attention. III. THE EFFECT OF GOD’S SPEECH. "Let them not turn again to folly," i.e. wickedness. The wickedness will then be aggravated. It is then so well known to be wickedness. "If I hadn’t spoken to them, they had not had sin; but now they have no cloke for their sin."—S. THIS is the prayer of an afflicted and humble soul in a time of persecution (Psalms 86:14), intermixed with outbursts of praise (Psalms 86:5, Psalms 86:8-10, Psalms 86:15) and thankfulness (Psalms 86:12, Psalms 86:13). It is assigned in the title to David, and contains nothing, either in matter or style, to make the ascription unlikely. Still, most modern critics regard the psalm as probably of a later date, and consider it the work of a less gifted psalmist than David. If not the production of a "great original mind," the psalm is nevertheless one of singular sweetness and beauty. Metrically, it seems to divide itself, like Psalms 85:1-13; into three strophes, two shorter, and one longer, the former being of five verses each, and the latter of seven. Psalms 86:1-5 Prayer, the predominant note of the entire psalm, holds almost exclusive possession of the first strophe, only passing into praise when the last verse is reached, where the petitioner reminds God of his loving kindness and readiness to forgive. Psalms 86:1 Bow down thine ear, O Lord, hear me (comp. Psalms 31:2; Proverbs 22:17). For I am poor and needy; or, "I am afflicted and in misery." Poverty in the ordinary sense is scarcely intended. Psalms 86:2 Preserve my soul. It is one of the special offices of God to "preserve the souls of his saints" (Psalms 97:10). He is not only man’s Creator, but his "Preserver" (Job 7:20; Job 10:12). For I am holy. The psalmist does not mean to claim for himself perfect holiness, but only that sincerity in religion which God’s servants may rightly vindicate to themselves. O thou my God, save thy servant that trusteth in thee (comp, Psalms 34:22; Psalms 37:40). Psalms 86:3 Be merciful unto me, O Lord; for I cry unto thee daily; rather, all day long (Revised Version). Psalms 86:4 Rejoice the soul of thy servant. The prayer rises from mere entreaties for relief and recovery from a state of suffering, into an earnest request for that which the heart of man is ever longing for and seeking after—gladness and joy. The faithful are promised that they shall come ultimately to a condition of exceeding great joy; but even saints are sometimes impatient, and want their joy in this world and at once. For unto thee, O Lord, do I lift up my soul (comp. Psalms 25:1, entitled, like this, "a Psalm of David"). There is no more likely way of attaining to spiritual joy than to be always lifting up the soul to God. Psalms 86:5 For thou, Lord, art good, and ready to forgive. The word translated "ready to forgive," סַלָח, occurs here only; but the context sufficiently fixes its meaning, which is well expressed by the ἐπιεικὴς of the LXX. As God was "good" and "forgiving," he would be likely to grant the petitions just addressed to him. And plenteous in mercy unto all them that call upon thee (comp. Exodus 34:6; Joe 2:13). Psalms 86:6-10 In this second strophe praise is predominant. Prayer occupies two verses only (Psalms 86:6, Psalms 86:7); in the other three (Psalms 86:8-10) God is magnified and glorified. Psalms 86:6 Give ear, O Lord, unto my prayer. An echo of Psa 86:1. The psalmist begins, as it were, afresh, calling God’s attention to himself, as if he had not yet spoken. And attend to the voice of my supplications (comp. Psalms 17:1; Psalms 55:2; Psalms 61:1, etc.). That God’s ear is always attent to the prayers of his people does not make it superfluous for them to entreat his attention. He will listen more favourably when besought to listen. Psalms 86:7 In the day of my trouble I will call upon thee (comp. Psalms 86:1 and Psalms 86:14). The nature of the trouble is not distinctly stated; but it appears to have been caused by domestic rather than foreign enemies. For thou wilt answer me (comp. Psalms 86:5). Psalms 86:8 Among the gods there is none like unto thee, O Lord (see the Song of Moses, Exodus 15:11). The imaginary gods of the heathen—not, perhaps, known to the psalmist to be wholly imaginary—are probably meant (comp. Psalms 77:19; Psalms 89:6; Psalms 95:3). Neither are there any works like unto thy works. So in Deuteronomy 3:24, "What god is there in heaven or in earth that can do according to thy works?" Psalms 86:9 All nations whom thou hast made shall come and worship before thee, O Lord (comp. Psalms 72:11, Psalms 72:17; Psalms 82:8, etc.). Since God had made all nations (Acts 17:26), it was safe to conclude that they would all one day worship him. The prophecy, however, still remains unfulfilled. And shall glorify thy Name. Either with their lips, or in their lives, or in both ways. Compare the anticipations of Isaiah (Isaiah 66:23), Zephaniah (Zephaniah 2:10), and Zechariah (Zechariah 14:9, Zechariah 14:16). Psalms 86:10 For thou art great, and doest wondrous things. The" greatness" of God, in reality most clearly manifested by the facts of his ordinary providence, seems to men in general, as it seemed to this psalmist, especially indicated by the "wonders," or "miracles"—נפלאוֹת—which he wrought (comp. Exodus 15:11; Psalms 72:18; Psalms 77:14). Thou art God alone (see 2 Kings 19:15; Isaiah 37:16; Isaiah 44:6, Isaiah 44:8). Psalms 86:11-17 The third strophe is almost equally divided between prayer and praise, Psalms 86:11, Psalms 86:16, and Psalms 86:17 being devoted to the one; and Psalms 86:12, Psalms 86:13, and Psalms 86:15 to the other. Psalms 86:14 is of the nature of a complaint. Psalms 86:11 Teach me thy way, O Lord; I will walk in thy truth (comp. Psalms 25:4; Psalms 27:11; Psalms 119:33). Man cannot know "the way of the Lord," unless he is taught of God. The inward anointing of the Spirit is needful to teach us what God would really have us do (1 John 2:27). It is only when we are thus taught that we can "walk in his truth." Unite my heart to fear thy Name. So Symmachus, who has ἕνωσον; Canon Cook, Dr. Kay, Hupfeld, Professor Alexander, and the Revised Version. Hengstenberg prefers "incline my heart;" and Professor Cheyne would alter the text into accordance with the LXX; Εὐφρανθήτωἡκαρδίαμου, "Make my heart to rejoice." But the textual reading has the weight of authority in its favour, and gives an excellent sense, "Bring all my heart into unison, that it may be wholly fixed on thee." Compare the following verse. Psalms 86:12 I will praise thee, O Lord my God, with all my heart; i.e. "with an undivided heart." And I will glorify thy Name (see Psalms 86:9) forevermore. A belief in immortality is implied, if not formally asserted. Psalms 86:13 For great is thy mercy toward me (see Psalms 86:5). And thou hast delivered my soul from the lowest hell. The actual deliverance was from death (Psalms 86:14); but death involved descent into Hades, so that those who were delivered from the one were at the same time delivered from the other. The expression translated "the lowest hell" means no more than "Hades which is beneath the earth." No comparison is made of one part of Hades with another. Psalms 86:14 O God, the proud are risen against me (comp. Psalms 119:51, Psalms 119:69, Psalms 119:85, Psalms 119:122; and also Psalms 54:3). And the assemblies of violent men have sought after my soul; rather, a crew of violent ones have sought after my soul, or "plotted against my life" (comp. Psalms 7:1, Psalms 7:2; Psalms 17:13; Psalms 35:3, Psalms 35:4, etc.). And have not set thee before them; i.e. "have given no thought to God, or how he would act, whether he would allow their wickedness or prevent it." Psalms 86:15 But thou, O Lord, art a God full of compassion. The appeal is to God’s own revelation of himself. He had declared that he was "merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin" (Exodus 34:6, Exodus 34:7); he could not, therefore, desert the psalmist in his need. And gracious, long suffering, and plenteous in mercy and truth (comp. above, Psalms 86:5; and see also Numbers 14:18; Joe 2:13; Jonah 4:2). Psalms 86:16 Oh turn unto me, and have mercy upon me. God had for a time turned his face away from his servant; now he is entreated to turn it towards him, and, as a consequence, to "have mercy upon him" and deliver him. Give thy strength unto thy servant. Only in God’s strength can we effectually contend against either our spiritual or our temporal foes. If, however, we ask him for strength, his strength will be "sufficient for us" (2 Corinthians 12:9). And save the son of thine handmaid. Either "the son of one who was specially religious," like the mother of Timothy (2 Timothy 1:5). or" the son of an Israelitish mother," therefore born and bred up in thy household. Psalms 86:17 Show me a token for good; i.e. give me some sign—not necessarily a miraculous one—that thou art dealing with me, not for evil, but "for good" (Jeremiah 24:6), and that thou wilt grant me that which I have requested of thee. That they which hate me may see it. A visible token is therefore requested, not a mere inward conviction or assurance (see 2 Kings 20:8; Isaiah 7:11). And be ashamed (comp. Psalms 6:10; Psalms 56:1-13:17; Psalms 119:78, etc.). Because thou, Lord, hast holpen me, and comforted me. The psalmist’s deliverance would be his enemies’ shame; it would show that God was on his side, and against them. Psalms 86:11 A comprehensive prayer. "Unite my heart to fear thy Name," etc. This rich and elevated psalm is well called in the title "a prayer," rather than "a psalm." It is more devout than poetical. Its distinctive character is the remarkable union of intense personal feeling with large views of God’s character and relation to mankind (Psalms 86:9). This has led critics to speak of it as "liturgical," overlooking the deep strain of personal feeling, leading the psalmist even (Psalms 86:16) to plead that he is the child of a godly mother, as well as (Psalms 86:2) that he is "holy"—q.d. either consecrated to God, or one on whom God bestows grace. £ This petition, "Unite my heart," etc; is one of great compass, grandeur, simplicity, bespeaking a heart already fixed on God. It seeks— I. A SUPREME . A. master passion, to which all other desires and affections shall be subordinate. The worldly mind, just because it is worldly, is torn by conflicting desires—the prey of passions or feelings, each of which seeks mastery. For the world (as St. John describes it, 1 John 2:16) has no unity; a mass of contradictions, rivalries, inconsistent objects of desire. Only the heart which has learned to say, "Thou art my Portion" (Psalms 119:57), has found the principle of unity, the keynote which can put all the heart’s pure and true affections in tune. II. A SINGLE AIM. A master purpose, to which all other objects must yield, and which gives back colour to the whole life. Successful men are characterized by singleness and earnestness of aim. A limited and narrow man will carry his point, if it be the one thing he lives for; while men of splendid genius waste their powers, and become splendid failures for lack of concentration and motive power (see Philippians 3:13, Philippians 3:14). The hottest diffused sunshine kindles no flame; but concentrate but a few rays with a glass on one point, and flame bursts forth. Supreme love to Christ, and a single eye to his service and approval, give a unity to life which is a great element of success, even in what we call worldly affairs (Colossians 3:3). III. . Strong, unwavering faith. Doubt distracts, agitates, unsettles, weakens (James 1:8). A doubting temper, fond of dwelling on difficulties and objections, is fatal to unity of mind, heart, and will. Doubts, if they assail you, are neither to be timidly shrunk from nor idly played with, but honestly faced and fought. But the grand secret of conviction is to dwell first and constantly on the positive evidence of truth. If that is adequate, unanswerable, then a thousand questions we cannot at present answer need not trouble us. They can wait; but facts will not wait. Here is a great secret, not only of strength, but of rest. And in rest is a reservoir of energy (Isaiah 26:3; John 14:1). What grand possibilities there are in the Christian life! If an Old Testament saint could put up such a prayer, and have it answered, how much more may it be fulfilled in our experience! BY S. CONWAY Psalms 86:1-5 The psalmist’s prayers and pleas. We do not know for certain the author, the date, or the circumstances of this psalm; nor for its ministry of help to us is it needful that we should. It is the fervent utterance of a devout and believing but distressed soul. Consider— I. THE PRAYERS. Even in these few verses we note: 1. How numerous they are! "Bow down thine ear;" "Preserve my soul; Save me;" "Be merciful unto me;" "Rejoice the soul of thy servant." 2. How substantially the same! Repetitions need not be "vain repetitions;" they are often the reverse of vain; indeed, in many moods of our soul, they are indispensable. The soul is slow and sluggish; its vis inertiae hard to be overcome, and it is found by many that repetition, "saying the same words," is a great help in arousing thought and fixing the mind on the sacred duty before it. 3. But varied inform. This is also very helpful in prayer. Stereotyped forms, unless we be very watchful, will flow over the mind and never arouse a solitary thought. It is good, therefore, to compel the mind to express itself in varied form; for so our prayer is likely to be both more real and more helpful. 4. And progressive in meaning. The psalmist begins with simply entreating God to hear him, to give him audience; then he asks for his chief need to be supplied, and that he may be delivered, saved; then, that his unworthiness may be overlooked, that God would be merciful to him; and lastly, that the Lord would rejoice his soul, not merely preserve and save him, but more—give him joy. It is ever an upward advance, as our prayer should be. 5. And confident in trust. The opening petition is one of the many proofs that prior to the Incarnation the saints of God had come to the full conviction of the humanity of God. This cry that God would "bow down" his "ear" is one of those anthropomorphic, as they are called, expressions, of which the Old Testament is so full. How often do we read of the eyes, feet, hand, face, ear, of God! They are not mere figures; but they tell of the recognized truth that God was as we are—apart from our weakness, limitation, and sin. And the psalmist has laid hold of this truth, and it is his encouragement as he pours forth his prayer. Thus in a very real sense the prayers of the Jewish Church were, as are ours, offered through Jesus Christ our Lord. They, as do we, came to the Father by him; for "no man cometh unto the Father but by me," said our Lord, nor otherwise have any ever come. II. THE PLEAS URGED. They are full of power, and in them, as in the prayers they support, there is variety and advance in thought. 1. His deep need. (Psalms 86:1.) Unless this be felt, there will never be real prayer. 2. His relationship to God. (Psalms 86:2.) "For I am one whom thou lovest." This, the rendering of the margin, is preferable to the text either of the Authorized Version, which is, "I am holy," or of the Revised Version, which is, "I am godly." It avoids the self-righteous tone which seems inseparable from these readings, and declares his confidence begotten by favours received from God in the past. 3. His trust. 4. His continued prayer. He had waited on the Lord, confident that his trust would be sustained. 5. The declared Name of God. (Psalms 86:5.) He who believingly urges that cannot fail of the Divine aid according to his need.—S.C. Psalms 86:9 Grace triumphant. The declaration of God’s ultimate possession of all hearts, which is involved in this verse, is found not here alone (cf. Psalms 22:27; Psalms 66:4; Isaiah 66:18, Isaiah 66:23; John 12:32; Philippians 2:10, Philippians 2:11, etc.); and, assuredly, it is the spirit of the whole Scripture. And such considerations as the following sustain such blessed belief. I. THAT IT IS A FAITH WHICH SO ITSELF TO THE OF MEN. It is what ought to be, what we cannot help hoping may be, that God’s will may be done everywhere and by all. II. THE BELIEF IS . For it necessitates that we believe (1) that either God would save all men, but could not—in which case he would not be God, because some other had evidently greater power than he; or (2) that God could save, but would not, which is plainly contradictory of the whole Scripture, and, were it true, God would be no longer God. Either theory leads direct to atheism. III. IT IS THAT GOD WOULD HAVE TO CREATE BEINGS WHOM HE KNEW MUST SIN AND SUFFER. Creation involves redemption. Had he been unable to redeem, he would not have created. IV. CHRIST WAS TO DESTROY THE WORKS OF THE DEVIL. But if any are forever unsaved, then Christ has not accomplished the work he came to do, and the victory belongs not to him, but to Satan. V. THE WORTH OF CHRIST’S . It is the propitiation for the sins of the whole world. But some may say, "It is of no use to any one unless he trusts it." That is so; but our contention is that the resources of God are adequate to bring men to give up their own evil will, and to cast themselves in penitence and trust on God. Has he not already brought round the most stubborn of human wills? He knows how to make the prodigal come to himself, and to say, "I will arise," etc. VI. HE HAS TAUGHT US TO PRAY, "THY WILL BE DONE ON EARTH AS," ETC. But this is what our text predicts; and he would not have bidden us pray that prayer if it was never to be fulfilled. All this is no encouragement to sin, for it teaches that God will leave no means untried, no matter how terrible they may be, and for the hardened sinner they will be terrible, to subdue to himself the perverse and unruly will of man.—S.C. Psalms 86:11 True religion, and what it calls for. I. THE ESSENCE OF ALL TRUE IS THE FEAR OF GOD. "To fear thy Name," says the psalmist, and so saying he sets forth the central nature of real religion. But this fear (1) is not the fear which has torment; or (2) that which is simply the reasonable dread of penalty,—the fear of the law-abiding citizen; but it is (3) the fear begotten of love,—the fear of an affectionate child, which makes it careful to obey. Whatever we love we are careful to obey the laws of—whether it be art, science, parents. And so with the fear of God. It is seen in all saints. II. THERE CAN BE NO SUCH UNLESS THE HEART BE IN IT. Intellect may be there, Reason give her assent. Approval may be expressed—it often is. Deep feeling experienced, this not unusual; but unless the heart, the will—for this is the real meaning of the word "heart"—be in our religion, we practically have none. III. NOR THEN UNLESS THE HEART BE UNITED IN IT, Some minds are not fixed on anything; they are perpetual waverers. Others are fixed, set, wrongly but "steadfastly to do evil." But they are blessed who are described in our text. Oh to be able to say, "O God, my heart is fixed, my heart is fixed"!—S.C. Psalms 86:17 Tokens for good. We remark upon the prayer contained in this verse— I. THAT SUCH PRAYER MAY BE AN ONE. Our Lord said to the people of his day, "Except ye see signs and wonders, ye will not believe." And how many today are like these people! Now, such request for tokens is wrong: 1. When we presume to select tokens for ourselves. God may allow this, as he did to Gideon in connection with the fleece of wool; but it is very improper for us to be stipulating for specific signs. With how many their religion is one dependent on their feelings, and varies as they do! Naaman "turned, and went away in a rage" (2 Kings 5:1-27.), because God’s prophet did not fulfil his idea as to the way in which be should be healed. 2. When we trust to a token more than we do to the Word of testimony. St. Peter, though he had seen the glorious vision on the Transfiguration mount—a token for good, if ever there was one—is yet careful to add, "But we have the more sure word of prophecy." And of all our tokens, as well as all our opinions, we are bound to bring them "to the Law, and to the testimony," and there test them; for "if they be not according to this word, it is because there is no truth in them." And not a few of men’s fancied tokens have turned out to have no truth in them. 3. When we withhold faith till we have some token which we think will justify it. (See Luke 1:18.) And when the Jews demanded a sign from heaven, as they were perpetually doing, it was refused them, as such requests ever will be (cf. Luke 1:18). II. SUCH PRAYER IS NEVER ONE WHOSE ANSWER IS . For without any such special tokens as we might wish for, there is no child of God but has tokens for good in abundance. 1. There is the Lord Jesus Christ. Is he not God’s great and eternal token for good to us? 2. And the fact that God has created us, brought us into being. Would he have done that had he meant evil to us? "Known unto God are all his works." 3. And the further fact that we have come to Christ, are trusting him now, and the Holy Spirit is doing his blessed work in us still. 4. All the promises of God, so exceeding great and precious,—are not all these tokens for good? Assuredly they are. III. BUT IT IS, AT TIMES, A ONE. It was so in the case of the psalmist. For in spite of all difficulties he looked to God; his troubles drove him to God, and to God only, and not to the help of men. Such a man was not one who would arbitrarily select some given token, or who would trust it more than the Word of God, or who would withhold his belief until it was given. But he desired it for the convincement and discomfiture of his enemies, as well as for the confirmation of his own faith. IV. AND GOD HAS OFTEN GIVEN SUCH TOKENS. Moses and the rod; Gideon with the fleece; Hezekiah with his dial. And he gives the like still, in answers to prayer, in providential help, in support under trial, in unlooked for events. V. THE RESULTS WHICH HAVE . God’s enemies have been ashamed. See in, Israel’s history when. God gave them such tokens, how we read of their enemies having "no more spirit in them." And still, when God visibly sustains his people, unbelievers look on and are silent, in fear, because conscious of the presence of God. But let us remember that we are never without tokens for good.—S.C. BY R. TUCK Psalms 86:1 Man’s claims on God. Historical associations for this psalm cannot be fixed with any confidence. It may be a fragment of David’s which was enlarged and adapted, in a later age, to liturgical purposes. Its fragmentary character must strike every careful reader. It is suitable for any pious soul that is in distress, and is a fitting utterance for our burdened hearts. The point before us now is, that the pious soul feels it has claims on God, and may plead those claims in prayer before him. Right ideas of the sovereignty of the Divine mercy can be held along with clear convictions of man’s claims on God, if only we keep fully before us that the claims are wholly based on relations in which God has been pleased to set himself. If he condescends, in his infinite love, to enter into covenant with his people, then we may recognize that he puts himself into the limitations and obligations of the pledges he takes. If we are faithful to our pledge in covenant, we can claim that God should be faithful to his pledge in the covenant. This is in part the feeling of the psalmist; and if associated with a due dependence, humility, and submission, it is a right and worthy feeling. A child has claims on his father; and if he does so in a childlike spirit, he may plead those claims before his father. It has been wisely said of our text, "This is not the highest ground that can be taken in pressing for an answer to our prayer, but it is a ground which God suffers us to take." I. THE PLEAS BY WHICH THE ’S PRAYER IS URGED. Notice that they concern the psalmist himself, and the conditions in which he is placed. It may seem unworthy thus to speak of himself; but if a man is to be sincere, he must say the truth about himself; and no harm comes when he says it out to God, because we cannot be boastful before him. In Psalms 86:1-3 we find four descriptions of the psalmist himself, made into pleas. 1. He is poor. This may refer to circumstances, but more probably it is a word for humble mindedness; the feeling of the man who wants God because he knows he cannot help himself. 2. He is needy. Which may mean in distress, or may express an actual longing for, and crying for, God’s help. 3. He is holy; which simply means, "one of thy saints;" "one who is in the full covenant relations with thee;" "one whom thou favourest;" "one whose habit of life is piety." If this is true of us, it need not be a wrong thing to say so. 4. Trustful and prayerful. Actually reliant; honouring God by a full confidence. And God surely responds to all who put their trust in him. II. THE PRAYER WHICH THE PLEAS ARE TO URGE. For Divine help. 1. Bow down to the poor. 2. Preserve the godly. 3. Save the trustful. 4. Be merciful to him who cries. The requests for precisely adapted grace.—R.T. Psalms 86:2 Man’s soul a sphere of Divine influence. "Preserve my soul." In the Old Testament the term "soul" is often used as we use the term "life." But there always seems within the term more or less perfect apprehension of the truth that the soul is the man. The commonly received division of man’s being is into "body "and "soul;" but a more scientific analysis divides into body—which includes animal soul, or life—and spirit. The "tripartite division" is body, soul, spirit. As a moral redemption, the work of Christ has brought prominently before us that man is a spiritual being. As Dr. George Macdonald expresses it, "We are accustomed to say that we are bodies, and have souls; whereas we should say—We are souls, and have bodies." I. MAN’S SOUL IS THE SPHERE OF GOD’S MORAL . We may see God in history; but his supreme interest is in characters, not in events. We may see God in providence; but we fail to see him aright, unless we trace the influence of incidents on our principles and on our spirit. Everything has a moral side and a moral mission. God is ever moulding disposition and character, which are the shapings of the soul. This is true of every man. Humanity to God is a collection of spirits, or spiritual beings, set for their moral training in varied bodily forms and relations. II. MAN’S SOUL IS THE SPHERE OF GOD’S . The mistake made about Christ the Saviour in the days of his flesh was quite a representative mistake. Men thought he came to deliver a nation from foreign dominion; whereas he came to save souls from sin. The body redemptions follow on as the natural consequences of the spiritual redemptions. God’s great work is saving souls from death. Therefore it is that before we can hope that Christ and his work will ever be appreciated, we are compelled to awaken soul anxiety; or, in other words, seek to produce conviction of sin. When our Lord’s saving work is fully studied as a moral redemption, a quickening of souls with a Divine life rather than an adjustment of broken external relations, the full mystery of it will be revealed and realized. III. MAN’S SOUL IS THE SPHERE OF THE DIVINE . The present work of the living Christ, realized by us as the inworking of the Holy Ghost, is not the change of the things with which we have to do, but a change of the relations in which we stand to the things; a change wrought in us—wrought in the souls that we are. This change, in effect, changes the character of the things with which we have to do.—R.T. Psalms 86:8 God incomparable. "Among the gods there is none like unto thee, O Lord." It may be asked Why should God be compared with gods that Scripture so vigorously declares are no gods? It is enough to reply that all teachers must come down to the level of those whom they would teach; and begin by accepting their ideas in order to lead them on and up to higher and worthier. Calvin puts this point well. "Should any one assert that it is unseemly to compare God to the empty fictions, the answer is easy; the discourse is accommodated to the ignorance of men, because we know how daringly superstitious men raise their whims above the heavens." The psalmist has in view a basis of comparison which is foreign to our mode of thinking. In his day the deities were conceived as limited and local beings, who belonged to particular countries. If the general name Baal was used, some qualifying name was added, which indicated the Baal worshipped in a particular district. With this idea in their minds, men might say of Jehovah, "He is only the God of Palestine." This view of God the whole Bible vigorously protests against, and claims for Jehovah sole Divinity; he is out of the range of so called "gods;" he cannot be compared with any. This subject may be opened out, with present day applications, by showing that— I. God is incomparable as the ONLY BEING. II. God is incomparable as an UNSEEN BEING. III. God is incomparable as an HOLY BEING. IV. God is incomparable as the ONE BEING WHO CLAIMS HOMAGE. V. God is incomparable as the BEING WHO HAS POWER OVER ALL THINGS. VI. God is the BEING WHO A SERVICE OF , expressed in act and conduct—not of conduct alone. Scriptures dwell on this uniqueness of God (see Exodus 15:11; Deuteronomy 3:24; Isaiah 40:1-31. etc.). Being what he is, God alone, God all-mighty, God all-holy, he rightly claims that we should love him and serve him, "with all our heart, and mind, and soul, and strength." He must be first with us, because he stands forth before us as incomparable.—R.T. Psalms 86:9 God glorifying his own Name. By letting that Name be known among the Gentiles, so that they glorify him. At last all the world shall unite in lifting up holy hands and loving hearts to God, and unite in singing, "Praise God, praise God; This conception of the universal acknowledgment of Jehovah is strange for an exclusive Jew, and is a foreshadowing of Christian ideas. We are to think of God as seeking the glorifying of his Name in this—that every creature made in his image unites in the glorifying. "All nations shall come and worship." "The Gentile deities being obviously inferior to Jehovah, the psalmist foresees that one day the Creator will become known to the Gentiles, and the Church of God be extended without limit." "The pious Jews believed that God’s common relation to all would be ultimately acknowledged by all men." The name of God is usually and properly regarded as any term which gathers up and expresses the attributes and characteristics of God. Illustrate by the way in which a simple term will express a scientific theory. I. THE NAME, OR NAMES, GOD HAS GIVEN US OF HIMSELF. The earliest name men knew seems to have been El, which, in a general way, expresses the Creatorship of God. This name is common to the human race. It is found in the singular and plural forms, and in combination with some other name, as El Shaddai. Then, one race knew God in special covenant relations; and as the covenant God he is known as Jahveh, or Jehovah. As if the thing which man pledges to preserve were the truth of the self-origination, unity, and spirituality of God! Then God found a name for himself which would make constant appeal to man’s experience of his dealings, and called himself "the God of Abraham, Isaac, and Jacob." Then God found precise names for himself, suitable for individuals, or for the nation in particular circumstances. Compare the name for Abraham, "I am thy Shield;" for David, "The Lord is my Shepherd;" for the nation, "The Lord our Righteousness." Lead up to the fixing of one name for God by the Lord Jesus Christ—"our Father." If God gives us a name for himself, he pledges himself to all that is involved in the name. In faithfulness to what it demands and involves, he will glorify it. II. THE NAME, OR NAMES, MEN HAVE GIVEN TO GOD OUT OF THEIR OF HIS WAYS. The work of a man’s life may be represented as "finding a name of his own for God." It may be the same that some one else has found, and yet be the man’s own. In faithfulness to what each man’s name for God claims, each man glorifies him. Then point out that God’s name is glorified (1) by being duly sustained; (2) by being efficiently responded to; and (3) by being widely made known. "Tell it out among the heathen that the Lord is King," and they will swell the chorus of his praise.—R.T. Psalms 86:11 The desire to be whole-hearted. This verse contains a prayer "against distraction and division of heart, of course with the desire of its being knit as a whole to God." Perowne expresses the idea skilfully, "Suffer my heart no longer to scatter itself upon a multiplicity of objects, to be drawn hither and thither by a thousand different aims; but turn all its powers, all its affections, in one direction, collect them in one focus, make them all one in thee." Our Lord impressed the importance of this unity of aim and purpose by his teachings concerning "singleness of eye." And he taught us the secret of unifying all our powers and affections. It can only be done by making God and his service our Centre—"Seek ye first the kingdom of God and his righteousness." To the earnest, right-hearted man, the tendency to distraction of mind is a constant anxiety. He is troubled by distraction in devotion, in worship, in motive, and in service. Consciousness of this forces the prayer of our text. I. IN . All books on the "interior life" deal with this difficulty, and suggest methods by which it may be overcome. But even if good habits can be formed, we are always liable to the intrusion of things in which, at the time, we are specially interested—matters of business, engagements to be kept, etc. The hurried character of modern private devotion puts in serious peril the unity of our hearts in such seasons. The mind is sure to be elsewhere. II. IN WORSHIP. When the words are known, they may be spoken while the mind is otherwhere. When the words are unknown, the mind may fail to be exercised with them. The difference between times of devotion and worship lies in this—in private devotion, the mind must be active; in worship, another mind than ours is active, and ours is passive and recipient. To the passive mind the intrusion of other interests is easier than to the active mind. Therefore our worship should be arranged so as to excite the active cooperation of all who take part in it. III. IN MOTIVE. Probably none of us do things from absolutely pure motives. If we read our hearts aright, we find evil and unworthy motives really swaying us, when we half deceive ourselves with the idea that our motives are high and noble. And at best the motives are "mixed." The self is prominent. IV. IN SERVICE. Our purpose may be to set God first, and with this we may begin. But division of interests soon comes in, and we find that we are but "following the devices and desires of our own hearts." There is hope in the desire to be undivided, whole-hearted. We want a single, steady aim. We want to have no object before our minds save the glory of God. And we want every force and faculty of our being brought into a unity of consecration.—R.T. Psalms 86:13 The plea for more grace. What God has done is made into a ground for pleading that he would do even more abundantly. A psalmist can ask great things when he is well assured that he who has given much grace can give more grace. The plea based on what God has done is made to include two things—soul redemption, life benediction. These are well expressed in the Revised Version of Psa 56:13, "For thou hast delivered my soul from death: hast thou not delivered my feet from falling?" The review is more complete in Psalms 116:8, "For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling." I. WHAT GOD HAS DONE FOR US SHOWS US WHAT HE CAN DO. II. WHAT GOD HAS DONE FOR US SHOWS US WHAT HE WILL DO. III. WHAT GOD HAS DONE FOR US GIVES US AN TO URGE WITH HIM. IV. WHAT GOD HAS DONE SETS US UPON THE ON WHICH THE HAVE COME TO US. For we are not straitened either in God’s power or God’s will. If straitened, it can only be because we fail to respond to the Divine conditions.—R.T. Psalms 86:15 God’s graciousness. "Full of compassion, and gracious, slow to anger, and plenteous in mercy and truth" The term "gracious," as applied to God, brings in ideas of tenderness, gentleness, considerateness, in dealing with those who are frail and weak. It is like "pitiful," but does not imply conditions of special poverty or distress. "Gracious" fits into God’s ordinary ways with ordinary people. If we used the term of our fellow men, we should single out those who were sympathetic and sweet mannered and gentle toned. It brings in a somewhat fresh, and a very attractive, view of God, thus to associate the word "gracious" with him. The precise shades of meaning that may be attached to the term will come to view upon a study of the following passages: Exodus 22:27, "And it shall come to pass, when he crieth unto me, that I will hear; for I am gracious;" Exodus 34:6, "And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious;" 2 Samuel 12:22, "Who can tell whether God will be gracious to me, that the child may live?" Nehemiah 9:17, "A God ready to pardon, gracious and merciful;" Psalms 4:1, margin, "Be gracious unto me, and hear my prayer;" Isaiah 30:18, "And therefore will the Lord wait, that he may be gracious unto you;" Jonah 4:2, "For I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil." Evidently the term is used to express God’s relations with sinners, as distinct from his relations with sin; and it especially describes the Divine response to penitent sinners. "Grace," as favour, mercy, was the highest blessing under the Old Testament dispensation. Joseph, in the fulness of his feelings on seeing his brother Benjamin, cried, "God be gracious to thee, my son!" The synonyms of the term "gracious" may be found suggestive—kindly, beneficent, benignant, condescending, pleasing. Bring out the point that not only does God save and sanctify, but he saves and sanctifies in a gentle, considerate, and delightful way. Put into a figure, he never "breaks the bruised reed, or quenches the smoking flax."—R.T. Psalms 86:17 The cheer of God’s tokens. It is a subject of inquiry that we find God sometimes granting, and sometimes refusing to grant, signs and tokens. The reason of his various dealing appears to be this—he is willing to help weak faith; he is unwilling to give opportunities to unbelief. These points may be illustrated from Old and New Testament narrative; e.g. to Gideon God granted the sign or token of the "fleece," because Gideon wanted to believe, but needed help to believing. The scribes and Pharisees who sought a sign, or token, of the Messiahship of Jesus were refused, because they had no intention of allowing themselves to be persuaded by it, but meant to turn it to account in intensifying their prejudice against Jesus. A pious man may always freely ask God for a token; but whether one is given to him will entirely depend upon the attitude and mood of his mind, and upon the Divine judgment that a token will be a real good to him. Withholding the tokens for which we long and pray is sometimes a form of Divine discipline. What is referred to by the psalmist here is not a miraculous sign, such as Gideon had, but some evident striking proof, in ordinary daily relations, of God’s good will to him. Tholuck says, "Is it not the fact that the more we recognize in every daily occurrence God’s secret inspiration guiding and controlling us, the more will all which to others wears a common, everyday aspect to us prove a sign and a wondrous work." I. THE DESIRE FOR TOKENS OF GOD’S GOOD WILL. Those reconciled to God want to keep up the sense of reconciliation. Modern tokens may be expected in two ways. 1. In an evident ordering and controlling of our outward circumstances. We may see the "good hand of our God, upon us for good." Doors opened. Ways made plain. Hindrances taken out of the way. 2. In the comfortable sense of God’s love in our souls; the inward communications of Divine grace. II. THE PURPOSE FOR WHICH THE DESIRE WAS . That God’s service might be commended to others. And that the proofs of Divine favour might so influence the foes of the psalmist, that the strain of their enmity might be relieved. He felt that those who were bitter against him would change their ways if they saw, by some plain sign, that God was on his side.—R.T. BY C. SHORT Psalms 86:11 Single-heartedness. "Unite my heart to fear thy Name." I. WHAT IS IN THE PRAYER? 1. It is prayer against double-mindedness. "The flesh lusteth against the spirit, and the spirit against the flesh," etc. Two masters in the house whom we alternately serve—the heavenly and the earthly. Two steering the boat of our lives. 2. For wholeness or entireness of mind in the service of God. That the divided heart may be made one. That the conflicting aims should be destroyed by the strength and superiority of the one aim—to love and serve God as our Father. II. THE ANSWER TO THE PRAYER WOULD INCLUDE: 1. A sense of oneness with God. Let a man honestly and truly give himself to God, and make no reserves; let him determine to be true and faithful,—then he comes at once into the secret of faith and acceptance and fellowship with God, and he keeps the secret pure and bright. 2. Triumphant strength. Secret of strength is concentration upon a supreme aim and singleness of purpose. We cannot work out two plans of life that are in their nature mutually exclusive. When we can set aside all compromises and serve God with a united heart, we shall no longer be constantly baffled and defeated by our temptations, but able to cry with joy, "Thanks be unto God, that giveth us the victory through our Lord Jesus Christ!" 3. This will give us real peace. The peace of conscious rectitude; feeling that our purpose is honest and simple—to be Christ’s without reserve. The peace of a great deliverance; and feel that we are the subjects of a great salvation. The peace of a great fearlessness; nothing to terrify the man who is at one with God; sits above all storms, and is secure and at home with God.—S. THIS short psalm, opening with the praise of Zion, or of the Jewish Church (Psalms 87:1-3), passes into a glorification of the Church universal, when all the nations have come into it (Psalms 87:4-7). The glorification falls under two heads—God’s acknowledgment of those who flock into his Church (Psalms 87:4-6), and their acknowledgment of the blessings which they receive through it. The two "selahs" divide the psalm into two stanzas, each of three verses, and a short epode consisting of a single verse. Psalms 87:1-3 The praises of Zion. (1) She is built upon the holy mountains; (2) God loves her pre-eminently; and (3) a glorious future is assigned to her in the counsels of God. Psalms 87:1 His foundation is in the holy mountains. God’s foundation—the city which he has founded—is "in the holy mountains;" i.e. in the hill country of Judaea, a congeries of mountains, "holy," since they surround the holy city and belong to the "holy land" (Zechariah 2:12). Psalms 87:2 The Lord loveth the gates of Zion (comp. Psalms 78:68). More than all the dwellings of Jacob; i.e. "more than all the other dwellings"—more than Shiloh, more than Kirjath-jearim, more than any other of the ark’s resting places. Psalms 87:3 Glorious things are spoken of thee, O city of God. The psalmist probably refers in part to the predictions of older prophets, but also in part to the revelations made to himself, which he is on the point of recording (Psalms 87:4-7). Psalms 87:4-6 The Almighty is introduced as making a revelation to the psalmist. He will cause the Gentiles to flock into his Church, even those who have been hitherto the most bitter enemies of Israel (Psalms 87:4), and will place these strangers on a par with such as have belonged to his Church from their birth (Psalms 87:4, Psalms 87:5, Psalms 87:6), admitting them to every blessing and every privilege. The Church, thus augmented, shall be taken under his own protection, and "established," or placed on a sure footing, forever. Compare our Lord’s promise to St. Peter," On this rock will I build my Church, and the gates of hell shall not prevail against it" (Matthew 16:18). Psalms 87:4 I will make mention of Rahab; i.e. of Egypt. The context requires this meaning, which is found also in Psalms 89:10 and in Isaiah 51:9. Literally "Rahab" means "pride, arrogance." And Babylon. The fitting counterpart of Egypt, equally antagonistic to Israel, and equally lifted up with pride and presumption. To them that know me; rather, among them that know me; i.e. as belonging to them, included in their number (comp. Isaiah 19:21, "And the Lord shall be known to the Egyptians, and the Egyptians shall know the Lord in that day;" and see also Psalms 72:11, Psalms 72:17; Psalms 82:8; Isaiah 66:23). Behold Philistia, and Tyre, with Ethiopia. Other hostile nations (comp. Psalms 83:7; 2 Chronicles 12:3; 2 Chronicles 14:9-13). This man was horn there. There is no "man" in the original, and it is better to understand "nation;" this, that, and the other nation—all those mentioned, and others—are grafted into Zion, and have a second birth there. Psalms 87:5 And of Zion it shall be said, This and that man was born in her. A repetition, but emphatic, and perhaps intended to assert of individuals what in the preceding verse was said of nations. And the highest himself shall establish her; literally, and he, the highest, shall establish her (comp. Matthew 16:18). The Church is "established" on a Rock, forever. Psalms 87:6 The Lord shall count, when he writeth up the people; rather, the peoples, (see Psalms 87:4). That this man was born there. He shall enregister every individual among the converted nations as a true citizen of Zion, entitled to all covenant privileges. Psalms 87:7 As well the singers as the players on instruments; literally, and singers as well as dancers [shall say]. (On dancing as an element of religious service, see Exodus 15:20; 2 Samuel 6:16; Psalms 68:25; Psalms 149:3; Psalms 150:4.) The psalmist intends to represent the converted nations as coming in a grand procession, with songs and dances, to celebrate their admission to Zion, and there one and all exclaiming, All my fresh springs—i.e. "all my sources of life, and joy, and happiness"—are in thee. The verse is possibly but "fragment," as Professor Cheyne supposes. Psalms 87:3 The glory of the Church. "Glorious things," etc. It is a glorious thing to be a real Christian. Glorious because of the relation such a one holds to God and to Christ—a child of God by faith in Christ Jesus (Galatians 4:7; Romans 8:16, Romans 8:17). Glorious also because of his relation to the Church of God—a citizen of the heavenly city, a member of the fellowship of saints, the brotherhood of the faithful, the spiritual body of which Christ is the living Head (Colossians 1:18; 1 Corinthians 12:13). But it is a glory hid from worldly eyes—one of "the things of the Spirit of God" which are "spiritually discerned" (1 Corinthians 2:14). Hence St. Paul’s prayer (Ephesians 1:18). I. THE GLORY OF THE CHURCH’S HISTORY. If we would earnestly and wisely study the history which the Scriptures record, the inspiration of the Scriptures would speak for itself. Because history is written on different principles here from anywhere else. In these points (to name no others): 1. Everywhere the hand of God is seen as the supreme factor in human affairs. Not in miracle, except at those special crises and occasions where miracles were the fittest means. These, not scattered at random, but ha groups, at certain junctures. But the constant presence and exercise of God’s knowledge, purpose, power, goodness; like the pressure of the atmosphere, never felt, never absent. 2. Under God, character, personal and national, is seen to be the decisive force in human life. The great men of the world have been great by ability, force of will, genius, circumstances. Some distinguished men of genius, rulers, etc; have been eminent saints; but this is not the rule. Bible heroes are spiritual heroes. Their sins, faithfully portrayed, were their weakness; their victory was always the victory of faith, prayer, godly sincerity (see Hebrews 11:1-40.). "Faith"—not opinion, creed, speculation, but undoubting trust in God, proved by and producing fearless obedience. This psalm refers, of course, in its first meaning to the earthly Jerusalem. But it is full of predictions to be fulfilled only by the gospel of Christ and the outpouring of the Spirit "on all flesh." The great lesson of the history of ancient Israel is in reality not that which lies on the surface, in the political and national form of the Church, its rigid Jaws, the glories of David and Solomon, the priestly rites and material splendour of temple worship, but that which our Saviour taught, "My kingdom is not of this world." Spiritual, not material forms govern human life. II. THE LIVING, ABIDING OF GOD. (Psalms 46:5.) Under the old dispensation, every possible means was used to impress and to symbolize this central truth; and at the same time to surround and guard it with an awe and majesty, without which it would have been vulgarized and rendered spiritually powerless. Israel was never suffered to forget that their God was also God of the whole earth, Almighty Creator, universal Lord. The New Testament doctrine and promise of the Divine Presence is given by our Saviour in a double form (1) to individual believers (John 14:21, John 14:23); (2) to his Church (verse 18; Matthew 18:20). In the New Testament there are, in fact, four antitypes or spiritual realities typified by the tabernacle or temple; (1) our Lord’s human nature (John 2:19-21); (2) the person of every true Christian (1 Corinthians 6:19); (3) the Christian Church (Ephesians 2:20-22); (4) heaven (Hebrews 9:11, Hebrews 9:12, Hebrews 9:24). III. ITS . Christians are citizens (Philippians 3:20, Revised Version; Ephesians 2:19; Hebrews 12:22; Galatians 4:26). To an ancient Israelite, the glory of his citizenship was its exclusiveness; yet this psalm predicts the time when heathens and foes should become "fellow citizens," not by national subjection, but individual regeneration. This truth, plentifully foretold by the Holy Spirit and the prophets, was yet so inscrutable to the Jewish mind, that St. Paul calls it "the mystery hid from the beginning" (Ephesians 3:4-6, Ephesians 3:9); and the Christian Church at Jerusalem was overwhelmed with amazement when these predictions were fulfilled (see Acts 10:1-48; Acts 11:1-30.; especially Acts 10:10, Acts 10:28, Acts 10:45; Acts 11:3, Acts 11:18). It is a shame that Christians have such narrow, ignoble views of the Church of God. True views would be the death of sectarianism. The New Testament gives two canons of membership in the universal Church—one inclusive, one exclusive. (1) "By one Spirit are we all baptized into one body;" (2) "If any have not the Spirit of Christ, he is none of his." IV. THE FINAL AND ETERNAL GLORY. (Ephesians 5:27.) Typified by "the bride of the Lamb," "the holy city, New Jerusalem" (Revelation 21:1-27; Revelation 22:1-21.). BY S. CONWAY Psalms 87:1-7 The habitation of God. This psalm is true, whether we apply it— I. TO ISRAEL OF OLD, God’s ancient people. That the writer had them in his mind, there can be no doubt, whatever other applications we may make of his words. Like the other psalms "for the sons of Korah," it most probably belongs to the days of Hezekiah. The sons of Korah were the keepers of those "gates" which in this psalm, as in Psalms 84:1-12; they celebrate; and the triumph of which they tell harmonizes with the glowing predictions of Israel as to the spiritual power and supremacy of Israel. 1. This psalm speaks of the proud position of Zion, on the holy mountains, so elevated, sacred, secure. 2. Of the Divine delight in her. God was to be worshipped in all the dwellings of Jacob (see Le Psalms 23:2); but his chief delight was in the united worship of all the people in his temple on Mount Zion, in the glorious feasts and festivals that were celebrated there. 3. Of her glorious hi story. It may have been, as some have supposed, that the psalm was sung at the public reception into the Jewish Church of a number of converts from heathen nations, and that, as our Lord saw in the coming of the Greeks to him (John 12:1-50.) the forerunners of the coming of all the Gentiles—yea, of "all men"—so the psalmist foresees the conversion of all the nations of whom he speaks to the Name of the Lord. And the change for them shall be so great that it shall be as a new birth; whatever their native country may have been, they were really "born" in Zion. And she shall produce many great and illustrious men. The word rendered "man" (Psalms 84:5) denotes one of distinction and eminence, not an ordinary person. In the great day of manifestation and triumph of the people of God, the Lord himself shall own those born in Zion. 4. Of her great joy. The song and the dance and all kinds of mirth shall characterize her; she shall be a gladsome city. II. TO THE CHURCH OF CHRIST. The psalm, read as part of the record of the Church, tells: 1. Of her foundation, which is Christ. He is the chief Cornerstone. "Other foundation can no man lay," etc. 2. Her position—in the holy mountains; that is, she is conspicuous—a city set on a hill, which cannot be hid; the mountain of the Lord’s house, high and lifted up, visible from afar and on all sides. Secure, likewise, as a mountain fortress mightily defended. Has not the Church ever been so? And holy. This is her main characteristic; she could not be the Church of Christ without this. 3. The Lord’s delight in her. She is the purchase of his blood, the subject of his care, the reason of his providential rule. He who toucheth her toucheth the apple of his eye. 4. The glorious things spoken of her. How all forms of hostility yield to her—Rahab, the proud; Babylon, the cruel; Philistia, the fierce; Tyre, the greedy of gain; Ethiopia, the degraded;—from all such she wins trophies for Christ. The Church’s mission is to gather in all nations for him. And see the heroes of the faith that are "born" in her: what a glorious roll call that is? And the Lord himself shall attest all this. What is the Epistle to the Ephesians but a full declaration of what the Church of Christ shall be and do and enjoy? And other Scriptures declare the same. And the history of the Church is evermore confirming this word. 5. Her abiding gladness. Real religion is the most gladsome thing this side heaven; it is a never-failing spring of pure and elevating joy. Finally, this psalm may be applied to— III. THE . For he, too, is a habitation of God. 1. Founded on the one Foundation—Christ. 2. Is as a holy mountain—openly confessed, not hiding out of sight, secure in God, holy. 3. Is the object of Divine delight. God loves our natural life, but our spiritual life is that which he loves most—to foster and develop and save that is the meaning of all the disciplines, trials, and varied Divine dealings with us. 4. Glorious things are spoken of him. As to the past, all his guilt put away. As to the present, the hostile forces of the world—pride, cruelty, inward corruption, ever worrying the soul, as Philistia did Israel, the lusts of the world, the horde of degrading propensities—all these which war against the soul shall be subdued, and the varied powers they usurped shall be given to God. And as to the future, what hath God not promised for those who love him? And God will make such heart the means of blessing to many others, and will own what has been done. 5. And he willfill such heart with joy.—S.C. Psalms 87:2 The principles of the Divine preference. These are seen— I. IN THE GREATER LOVE OF GOD FOR ZION THAN FOR ALL THE OF JACOB. Not a few of those dwellings were spacious, magnificent, wealthy, adorned, and inhabited by men who feared God; but yet, because in Zion God’s glory was more revealed, his grace seen, his truth declared, his people blessed, and because there that in man which God ever most of all delights in—the spiritual life, the life of trust, of love, of devotion to God—found its chief nourishment, expression, and delight, therefore the Lord loved the gates of Zion more, etc. II. IN THE GOD . The name of Jacob suggests one of these at first sight apparently strange preferences. "Jacob have I loved, and Esau have I hated." How many people have been puzzled over that statement, endorsed as it is by the actual dealing of God with the two men? Esau was a man richly endued with gifts such as men everywhere have highly esteemed. He had courage, affection, generosity, strength; whilst Jacob too seldom shows any quality which wins our admiration, and far too often he is guilty of that which excites contempt. And yet the Lord preferred him. The reason was that in him, however encrusted with what was sordid, base, and mean, there was yet the germ and seed, the potency and promise, of the life of God in his soul. There were reverence of and trust in God, and the yearning after the better life; there were the seeds of the life eternal, and they so sprang up at last that God’s chosen name for himself was, "I am the God of Jacob." But in Esau, with all his magnificence, courage, and other virtues, there does not seem to have been anything of the kind. III. IS THE OF THE . What large space is given to what in human esteem seems the chronicling of very small affairs; whilst of the great empires, events, and personalities of the world, scarce any note is taken—none at all, except when and because they are brought into contact with the people of God! But for that they would have been passed over in complete silence. Palestine—what a little shred of the earth’s surface it is! The Jews—what an insignificant people they have always been! Their great men—Abraham, Joseph, Moses, David, and the rest—how small to ordinary human sight they appear! But how colossal were Egypt, Assyria, Babylon, Greece, Rome, and their heroes! Yet we learn scarce anything of them from the Bible. And the explanation is the same: in the little land, and amongst the despised people, the life of God was to be found as it was not in all the mighty ones of the world. IV. IN OUR LORD’S OF GRACE TO GIFTS. (See Luke 10:20.) His disciples were exultant over their gifts, but he tells them to rejoice rather in that grace which was the common inheritance of every faithful disciple. Gifts did not, and do not necessarily, carry along with them the life of God in the soul; but grace always does. V. IS THE OF GOD’S . What a series of changes does the history of the world show! Empires rising, falling, disappearing. What a fragment of the history of the whole is all that the most learned know! Oblivion has covered the records of well nigh all peoples. They had their day; were doubtless thought much of by their contemporaries, and more of by themselves; they did, we may be sure, many things—many of them, probably, great exploits, notable deeds. But who knows anything of them now? They all have "waxed old, like a garment, and as," etc. (Hebrews 1:12). But of the Church of God, the company of people who in all ages have loved and feared his Name, there has been no disappearance, their name has endured as none other has. God has preserved them alive, as it is this day. VI. IN THE OF THE CROSS. How contemptible that seemed in the apostolic age, and, to many, seems so still! Yet to it has been given power to effect a moral change in mankind that nothing else has ever been capable of. Philosophy has done her best; but she left, notwithstanding all her teachings, the whole world lying in wickedness. But "Christ and him crucified" was preached, and we know the result of that. It was, as it is, "the power of God unto salvation unto every one that believeth." Therefore has God put honour upon that preaching such as he has given to none other. Divine life is in it, as myriads of saved souls know, and it is not found elsewhere. . Remember that God acts upon these same principles in our own individual life. He loves everything, however mean it may seem, which leads our souls to him; he cares for nothing, however much esteemed, that leads them away from him.—S.C. Psalms 87:6 The Lord shall count. There shall be a Divine census, a numbering of the people by God, such as never yet has taken place. Nothing in Hezekiah’s reign, the probable date of this psalm, ever fulfilled the glorious promises here given. But it shall be when Christ shall come again. Consider— I. THE FACT OF SUCH "WRITING UP" OF THE PEOPLE. 1. It shall be national. (Psalms 87:4.) 2. But individual also. The counting will be of this one, and that, and the other; there will be no passing in a crowd. 3. It is attested by many witnesses—Scripture, reason, history, conscience. II. ITS PURPOSE. The gathering together of his own true people; the making up of his jewels; the manifestation of the sons of God. This is not done now, but shall be. III. THE WRITER. The Lord himself. 1. He only can really know where to find his people; they are often found in strange places (Psalms 87:4). 2. He only can be trusted. Bigotry, superstition, dislike, would shut many out. Partiality, fondness, love of sin, would let many in. God alone can judge. IV. THE NAMES IN IT. Those only who have been "born" of God. Shall we be there?—S.C. BY R. TUCK Psalms 87:2 The Divine interest in Zion. Taking Zion as a poetical name for Jerusalem, the temple city, and as the representative of every place where public and united worship is offered to God. Zion is still, for us, the pious name for God’s house. The point prominent is this—that we should love God’s house and worship is not in any sense surprising; but it is a surprise of condescension and grace that God should love our sanctuaries, and find his pleasure in our worship. Yet even this we are permitted to realize, and this the saints of God have realized. The historical associations of this psalm cannot be fixed. It certainly does not belong to the Davidic age, for its outlook is too wide, its spirit too liberal and too comprehensive. It may reflect the more hopeful feeling of the returned exiles; it does match precisely the feeling expressed in some of the later chapters of Isaiah, notably the sixtieth. But it must be admitted that a rigid exclusiveness rather than a liberal inclusiveness characterized the returned exiles; and the psalm is altogether too generous for them. The suggestion that it belongs to the time of Hezekiah is certainly to be preferred. When the Assyrian power was humbled by the overthrow of Sennacherib, it seemed, to excited feeling, that Judah was to be the world’s deliverer, and Jerusalem was likely to become the centre of a confederacy of delivered nations. That was the hope of Hezekiah; it was the promise of the moment, which gains expression in the psalm. In 2 Chronicles 32:22, 2 Chronicles 32:23, the events immediately following on the deliverance from Assyria are indicated. "And many brought gifts unto the Lord to Jerusalem, and presents to Hezekiah King of Judah; so that he was magnified in the sight of all nations from henceforth." Hezekiah piously recognized that all the honour coming to him was really due to God, who had showed such favour to his servant, his city, and his people. I. GOD IS IN ZION BECAUSE OF WHAT HE HAS DONE FOR IT. Illustrate how those whom we tend and care for—the babe, the invalid creep into our very hearts. So if we join in raising a new church building, how dear it becomes to us! God had given ages of care to his Zion, so it had become inexpressibly dear to him. See the pathetic pleadings, which reveal deep feeling, as in Hosea. II. GOD IS IN ZION BECAUSE OF WHAT HE CAN BE TO IT. We specially love those for whom we feel we can do all they need. Illust.: mother’s feeling for her babe. God can "supply all our need," and it must be infinitely pleasant to be able to make "all grace abound." III. GOD IS IN ZION BECAUSE OF WHAT IT CAN BE TO HIM. Zion can need, and so draw out his fulness. Zion can trust, and so respond to his trustworthiness. Zion can worship, and so glorify him. Zion Can be beautiful, and so show forth his praise.—R.T. Psalms 87:3 What can be said for our Jerusalem? "Glorious things are spoken of thee, O city of God." In this joyous exclamation the poet of Hezekiah’s time gathers up the joy of the kingdoms round Palestine, which were relieved of their anxiety by Jehovah’s humiliation of Assyria. Jerusalem became the praise of everybody. It had become the champion deliverer of the nations. Its God had brought it glory. To it every eye was gratefully turned. We may think what things were then said; and let them suggest things that may rightly be said now of our "city of God." I. THINGS WERE BEING SAID OF THE CITY ITSELF. Events had turned everybody’s eyes towards it, and everybody began to see that "beautiful for situation, the joy of the whole earth, is Mount Zion." Give account of the very striking position of the city; its remarkable hills, precipices, and valleys; and, according to the taste of the age, the architectural grandeur of its temple, its palaces, and its towers. When we feel kindly towards a place or person, it is astonishing what excellent and lovely things we can find in them. The church building in which we worship may really be a very plain and poor building, but if it proves the house of God to us, we soon think it beautiful, and almost worship its very stones. II. THINGS WERE BEING SAID OF THE GOD OF THE CITY. Recall the idea of the age, that the gods were limited to particular cities and countries. So outsiders associated Jehovah with Jerusalem and the Israelites, and, in recognizing the deliverance which came to them through Israel, recognized it as the work of Israel’s God. See by way of illustration, how Nebuchadnezzar demands praise of Jehovah, when some mighty work has shown his superiority to all surrounding gods. Work out what things the nations round were likely to say of the God of Hezekiah. His power was declared. His concern for his people was declared. His sovereign rights were declared. His mercy was declared. God as Deliverer and Redeemer was declared. So now, if the attention of men is directed to us, to our example, our enterprise, our energy, our success, it should be our supreme anxiety that the glorious things they say of us should really be said of our God, and of his grace in us. Observe this, too, that the triumph over Sennacherib was not something which Hezekiah’s people had accomplished in their own strength, but something which Jehovah had accomplished through them and for them. They had, therefore, no right to take the "glorious things that were spoken" to themselves. Nor have we. Look as we may on what has been accomplished, we are compelled to say, "What hath God wrought?" And all the glorious things spoken of us we turn away, and have spoken of him.—R.T. Psalms 87:6 Privileges of a birthplace. Keeping the associations with the times of Hezekiah, we may see, in this verse, a poetical representation of the revival of the nations, when the dread of Assyria was lifted off them. It was like a new birth to them. They entered on a new experience, and on new relations. And as Zion was regarded as the centre and source of the deliverance—Jehovah from Zion—the nations are, in a poetical way, said to have their birth in Zion. It was thought of as the city of the new birth of the nations. This figure may be applied to the spiritual birth of individuals. Be they white or black, bond or free, from whatever clime they come, they may properly be thought of as horn in Zion, where "Our dear Lord was crucified, Who died to save us all." The Zion birthright belongs to every redeemed soul. "Salvation is of the Jews." I. THE OF OUR NATURAL . Curious is the admiration men have for the town and neighbourhood in which they saw the light. And the places of our birth have more to do with disposition, and with genius, than we are wont to think. Our early surroundings may waken poetic or artistic instincts. Our town and country may enjoy peculiar liberty, special advantages of education, etc. Illustrate by the claims of seven towns to be the birthplace of the poet Homer, partly because it honoured them to provide the first formative influences that reached the poet. II. THE OF OUR ADOPTED . If actual life begins where we were born, our individuality, our life work, our success, often begins somewhere else. We begin again, in some place of our selection and adoption. And as we look back in life, we can see how our surroundings and associations, in that new birthplace, have been privileges, helping to make us what we have become. Many of us, giving our birthplace, feel that we want to say, "We began to breathe at A, but we began to live at B, and B we think of as our true birthplace." Like these nations which felt they began really to live from the time of the Zion deliverance. III. THE OF OUR . The place where we began to live unto God—began to live the soul life. Many keep in dearest memory the time, the place, the incidents, of their first realization of the redeeming love and sufficiency. For us that is Zion. The place where God met with us is our Zion. And, in one sense, it is always Zion, for it is always in the presence of the cross on which Jesus died. We feel we live by his "decease accomplished at Jerusalem."—R.T. Psalms 87:7 Various powers used in God’s service. "As wall the singers as the players on instruments." This expresses admiration of the services and ceremonies in connection with Jehovah’s temple; and it suggests the thought that Divine worship ought to be made in every way delightful. But another thought is suggested by the marked distinction made between the "singers" and the "players." It is that the gifts and endowments of men are very various, but whatever may be their variety, they can all be taken up into the service of God and the service of God’s people. Some can sing; then encourage them to sing. Some can play; then use their skill in playing. Find. what a man can do, and accept, for God, just the service he can render. I. THE VARIETY OF HUMAN GIFTS. Examine them first as simply human gifts. Poetry, eloquence, art, science, government, do but, in the large, represent the thousandfold lesser forms of endowment which fit men for their varied places in life. Yet in common everyday life there is a place and a work forevery one. Show that this includes kinds of gifts with which we may have no personal sympathy, such as mimicry, satire, humour, etc. Then examine those particular gifts which were granted to the early Churches—tongues, prophecy, interpretation, etc. Bring out that while each man has much in common with his fellows, each man also has something special to himself, something which constitutes his individuality. In the line of the use of that speciality will be found to lie his life mission. II. THE USE FOR OF ALL HUMAN GIFTS. There is a danger of religious people unduly limiting the service of humanity. Sometimes, in an exclusive spirit, pious persons speak as if there were no real service to humanity save that which their religion sanctions. We may hold that all conceivable endowments may be sanctified, and ought to be sanctified, by being used for God—consciously in God’s service. But we had better be more generous in our thinking, and say that everything that helps lift a human burden, cheer a human soul, brighten a human life, relieve a human strain, or perfect the human brotherhood, is the service of God. Some gifts bear a character, or are so small in measure, that men think of them as the one talented man thought of his talent. But he thought wrongly, and so do they. In God’s earth there is nothing that has not its use. In God’s world of men there is no gift without an answering sphere. Singers and players shall both be there,—R.T. Psalms 87:7 Joy fountains in God. Prayer book Version, "All my fresh springs shall be in thee." Jennings and Lowe render," All my well springs [of delight] are singing aloud like instrument players because of [literally, ’in’] thee." The springs are evidently our springs of gladness; and the sentence is best given thus: "Both they that sing and dance, all my fountains of delight are in thee;" with this as the meaning, "every source of pleasure, song, music, dancing, etc; was to be found ha Zion." The psalmist is praising Zion, not directly praising God: so his figures are naturally taken from the pleasures of the holy city, and especially of the sacred temple and its services. Remember that David had devoted genius and skill to the improvement of worship; had introduced music and poetry, until the old sombre ritual of Mosaism had become glorified. The joy of God’s everyday service ought to be illustrated by the brightness, attractiveness, and holy joy of our sanctuary services. Men ought to feel that it must be a joy to serve God always, because it is such an evident joy to serve God sometimes. I. JOY IN GOD’S WORSHIP. II. JOY IN DAILY LIFE. III. JOY IN WHAT GOD HAS DONE FOR US. IV. JOY IN WHAT GOD IS DOING FOR US. V. JOY IN GOD HIMSELF. "When all created streams are dried, his fulness is the same." Impress that true religion cannot be gloomy and depressing. Its atmosphere of trust is an atmosphere of gladness. We are saddened if we look down upon the path of our feet; or in upon our frail selves; we need never be saddened if we look up—"look off unto Jesus, the Author and Finisher of our faith." We may find ever fresh flowing springs of delight in God, and in this world of God’s which is his Zion for us.—R.T. BY C. SHORT Psalms 87:1-7 The glory of the Church. I. IN ITS . "In the holy mountains." 1. It is founded in the nature of God. In the Divine love. "The Lord loveth the gates of Zion," etc. 2. It is founded also in the nature of man. In his spiritual nature, affinities, and needs. The Church, therefore, has sacred foundations: "and the gates of hell shall not prevail against her." II. IT IS CALLED THE CITY OF GOD. 1. It Consists of the highest social relationships. Love, the bond that unites the citizens. 2. And of the Divinest order. Protected and maintained by the constant presence of God. 3. And of the truest wisdom. (Psalms 87:4.) "Them that know me." III. TO BECOME A CITIZEN THERE A MAN MUST BE BORN INTO IT. The new birth is the condition of citizenship. "This man was born there." 1. Else it can never become a home to us. Not a congenial place to us. 2. We should not else be able to enter into its highest privileges, rights, and obligations. IV. IT IS THE HOME OF THE NEW BORN MAN, OF Jew and Gentile, bond and free, king and peasant, may find a home there. V. IT IS THE OF ALL DIVINE AND HUMAN GOOD. (Psalms 87:7.) All the truest and most real blessedness.—S. THE most mournful of all the psalms. After one almost formal "word of trust" (Psalms 88:1), the remainder is a continuous bitter cry of complaint, rising at times into expostulation (Psalms 88:10-12), and almost into reproach (Psalms 88:14). The tone is that of the earlier complaints of Job; and Job has been supposed by some to be the writer. But this is highly improbable. We may accept the statement of the title, that the monody was written by Heman the Ezrahite, who was a contemporary of. Solomon (1 Kings 4:31). It has no appearance of being composed at a time of national affliction. All the complaints are personal, and indicate long continued personal suffering. The writer seems to be without hope. Still, he does not fall away from God, but continues to call upon him and pray to him (verses l, 2, 9, 13). Metrically, the psalm is almost without divisions—"a slow, unbroken wail," expressive of "the monotony of woe." Psalms 88:1 O Lord God of my salvation. This is the one "word of trust," which some get rid of by an emendation. But the Septuagint supports the existing Hebrew text; and it is in harmony with the rest of Scripture. The saints of God never despair. I have cried day and night before thee; literally, by day have I cried—by night before thee; a trembling, gasping utterance (Kay). Psalms 88:2 Let my prayer come before thee: incline thine ear unto my cry (comp. Psalms 86:1, Psalms 86:6). Psalms 88:3 For my soul is full of troubles (see Job 10:15). And my life draweth nigh unto the grave; literally, unto Sheol—the place of departed spirits (comp. Job 10:21, Job 10:22). Psalms 88:4 I am counted with them that go down into the pit; i.e. "to the grave." I am reckoned as one just about to die. I am as a man that hath no strength. All my strength is departed from me; I am utterly feeble and weak—a mere shadow of my former self. Physical weakness, something like paralysis, seems to be meant. Psalms 88:5 Free among the dead; or, "east out among the dead." Placed with corpses, as one that needs burial. Like the slain that lie in the grave. Like those who are thrown into a pit dug on a battlefield, among whom there are often some who have not breathed their last (see the Prayerbook Version). Whom thou rememberest no more. We have already beard the complaint that in death there is no remembrance of God on the part of man (Psalms 6:5); now we have the converse statement, that neither is there then any remembrance of man on the part of God. The psalmist speaks, not absolute truth, but the belief of his day—a belief which vanished when life and immortality were brought to light by the gospel. And they are out off from thy hand; i.e. severed from thee, shut up in a place where thou dwell eat not (see Job 10:21, Job 10:22). Psalms 88:6 Thou hast laid me in the lowest pit. The affliction whereof the psalmist complains has come direct from the hand of Cod. It is some severe stroke of illness which has brought him to his last gasp. The "lowest pit" is here metaphorical—the deepest depth of calamity. In darkness; literally, in darknesses, where no ray of thy favour shines upon me. In the deeps (comp. Psalms 69:2, "deep waters, where the floods overflow him"). Psalms 88:7 Thy wrath lieth hard upon me. Here the cause of all the psalmist’s sufferings is touched; God was angry with him (comp. Psalms 88:16). And thou hast afflicted me with all thy waves (comp. Psalms 42:7, "All thy waves and thy billows have gone over me"). Psalms 88:8 Thou hast put away mine acquaintance far from me. Compare the similar complaint of Job (Job 19:13, Job 19:14); and see also Psalms 31:11; and infra, Psalms 31:18. Thou hast made me an abomination unto them. So Job (Job 9:31; Job 19:19; Job 30:10). It may be suspected that the psalmist’s affliction was of a kind which made him "unclean." I am shut up. Not in prison, as Jeremiah (Jeremiah 32:2; Jeremiah 33:1; Jeremiah 36:5), but probably as unclean, or as suspected of Being unclean (see Le Jeremiah 13:4 -33). And I cannot come forth. I am not allowed to quit my chamber. Psalms 88:9 Mine eye mourneth by reason of affliction; or, "mine eye hath grown feeble" (comp. Job 17:7). Lord, I have called daily upon thee; or, "all day." I have stretched out my hands unto thee. The attitude of earnest prayer (comp. Job 11:13; Psalms 68:31, etc.). Psalms 88:10 Wilt thou show wonders to the dead? Am I to receive no mercy till I am dead? and then wilt thou work a miracle for my restoration and deliverance? Shall the dead arise and praise thee? rather, the shades (rephaim); comp. Job 26:5. The word rephaim designates the wan, shadowy ghosts that have gone down to Hades (Sheol), and are resting there. Shall these suddenly rise up and engage in the worship and praise of God? The psalmist does not, any more than Job (xiv. 14), expect such a resurrection. Psalms 88:11 Shall thy loving kindness be declared in the grave? Wilt thou wait till I am in my grave before thou showest any mercy upon me? or, Will not that be too late? Can thy faithfulness to thy promises be shown in destruction? literally, in Abaddon; i.e. "perdition"—a name of Sheol (of. Job 26:6; Job 28:22). Psalms 88:12 Shall thy wonders be known in the dark? (compare above, Psalms 88:10). And thy righteousness in the land of forgetfulness? "The land of forgetfulness," or "of oblivion," is another name for Hades, or Sheol—not that there are supposed to be no memories of the past in it (Isaiah 14:16, Isaiah 14:17), but that all is faint and shadowy there, consciousness but a half-consciousness, remembrance but a half-remembrance. Psalms 88:13 But unto thee have I cried, O Lord; literally, but as for me, to thee have I cried. The psalmist returns from the somewhat vague speculations of Psa 88:10-12 to fact and to himself. He is not yet a mere shade, an inhabitant of Sheol; he is in the flesh, upon the earth; he can still cry, and does still cry, to Jehovah. There is thus still a faint gleam of hope for him. And in the morning shall my prayer prevent thee. The psalmist will draw out God’s mercy, as it were, before its time, by importuning him with early and continual prayer (comp. Psalms 88:1, Psalms 88:9). Psalms 88:14 Lord, why cutest thou off my soul? The psalmist speaks here, like Job, as one aggrieved. What has he done to be "cast off"? He is evidently not aware of having sinned any grievous sin, and does not understand why he is visited with such grievous sufferings. Why hidest thou thy face from me? Perhaps it is his insensibility, his unconsciousness of real sins and shortcomings, that has drawn down upon the psalmist his chastisement. Psalms 88:15 I am afflicted and ready to die from my youth up. This is a new point. The psalmist’s afflictions have not come upon him recently. He does not merely mean, as some have supposed, that, like other men, as soon as he was born he began to die, but speaks of something, if not absolutely peculiar to himself, yet at any rate rare and abnormal—a long continuance in a dying state, such as could only have been brought about by some terribly severe malady. While I suffer thy terrors I am distracted; literally, I have endured thy terrors; I am exhausted. (On the endurance of God’s "terrors," see Job 6:4; Job 9:34; Job 13:21.) The natural result would be a state, not of distraction, but of exhaustion. (So Kay, and substantially Professor Cheyne.) Psalms 88:16 Thy fierce wrath goeth over me. "Overwhelms me;" i.e. "like a fiery flood" (see above, Psalms 88:7). Thy terrors have cut me off. A different word is used for "terrors" from that which occurs in Psalms 88:15, and one elsewhere occurring only in Job 6:4. The verb also is one characteristic of Job (Job 6:17; Job 23:17), and means "extinguish," or "exterminate." Psalms 88:17 They came round about me daily like water. God’s terrors encompass the psalmist "daily," or "all day long," like water; i.e. like an overwhelming flood (compare the first clause of Psa 88:16). They compassed me about together; or, "they compass me about in a mass." Psalms 88:18 Lover and friend hast thou put far from me (comp. Psalms 88:8 and Job 19:13). And mine acquaintance into darkness; literally, and my intimates [are] darkness; i.e. "when I look for a friend or an acquaintance, my eye meets nothing but darkness," or "dark space." BY S. CONWAY Psalms 88:1-18 The saddest psalm in the Psalter. For in well nigh all others, though there may be darkness of soul, a very night of darkness, yet we see the light arise; though we see "weeping endure for the night," yet we see also that "joy cometh in the morning." But in this psalm we do not see such coming of joy. The believer who wrote it was one who was called to "walk in darkness, and bad no light." But he is holding on; he prays, and perseveres in prayer; he recognizes the hand of God in his trouble. "Thou hast laid me," etc. (Psalms 88:6-8). He confesses that God is the Lord God of his salvation (Psalms 88:1); he attributes to God loving kindness, faithfulness, power, and righteousness (Psalms 88:11, Psalms 88:12); and he declares his purpose (Psalms 88:13) to continue in prayer. No doubt the light did come, though the psalm ends first. "The believer in his worst time still continues to pray; God’s rod flogs his child not from him, but to him. Our griefs are waves which wash us on to the rock. But nevertheless, the best child of God may be the greatest sufferer, and his sufferings may be, as those told of here, utterly crushing, killing, and overwhelming." Now let us inquire— I. WHY DOES GOD ALLOW SUCH TO COME TO HIS PEOPLE? We may reply: 1. Suffering is the lot of an. The men of this world do not escape it more than the servant of God, and, all things considered, probably they suffer more, because the alleviations and consolations which belong to the child of God they know nothing of. But if suffering, which is the lot of all, did not come to the child of God; if faith were the passport to immunity from those varied ills which flesh is heir to, what a crowd of mere loaves and fishes seekers we should have! 2. For spiritual discipline. The soul needs training, exercise, and development as much as the body, and how but by trial can this be secured? There is not one fruit of the Spirit that can be fully perfected save in this way. 3. In self-revelation. Many men live continually in a perfect mist of mistake about themselves. How strong Peter thought himself! But his trial and his sad fall revealed him to himself as nothing else could. 4. For driving us nearer God. We do not wrench ourselves away from God, but we are perpetually in peril of drifting, and this unconsciously. Hence we need to be from time to time roused to this fact—that we have got away from God, and that we must come back. 5. That we may give testimony. The world marks how the Christian bears trial; if meekly, patiently, both towards God and towards men, the world notes it, and confesses the grace of God. 6. And that we may learn to sympathize. How could we if we knew nothing of suffering? II. HOW ARE SUCH BROUGHT ABOUT? Through: 1. Circumstances. The troubles of life, personal or relative—losses, bereavements, sickness, etc. 2. Wrong thoughts of God. How many such there are in this psalm! A great deal that the psalmist has said is exaggerated and untrue. What he says existed not in reality, but in his own bewildered imagination. 3. Failure of hope for the future. What terrible things he says about death I To him the grave is all dark and dreadful. It is "the pit," a mere charnel house, blow, the Old Testament writers, though they had not our fulness of hope, yet had hope. But in this psalm the writer seems to have lost it. Perhaps there had been: 4. Neglect of communion with God. If we fail here, farewell to all joy in God, and when trouble comes it finds us all unprepared, and we go down before it into the depths. 5. Love. For that which touches the beloved touches the heart that loves. Christ loved us intensely, and became of necessity "the Man of sorrows;" for he saw and pitied our misery so much that it led him straight to Gethsemane and the cross. And all love links itself to pain. III. WHAT TO DO UNDER SUCH . 1. Inquire of God as to the, cause of your trouble, if you do not know what it is. 2. Humble yourself beneath his hand. Say over and over again, until your heart assents, "Thy will be done." 3. Get nearer God than ever. This is what he desires to see you do. 4. Be careful to obey his every command. 5. Go and try to comfort other troubled ones. 6. Meditate much upon Christ’s Sufferings. Along such channels as these help, peace, rest, relict, will come.—S.C. Psalms 88:10-12 Mournful views of death. These verses are by no means the only ones which set forth similar views. Their melancholy is very profound. See this in— I. THE OF THE OF THE DEAD. The terms they use are all sad. As: 1. "The pit." (Psalms 88:4.) "The lowest pit" (Psalms 88:6). The idea is of a vast profound subterranean cavern, into which no ray of light entered. Infernal regions indeed: 2. "Destruction." (Psalms 88:11.) A place where all living powers came to an end, and death only reigned. 3. "The dark." (Psalms 88:12.) And "darkness" (Psalms 88:6). 4. "The land of forgetfulness" and silence. God had been their Light, their Joy, their Life; hut now they should know him no more. What wonder that they so shrank from death! II. THE OF WHICH THEY WERE . The living might rejoice in them, hut never the dead. These blessings were: 1. Knowledge of God’s wonders. The memory and experience of these were to the living their perpetual gladness; but the dead know and can know nothing of them. They are unhappy beings who know not anything, clean forgotten, out of mind—beings whom God himself remembers not. 2. God’s loving kindness. (Psalms 88:11.) They had been wont to exclaim, "How excellent is thy loving kindness!" to pray that God would "continue" it; to declare that they would "not conceal" it from all men, that they continually "thought of" it, that it was "good," that it was "life," yea, "better than life." But now they were shut off from it altogether. 3. God’s "faithfulness." (Psalms 88:11.) This, too, they were wont lovingly to extol (cf. Psalms 36:5; Psalms 40:10; Psalms 89:1, Psalms 89:5, Psalms 89:8, Psalms 89:24, Psalms 89:33, etc.). But it was gone from them in the grave. 4. God’s righteousness. (Psalms 88:12.) This had been all their trust and stay when living, but in the grave they knew it no more. III. THEIR LOSS OF ALL POWER. 1. They cannot praise God. (Psalms 88:10.) This had been their joy on earth. 2. They cannot see. It would be in vain that God’s wonders were displayed before them. 3. They cannot hear. Therefore it would be of no avail to declare God’s loving kindness to them. 4. They cannot know either the wonders or the righteousness of God. 5. They have no power even to stand on their feet. Body, mind, and soul all stripped of their former powers. No wonder that Hezekiah cried, in his dread of death, "The living, the living, he shall praise thee!" And this was the belief of all the saints of the Old Testament. IV. THAT ARISE FROM THE FACT OF THESE VIEWS ABOUT DEATH. 1. Are they true? Certainly not. In no one single particular are they true. The believer does not after death abide in the grave, nor in any pit, nor in the land of destruction, of darkness, and of forgetfulness. He is "with Christ, which is far better" (see New Testament, passim). 2. Were they ever true? In part they were. Christ opened the kingdom of heaven to all believerses He was the Forerunner. None entered into the heavens until Christ, "the Way," first entered. Until then the spirits of the just were being safely guarded—the rendering (1 Peter 3:19) "in prison" is surely a misleading one, suggesting, as it does, the idea of punishment, whereas the word only signifies being "watched over," "guarded," "kept"—in the invisible world, in Hades, the place of departed spirits. They were in an inferior, but not in an unhappy, condition. It was called by the Jews "Abraham’s besom," "Paradise" (Luke 16:23; Luke 23:43). And again and again in the Psalms we have utterances of bright though not definite hope as to the future (Psalms 11:7; Psalms 16:8-11; Psalms 17:15; Psalms 49:15, etc.). But they had their seasons of despondency, and then this hope fled away, and they could speak only as in these verses before us, which are so very far from the complete truth. Even then, blessed were the dead who died in the Lord! 3. Why was our better, brighter hope withheld from them, so that they could hold such sad views as these? The reply is to be found in God’s method of educating the race. Step by step, here a little and there a little, progressively—such seems to have been the Divine plan. As we educate our children, so did God educate man (cf. Hebrews 1:1). Our Lord taught the people, when he was here on earth, "as they were able to bear it." And such seems ever to have been God’s way. It has been suggested (J.A. Froude) that, seeing how Egypt had perverted the doctrine of a future life, making it the minister of all kinds of wrong, God kept any clear knowledge of this life from Israel, concentrating their attention upon the present life and its duties by means of present temporal rewards and punishments. It may have been so; but the question is one beyond our power to fully answer. 4. Why is the better hope given to us? To vindicate God (cf. 1 Corinthians 15:12-19). To sustain men’s hope. "We are saved by hope." To quicken the love and pursuit of believers. To deliver from the fear of death. All this our hope does.—S.C. BY R. TUCK Psalms 88:1 Personal relations with God made a plea. "O Lord God of my salvation." This has been called "the saddest of all the psalms." But it represents mental rather than spiritual distress. It belongs to such an age as that of Solomon, and classes with the Psalms of Asaph, the Book of Ecclesiastes, and the Book of Job. It is a psalm of Heman the sage; but his wisdom is spoiled by the pessimistic view he takes of his circumstances and surroundings. The man who believes in God does not see clearly unless he sees hopefully. Things never can be "going to the bad" if God is in them. Dr. S. Cox calls this psalm, "Heman’s Elegy," and he carefully marks its distinguishing feature, and this helpfully aids the pulpit treatment of it. "Its sadness is that of one who has wearied himself by much study of a large and varied experience, who has thought of all things till all things have grown doubtful to him, till he finds the trail of the serpent in all the fairest scenes of human life, till he doubts his very doubts. It is the intellectual sadness of one who, in long brooding over the wrongs and sorrows of time, the frailty of man, the limitations of human thought, the vanity of the ends which men commonly pursue, the cravings which importune a satisfaction which they never find, the mystery by which our being is encompassed, the impenetrability of a future which nevertheless we must try to penetrate, has lost touch with the warm and breathing activities of human life, and has sunk towards a pessimistic despair of the life which now is on the one hand, and, on the other, into a prying and credulous curiosity as to the conditions of the life which is to come. And that, happily, is a misery which is comparatively rare." The point proposed for illustration is the way in which a personal anchorage of the soul in God may keep it steady under all kinds of soul distress, and even the distress arising from mental perplexity. I. OUR WITH GOD MAY BE AND FELT. Illustrate from the expression, "My God," in Psalms 22:1, as repeated by the Lord Jesus when on the cross. See experience of Bible saints. II. THE BRINGS A SENSE OF , BECAUSE IT IS BASED ON GOD’S TO US. We feel him to be our God only because he is graciously pleased to be our God. "We love him because he first loved us." III. THE SENSE OF WITH GOD US AMID THE SCENES OF LIFE. IV. THE SENSE OF WITH GOD KEEPS OUR MIND WHEN WITH . V. THE SENSE OF WITH GOD GIVES US AN PLEA IN SEEKING DIVINE HELP.—R.T. Psalms 88:2 The fear that prayer will not be answered. With what historical conditions may we fairly associate and illustrate this psalm? Suggest—Uzziah smitten with leprosy. Jeremiah cast into the dungeon. Hezekiah humbled by sickness. Job crushed by accumulated sufferings. Probably the case of Job provides the most effective and varied illustration. When it pleases God to delay the answer, or to send the answer in unexpected forms, it is our common temptation to think that he does not mean to answer. The plaint of the psalmist is that he "had cried unto God day and night," and nothing seemed to have come of his crying. Happily this only drives him the more earnestly to seek an answer. "Oh let my prayer come into thy presence!" Spurgeon says, "His distress had not blown out the sparks of his prayer, but quickened them into a greater ardency, till they burned perpetually, like a furnace at full blast." I. FEAR THAT PRAYER WILL NOT BE MAY BE . There may be good ground for the fear in the character of the prayer itself. 1. Its tone may indicate that we are not greatly interested in it ourselves. We cannot expect God to be if we are not. 2. The prayer may have in it no note of submission. God cannot heed prayer that does not express the cherished feeling, "Not as I will, but as thou wilt." Delay often means God’s waiting until we are in right moods. 3. There may be in prayer a dictating to God the time and the way in which he shall answer. If so, and his delay excites fears, those fears are most reasonable. II. FEAR THAT PRAYER WILL NOT BE MAY BE . That is God’s ways with us, though somewhat strange, may really give no occasion for such fears. 1. Delay is not refusal. We know that our delay in responding to requests is not refusal, and we are grieved if it is so taken. But in our case, too often, delayed answer means neglect, which may be more cruel than refusal. It is full of gracious assurance that, with God, delay no more means neglect than it means refusal. 2. Delay may be answer. At least, it may be if we can see that the moral answers God sends are always more important than the material. Delay sets us upon thought, self-searching, clearing of ourselves, and makes us at once simpler minded and more earnest; and that is God’s first soul answer to our prayer. 3. Delay prepares for answer. It may be God’s time for looking round, so that the answer may be a better one than he could have sent at once. III. FEAR THAT PRAYER WILL NOT BE MAY BE . It will be if in it there is any cherished doubt of God’s power, or wisdom, or willingness to bless us.—R.T. Psalms 88:3 A soul full of troubles. These plaints are such as could only be uttered by a diseased man—diseased in body or diseased in mind. The man felt "satiated with evils." Hezekiah, suffering from his carbuncle, or Job, as he "scraped himself with his potsherd," might be expected to read life as drearily and despondingly as the psalmist did. "The psalm accumulates images to describe the pressure of trial upon the frailty of human nature." Look at some of the troubles. I. THE BREVITY OF HUMAN LIFE. That does not impress us so much when the aged are taken away, because we have become familiar with seventy as man’s allotted years; and the aged seem to have completed their time, and rounded off their lives. Nor does it impress us when young children die, because we have become familiar with the perils of infancy. We feel it most when men are taken away in the "midst of their days." Hezekiah, smitten in the prime of life, wails over the brevity of life, saying, "I said, in the cutting off of my day, I shall go to the gates of the grave; I am deprived of the residue of my years. Mine age is departed, and is removed from me as a shepherd’s tent. I have cut off like a weaver my life." See the similar plaints of Job. The corrective of this trouble is to measure life by deeds, not by years. He lives long who does much. II. LOSS OF BODILY AND MENTAL . "I am as a man that hath no strength." Perhaps there is nothing harder for active-minded, energetic men to endure than conscious weakness. To many persons mental depression, resulting simply from lowered vitality, is the supreme distress. Yet in these days the human trial often takes this form. It is a triumph of grace to hold fast integrity even when the very mind is clouded with weakness, and "like a mist our vigour flees away," until all that remains to us is "a fragile form, fast hasting to decay." The corrective is to see that even weakness is in the list of God’s disciplinary agents. III. FROM DUTIES AND . From verse 8 we gather that this was complicated by the fact that disease had taken offensive forms; and this brings to view the very marked and distressing features of Job’s disease. No one can fail. to feel it hard to retire from loved scenes and associations, and to loose out of hand loved duties. We think that no one can do them but ourselves, and no one can be to our friends what we were. The corrective is to remember that God may provide rest times for his servants; but he never bids them put their tools down, once for all, until he knows that their work is done; and then no true-hearted man could wish to stay. It may come to be the form of our final struggle with self, that we are called to give up life’s duties and life’s relations at God’s bidding. There is possible triumph even over soul troubles.—R.T. Psalms 88:7 Affliction conceived as Divine wrath. "Thy wrath lieth hard upon me." The word "wrath" has now such meanings and suggestions for us, that it cannot be wisely applied to God. The Prayer book Version reads, "Thine indignation lieth hard upon me, and thou hast vexed me with all thy storms." The word "indignation" better suggests official feeling in response to wrong doing. "Wrath" suggests personal feeling. It would be well, however, if we could keep "wrath" as the Special term to indicate the response of God to man’s sin. "He is angry with," wrathful towards, "the wicked every day." Perowne translates by a very unsuitable word, "Upon me thy fury lieth hard." In his moments of deepest depression the man of God ought not to associate fury with his God, because it indicates feeling that is beyond control, passion; and we may never think of God as having lost self-control. It must be borne in mind that we have in this psalm passionate utterances, not calm and sober judgments. These are not the quiet, settled opinions of the psalmist; they are only passing feelings, belonging to a time of strain. They are his "infirmity." Two things lead him to think and speak thus. I. THE SENSE OF SIN MAKES SEEM LIKE DIVINE WRATH. When the son of the widow of Zarephath died, she rushed into the presence of Elijah, saying, "O thou man of God, art thou come unto me to call my sin to remembrance, and to slay my son?" Her feeling is that which comes to us all in times of affliction. We ask what we can have done to need this visitation of Divine wrath. The Jews were sure that either the man born blind or his parents must have sinned. The friends of Job could find no explanation of Job’s afflictions, save that he had come under the wrath of God for some special sin. The Book of Job is written to show that this may be the explanation of suffering, and it may not be. All through life, and often very painfully at the close of life, the sense of sin embitters trial and suffering. Our relief comes from feeling that all God’s "wrath," shown in the afflictions of his people, is disciplinary and corrective (see Hebrews 12:5-11). II. THE SPECIAL FORMS TAKES COMPEL US TO THINK THEY ARE SIGNS OF DIVINE WRATH. It is not so much their intensity as it is their special character. Some kinds of affliction are specially distressing; they are unsightly, or offensive, or disgraceful. This is hinted at in the psalm. Even relatives shrank from the sufferer. Take the case of Job. This was the bitterest feature of his trouble. Illustrate from such disease as leprosy, or from offensive forms of skin disease. Surely some special "wrath" in God must appoint us such a lot. And yet the truth may be that this is but a burden of love. We are only being shown "how great things we may be able to suffer for his Name’s sake."—R.T. Psalms 88:10 Peerings into the future. "Wilt thou show wonders unto the dead?" "It is both curious and instructive to mark how, throughout the psalm, whether it is his own infirmity which he bewails, or the loss of friends, the mind of this wise man is straining toward the great darkness in which so many of his lovers and companions have been swallowed up, and into which he is himself about to pass. He is forever speculating on the physical and moral conditions of the world which lies in or beyond that darkness. He cannot get away from the theme. He is forever fingering it, anal returning to it." "He was forever asking—Is the life beyond death a true life? is it a life worth living? Will it redress the wrongs of time, and vindicate the ways of God with men? Is the world to come a world of righteousness and charity and peace, in which Truth will lift her veil, and all alienations and enmities will be swallowed up in love?" Peerings into the future are natural; they may be healthy, they may be unhealthy; they depend very much on personal disposition, and quite as much on particular circumstances. Concerning the future, enough is known to prove a constant incentive to moral goodness; so much is unknown that faith may be kept in lively exercise. These points may be illustrated. I. INTO THE FUTURE ARE NATURAL. Man has never been able to accept the idea that his life ends at death. Heathen and pagan religions meet the cry for light on the world beyond death. Our friends die, but we cannot think them lost. So many die young, just fitted for life; there must be life for them beyond. We must die, but we cannot admit the idea that our real life ends at death. We are consciously fitted, by our earth life, for something more. II. INTO THE FUTURE MAY BE HEALTHY. They will be if they bring a vivid sense of the relation of the coming life to this life. If we see that the powers of that life are the powers gained in this. III. INTO THE FUTURE MAY BE . They will be if they become time-consuming, vague, impractical speculations, which fritter away the powers of the soul, and make present duties seem dull. The sitting in a window seat and dreamily peering into the west may be all very well, supposing the dreamer has got no housework to do. She would be wise to do her duty and leave the future alone. Unhealthy speculation on the future is a modern religious epidemic, seriously injuring the vitality of our Churches. IV. INTO THE FUTURE DEPEND ON AND . Some are speculative; they cannot live in the actual, they are always imagining the possible. They are always away yonder. No doubt they have their mission; but we are glad not to have too many of them, or the work of today would never get done. When men are in illness, or at gravesides, or set thinking by national calamities, then "peerings into the future" are befitting, and may be helpful things.—R.T. Psalms 88:13 Prayer getting in front of God. "In the morning shall my prayer prevent thee." The idea is a singular one, based upon the older meaning of the word "prevent." Thinking of God under the figure of an earthly King, he conceives of himself as a petitioner who is so intense in his desire that he reaches the palace gate before the King is up. His prayer is there before the King is. To "prevent" now means to "hinder." In older days it simply meant to "go before," to "anticipate." The word is never used in the sense of "hinder," either in the Bible, as we have it, or in the books of the age in which it was translated. But it should further be observed that getting up very early in the morning to do a thing is a frequent Bible figure for doing a thing earnestly, doing it with all your heart. It is still true of us that if we are thoroughly in earnest about a matter, we can easily get up early in the morning to attend to it. So this figure of the psalmist does but express his intense earnestness in prayer, the fervency of his desire, his almost passionate waiting on God, that makes him feel as if he could get before God, as if he could be there to plead before God was there to hear. It can be but a figure of man’s feeling. He never can be ready before God is; he cannot get before God. Man is always second in prayer; God is always first in waiting to receive prayer. I. MAN HE CAN BE FIRST WITH GOD. He can get before his fellow man, and ask what his fellow has not thought about, and is not quite prepared to give. And so, in his intensity, man thinks he can even be first with God; he thinks he can ask what God has not thought about. He can tell God something. God does indeed gently and graciously deal with impetuous and impulsive souls, and let them freely speak out all their hearts, and even think they have informed him a great deal. He loves our confidences, even if they are intense; but he must often smile as the mother smiles on her impetuous boy, who tells her, as if it was something quite new, what she has suspected or known for a long time. But the earnestness that tries to be first with God cannot fail to be acceptable to him. II. MAN FINDING OUT THAT GOD IS ALWAYS FIRST WITH HIM. It comes to us occasionally as a great surprise, that what we have asked God about so intensely, he has been a long while attending to. He knew our need before we felt it, and let it take shape as prayer. And that is one of the most important blessings that follow prayer. Asking God’s help in some things, we find out that God’s help has all the while been in everything.—R.T. Psalms 88:14 God’s hidden face. "Why hidest thou thy face from me?" The shinings, or the hidings, of the face are frequently referred to in the Psalms. Masters and kings in the East show their dignity by speaking as little as possible. They convey their wishes, and express their feelings, by their looks, or by simple movements of their hands. So their servants and their courtiers anxiously watch their faces, to see in them signs of approval, acceptance, and favour. If the king does not look at them, turns his face away, hides his face from them, they know that they are out of his favour; they fear that some mischief will befall them. And so, if a man brings a petition to a king, it is enough answer if the king simply turns his face away, hides his face; that is a virtual refusal. Compare such poetical expressions as "Make thy face to shine upon thy servants;" "Lift up the light of thy countenance upon us;" "Why hidest thou thyself in times of trouble?" "Verily thou art a God that hidest thyself." I. GOD’S HIDINGS ARE NEVER MERE ACTS OF . A thoughtful writer says, "I know that some have maintained that God sometimes forsakes his people in the exercise of his sovereignty. I confess I do not understand this. It appears to me that undue and unwarrantable liberties are often used with the sovereignty of God, and that many things are laid to its account with which it is not chargeable. We speak of the Divine sovereignty. But sovereignty is not an arbitrary, capricious thing; it is a righteous and holy thing; and God must ever act in conformity with the unalterable principles of his character. Believe it, there is no such mystery as some would make us think in those temporary desertions with which God sometimes visits his own people. The reason of them is to be found in themselves—in their sinfulness, in their unsteadfastness, in their unfaithfulness." II. GOD’S HIDINGS ARE ALWAYS OF DIVINE WISDOM. They are special modes of dealing, arranged in precise adaptation to particular persons, at particular times, and under particular circumstances. Comfort lies in clearly seeing that God’s hidings are not common and usual dealings, and therefore if God deals thus with us, it must be in wise and gracious adaptation just to us. III. GOD’S HIDINGS ARE THE OF HIS ANSWERS TO US. This may be effectively illustrated by our Lord’s treatment of the Syro-phoenician woman. He began his answer by seeming indifference, and even seeming refusal, which drew forth her noble intensity.—R.T. BY C. SHORT Psalms 88:1-18 Light in the darkness. This is the darkest, saddest psalm of all the Psalms. I. A PICTURE OF THE MOST MISERY. Scarcely possible to think that such unalleviated misery ever existed. 1. Utter physical and mental weakness and prostration. (Verse 6.) As good as dead. 2. Utterly forsaken of all his friends. (Verses 8, 18.) And God had put them from him. 3. Cast off from God, by reason of is wrath. (Verses 7, 14, 15, 16.) He is abandoned utterly both of God and man; i.e. he thought so. But no one really is. 4. This misery had been nearly lifelong. (Verse 13.) II. PRAYER IS THE LAST OF THE . 1. His prayer was persistent. (Verses 1, 13.) Day and night, morning and evening. 2. He makes the greatness of his affliction an argument for being heard. (Verses 2, 3.) 3. He prays to know the "why" of God’s wrath towards him. (Verse 14.) The affliction is a mystery the reason of which he would have made clear. He makes no confession of sin as explaining the terrors of God from which he is suffering. III. SOME GLEAMS OF FAITH AND HOPE THROUGH THE OF HIS DESPAIR. 1. God is the God of his salvation. (Verse 1.) Notwithstanding all he says of his abandonment. 2. God is worthy of praise for his loving kindness and faithfulness. (Verses 10, 11.) He could still believe in these. 3. He prays for the righteousness of God to be manifested to him. (Verse 12.) He cannot help uttering these deep-grounded faiths that made him still cling to God in the most despairing moments. None can abandon themselves to utter despair who have seen God in Christ as the Father.—S. At first sight, a psalm of praise; but, in reality, one of expostulation and complaint. The praises of God are sung in the opening section (Psalms 89:1-37); they culminated in the Davidical covenant. But this covenant has been "made void," annulled. The existing state of things is directly contrary to all its promises (Psalms 89:38-45). How long is this to continue? Does not God’s faithfulness require the deliverance of Israel and of the Davidical house from their calamities, and their speedy restoration to his favour (Psalms 89:46-51)? Psalms 89:52 is no part of the psalm, but the doxology which concludes the Book. Psalms 89:1-4 are introductory to the first section (Psalms 89:1-37). They strike the keynote, which is, first, praise of God’s faithfulness generally (Psalms 89:1, Psalms 89:2), and secondly, praise of him in respect of the Davidical covenant (Psalms 89:3, Psalms 89:4). Psalms 89:1 I will sing of the mercies of the Lord forever. "Forever" is the emphatic phrase. The psalmist will commemorate God’s mercies, not only when they are continuing, but always. With my mouth will I make known thy faithfulness to all generations; literally, to generation and generation. Psalms 89:2 For I have said, Mercy shall be built up forever. A time shall come when, out of whatever ruins, mercy shall be "built up"—raised from the ground like a solid edifice, and, when once raised up, shall stand firm forever. Thy faithfulness shalt thou establish in the very heavens. At the same time, God’s faithfulness to his promises will be established "in the very heavens," i.e. conspicuously (see Psalms 89:37). Psalms 89:3 I have made a covenant with my chosen. There is an ellipse of "for thou hast said," which Professor Cheyne supplies. God’s promise to David is the entire foundation of the psalmist’s hope and confidence. He therefore places it briefly in the very forefront—afterwards expanding it into the beautiful passage, which forms more than one-third of the entire composition (Psalms 89:19-37). I have sworn unto David my servant. Psalms 89:4 Thy seed will I establish forever (see 2 Samuel 7:12, 2 Samuel 7:13; Psalms 130:1-8:12). And build up thy throne to all generations. The promises to David were not fulfilled in the letter. After Zerubbabel, no prince of the Davidic house sat on the throne of David, or had temporal sway over Israel. The descendants of David sank into obscurity, and so remained for five centuries. Still, however, God’s faithfulness was sure. In Jesus Christ, of the seed of David, the true King of the everlasting kingdom was raised up—every pledge made to David was fulfilled. "Messiah the Prince," eternal King of an eternal kingdom, appeared as the true "Seed’ intended, and began his spiritual reign over the spiritual Israel, which still continues, and will continue forever. Psalms 89:5-37 The psalmist carries out the intention proclaimed in Psalms 89:1, and proceeds to "sing of the mercies of the Lord" at great length. His song of praise divides into two portions. From Psalms 89:5 to Psalms 89:18 it is a general laudation of the Almighty for his greatness in heaven (Psalms 89:5-7), in nature (Psalms 89:9, Psalms 89:11, Psalms 89:12), and in the course of his rule on earth (Psalms 89:10, Psalms 89:13-18), after which it passes into a laudation of him in respect of what he had done, and what he had promised, to David (Psalms 89:19-37). Psalms 89:5 And the heavens shall praise thy wonders, O Lord. "The heavens" here are not the material heavens, as in Psalms 19:1-14. l, but the company of the dwellers in heaven. God’s praise fittingly begins with them. Thy faithfulness also in the congregation of the saints. The "congregation of the saints" is the company of angels (comp. Job 5:1; Job 15:15). Not on earth only (Psalms 19:1, Psalms 19:2), but in heaven also God’s "faithfulness" is the theme of song. Psalms 89:6 For who in the heaven can be compared unto the Lord? God’s angels praise him, and only him; since there is none in heaven or earth to be compared to him. Who among the sons of the mighty can be likened unto the Lord? "The sons of the mighty" are the angels (comp. Psalms 29:1). Psalms 89:7 God is greatly to be feared in the assembly of the saints; rather, in the council of the holy ones (see the Revised Version). And to be had in reverence of all them that are about him; or, above all them, etc. Psalms 89:8 O Lord God of hosts; i.e. God of the angelic hosts just spoken of. Who is a strong Lord like unto thee? rather, Who is strong like unto thee, O Jah? (comp. Exodus 15:11). Or to thy faithfulness round about thee! rather, as in the Revised Version, and thy faithfulness is round about thee. It has been said that "the two words ’mercies’ and ’faithfulness’ are the refrain of the psalm." The latter occurs six times (Psalms 89:1, Psalms 89:2, Psalms 89:5, Psalms 89:8, Psalms 89:24, Psalms 89:33), and "faithful" in Psalms 89:37. Psalms 89:9 Thou rulest the raging of the sea. There is no reason why this should not be understood literally. God’s power over the sea is constantly put forward by the sacred writers as very specially indicative of his might and greatness (comp. Job 38:8-11; Psalms 107:29; Proverbs 8:29; Jeremiah 5:22, etc.). When the waves thereof arise, thou stillest them (comp. Psalms 65:7; Psalms 107:23-30; Matthew 8:26, Matthew 8:27). Psalms 89:10 Thou hast broken Rahab in pieces; or, "thou didst break" once upon a time, i.e. at the Exodus. (For the designation of Egypt under the term "Rahab," i.e. "arrogant," see Job 9:13; Job 26:12; Psalms 87:4; Isaiah 51:9.) As one that is slain; i.e. completely, utterly. Thou hast scattered thine enemies with thy strong arm (see Exodus 14:27-31; Exodus 15:6). Psalms 89:11 The heavens are thine (comp. Psalms 8:3; Psalms 33:6; Psalms 115:16). The earth also is thine (see Psalms 24:1). As for the world and the fulness thereof, thou hast founded them (see Psalms 50:12). Psalms 89:12 The north and the south then hast created them: Tabor and Hermon shall rejoice in thy Name. As in Psalms 89:11 "heaven and earth" stand for all creation, the whole of the material universe, so here the four points of the compass designate the same. Tabor and Herman undoubtedly represent the west and the east. They present themselves to the poet’s mind as standing over against each other, one on this side, and the other on that side, of Jordan. Psalms 89:13 Thou hast a mighty arm; literally, an arm with might. Strong is thy hand, and high is thy right hand. These anthropomorphisms will disturb no one; they pervade the whole of Scripture. Psalms 89:14 Justice and judgment; or, righteousness and justice (Cheyne). The psalmist here rises to a higher level—from that of might to that of right. God is not merely strong to do whatever he wills; but all that he wills is consonant with right and justice. Are the habitation of thy throne; rather, the basis, or "foundation." (So Kay, Cheyne, and the Revised Version.) Mercy and truth shall go before thy face; i.e. shall stand ever in front of thee; be thy inseparable companions. Whatever thou doest shall be done "in truth and equity." Psalms 89:15 Blessed is the people that know the joyful sound. The sound of devotional joy appears to be intended—the sound which went up from the sanctuary in the great festival times (see Numbers 10:1, Numbers 10:9; Le Numbers 25:9; Psalms 27:6; Psalms 81:1, etc.). They shall walk, O Lord, in the light of thy countenance. Herein consists especially their blessedness (comp. Psalms 4:6). Psalms 89:16 In thy Name shall they rejoice all the day: and in thy righteousness shall they be exalted. The "Name" and the "righteousness" of God form the glory of the Church, and are a perpetual source of rejoicing to her. Psalms 89:17 For thou art the Glory of their strength; or, "the Ornament"—that in which their strength and might as a people culminate. And in thy favour our horn shall be exalted. Thy favour towards us exalts us among the nations. Psalms 89:18 For the Lord is our Defence; and the Holy One of Israel is our King; literally, for to Jehovah belongs our shield, and to the Holy One of Israel belongs our king. The meaning seems to be that he who is Israel’s king and shield—i.e; the Davidical monarch at the time—being under the constant protection of the Almighty, all must necessarily go well with the people at last. Psalms 89:19 Then thou spakest; rather, once, or "once upon a time," as Professor Cheyne suggests. The allusion is to the occurrence related in 2 Samuel 7:4-17. In vision (see 2 Samuel 7:7). To thy holy one; i.e. to Nathan the prophet. And saidst. The psalmist reports the words of the vision very freely, interweaving with them thoughts drawn from various psalms; expanding them, and sometimes heightening the colours. I have laid help upon one that is mighty; I have exalted one chosen out of the people. David was "mighty" from his youth—own before he slew Goliath, as appears from his slaughter of the lion and the bear (1 Samuel 17:34-36). Psalms 89:20 I have found David my servant. With my holy oil have I anointed him (see 1 Samuel 16:13) Psalms 89:21 With whom my hand shall be established; i.e. "to whom I will give continual support" (see 1 Samuel 18:12, 1 Samuel 18:14; 2 Samuel 5:1-25.0; 2 Samuel 7:9). Mine arm also shall strengthen him (comp. Psalms 89:13). Psalms 89:22 The enemy shall not exact upon him; nor the son of wickedness afflict him (see 2 Samuel 7:10, which has supplied the very words of the second clause). Psalms 89:23 And I will beat down his foes before his face, and plague them that hate him. Psalms 89:24 But my faithfulness and my mercy shall be with him (comp. Psalms 61:7). And in my Name shall his horn be exalted (see 2 Samuel 7:9). Psalms 89:25 I will set his hand also in the sea, and his right hand in the rivers (comp. Psalms 72:8). "The sea" is probably the Mediterranean, and "the rivers" the Euphrates, with its canals and affluents (see 1 Kings 4:21, 1 Kings 4:24; Psalms 137:1). The promise of an extended dominion is implied in 2 Samuel 7:9. Psalms 89:26 He shall cry unto me, Thou art my Father. My God, and the Rock of my salvation (see 2 Samuel 22:2, 2 Samuel 22:3, 2 Samuel 22:47). Psalms 89:27 Also I will make him my firstborn. There is but one true "Firstborn"—"the Only Begotten of the Father." All other so called "firstborns"—as Israel (Exodus 4:22), Ephraim (Jeremiah 31:9), David—are reflections or representatives, in some way or other, of the real and only true "Firstborn." Higher than the kings of the earth; literally, the most high above the kings of the earth; i.e. standing to the other "kings of the earth" as "the Most High" to his angelic ministers. Psalms 89:28 My mercy will I keep for him for evermore. And my covenant shall stand fast with him (see 2 Samuel 7:16; 2 Samuel 23:5). Psalms 89:29 His seed also will I make to endure forever. And his throne as the days of heaven. "Thy throne shall be established forever;" "I will establish his kingdom" (2 Samuel 7:12, 2 Samuel 7:16) Psalms 89:30 If his children forsake my Law, and walk not in my judgments. Solomon himself began the falling away (1 Kings 11:1-8). He was followed by Rehoboam (2 Chronicles 12:1), Ahaziah (2 Kings 8:27), Joash (2 Chronicles 24:17-24), Uzziah (2 Chronicles 26:16-20), Ahaz (2 Kings 16:2-18), Manasseh (2 Kings 21:2-16), Amon (2 Kings 21:20-22), Jehoahaz (2 Kings 23:32), Jehoiakim (2 Kings 23:37), Jehoiachin (2 Kings 24:9), and Zedekiah (2 Kings 24:19), all of whom "did evil in the sight of the Lord"—forsook his Law, and walked not in has judgments. Psalms 89:31 If they break my statutes, and keep not my commandments; rather, if they profane my statutes; i.e. make light of them, either in their words or in their lives. Psalms 89:32 Then will I visit their transgressions with the rod. "The rod" was used upon Solomon (1 Kings 11:14-40), Rehoboam (1 Kings 12:16-20), Ahaziah (2 Kings 9:27), Joash (2 Kings 12:17-20), and all the wicked descendants of David, as sufficiently appears from the history of the divided kingdom in Kings and Chronicles. God visited their iniquity with stripes time after time, and generation after generation. Psalms 89:33 Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. Compare the original promise (2 Samuel 7:15); and see also 1 Kings 11:12, 1 Kings 11:13, 1 Kings 11:34-39; 1 Kings 15:4, 1 Kings 15:5, etc. The seed of David was not allowed to fail, but was continued on, until, in the fulness of time, there was born into the world, of David’s seed and in David’s city, One in whom all the promises made to David could be, and were, accomplished in their utmost fulness. Psalms 89:34 My covenant will I not break, nor alter the thing that is gone out of my lips (comp. Psalms 89:28, and the comment ad loc.). With God is "no variableness, neither shadow of turning" (James 1:17). Psalms 89:35 Ones have I sworn by my holiness; rather, one thing have I sworn. (On God’s oath to David, see Psalms 89:3, Psalms 89:49, and Psalms 132:11.) The present passage shows that it was sworn "by his holiness"—i.e. by his absolute moral perfection. That I will not lie unto David; i.e. that I will keep all my promises to him. God, no doubt, always and in every case "keepeth his promise forever" (Psalms 146:6); but in his mercy and loving kindness he condescended to give David a special guarantee of his faithfulness in respect of the promises made to him. Psalms 89:36 His seed shall endure forever (comp. Psalms 89:29). And his throne as the sun before me; i.e. shall endure as the sun (comp. Psalms 72:5 and 2 Samuel 7:13). Psalms 89:37 It shall be established forever as the moon (comp. Psalms 72:7). And as a faithful witness in heaven. Some understand this expression of the moon; but, as Professor Cheyne comments, "Who could witness that such great things were true but Jehovah?" (So too Delitzsch, Kay, and Canon Cook.) If this be regarded as the true meaning, it will be better to translate, "the true witness." Job’s citation of God as his witness (Job 16:19) is scarcely parallel. Psalms 89:38-45 A sudden and complete change here sets in. Rejoicing is turned into mourning, eulogy into complaint. Notwithstanding all the promises of God, notwithstanding his inherent and essential "faithfulness," the Davidical king and his kingdom are at the last gasp. Seemingly, every promise made has been broken, every hope held out of good turned into an actuality of evil. God is wroth with his anointed, has made void the covenant with him, profaned his crown and cast it to the ground, turned the edge of his sword, and made him not to stand in the battle; he has laid his land open to the enemy, broken down its defenses, brought its strongholds to ruin, given it as a spoil to all who pass by; he has set up the right hand of Israel’s adversaries, caused them to rejoice and triumph in Israel’s disgrace and suffering; he has covered the king with shame, and cut short the days of his youth. How is this? And what is to be the end of it? Psalms 89:38 But thou hast cast off and abhorred, thou hast been wroth with thine anointed. The first "thou" is emphatic—אתּה, THOU, "the faithful Witness;" THOU, who hast made all these promises, art the very One who has falsified them all—who hast "been wroth with thine anointed," abhorred (or rejected) him, and cast him off: Psalms 89:39 Thou hast made void the covenant of thy servant; or, "abhorred" (Cheyne, Revised Version). The verb is a very unusual one, occurring only here and in Lamentations 2:7. Thou hast profaned his crown by casting it to the ground (comp. Psalms 74:7). The theocratic crown was so holy a thing, that any degradation of it might be regarded as a "profanation." Psalms 89:40 Thou hast broken down all his hedges; i.e. "all his defences"—the strongholds, that guarded the frontiers of the land, were brought to ruin. Psalms 89:41 All that pass by the way spoil him. This feature of the situation recalls 2 Kings 24:2, but might, no doubt, suit also other times of distress. He is a reproach to his neighbours; or, "he is become a reproach" (comp. Nehemiah 1:3; Nehemiah 2:17; Psalms 44:13; Psalms 79:4, etc.). Psalms 89:42 Thou hast set up the right hand of his adversaries; i.e." thou hast increased their power and strength, exalted them, and depressed him." Thou hast made all his enemies to rejoice (comp. Psalms 35:15, "In mine adversity they rejoiced;" and see also Micah 7:8; Obadiah 1:10-12). Every depression of Israel caused the neighbouring nations, who alike feared them and detested them, to rejoice. Psalms 89:43 Thou hast also turned the edge of his sword; literally, the rock of his sword. It is not quite clear whether a "blunting of the sword," or a "turning to flight of those who drew the sword," is intended. In either ease the phrase implies military disaster. And hast not made him to stand in the battle; i.e. ’" hast caused him to give way before his enemies." The words imply defeat in the open field. Psalms 89:44 Thou hast made his glory to cease; literally, thou hast put an end to his brightness; but the meaning is that given in the text. And cast his throne down to the ground (comp. Psalms 89:39). Psalms 89:45 The days of his youth hast thou shortened. This does not seem to mean an actual cutting short by death (since the Davidical king has been spoken of as alive in Psalms 89:38, Psalms 89:41, Psalms 89:43), but rather a cutting short of youthful energy and vigour, a premature senescence, such as may well have fallen upon Jehoiachin or Zedekiah. Thou hast covered him with shame; or, "heaped shame upon him"—"covered him up with shame." The phrase would suit Jehoiachin, who was kept in prison by Nebuchadnezzar, and in "prison garments" (2 Kings 25:29), for the space of thirty-five years. Psalms 89:46-51 The psalm ends with an appeal to God—"How long" is the present state of things to continue? How long is God’s wrath to endure? Will he not remember how weak and futile, how short-lived and fleeting, the whole race of man is? Well he not bethink him of his old loving kindnesses to David, and of the promises made to him, and confirmed by oath? Will he not therefore remove their reproach from Israel, and especially from his anointed, on whom the disgrace chiefly falls? To these questions there can be but one answer. God will assuredly make his faithfulness known (see Psalms 89:1). Psalms 89:46 How long, Lord? wilt thou hide thyself forever; (comp. Psalms 13:1; Psalms 74:10; Psalms 79:5). Shall thy wrath burn like fire? i.e. furiously, without cessation, till all be consumed. Psalms 89:47 Remember how short my time is. Consider how short-lived is the whole race of men. Come, therefore, to our deliverance quickly. Wherefore hast thou made all men in vain? literally, for what vanity thou hast made all the sons of men. Another point suggested for God’s consideration, as fitted to call forth his compassion. Psalms 89:48 What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? An expansion of the first clause of Psa 89:47. Man’s littleness, feebleness, and fleetingness should draw forth the pity and loving kindness of God. Psalms 89:49 Lord, where are thy former loving kindnesses? or, "thy ancient mercies," those "sure mercies of David," whereof Isaiah spoke (ch. Iv. 3). Which thou swarest unto David in thy truth. Psalms 89:50 Remember, Lord, the reproach of thy servants; i.e. the reproach under which all thy people lie so long as their enemies are allowed to plunder and oppress them at their pleasure (see Psalms 89:40-44). Remember also how I do bear in my bosom the reproach of all the mighty people. The reproach under which his countrymen lie—a reproach laid on them by "all the mighty people among whom they dwell—falls on the psalmist’s heart with especial weight through his deep sympathy with all of them. Psalms 89:51 Wherewith thine enemies have reproached, O Lord; wherewith they have reproached the footsteps of thine anointed. The reproach which rests upon the people rests no less upon their king—upon his "footsteps," his movements, all that he does, "every step he takes" (Bishop Perowne). This is an additional affliction to the psalmist, and emphasizes his last cry to God for mercy. Psalms 89:52 Blessed be the Lord forevermore. Amen, and Amen. This detached verse, not necessarily from the same hand as the rest of the psalm, winds up, with the usual refrain, the Third Book. Psalms 89:7 The fear of God. "God is greatly to be feared," etc. True religion contains three indispensable elements—right beliefs concerning God; right feelings; right conduct. If either be deficient, our religion will be proportionately injured or worthless. Religion without faith is impossible. Religion without morality is a mockery. Religion without feeling is lifeless and powerless. Preaching commonly deals more with faith and duty than with feeling—i.e; affection, desire, emotion—for two reasons: (1) Faith and duty supply the motives to feeling; faith works by love. (2) If we concentrate too much attention on our feelings, and cultivate them for their own sake, they grow morbid or exaggerated. Yet this vast region of Christian experience is far too important to be left unexplored, uncultivated. The affection referred to here is often spoken of in Scripture as synonymous with true religion—the fear of God. Consider (1) its nature; (2) its motives. I. ITS NATURE. 1. It is not terror; the fear which "hath torment," which "perfect love casteth out" (1 John 4:18). Terror would drive us from God; the fear the Bible teaches begets trust, and draws us near to him (Psalms 115:11; Psalms 22:23; Psalms 25:14, etc.). Ungodly men, in the presence of sudden danger or impending death, often pass in a moment from impious carelessness or defiant blasphemy to abject terror; but there is no more religion in the latter than in the former. 2. It is not a passing feeling, but a permanent habit of mind. It is central and fundamental; for without it love, trust, gratitude, hope, obedience, would lack their truly religious character. Yet we cannot sum it up in any single, simple phrase. It is the temper which prompts and inspires worship (Psalms 95:6). It is awe of God’s greatness, reverence of his majesty. It is reverence for his authority, prompting obedience to his Law, submission to his will. It is sensitiveness to his praise and blame, making the thought of displeasing him intolerable. There is in it ever some mingling of that sort of terror with which we contemplate tremendous power or awful danger, though in safety; the precipice over which we nearly fell; the avalanche that swept by without touching us; the storm in which our frail boat would have been wrecked had we not come ashore in time (Luke 12:5). II. ITS MOTIVES. 1. The revelation of God’s omnipotence, omnipresence, infinite wisdom, eternal being in the vastness, order, variety, unity, of the universe (Psalms 8:3, Psalms 8:4). 2. Our personal relation as creatures to our Creator (Acts 17:28). By "saints" ("holy ones")angels may here be meant; they share with us this awful, incomprehensible, ineffably intimate relation to God. 3. God’s holiness, in itself and in contrast with our selfishness (comp. Exodus 3:5). 4. God’s goodness and mercy (see Hosea 3:5, where Revised Version is a paraphrase, Authorized Version more literal; Jeremiah 33:9). Our Saviour’s presence, gracious as it was, inspired intense awe (Luke 5:8). In former times, harsh and terrible views of God were often preached, out of all harmony with not only New Testament, but Old Testament teaching (1 John 4:8; Exodus 34:6). At present an exaggerated reaction tends to thrust out of view the awe-inspiring teaching of both Law and gospel as to the evil of sin and its penalties, and to lose sight, in curious speculation about the nature and duration of future punishment, of the two most important facts—its certainty, and its righteous severity (Romans 1:18; Romans 2:4 12). BY S. CONWAY Psalms 89:1, Psalms 89:2, Psalms 89:5, Psalms 89:8, etc. God’s faithfulness. This is the keynote of the psalm, the beautiful strain which is heard over and over again in varied forms throughout. There are pieces of music in which some one sweet air recurs repeatedly, now as if amid the rush and roar of a tempest, anon, when the music has sunk down into quietness; you hear it now loud, now soft, now stirring in sonorous strains, now soothing in plaintive gentle tones; but it is the same air still. And the blessed thought of the faithfulness of God thus recurs throughout this psalm. In Psalms 89:1 praise celebrates it. "With my mouth will I make known," etc. Does it not deserve this? Who is there can deny the faithfulness of God? He is ever true to his word. Let us, then, openly confess it, and in the very confession the conviction of it in our own souls shall be deepened. In Psalms 89:2 faith stays itself upon it. The verse seems to be a sort of soliloquy. The speaker is encouraging his own trust by asserting his belief that mercy shall be built up forever; it shall not crumble away and come to nought, but, like some glorious fabric that may take a long time for its completion, it shall, nevertheless, be built up, and so built that it shall eternally abide. And as to God’s faithfulness, it shall be as are the heavens themselves—the very type of all that is abiding, unchangeable, and the reverse of "the restless vicissitudes, the ever-shifting shores, of earth." So did the soul of the psalmist speak to itself of God’s faithfulness, and thereby encourage itself to trust in him. Well will it be for us to talk to ourselves in a similar way. In Psalms 89:5 the angels of God praise it. "Thy faithfulness also is praised in the assembly of the holy ones" (Perowne). That is, in the midst of the angels of heaven, in that Church of the Firstborn, God’s faithfulness is the theme of their song. Compare the songs of the redeemed as given in the Apocalypse. Let us get ready to join in that blessed choir by our now beginning a like song. In Psalms 89:8 no human faithfulness can be compared with it. "What faithfulness is like unto thy faithfulness?"—so a great scholar renders the last half of Psa 89:8. And may we not all of us ask the like question? Not but what human faithfulness is a blessed fact; there have been those who have been faithful unto death to God and to their fellow men. Paul, when ready to be offered up, could declare, "I have kept the faith." And there have been many such. But what is the fidelity even of the best of men, much more of the mass of men, as compared to that of God. Hence are we bidden, Put not your trust in princes, nor in the son of man, in whom there is no help." Would that we trusted God as we do men! In Psalms 89:24 it is promised to his people. "My faithfulness shall be with him." What a rebuke is this to our wretched yet ever recurring misgivings and fears! It is one of the gifts of God that are "without repentance" (cf. Romans 3:3). In Psalms 89:33 the sins of God’s people do but change its form, not its substance. God was equally faithful in the sore distresses which he sent to Israel, as in the great benefits and blessings which, when they were obedient, he bestowed upon them. He will have all men to be saved (1 Timothy 2:4). Therefore, if gentle means will not serve, stern ones shall. In Psalms 89:38-51 believing prayer pleads it as an all-prevailing plea.—S.C. Psalms 89:2 Mercy built up forever. The psalmist seems to have before his mind the picture of some glorious palace, whose foundation, laid broad and deep and strong, was now uprising in majesty and beauty before him. He seems to see it rising tier on tier, and course on course, and as he beholds it being gradually and gloriously up built, his adoration and Praise burst forth, and he exclaims, "I will sing of the mercies of the Lord forever." What did he mean? Probably the remembrance of God’s mercy to Israel was present to his thought—how that had been "built up;" more and more added; new favours, new enlargements, new communications of the Divine bounty continually given, until Israel had risen to the height of her national glory;—so had God’s mercy gone on, building up their state and filling them with good. In their own history the text had been shown to be true. But it has other illustrations. Take— I. THE OF THE HUMAN RACE. It is the supreme instance of mercy being built up forever. 1. It began in the nature of God. For God is love, and love longs for objects on which to lavish itself. Hence came creation, and then redemption in all its successive stages of mercy. 2. The first promise after man had fallen. 3. The preservation of a righteous seed in such as Seth, Enoch, and those who, called on the Name of the Lord." 4. The call of Abraham, the father of the faithful, in whose seed all the families of the earth should be blessed. 5. The multiplication and redemption of his seed. 6. The giving of the Law. This was to be for the nations as "a child leader to lead us to Christ." And in spite of all corruptions, this knowledge of God was preserved, and by the providence of God spread abroad widely. 7. Then the coming of Christ, of whom all the Law and the prophets did testify. 8. The baptism of the Holy Spirit at Pentecost, and the creation of the Christian Church. Thus step by step the glorious fabric of redeemed humanity has been thus far built up; and the building is still going on, and will go on "Till the whole ransomed Church of God Be saved, to sin no more." II. THE OF THE SOUL. Trace the history of any one of those whom God has redeemed, and in that individual’s experience of the ways of God there will be found further illustration of how "mercy is built up forever." 1. In the circumstances, whatever they were, which led the soul to realize its deep need. The Holy Spirit uses all manner of means to bring this about. 2. In the surrender of the will to Christ. Faith, believing, coming to Christ, are all, with other such expressions, only different forms of stating that the soul has given up its will to God. 3. Then the indwelling of the Holy Ghost. From this results that sanctification which is the "being changed into Christ’s image, from glory to glory," 4. The disciplines of God’s providence. All these are parts of the building process, unsightly, unlovely, repellant, having no form nor comeliness in them, and yet in and through them mercy is being built up, the work of God in the soul is advanced. 5. The means of grace—prayers, sacraments, Scriptures, work for God, to which he calls us—all are for our perfecting. III. THE OF MERCY. "Blessed are the merciful," said our Lord, and it is so. Take as an historic illustration the founding of Pennsylvania, and the way in which the Quakers dealt with the Indians. Other methods are but demonstrations of the truth that they that take the sword perish by the sword. And it is so with individuals. God loves mercy, and recompenses it; he will build it up forever. . 1. Render praise to the Lord. For mercy is ever needed by us all. 2. Hope continually. For mercy is to be built up forever: it wearies not; it will, it must, have its way at length. Hope, then, for the myriads yet unsaved; God knows how to build them in. And never despair of yourselves. 3. Get employed in this blessed building work. There is room for us all. 4. Weary not in showing mercy. It is to go on forever. If we meet with rude rebuff, still go on with the sacred toil. God’s mercy is built up forever: be ours likewise!—S.C. Psalms 89:15, Psalms 89:16 The joyful sound. We do not know the circumstances which occasioned this psalm, but we may fitly apply the words of our text to the revelation of God in Christ. Now— I. THE GOSPEL IS A JOYFUL SOUND. For: 1. It tells of forgiveness. This is the need of all, the indispensable need, and is met only in Christ. Therefore the gospel, which tells of Christ, and his atonement, and the full free forgiveness granted in him to every penitent, believing soul, is a joyful sound. 2. Of a new nature. Forgiveness apart from this would be of little avail. but Christ is "made unto us …sanctification" (see Ezekiel 36:25-31). 3. Of peace of soul—that inward calm and rest of faith which, combined with the consciousness of pardon and purity in Christ, constitute here and now a real heaven in the soul. 4. Of eternal life. Our joy abides. For all these reasons the gospel is a joyful sound. II. THE PEOPLE ARE BLESSED WHO KNOW THIS JOYFUL SOUND. 1. In what they possess. A new and happy relationship with God. 2. In what they are. 3. In the influence they exert. III. THE EFFECTS THAT FOLLOW FROM SUCH ARE VERY . They concern: 1. A man’s life. "They shall walk, O Lord, in the light of thy countenance," etc. A man must get through life some way: the question is—How? But here is a way told of which is, indeed, a good way. To walk in the light of God’s countenance is to have the consciousness of God’s love resting on one. To know you have the love of a valued friend is good: how much more that of God! It gives serenity of heart, freedom from fear, confidence of deliverance from all evil. 2. A man’s spirit. "In thy Name shall they rejoice," etc. Joy is essential to the healthy life of the soul, as light is to that of the body. Now that in which they who are spoken of here rejoice is the Name of God: "thy Name." But by the Name of God is meant all that which we find in God. "He hath done all things well" is the verdict which their souls promptly and steadily pronounce. The man is born again, renewed in the spirit of his mind, and hence God is no longer a terror or a dislike to him, hut "his exceeding Joy." 3. A man’s condition. "In thy righteousness shall they be exalted." Before their own conscience; for it is kept pure and void of offence. Before their fellow men. Is not that so? "Them that honour me I will honour," saith God. We see this every day. And in the presence of God at last. "They shall be mine in the day when I make up my jewels" (Malachi 3:17). IV. BUT IN ORDER TO ALL THIS WE MUST KNOW, REALLY AND , THIS JOYFUL SOUND. 1. For many professed Christians do not; and hence they show a sad and unhappy contrast to what has been said. They do not seem blessed any way—not in their daily life, nor in the spirit of their mind, nor are they "exalted" at all as is here said. 2. The reason is that, though they may be familiar with the letter of the gospel, they yet do not really know it. For to know the joyful sound is to realize and to appropriate it, to heartily believe and obey it. 3. The conditions of such knowledge are: We must greatly desire it; we must prepare for it, for however large our heart may be, the Lord’s grace will want all the room; therefore if it be cumbered with other and evil things, there will not be room for him. The Israelites at the Passover were to put away the leaven. So must we put away all known sin. And then believe, trust, and for yourself, the glad gospel message. So shall you come to really know it, and our text shall be fulfilled for you.—S.C. Psalms 89:17 The exalted horn; or, the secret of strength. The horn is a constant symbol of strength; the exalted horn, therefore, of strength triumphant. Now, we observe— I. IS THE GREAT NEED OF THE SOUL OF MAN. Not physical strength, nor intellectual, nor social, but spiritual. There may be knowledge, and good desire, and religious emotions, and holy resolve; but all these things leave a man weak unless they be rendered effectual by a fervent will. II. ITS SECRET IS THE FAVOUR OF GOD. For that favour: 1. Restores it. 2. Sustains it. 3. Inspires it. 4. The loss of God’s favour paralyzes it. We know how the favour of men, their applause and encouragement, puts strength into us: how much more the conscious favour of God! With that there is nothing a man will not do and dare and be. III. THOSE WHO ARE IN THAT FAVOUR ALONE POSSESS THIS SECRET. We may know of it, speak of it, extol it, commend it, and yet not be "in" it. We enter into it: 1. By coming away from whatever cannot dwell with it; from all known sin especially. 2. By surrender of our will—our heart, that is—to God. 3. By keeping touch with God, in habitual prayer, praise, and obedience. So we enter this favour, and abide there.—S.C. Psalms 89:19 Chosen out of the people. This declaration, besides its main theme, teaches us much concerning God’s exaltations of men. As: 1. Wherefore God exalts men. It certainly is not to gratify mere selfish ambition. Those who climb up to high places from such motives are certainly not set there by God, and will soon have to climb down again. All history teaches the short-lived power of mere selfish ambition. But one motive we may regard as moving the Divine mind would be his love for the exalted one. Now, there is no greater joy that ever comes to a good man than that of being the means of great good. to others. It is a pure delight, and of intense kind. The love of God would, therefore, bestow such delight on his chosen ones. His chief motive, however, is the good of others. What would have become of Israel but for David? Saul’s rule was but another name for shipwreck of the state. David saved it from such ruin. And the good of others, the people at large, is the motive of all God’s exaltations; other ends may be proposed and secured, but this is assuredly the chief. The possession of power is, therefore, a tremendous responsibility, and happy are the peoples whose rulers ever remember and practically recognize this. And it is true of all power whatsoever, whether little or great. "No man liveth to himself." 2. Such exaltation generally means great suffering. He who is the supreme illustration of the truth of our text was "made perfect through suffering." And it is ever so. What a terrible discipline David went through ere he attained the throne! Moses too, and Paul, and God’s heroes generally. Let us, then, remember wherefore suffering is sent to any of us—that it is for our uplifting; let us take care not to hinder this purpose. 3. How God exalts—by choosing those whom he exalts not by, but out of, the people. The people can rarely be trusted. Go over the list of mankind’s greatest helpers and saviours, right up to our Saviour himself. Would the people have chosen them? They would far more likely have crucified them, as they did the greatest of them all. The vox populi is the vox Dei only when it endorses the previous choice of God. For men have seen that God has chosen for them, and they willingly accept his choice. But the main theme of our text concerns: 4. Whom God chooses—from "out of the people." Now, consider in this statement— I. ITS TRUTH. See this: 1. In the history of David. (Psalms 78:70, Psalms 78:71.) 2. In well nigh all deliverers of the people, from Moses downwards, from Gideon to Garibaldi—they have been ever "chosen out of the people." 3. In Christ our Lord. He was indeed thus chosen. His royal descent from David availed him not, for the glory of that race had utterly disappeared. Hence he was altogether of the people—by birth; associates; social rank; habits; education; by his teaching, which was not at all "as the scribes," but understood and welcomed by "the common people;" by his life of poverty; by his death; all the way along, from "the bare manger to the bitter cross," he was one of the people. It was a slave’s death that he died. "He was rich, yet for our sakes," etc. II. THE REASONS OF THIS CHOICE. 1. "The people" were the mass of mankind, who needed to be saved. 2. One from themselves would better understand them. 3. More readily sympathize. 4. God is wont to choose the foolish things of this world (1 Corinthians 1:27). 5. Christ’s sharing the people’s lot assured them of the love of God, and so led them to turn to him, which is salvation. They learned so that "God is love." III. ITS LESSONS. They are such as these: 1. The approachableness of God. Christ has shown us that he keeps no state to frighten us from his presence. Everybody came to him, and may come to God. 2. The indispensable condition of rendering real help. We must go down among those whom we would bless. 3. How little worth are the great things of the world! Power, wealth, rank—God chose none of them. 4. Christ knows all about me; for he, too, was one of the people. I need not keep away. 5. Adore him. Does he not deserve it? O thou ever-blessed Lord! 6. Help in the exaltation. For his throne, the throne of his exaltation and which he delights in, is made of human hearts. Enthrone him, then, in your heart. "Take my heart, it is thine own; It shall be thy royal throne." —S.C. Psalms 89:20 David my servant. The text reads on, "With my holy oil have I anointed him," and right down to Psalms 89:37 we have the repeated declarations of God’s favour towards him. Now, this has seemed to many a choice most strange, and sorely needing vindication. The statement concerning David—that he was "a man after God’s own heart" (1 Samuel 13:14; Acts 13:22)—has perplexed not a few. And we unreservedly admit that— I. GOD’S CHOICE OF DAVID DOES APPEAR STRANGE. For what a category of crimes his career as recorded in the Scriptures declares! In cold blood he slays two hundred Philistines (1 Samuel 18:20-27). He leaves his wife Michal to face her father’s rage, when she had risked her own life to save his (1 Samuel 19:11-17). He bids Jonathan lie to his father (1 Samuel 20:5, 1 Samuel 20:6). He lies cruelly to Abimelech and the priests at Nob, and then left them to Saul’s vengeance (1 Samuel 21:1, 1 Samuel 21:2; 1 Samuel 22:9-19). He deceives Achish (1 Samuel 21:10-15). He would, in revenge, have slain Nabal and all his house (1 Samuel 25:2-38). He lies to King Achish, who had given him Ziklag, by pretending that he had fought against Judah; and, to conceal his lie, he cruelly slaughters the Geshurites and others (1 Samuel 27:1-12.). He takes terrible revenge on Amalek (1 Samuel 30:1-17). Instead of punishing Joab, as he ought to have done, he utters terrible imprecations against him (2 Samuel 3:28, 2 Samuel 3:29). He tortures the Ammonites (2 Samuel 12:27-31). He deals cruelly with Mephibosheth, stripping him of all his property, and giving it to Ziba (2 Samuel 16:1-4; 2 Samuel 19:24-30). He violates his oath to Saul, that he would not slay his children; nevertheless, he afterwards gave them up to the Gibeonites, who hanged them (1 Samuel 24:21; 2 Samuel 21:1-9). And then his great sin in the matter of Uriah—a sin in which no element of baseness, treachery, cruelty, and lust was wanting; and yet all the while he was a great psalm singer (2 Samuel 11:2-17). He piously exhorts Solomon to walk in the ways of the Lord; and yet he himself kept his harem crowded with ever more women (2 Samuel 5:13; 1 Kings 2:3). His terrible death bed charge to Solomon to slay Joab and Shimei. His imprecatory psalms (see Psalms 109:1-31.). And we have no record of any great good deeds to set off against these other terrible ones. Yes; it must be admitted that the choice of David needs vindication. A loud professor of religion, and yet, etc. II. BUT IT CAN BE . 1. Because the expression so much complained of—David’s being "a man offer God’s own heart"—refers, not to his personal character, but to his official conduct. "He was called of God to restore the kingdom which Saul had destroyed, to subdue the Philistines, etc. These purposes he accomplished. So far he was a man after God’s own heart. His moral delinquencies are recorded that we may know where the Divine approbation stops short" (F.D. Maurice). But we confess we do not lay much stress upon this. 1 Kings 15:1-5 does not bear it out. We prefer to vindicate the Divine choice of David in another manner. 2. He was worthy when the words were spoken of him, and for a long while after. Had he been always what he afterwards became, such high commendation would not have been given. Then: 3. He knew no better than to do as did all others. As to his life as an outlaw, a kind of Oriental Robin Hood, he was driven to it by the jealousy and hate of Saul; and as to his lies and stratagems, his ferocities and tortures, all such things were held lawful in his day; and, though they shock us as we read of them, they were held as altogether right by his contemporaries. We must distinguish between the vitia temporis and the vitia hominis (Farrar), and not condemn the man for not tieing altogether different from and beyond the public sentiment of his age. 4. What he did know of right he mainly did. See his patriotism, his courage, his military ability, the salvation of his country from ruin. See his delight and his trust in God, and his deep penitence for his sin. And see the unbounded honour and love of his people which he won and kept. Is all this to go for nothing? 5. And remember how he was punished for his sins. In his family. His sons had seen their father indulge himself: why shouldn’t they? (Kingsley). And in his nature he was punished; Its bent and bias became horribly sensual. Indulgence increased the evil, and so came about the shameful tragedy of his adultery and Uriah’s murder. It was not a sudden fall, he had long been tending that way. And in his character. He never really recovered. He shuffles shamefully to his grave; his courage, his self-control, his nobleness, well nigh all gone. One is reminded of King Lear— Vex not his ghost; oh, let him pass; He hates him, That would upon the rack of this rough world Stretch him out longer." He dies a miserable and pitiful man, his last words being his charge to Solomon about Shimei: "His hoary head bring thou down to the grave with blood." Think of that as the last words of the David of the twenty-third psalm! What a melancholy failing away! There is no favouritism in God. If his children sin, they suffer, and that supremely. God loves them too much to let it be otherwise. III. AND IS FULL OF FOR . We learn: 1. Thankfulness that we are born in a more enlightened age; that there would be shame now where there was then no shame. 2. Strong religious feeling and profession are no certain safeguards against sin, but only heighten its guilt. 3. Repentance may be real, yet the results of sin not be recalled. 4. We dare never remit even for one day the waiting of our soul upon God in watchfulness and prayer. 5. The judgments of God against our sin are his mercy to our soul. 6. He who forgave the contrite David forgives still.—S.C. BY R. TUCK Psalms 89:1 A singer in the dark. The previous psalm was written by a man in the dark, who could pray, but could not sing. The writer of this psalm can both pray and sing, But there is an important difference between the "darknesses" of the two psalmists. Heman suffered from severe bodily afflictions, such as are often attended by severe mental depressions. Ethan was distressed by anxious public or national conditions, which concerned him in an official rather than in a personal way. His hope in God was not clouded by bodily weakness. In him faith could triumph over fear. I. ETHAN’S TIME OF . "Ethan was born in the time of David, but moulded chiefly by the influences, literary and religious, which characterized the age of Solomon." There is no reason for rejecting the ancient reference of this psalm to the reign of Rehoboam; to the breaking up of the Davidic kingdom; and to the humiliating invasion of Shishak, the Pharaoh of Egypt. Exactly what would then come to the mind of the pious man was that the Davidic covenant seemed to have failed; God was not fulflling the promise to establish David’s seed forever. "It was in the reigns of Rehoboam, when ten tribes had forsaken their allegiance to the Davidic dynasty, and the promise of the steadfastness of David’s throne seemed suddenly revoked, that the faithful worshippers would most readily recall the vision of Nathan, with its attendant promises, and wonder where were the former loving kindnesses which God sware unto David in his truth. Appropriate to this period is the apparent allusion to the raids of a foreign army." Distress that comes from public circumstances is rather intellectual than emotional, and the struggle cannot be so severe as when there is introduced the element of personal suffering. But they do invaluable service who can inspire the hope of a nation in its dark hours; for nations, too, "are saved by hope." II. ETHAN’S SONG IN THE TIME OF . A song of faith in a time of fear. A song of thankful memories in a time of present calamities. A song of joy in God himself, when God’s ways seemed "past finding out." A man can sing in the dark, however dark it may be, and whatever form the darkness may take, only if he has right thoughts of God, and can keep firm hold on God. Things may be perplexing; but if we know the doer of the things, and have full confidence in him, we can quietly wait until his issues can be unfolded. Our song stops when we lose the sense of God’s relation to our circumstances. Keep the relation, and we can always sing of God, and then we soon come to sing also of God’s ways.—R.T. Psalms 89:2-4 The security of God’s pledged word. "Thy seed will I establish forever." The keynote of the psalm is the "faithfulness" of God to his word. "God had entered into ’an everlasting covenant’ with David, and had confirmed that covenant with an oath. In the most absolute and unconditional form, God had pledged himself to establish the kingdom of David and his seed forever, to beat down all their adversaries under their feet, and to maintain their throne as long as the sun and moon should endure" (see 2 Samuel 7:8-16; Isaiah 55:3). The psalmist lived when men were tempted to think God was forgetting his word, or failing to fulfil it. But he persisted in it that, whatever appearances might suggest, God never forgot his word, never failed to fulfil his word, and the covenant with David was being kept, in the fullest and best sense, though it might prove to be a spiritual rather than a material sense. I. GOD’S WORD MUST ALWAYS BE TAKEN WITH GOD’S MEANING. So often men fix their own meanings to what God says or promises, and then they are surprised and disheartened because that does not happen which they expect. Take two illustrations. Men said that God’s covenant with David meant that there should always be a Davidic kingdom, and always a member of David’s house on its throne. That was man’s meaning put on God’s words; that was not God’s meaning put into his own words. So the Jews read into the prophecies their expectations of a temporal, delivering Messiah, and the Messiah who came was no fulfilment of their dreams. We need to learn that, whatever God says, using material terms and figures, is but illustrative of spiritual fact or truth. David’s perpetual kingdom is Messiah’s spiritual kingdom. Head with God’s meaning, God’s word stands eternally true. And if spiritual sensibilities are duly awakened and cultured, the spiritual meanings and spiritual fulfilments come to be regarded as really the only important ones. II. GOD’S WORD TO SOME MUST BE TAKEN TO GOD’S PURPOSE FOR ALL. Much mistake has been made by regarding God’s covenants with individuals as mere privileges of the individual. God puts his covenant into a form for some, that all men may be helped to understand what his covenant with all men is. The illustrative character of all local covenants needs to be more fully apprehended, and more clearly pointed out. "Every Divine promise is but a limited expression of a general principle; every Divine covenant, even if it be made with a few, is nevertheless made for the benefit of the many, and can only be an instance of his ways, an illustration of a mercy as wide as the heavens, and of a faithfulness which extends to all generations of man kind."—R.T. Psalms 89:5 The Lord’s saints. The Bible writers seem to think that the angels must be referred to by this term. But God’s people are certainly called "saints" in the Psalms, as in Psalms 116:15. There may be intended a contrast between heaven and earth in this verse. Heaven above and the earth below unite to praise the faithfulness of God. The term "saints" is one that we find difficult to apply, in a general way, to God’s people, because it seems to assume an actual and perfect holiness, which we can neither find in ourselves nor ascribe to others. And, on the other hand, the term "saints" has been deteriorated by its application to the hermit class, who, by bodily austerities, have endeavoured to cleanse away sin and master passion. We have but little admiration for "saints" after that pattern. The Old Testament term has a clear, well defined meaning. Its idea is "separated ones." It stands for all the people of Israel regarded as separated unto God—his peculiar people. Then as "holiness" is specially associated with God, and is his supreme requirement of those who belong to him, God’s saints, or separated ones, come to be thought of as "holy ones," and so we get our modern idea of the saint. Giving the widest, and yet most searching, application of the term, we may say— I. THE LORD’S SAINTS ARE THOSE WHO ARE FROM SELF. Illustrate this by the contrast of the Israelite nation with the Gentile nations. God left the Gentiles to a free experiment. By self-effort and self-service they were to win the highest possibilities of humanity, if they could. Israel was taken out of this self-experiment, separated from the nations and from the self-service. So now the Christian is the man who, in the world of self-interests, is separated from the self-seeking principle. The Christian’s Lord "pleased not himself." Christians do not "seek their own." Their saintliness ties in this: "By love they serve one another." II. THE LORD’S SAINTS ARE THOSE WHO ARE UNTO GOD. (1) That they may praise his Name; (2) carry out his mission; (3) witness for his truth; (4) obey his will; (5) catch and reflect his Spirit. So their saintliness comes to be godliness, God-likeness, and this really is Christliness, Christ-likeness. The Christian saint is the man in Christ.—R.T. Psalms 89:6 Comparisons with Jehovah. "Who in the heaven can be compared unto the Lord?" It does not come to our minds to attempt any comparisons of God with any one, because, according to our associations, there is no one on the same plane with him, and so no comparisons are suggested. But in ancient times every nation had its separate deity; these deities were thought, by their worshippers, to be real and supreme, and so comparisons with Jehovah could be made. They were made, by outsiders, to his disadvantage; and they might well be made, by psalmist and prophet, to his honour (see the eloquent comparisons in Isaiah 40:1-31.). Here the psalmist is but assuring himself by thinking high things of God, because the actual present dealings of God suggested doubting thoughts. What God is always steadies our thinking when we are perplexed by what God does. The comparison need not be fully elaborated; the following points may be illustrated. I. GOD IS IN POWER. If God does a thing, we may first of all say he was under no compulsion to do it. He could have done otherwise. If he has put forth his power in this particular way, we may be sure he willed to act this way, and his will is based on perfect knowledge and absolute wisdom. Of no created being, of no so called deity, can it be declared that he has uncontrolled power, and yet the power is in no way to be teared, because it is in the control of perfect intelligence, absolute wisdom, and infinite love. II. GOD IS IN PURITY. Here the one idea on which we may dwell is God’s truthfulness, faithfulness, to his word. Scripture constantly asserts that God never disappoints men. He is true to his word. This cannot be asserted of any created being, or of any so called deity, whose word can only be the word of some created being representing him. "Hath he said, and shall he not do it? hath he spoken, and shall he not make it good?" "God is not a man, that he should lie." III. GOD IS IN PITY. It seems to the psalmist of Rehoboam’s distressed age as if God "had forgotten to be gracious." But he may rest his soul in the confidence that none can pity like God; and if Divine action should ever seem strange, it can only be said that God’s pity is checking the action of what, in God, men may think to be severity.—R.T. Psalms 89:9 Ancient sentiments concerning the sea. Throughout the Scriptures the sea is regarded as an object of fear; its majesty, greatness, masterfulness, seem mostly to have impressed men. It had not then been tamed by human skill; the compass was not known; the few vessels were inefficiently constructed for ocean sailing, and they seldom ventured out of sight of land. Scripture speaks of "the raging of the sea," of "the raging waves of the sea," of its voice "roaring," of the "floods lifting up their voice," of the "wicked being like the troubled sea," of "those that go down to the sea" seeing "the wonders of the Lord, and his judgments in the deep," of the "great and wide sea, wherein are things creeping innumerable." And even when it seems to have a gentler thought, and says, "There go the ships," immediately it adds a note of power and fear, "There is that leviathan, whom thou hast made to play therein." I. THE SEA WAS A SYMBOL OF , AND SO OF THE EARTHLY THAT COME OUT OF . When friends in those days were carried away over the sea, they seemed to be utterly, hopelessly lost. We may have to some extent mastered this feeling by making of the ocean a highway, and yet still our friends are more truly lost to us when the sea divides us than when the land does. And yet, in family life, there are worse dividers than the sea. II. THE SEA BROUGHT THE SUPREME SENSE OF DANGER, AND SO THE PERILS TO WHICH DAILY LIFE IS EXPOSED. The sea is ever raging as if it would devour. The waters sink as if they would swallow us up, or rise as if they would cast us out. In our boats there is but an inch of wood between us and death. Yet our real perils are those which come to our soul’s life. "Fear not them who can but kill the body." What the sea may typify is far more important than what the sea can do. III. THE SEA SEEMED TO EMBODY THE IDEA OF MYSTERY. We can never seem to understand the sea; never account for the sea; never feel sure what it is going to do; never read the secrets it holds in its bosom. It is the symbol for us of the mysteries, often so distressing, so agonizing, with which we are surrounded—mysteries of life, of truth, of duty, of ourselves, of God, of eternity, which compel our life on earth to be a "life of faith." IV. THE SEA WAS AN EMBLEM OF THE THAT ALL EARTHLY THINGS. It is well called the troubled, restless sea; and this we feel quite as truly in summer calm, when only gentle winds blow across it, as in winter conflicts, when wild winds raise high the tides. It ever reminds us that "the fashion of this world passeth away." Yet the psalmist could see God restraining and using even the sea, and with this thought encourages our fullest confidence in him.—R.T. Psalms 89:14 Equity and righteousness. Prayer book Version, "Righteousness and equity are the habitation of thy seat;" Revised Version, "Justice and judgment are the foundation of thy throne." The terms "justice," "righteousness." stand for the abstract virtue; the terms "judgment," "equity," stand for the applications and adaptations of justice to times, circumstances, and men. Equity is the law of right applied to particular circumstances. The double assertion made concerning God is that what he does is always right judged by the standards of righteousness, and always right judged by the frailties and infirmities of men. Both these considerations help to bring men full confidence in him, and assurance concerning his ways with them. I. GOD’S WAYS ARE ALWAYS RIGHT TO THE . "Righteousness is the basis of his throne;" the distinguishing feature of his rule. "Shall not the Judge of all the earth do right?" If it be asked—Where is the standard of righteousness? we may reply—In man’s own moral sense. If he knows right from wrong, he must know right. The appraisement man can make of his own acts involves his power to appraise acts which are said to be acts of God. But this caution needs to be fully presented and illustrated—that the standard of right is not the sentiment of any single individual, but the harmouious sentiment of all the race in all the ages. It is a human standard, not an individual standard. There has grown up in the world a standard of righteousness, which is now well established; by it the acts declared as God’s may be judged; and it will always be found that inspired descriptions of righteousness are, in effect, descriptions of the established human standard; and that all acts of God commended in the inspired record will stand the test of that established human standard. It should be carefully shown that there is not one standard for man, and a differing standard for God. Right for God is right for man. Cases that seem doubtful are simply cases misapprehended. Poets may say, "Whatever is is right." Pious men say, "Whatever God does is right." II. GOD’S WAYS ARE ALWAYS RIGHT TO THE . There is a temporary right as well as an eternal right. There is an uneducated right, and a cultured right, dependent on conditions of conscience. There is a right at the moment, and a right forever. There is a right absolute, and a right in adaptation. Illustrate from the mother’s idea of right in relation to her child. She has to fit her right to the capacity and condition of her child. There is a right form and setting and clothing of the eternal right. So the psalmist may find God’s right in the adjustment of his dealings with the wilful and wayward Davidic king, Rehoboam.—R.T. Psalms 89:38 Perplexities of present appearances. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ THE ascription of this psalm in the title to Moses must be admitted to be very remarkable. No other psalm is so ascribed. Nor indeed is a date given to any other earlier than the time of David. The psalm itself, however, when examined, is found to accord with the traditional date. Professor Cheyne notes in it a "roughness," which is presumably a sign of antiquity. Ewald says of it, "The poem has in it something uncommonly striking, solemn, sinking into the depth of the Godhead. In contents and language it is throughout original and powerful; and, as it is undoubtedly very old, it would have been universally considered as correctly derived from Moses, had we known exactly the reasons which guided the collector." Hengstenberg, Kay, professor Alexander, and Dean Johnson accept unhesitatingly the Mosaic authorship. The psalm is termed, "A Prayer of Moses, the man of God." It is, however, only in part a "prayer," Meditation occupies the opening portion (Psalms 90:1-6); complaint follows (Psalms 90:7-11); it is only with Psalms 90:12 that prayer begins. (For the application to Moses of the phrase, "man of God," see Deuteronomy 33:1; Joshua 14:6; Ezra 3:2.) Psalms 90:1 Lord, thou hast been our Dwelling place in all generations; or, "our habitation" (see Psalms 91:9); comp. Psalms 32:7, "Thou art my Hiding place." For well nigh forty years Moses had had no fixed material dwelling place. Psalms 90:2 Before the mountains were brought forth (comp. Proverbs 8:25). The "mountains" are mentioned as perhaps the grandest, and certainly among the oldest, of all the works of God. Or ever thou hadst formed the earth and the world; literally, or thou gavest birth to the earth and the world (comp. Deuteronomy 32:18). Even from everlasting to everlasting thou art God (comp. Psalms 93:2; Proverbs 8:23; Micah 5:2; Habakkuk 1:12). Psalms 90:3 Thou turnest man to destruction; or, "to dust" (comp. Genesis 3:19). And sayest, Return, ye children of men; i.e. "return once more, and replenish the earth." There may be an allusion to the destruction of mankind by the Deluge, and the repeopling of the earth by the descendants of Noah, as Dr. Kay supposes; or the meaning may be that God is continually bringing one generation of men to an end. and then setting up another, having the same control over human life that he has over inanimate nature (Psalms 90:2). Psalms 90:4 For a thousand years in thy sight are but as yesterday. Time has no relation to God; it does not exist for him. "One day is with the Lord as a thousand years, and a thousand years as one day" (2 Peter 3:8) Therefore we must not judge his methods of working by our own. When it is past; rather, as it passes. And as a watch in the night. To the sleeper a night watch seems gone in a moment. Psalms 90:5 Thou carriest them away as with a flood. This verse is to be connected with Psalms 90:3, "Thou sweepest mankind away;" i.e. removest them from the earth, when it pleases thee. They are as a sleep. Fantastic, vague, forgotten as soon as it is over. In the morning they are like grass which groweth up (comp. Psalms 37:2; Psalms 72:16; Psalms 92:7; Psalms 103:15; Isaiah 40:7). Psalms 90:6 In the morning it flourisheth, and groweth up; in the evening it is cut down, and withered (comp. Psalms 102:4, Psalms 102:11 Psalms 103:15; Isaiah 40:7; James 1:10, James 1:11). Psalms 90:7 For we are consumed by thine anger. From the general reflections, and the general consideration of human weakness, which have hitherto occupied him, the psalmist proceeds to speak particularly of the weakness and sin of himself and his own people, which have brought upon them a painful visitation. God’s anger is hot upon them, and has "consumed" them—not utterly, but so that they are greatly "troubled" and cast down. By thy wrath are we troubled. The expressions used suit the time of the later wanderings in the wilderness, when the generation that had especially sinned was being gradually "consumed," that it might not eater the Holy land. Psalms 90:8 Thou hast set our iniquities before thee. Instead of hiding his face from their iniquities, turning away from them and overlooking them, God has placed them steadily "before him," in the full searching and scorching light of his own purity and holiness. And not only has he done this with the sins which they know of, and whereof their consciences are afraid; but he has set their secret sins also in the light of his countenance. (On man’s "secret sins," comp. Psalms 19:12, and the comment ad loc.) Psalms 90:9 For all our days are passed away in thy wrath; or, "under thy wrath"—"whilst thou art still angry with us" (comp. Deuteronomy 32:15-25). We spend our years—rather, bring our years to an end (Hengstenberg, Kay, Revised Version) as a tale that is told; rather, as a reverie, or "as a murmur." Psalms 90:10 The days of our years are three score years and ten. This seems a low estimate for the time of Moses, since he himself died at the ago of a hundred and twenty (Deuteronomy 34:7), Aaron at the age of a hundred and twenty-three (Numbers 33:39), and Miriam at an age which was even more advanced (Numbers 20:1; comp. Exodus 2:4). But these may have been exceptional cases, and we have certainly no sufficient data for determining what was the average length of human life in the later period of the wanderings. The suggestion has been made that it was probably even shorter than that here mentioned. And if by reason of strength they be four score years; i.e. "if, through exceptional strength in this or that individual, they occasionally mount up to four score years." Yet is their strength labour and sorrow; rather, yet is their pride then but let, our and vanity. They may boast of their age; but what real advantage is it to them? After seventy, the years draw nigh when each man is forced to say, "I have no pleasure in them" (Ecclesiastes 12:1). For it is soon cut off, and we fly away. Moreover, even if we live to eighty, our life seems to us no more than a span, so soon does it pass away, and we take our departure. Psalms 90:11 Who knoweth the power of thins anger? Who can duly estimate the intensity of God’s anger against such as have displeased him? Even according to thy fear, so is thy wrath; rather, or who can estimate thy fury as the fear of thee (i.e. the proper fear) requires? The verse is exegetical of Psa 90:9, and is intended to impress on man the terribleness of God’s anger. Psalms 90:12-17 From complaint the psalmist, in conclusion, turns to prayer—prayer for his people rather than for himself. His petitions are, (1) that God will enable his people to take to heart the lessons which the brevity of life should teach (Psalms 90:12); (2) that he will cease from his anger, and relent concerning them (Psalms 90:13); (3) that he will once more shower his mercies upon them, and cause their affliction to be swallowed up in gladness (Psalms 90:14, Psalms 90:15); (4) that he will show his glorious doings to them and to their children (Psalms 90:16); (5) that he will let his beauty rest upon them (Psalms 90:17); and (6) that he will bless their doings, and establish them (Psalms 90:17). Psalms 90:12 So teach us to number our days, that we may apply our hearts unto wisdom. "Teach us," that is, "so to reflect on the brevity of life, that we may get to ourselves a heart of wisdom," or a heart that is wise and understanding. Psalms 90:13 Return, O Lord, how long? rather, turn, O Lord; i.e. "turn from thy anger—how long will it be ere thou turnest?" And let it repent thee concerning thy servants. God "is not a man, that he should repent" (Numbers 23:19); and yet from time to time "it repents him concerning his servants" (Deuteronomy 32:36; Psalms 135:14). He relents, that is, from his fierce anger, allows himself to be appeased, and has compassion upon those who have provoked him. Psalms 90:14 Oh satisfy us early with thy mercy; literally, satisfy us in the morning with thy mercy; i.e. "after a night of trouble, give us a bright morning of peace and rest." That we may rejoice and be glad all our days; rather, and we will rejoice and be glad, etc. Psalms 90:15 Make us glad according to the days wherein thou hast afflicted us. Proportion our time of joy to our time of sorrow: as the one has lasted many long years, so let the other. And the years wherein we have seen evil; or, "suffered adversity." Psalms 90:16 Let thy work appear ante thy servants, end thy glory unto their children. The "work" and the "glory" are the same thing—some vast exertion of the Divine power and majesty, which will result in great good to his people. If we accept the Mosaic authorship of the psalm, the establishment of Israel in the laud of Canaan may reasonably be taken as the "work" spoken of. Psalms 90:17 And let the beauty of the Lord our God be upon us (comp. Psalms 45:1-17:24, "Thou art fairer than the children of men;" Psalms 27:4, "To behold the beauty of the Lord;" Isaiah 33:17, "Thine eyes shall see the King in his beauty"). The "beauty of God" is upon us when we see and realize the loveliness of his character. And establish thou the work of our hands upon us; yea, the work of our hands establish thou it. The repetition adds nothing, except it be emphasis. God is asked, finally, to "establish the work" in which his servants are engaged—to bless it; that is, to advance it and prosper it. The nature of the "work" is not mentioned. Psalms 90:1, Psalms 90:2 The fundamental truths of all religion. "Lord, thou hast been our Dwelling place," etc. This psalm is a monument of spiritual power. It possesses in eminent. degree the perennial freshness which so wonderfully belongs to Scripture. Generations pass. Centuries mount up into thousands of years; but this ancient psalm lifts up its voice with undecaying strength and sweetness. It reminds us of a granite pillar which casts its unchanging image on a river which flows past, as it has flowed for ages. The inscription, cut thousands of years ago, is unworn by the finger of time; it is clear and sharp, as if cut yesterday. The psalm has been spoken of as "perhaps the most sublime of human compositions, the deepest in feeling, the loftiest in theologic conception, the most magnificent in its imagery" (Isaac Taylor). Even those who question the tradition that it was written by Moses (perhaps more from the habit of questioning than for any solid reason) are utterly at a loss to suggest who else can have been its author. Whether Moses or not, he "wrote as he was moved by the Holy Ghost." These opening verses express the fundamental truths of all religion. the eternal existence of God; the dependence of all other existence on him as Creator, and our personal relation to him as our Almighty Father and Friend—"our Dwelling place in all generations." I.THE OF GOD. His underived, unchangeable, self-existent being; independent of time. "From everlasting … thou art God." The Hebrew word means "duration," past or future; here, evidently, unlimited duration, or, as we say, eternity. The eternity of God, like his immensity, his omniscience, omnipotence, one of the truths reason cannot grasp, but is compelled to affirm. If we try to think of boundless, actually infinite space, we are baffled. Yet the moment we try to imagine a bound, thought overleaps it. So we cannot comprehend a past eternity; yet the moment we suppose a beginning, we cannot help asking—What was before that? The greatest philosopher of Germany thought he had got rid of the perplexity by asserting that time and space have no existence except in our minds. But this ignores the plain fact that the whole universe, from the movement of suns and systems to the growth of a grain of seed or the ticking of a watch, is based on the reality of time and space, and governed by them. Faith accepts what reason cannot grasp; and falls down and worships "him that liveth forever and ever." II. THE OF ALL OTHER ON THE SELF-, THE ETERNAL. "Ere ever thou hadst formed," etc. All things, God excepted, had a beginning (Hebrews 11:3; Revelation 4:11; Romans 11:36). Here, again, philosophy has striven hard to get rid of the necessity for creation; to lead us to believe matter and force eternal, and the parents of life, order, beauty, happiness. But the deepest science assures us that the universe in its present state is far enough from either immutable or everlasting; that life can spring only from life; and that the primary material of the universe—atoms, or whatever else we like to call it—bears as clearly the marks of being fitted to its work, by weight, measure, number, exact proportion, as the rudder and screw of a ship, or the beam and flywheel of a steam engine. Science, which is nothing but the study of God’s plans and methods of working, leads us back from all vain imaginings to the throne of God. Our deepest thought, our widest, most searching questionings of nature, cannot take us outside of St. Paul’s simple, profound declaration, "In him we live, and move, and have our being" (Acts 17:28). III. OUR TO GOD. "Lord, thou hast been our Dwelling place." Our Refuge, our Rest, our Home. All that we can learn of God, or conjecture concerning him, would profit us nothing, if we do not say, "This God is our God forever and ever" (Psalms 48:14). The same word and thought meet us in the sublime blessing (Deuteronomy 33:27). (Internal confirmation of Mosaic authorship.) The thought of God dwelling with his people, is frequent; the great purpose of the tabernacle, with its covering cloud, and all connected with it, was to impress this idea (for the highest fulfilment of which, see Ephesians 2:22; Revelation 21:3). But here God is himself our Habitation. The whole range of Gentile religious thought cannot (I believe) produce a parallel to this tender, attractive, yet glorious representation of God as the Eternal Home of his people. In that most mournful, though beautiful psalm, in which the psalmist can see nothing but the frailty and vanity of human life, and Faith struggles not to lose her hold, he thinks of himself as "a sojourner" with God (Psalms 39:12). His fainting faith would have revived, had he said, "No! a sojourner with men, a pilgrim on earth; but at home with thee!" REMARKS. 1. How close, tender, full of encouragement, is this relation! To what does the heart cling more lovingly, trustfully, restfully, than to our home? 2. This looks beyond this fleeting life, the shadowy brevity of which is so powerfully contrasted, throughout the psalm, with the opening thought of God’s eternity. We are never to leave home (cf. Psalms 48:14). Our Guide till death; our God forever. Compare our Lord’s argument (Luke 20:37, Luke 20:38). 3. The unity of the Church: "all generations" of the long succession of believers have one Home (Hebrews 11:13, Hebrews 11:16, Hebrews 11:40). 4. Our Lord Jesus claims to sustain this relation (John 15:4-7; 1 John 2:28). Psalms 90:8 Secret sins. Nothing perishes. Nothing is forgotten. Things lost to us are found elsewhere. Things that seem to perish do but pass into new forms. The bursting bubble, the smoke scattered by the wind, the fallen leaf trampled into the mire, vanish from our sight and sense; but the atoms of which that puff of smoke is made are as old as the world, and will endure while the world endures. The image of that bubble, with its lovely colours, most lovely just before it bursts, may remain in our memory, or may exercise the thought of scientific minds, for years. The bud which the perished leaf nourished may grow into a bough that will be green when generations have passed; and the dust into which the dead leaf moulders may feed new life. How much more in the spiritual realm! The acted deed, the spoken word, the conscious thought, may seem to perish the instant it comes to birth. Memory may blot it that moment from her tablet. But it is indestructible. It survives in its results. There is a memory in which nothing ever fades; an eye nothing is quick enough to escape or baffle; a light from which no secret thing is hid. "Thou hast set," etc. I. SIN SEEKS . The first impulse of the first sinners—very foolish, but very natural—was to hide themselves from God (Genesis 3:8-10). Some sins those who commit them are anxious to hide from human knowledge. Shame is the natural attendant of consciousness of wrong doing. Only the most hardened and debased "glory in their shame." Other sins, through self-ignorance, self-deceit, carelessness, or dulness of conscience, are a secret from the sinner himself (Psalms 19:12). Some sins—e.g. fraud of all kinds—are possible only by concealment. Self-interest, not shame merely, prompts secrecy. So subtle is sin, that it often disguises itself as virtue. Covetousness poses as prudence, spite as candour, pride as a delicate sense of honour, obstinate ill temper as honest independence, envy, malice, and all uncharitableness, as zeal for truth and for God. Even the sincerest Christian has cause to pray, "Who can understand," etc.? (Psalms 19:12). II. NO SIN IS HIDDEN FROM GOD. An appalling contrast! What darker hiding place conceivable than the secret, silent depth of the heart? But not only is it transparent to God’s view (Psalms 139:1, Psalms 139:12), he brings our secrets to light in the full blaze of omniscience. Elsewhere the "light of God’s countenance" means his favour, the sunshine of his loving kindness. But that is a different word in Hebrew; the one used here means not mere sunshine, but the sun (Genesis 1:14 16). God’s knowledge of men’s sins is such as is possible to God alone; he knows each sin in its motives, its exact magnitude, its issues in the sinner himself and towards others, its desert. Yet this tremendous thought has its side of comfort. "He knoweth our frame" (Psalms 103:14)—our weakness, ignorance, temptations. His justice excludes harshness. He "has no pleasure in the death of him that dieth." III. THIS IS NOT TO BE KEPT SECRET. It is to be published to the universe (Ecclesiastes 12:14). The frequent detection and punishment of the most carefully concealed crimes is a faint anticipation of "the day" (Acts 17:31; 2 Corinthians 5:10; Revelation 2:23). IV. SIN CANNOT BE HIDDEN; BUT IT CAN BE "COVERED." (Psalms 32:1; Psalms 85:2.) It can be "blotted out" (Isaiah 43:25; Acts 3:19), "washed" (Psalms 51:2; 1 Corinthians 6:11; Revelation 7:14). Only he who knows our sins could forgive or atone (Romans 5:8). BY S. CONWAY Psalms 90:1-17 The Lord our Dwelling place. There is no need to doubt the assigned authorship of this psalm. It is in entire harmony with the facts and surroundings of Moses’ and Israel’s life in the wilderness. Observe— I. THE BLESSED FACT. The Lord our Dwelling place, which this psalm tells of at its beginning. Weary wanderers as the Israelites were, with no settled resting place, here today, gone tomorrow, how blessed for them that there was refuge, a dwelling place, a home, in God! And this, Moses and such as he had realized and may realize still. 1. Here there may be, there is, perpetual change; but in God a settled abode. 2. Here, weariness and turmoil; in God, rest and peace. 3. Here, continual disappointment; in God, the soul’s satisfaction. (Cf. Psalms 63:5.) 4. Here, perpetual peril; in God, perfect security. 5. Here, the coldness and enmity of men; in God, unfailing sympathy and love. Yes, God is the Home of the believing soul. II. THE POWER OF THIS FACT. It enables us to meet with calmness the heart breaking events of life. The psalmist enumerates a number of them. 1. The brevity of our life. (Psalms 90:3-6.) 2. The real cause of human misery. (Psalms 90:7.) It is our sin, and God’s displeasure thereat. Hence is it (Psalms 90:9) that the sense of that displeasure overwhelms us as with lightning flash, and our lives are as a breath. And so all life is sad, even at the best (Psalms 90:10). 3. The fearfulness of the Divine anger. (Psalms 90:11.) "Who knoweth the might of thine anger and thy wrath, according to the fear that is due unto thee?" (Perowne). None can even rightly estimate it, much less overestimate it. III. THE PRAYER TO WHICH IT LEADS. 1. That we may not miss the instruction which these sad facts should impart. The "wisdom" craved is that we may make the Lord our Dwelling place. 2. For brighter days. (Psalms 90:13-15.) 3. For the promised salvation—the work and the glory of God (Psalms 90:16). 4. For the beauty of holiness. There had been none of this in Israel in all these many years. 5. That life may be worth living. Not a perpetual disappointment, such as it had been hitherto, but that the work of their hands might be established (Psalms 90:17). Such are some of the prayers which the soul whose home is in God will be led to offer in view of the brevity, the frailty, and the sinfulness of life. Let the Lord be our Dwelling place, and all is well. "Our life is hid with Christ in God."—S.C. Psalms 90:1 The glorious habitation. It has been remarked that we have Moses presented to us in three aspects—as poet (see his song at the Red Sea); as preacher (see Deuteronomy and elsewhere); and as a man of prayer (see the closing verses of this psalm). These three characters are not often combined, but when they are they make the subject of them very powerful with God for man, and with man for God. And the secret of his eminence in each character was that his spirit’s home was in God. Note— I. WHAT DOES THIS MEAN? How can the Lord be our Dwelling place? 1. It is evident that a spiritual dwelling place is meant. It is not a material habitation, such as the body needs, but one for the spirit of man. 2. And the Lord is such a Dwelling place for our spirits. For if we be such as Moses was, men of God, then God will be our spirits’ home, because there they continually abide. Christ said, "Abide in me," and this they do, as a man’s home is his dwelling place. And chiefly because it is there he not only dwells, but loves to dwell. Home is not a mere place: it is only home when love dwells there. A man’s habitation may be a hell for him, and it will be if it be without love. But it is his home when his affections centre there, when it contains those whom he dearly loves, and who in like manner love him. Then, whether rich or poor, great or small, a palace or a pauper’s hut, it is yet his home. Now, God is the home of his people, not alone because they do dwell there, but because they love to dwell there (cf. Psalms 63:1-11.; Psalms 43:3, Psalms 43:5). 3. For in God there is rest for our intellects. Even unbelievers have recognized this. A French philosopher in the days of the Revolution said, "If it could be shown that there was no God, we should have to invent one." They felt that for the satisfaction of the understanding God was a necessity. In him we can see the adequate Cause and Creator of all things, and in his wisdom and power and goodness the mind finds rest. 4. And in him also there is met the cravings of our affections. Even the contemplation of God in his spiritual attributes, in his exalted character, has been found to be full of delight to God’s servants; but how much more when he is revealed to us in Christ! Then the heart goes out to him in a great rush of affection, as it beholds his infinite purity and goodness and love as these are seen in Christ our blessed Redeemer. The heart of the believer gazes upon him until it grows toward him as the flowers grow toward the sun. 5. And the will—that lordliest faculty of our nature—finds in him its Inspiration, Strength, and Guide, and loves to lose itself in the will of God. Thus is the Lord our Dwelling place, our spirit’s Home, where it dwells, and loves to dwell. II. WHO ARE THEY THAT DWELL IN GOD? St. John, in his First Epistle, lays down the marks of these blessed ones. 1. They are they who dwell in love. (1 John 4:16.) He who loveth not his brother cannot dwell in God, nor God in him. 2. They who possess the Spirit of God. (1 John 4:13.) 3. They who openly confess him. (1 John 4:15.) 4. They who keep his commandments. (1 John 3:24.) Thus may we test our right to say, "Lord, thou hast been our Dwelling place." III. WHAT COMES OF THIS IN HIM? 1. The unity of God’s people. 2. The world’s conversion, when it sees all God’s people thus united (John 17:21). IV. HOW CAN WE ENTER INTO AND ABIDE IN THIS BLESSED HOME? (John 14:6.) Christ is the Way. Give yourselves up to him.—S.C. Psalms 90:4 God’s estimate of a thousand years. Note— I. THE GROUND OF THIS . It is the eternity of God. He who is from everlasting to everlasting—God, the Eternal. There never was a period in which he was not. He is more permanent than the most changeless things. 1. History teaches us this. Push back so far as we can into the remote past, there we find the sure proof of the Divine existence and work. 2. Science teaches it yet more powerfully. Whether we investigate the old rocks beneath our feet, or gaze upon the stars on high, both alike tell of vast ages, millenniums upon millenniums, in which they have had their being, and alike they proclaim God. 3. Revelation affirms the same. II. ITS . Human analogies help us here. For our ideas of time are: 1. According to our own length of life. To short-lived creatures, such as the insects, a day appears a vast stretch of time; but to us, the days of whose years are three score years and ten, and perhaps four score years, a day is scarcely any time at all. We think a great deal of half a century, but what would one like Methuselah have thought of it? Only an insignificant fraction of his life, not needing to be much counted of. The angels of God also, what are our centuries to them? Above all, God the Eternal, how could it be otherwise than that a thousand years should be to him as one day? 2. According to the magnitude and multiplicity of those matters which demand and occupy our attention. There are people who live in very limited spheres, and who have scarcely anything to do—the idle rich, and many more. Their one idea is how to kill time; they hardly know how to get through it—their days are miserably long. But take the man of affairs, who has large responsibilities resting upon him, the statesman, the merchant, the governor of wide areas and of great numbers of men;—these have so much to attend to that the days are all too short and too few, and are gone long before they can accomplish what they have to do. Apply this to the idea of God. How vast his dominion! how infinite the demands upon his thought and energy! To him, therefore, a thousand years would be as one day. 3. Happiness or misery also cannot but affect our estimate of time. The sufferer tossed with pain, the prisoner in his dungeon, the exile, the miserable ones of all kinds,—how long, how wearisome, are their days (Job 7:4; Psalms 130:6; Luke 16:23-25)! On the other hand, the happy ones,—how time flies with them! And God is the blessed God—"the blessed and only Potentate." All that. can contribute to his joy is present to him increasingly; the evil that exists is but the evolution of good. Why should he not be blessed? Our sad days of pain, therefore, which seem to us like a thousand years, he knows not, but only the joy which reverses such estimate of time. III. ITS . All truths of Scripture have practical bearings, and this one assuredly has. 1. It deepens in us the spirit of holy reverence. (Psalms 8:3, Psalms 8:4.) 2. It loosens the power of this world over us. What poor things are all the world’s gifts, when seen in the light of God the Eternal! 3. It bids us be patient, and not fret ourselves at the seemingly slow progress of good. 4. It ministers unspeakable consolation. We die, and leave our loved ones and our work; but God ever liveth, and they are in his charge.—S.C. Psalms 90:9 As a tale that is told. Yes, it is true; we do spend our lives as is here said. I know the word rendered "tale" may bear other meanings—a thought, a breath, a meditation, a numbering (Exodus 5:8). But this in our text sets forth the psalmist’s thought as well as, if not better than, any other. His view of life is a very sad one, and is by no means true as concerns the blessed dead who die in the Lord. Their lives are not all "labour and sorrow;" still less are they "all passed away in" God’s wrath; nor are they so vain and worthless as, in his sadness, the psalmist represents them. His idea, in the similitude he here employs of "a tale," has in view the brevity, the trifling character, the speedy forgetfulness into which they fell; but these are not all the characteristics of a tale that is told. Oriental peoples are very fond of short bright stories, and one who can tell such stories well is ever welcome amongst them. The psalmist had no doubt often heard such recitals, and he says—So is man’s life. Well, it is so— I. IN THAT OUR DAYS ARE SOON OVER. The tale that was told was never long, but soon done, and room made for another. And so is it with our life, even at the longest, and especially that portion of our life which is of paramount importance—the formative character fixing years. How soon they are over! And the life takes its bent and bias from them, and generally continues so to the end. In the tale of most lives you know very soon how it will go on. The child is father to the man, and you can generally foretell how it will wind up. Let such as are young, therefore, take heed to their days, the days of their youth—they are all-important. II. IN ITS VARIED . There are tales told that are poor, mean, hurtful, not worth the telling; that stain the imagination, that incite to evil, and are doomed to a speedy and contemptuous oblivion. But there are others of an entirely different character. And so it is with men’s lives—some evil, some blessed and good. III. IF EITHER IS TO BE WORTHY, THE ESSENTIAl, ARE THE SAME. 1. Energy and activity. 2. Thoughtfulness. 3. Character must be revealed. 4. The aim must be generous and high. 5. It must end well.—S.C. Psalms 90:11 Man’ s underestimate of God’s anger. "Who knoweth," etc.? I. SOME DO NOT KNOW IT AT ALL. They do not believe in God at all, or in a very faint way. Hence they turn at once to what they term "natural causes," when the judgments of God are abroad in the earth. "The fool hath said in his heart," etc. II. MOST MEN HAVE SOME IDEA OF IT. 1. From the Bible. The records of God’s wrath are there writ large—the Fall; the Flood; the destruction of Egypt; the deaths in the wilderness, which were probably the occasion of this psalm. 2. From what they see. Vice and villainy come down with a crash from time to time, and men are forced to confess, "Verily there is a God that judgeth in the earth." 3. From sad experience in their own hearts and lives. 4. From the frenzied fears of many godless ones when death seizes them. Their last awful hours betray the knowledge of God’s wrath. III. BUT NONE KNOW IT TO THE FEAR OF GOD THAT IS DUE. 1. They cannot, because of the limitation of human faculties. 2. But they will not know it as they might and should. The thought of it is a terror and torment to them. 3. But they must, if they are to be saved. If we see not our need of Christ, we shall never seek him. "Spirit of God’s most holy fear," come to us, that we may come to thee!—S.C. Psalms 90:12 The right numbering of our days. There are certain seasons which come round to men—birthdays, anniversaries, the close of the year, and the like—which seem to compel some sort of numbering of our days. The giddiest, the most thoughtless and worldly, are, for the moment, constrained to recollect the flight of time, the passing away of their life. Like as in dead of night, in the heart of a great city, when its business is hushed, and the traffic of its streets is still, the almost solitary passenger, though thinking of quite other things, is startled and arrested by the sudden simultaneous sounding of the hour of the night from the multitudinous clocks and bell towers which are on every hand. In the rush and roar of the midday business, when the full tide of the city’s trade is sweeping on, their stroke and chime would hardly have been heeded. But in this quiet hour, when all is still, the boom of the cathedral bell or the chime from yonder tower floats along the deserted streets, and the wayfarer cannot but take notice that another hour is gone. So in the quiet of thought, to which such seasons as those I have referred to incline us, the evident fact of the passing away of our days strikes upon our mind, and leads us to some sort of numbering of our days—a numbering which may or may not be profitable, and which can only be so according to the manner in which it is done. And this is the teaching of our text. It craves the teaching of God, that we may so number our days as to apply, etc. That, then, is the right numbering of our days which leads us to apply our hearts unto wisdom. Therefore let us inquire— I. WHAT IS THIS WISDOM TO WHICH WE SHOULD APPLY OUR HEARTS? It is that which leads us to so use this life as the preparation for the life eternal. This life is our school, our training ground, the scene of our education for eternity. What folly, then, to waste and squander such a season! We chide sternly the boy who wastes his school time, but how many men throw away the opportunities which are given to them in this school of life to prepare them for the real life which awaits us when this is over! To the foolish child we say, "School time does not come twice." To many men the same needs to be said. But we shall never use this life aright until we have surrendered our wills—given our hearts—to God, that by his wonder working grace he may cleanse, and sanctify, and keep, and use them for himself. Then all will be well. II. HOW DOES THE RIGHT OF OUR DAYS LEAD TO THE OF OUR HEARTS TO WISDOM? Because it makes us realize how transitory our life is. This is the burden of this psalm. But to really see this, to absolutely believe it, as few do, is to think but little of this world. 1. Of its riches and glory. For if I know—not merely think, but know certainly—that I must have done with them all in a very little time, shall I care very much for them? Would a prisoner in the condemned cell be greatly elated if, the day before his death, he was left a fortune? Would any struggle as they do for this world’s wealth if they knew that their lease of it was so brief? 2. And so, too, of this world’s sorrows. Should we be so moved by them if we knew how little time they lasted? The martyrs were wont to strengthen their minds by this thought as they anticipated their cruel tortures and death. Paul says, "Our light afflictions which are but for a moment." Hence he who rightly numbers his days lives above the world, is independent of it, is free from its terrible down drag and tyranny. 3. And he will, knowing the transitoriness of this life, seek for that which is eternal. III. WHY ARE WE SO SLOW TO NUMBER OUR DAYS? 1. Because we do not like the task. It breeds melancholy and fearful thoughts. 2. We persuade ourselves there is no need. We shall have plenty of time (cf. the rich fool). 3. We so love the world. 4. Doubt. The teachings of Holy Scripture and the Church are dimly seen, or doubted, or, it may be, absolutely denied. Many more than we think are practical atheists. Therefore we need to pray, "So teach us to number our days," or else we shall never do it at all.—S.C. Psalms 90:14 The secret of satisfaction. I. MAN CRAVES FOR . He may have many advantages and gifts, much wealth, friends, health, and much beside; and these may divert, interest, and absorb him; but they cannot really satisfy. His soul will hunger still. II. GOD’S MERCY ALONE CAN MEET THAT CRAVING. For: 1. It puts out of the way all that hinders our satisfaction. The sense of guilt; the tyranny of sin; the burden of care; the fear of death. 2. It brings along with it the true elements of the soul’s satisfaction. Sense of acceptance with God; uniform victory over sin; perfect peace; the will and power to bless others; communion with God; abiding hope. III. BUT IT MUST BE SOUGHT EARLY. "In the morning" is the literal rendering. 1. Each day should be begun with the seeking with all intensity this blessed mercy of God. 2. But especially should each life be so begun. The parents for their child at its birth; the child itself as soon as it is able to understand. What ills will be escaped, what good ensured, if this be done! IV. THE RESULT SHALL BE THE BLESSED LIFE—heaven before you get there.—S.C. Psalms 90:15 Make us glad. None can overestimate the blessing that God’s gift of gladness is to us. How it sweetens intercourse, encourages work, lightens our burdens, and helps us over many a difficult place! But there are forms of gladness to which no praise can be given. The laughter of fools is like "the crackling of thorns under a pot"—so says Ecclesiastes. And the gladness of evil men over evil has poison in it, notwithstanding all its loudness. And all mere man made gladness is without permanence or power to really help. The gladness that is of God’s making, that is what the psalmist prayed for, and for which we also may well pray. Therefore let us observe its elements, in what it consists. And the following verses of the psalm clearly tell this. I. GOD’S WORK MUST APPEAR TO US. That is, God’s salvation—for that is emphatically his "work," and must be seen by us, and seen as our salvation. Here is the primary essential of all true gladness. II. HIS GLORY ALSO. "And thy glory unto," etc. That is, God must be seen to be the delight and joy of the soul. David speaks of God as "God, my exceeding joy." This is what is craved in Psalms 63:1-11, "To see thy power and thy glory, so as I have," etc. The soul must learn to delight itself in the Lord, as it will if the glory of God be seen. III. THE BEAUTY OF THE LORD OUR GOD MUST BE UPON US. That is, the graciousness, gentleness, and goodness of the Lord’s character; its purity, holiness, truth, and righteousness;—these, which constitute the beauty of the Lord, and which are so mighty in their attraction, that one asks, "Whom have I in heaven but thee?" (Psalms 16:1-11.); these must be upon us. They are the adornment of the doctrine of God our Saviour. They were, and are, all seen in Christ, and they irresistibly draw all men unto him. And unless in some measure they are upon us, God cannot make us glad. Their absence kills all gladness. IV. OUR WORK MUST BE . "Thework of our hands, establish thou it." To know that we are not labouring in vain, that when we let down the net Christ will give the draught, yea, does so; this is his establishing our work, and by it God does make us glad. . Pray this prayer for your own sake, for your work’s sake, for Christ’s sake; for gladness wins many hearts.—S.C. BY R. TUCK Psalms 90:1 God a Dwelling place. God our Home; the soul’s Home. There seem to be no sufficient reasons for rejecting the Mosaic authorship of this psalm; but this much appears to be certain—the associations of the time of Moses form the machinery of the psalm; and there are no other associations which fit to it so well. During the last forty years of his life, and during the long years of the desert wanderings for Israel, the people had no home, no resting place; they were constantly moving to and fro; and yet God was caring for them, preserving them from harm; God was their Home. A modern preacher has said, "There is one thing runs through the whole of the Scriptures which is above every other that was ever before the Hebrew mind—it is that in which God is represented as the Dwelling place of his people, as the Home of the soul. It is an awful, incomprehensible, infinite thought; yet we can feel it and know it, not in the same sense as if we were Buddhists or Brahmins, hut, while awed by the grandeur, never losing our personality in the infiniteness of the thought. All things in nature seem to abide ever, constant and unchangeable, but they only seem. All things have the stamp of insecurity upon them; but how confidently secure God’s people stand in the eternal relationship of God to them!" See what thoughts we associate with home, and how far these may be applied to God as our "Home," our "Dwelling place." I. HOME IS A PLACE OF . Man enters into a variety of connections with his fellows; but his relationships, sanctified by love and service, centre in his home. Relationship to God as "our Father" makes his house our home, and our brothers’ home. II. HOME IS A PLACE OF . It is our sanctuary. There we feel not only that none will harm us, but that none ever want to harm us. We even feel that nothing can harm us if we only are safe at home. And nothing ever can harm the soul that is in the shelter of the "everlasting arms." III. HOME IS A PLACE OF . Each one is concerned in the best welfare of each of the others. It is full of mutual love service. Nothing is paid for, save by responsive love and service. So God may be thought of as personally concerned, personally interested, in all for whom he finds a home. IV. HOME IS A PLACE OF REST. For those wearied and worn by toil or by trouble. So we sing, "Oh rest in the Lord!" V. HOME IS A PLACE OF REFUGE. To which the traveller gladly returns from the fatigue and peril of the way. To which the erring child, the prodigal, turns in the penitent hour. So God is the Home of the sinful soul, ever the Father.—R.T. Psalms 90:2 The past, present, and future eternity of God. "There is something in the psalm that is wonderfully striking and solemn, acquainting us with the profoundest depths of the Divine nature" (Ewald). In contrast with the ever-passing, ever-changing generations, God is the Abiding, Never-changing One. Independent of all things that exist, God is before all, and is the absolute Creator and Controller of all. The mountains have ever been man’s best image of the stable and permanent, yet he is helped to conceive of God as before the mountains, more stable than the mountains, more enduring than the mountains. "From everlasting to everlasting" is, poetically, "from hidden time to hidden." There are time measures which we can use. There are eternity measures of which we can only think; they are now beyond our mental grasp. The eternity measures alone can be properly applied to God. Two things are the subjects of meditation in the first two verses of this psalm—the Divine independence, and the Divine relations. God is the Absolute Being—the "I am." God is in gracious, voluntary, relations—the "God of Abraham, of Isaac, and of Jacob." Beyond us as the subject suggested may be, it does us good to try our minds with it, and fill our souls with the wonder and the glory of it. I. GOD WAS BEFORE ALL THINGS. Philosophers try to persuade themselves that matter is eternal; or they fix upon the atom, or upon water, as the essential primary thing. They are always driven back behind their conclusions, and urged to say whence comes the atom or the moisture. There is no consistent thinking that does not bring us to the conclusion that there was some self-existent, immaterial Being, who was the absolute originator of all material existence, and still exists in complete and conscious independence of everything he has made. He is beyond and above all the chances and changes of his own handiwork. II. GOD IS IN ALL THINGS. Separable from them, but voluntarily interested in them. The life and light of all this wondrous world we see. The poetical faculty discerns his presence. Human experience attests his practical working. The religious sentiment opens the eyes, and makes the recognition of God easy. When we say all things, we mean absolutely all, not merely those which we are pleased to call religious. III. GOD WILL BE AFTER ALL THINGS. This can but appeal to faith. To us the time is inconceivable when things will no longer exist. Conceive the time when material things exist no longer, you must think of God as still the One Being. In the One who never passes, never changes, we may put the perfect trust.—R.T. Psalms 90:5 The lesson of the grass. "And fade away suddenly as the grass." The strength of this poetical figure can only be fully recognized, by those who, know the. peculiarities of grass in the hot Eastern countries. "In the East one night’s rain works a change as if by magic. The field at evening was brown, parched, and as a desert; in the morning it is green with the blades of grass. The scorching hot wind blows upon it, and again before evening it is withered." I. A LESSON FROM THE FRAILTY OF THE GRASS, It is little more than a blade. Compare with plant, shrub, or tree. A delicate trembling thing. It comes too suddenly, and grows too quickly, to give us any impression of strength. So the apostle reminds us that "all flesh" is as frail as grass. We are here today, tremble today, and are gone tomorrow. "Surely every man’s life is but a vanity." II. A LESSON FROM THE PERILS OF THE GRASS. From insect, from flood, from drought, from wind, from the scythe of the mower. So are the perils that attend human life many and varied. Hereditary tendencies, diseases, results of vice, unhealthy situations and occupation, accidents. Well did the hymn writer say— "Strange that a harp of thousand strings Should keep in tune so long." A considerable proportion of a population die in infancy or in youth; a vast proportion die of preventible disease; an alarming proportion die of Divine judgments on sinful indulgence; and a considerable proportion die through the uncertainty that attaches to the working of man-made machinery. "In the midst of life we are in death." "Be ye also ready; for in such an hour as ye think not, the Son of man cometh." III. A LESSON FROM THE BRIEF LIFE OF THE GRASS. Growing up in the morning, and withered by night, it has but its little day in which to do its work. There can be no wasting of the few moments, the "little while," which represent the human life of even the longest lived. The brevity of our life puts supreme importance into the passing moment. "Now is the accepted time." IV. A LESSON FROM THE MISSION OF THE GRASS. Frail as it is, brief as is its life, the grass has its work; and it has but to be faithful to the measure of power it has, and the length of time it abides. It has a mission to the soil, to the atmosphere, to the cattle, and to man. So we have our mission; it is precise to our powers; it is limited to the time of our sojourn. And, however little, it fits into the great plan of God for the well being of the race.—R.T. Psalms 90:8 Secret sin. The word used is a singular one, and may be rendered "our secret" (character). "God needs no other light to discern our sins by but the light of his own race. It pierceth through the darkest places; the brightness thereof enlighteneth all things, discovers all things. So that the sins that are committed in deepest darkness are all one to him as if they were done in the face of the sun. For they are done in his face, that shines more, and from which proceeds more light than from the face of the sun. So that this ought to make us the more fearful to offend; he sees us when we see not him, and the light of his countenance shines about us when we think ourselves hidden in darkness." "These words have a singular force if written by Moses, who saw the splendour of God, and carried away upon his person its manifest tokens." I. SECRET SIN AS THAT WHICH WE WOULD GLADLY CONCEAL FROM OTHERS. Secrecy is always suspicious. "He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." Secrecy may be duty; in public spheres it may be wise policy; but when a man, in private life, does not wish any one to know what he is doing, he is generally found to be doing something wrong. The burglar, the coiner, the sensualist, want secrecy. They work in the dark; they go under feigned names; they hide themselves in the great cities; they devise all sorts of excuses to account for their time. If they succeed in deceiving their fellows, surely their ways and works are "naked and open" to God, whose "eyes are in every place, beholding the evil and the good." II. SECRET SIN AS THAT WHICH WE TRY TO CONCEAL FROM . This point requires more searching treatment. 1. Natural disposition, and errors in education, prevent men from recognizing the sinfulness of their own sins. 2. Conscience may be blunted so that it is no longer keen to witness against sin. 3. Strong will to continue in sin sets men upon persuading themselves that their sin is not sin. Illustrate from the sins of drinking, slandering, envying, etc. A man may deceive himself, but God quickly tears away his "refuges of lies." God knows the man who does not know himself. He puts the secrets into the "light of his countenance." III. SECRET SIN AS THAT WHICH WE TRY TO CONCEAL FROM GOD. As did Adam, by hiding among the trees. Men say, "The Lord shall not see;" but no man ever yet succeeded in closing the eye of Heaven. Men’s most desperate effort is to assert and prove that there is no God, and so no observer of their sin. They never really succeed. Infidelity is the hopeless attempt to get rid of a God who sees, and will be sure to judge.—R.T. Psalms 90:9 Brief life as judgment on sin. This is the point that is specially present to the mind of the author of the psalm; and it is the point specially impressed by the historical associations of the psalm. "Human transitoriness, the creature made subject to vanity, death in its much-disregarded connection with sin,—these and the awful contrast, God’s eternity, his absolute disposition of men’s lives, his mindfulness of their misdeeds, are here the theme of melancholy contemplation." Recall the fact that during the thirty-eight years of the Israelite wanderings in the wilderness, they were subject to an extraordinary mortality, which was a direct judgment of Jehovah on their rebellion. A whole generation was punished, for the sin at Kadesh, by premature death. All from twenty years old and upward perished during the following years, so that only two representatives of the entire generation, Caleb and Joshua, actually entered the promised land. It is true that Moses himself lived to be a hundred and twenty years old, but his generation could not have reached a higher standard than seventy or eighty years. The truth that "the wages of sin is death" is forcibly illustrated by the historical record of the wilderness generation. We may trace the Divine wisdom in giving the judgment on sin this particular form, of shortened life. I. LIFE GIVES FOR OF SIN. See the case of the antediluvian sinners, who went on sinning through long lives until they became hopelessly corrupt, and had to be swept away by the Flood. It may, indeed, be a severe judgment to prolong a life, and a gracious judgment to shorten it. II. THE LOVE AND TO LIFE MAKE LIFE A VERY . Love of life is natural to man. It is the expression of his consciousness of immortality, only it leads him to want his immortality here. The things which man begins to do make it extremely trying to have to leave them unfinished. Life means pleasant relationships, which man feels it a very bitter thing to break off. III. MAN’S UTTER IN THE OF EARLY DEATH MAKES THIS FORM OF . To conquer, rise above, mate and master everything, is man’s supreme passion. Early death is God—it may be the neglected God—mastering him.—R.T. Psalms 90:10 Length of life a doubtful good. Yet every one wishes to live long. Every one imagines for himself an old age; and an ideal human life includes it. And yet there are but few who have the experience of old age who would really wish others to share it. Not without good reason did the ancients say, "Those whom the gods love die young." Length of life is a doubtful good, because— I. THE AGED ARE PUT ASIDE FROM THE OF LIFE. Life goes past them: opinions change; customs change; business is changed. The old man no longer fits; he must stand aside; if he persists in keeping his place, he ruins his business, and worries everybody. It is hard to have to live on into a time when we shall no longer be of any use. II. THE AGED MUST BEAR THE BURDEN OF FAILING POWERS. See the description of old age in Ecclesiastes. See the force of the terms "labour" and "sorrow" in the text. The necessary weakening of the bodily faculties is accompanied—save in very extreme cases—with corresponding failing of mental powers, and a trying limitation of human interests. The old man ceases to belong to his day, and lives over again his childish years. Sometimes aged helplessness, with disease, is most pitiful. III. THE AGED HAVE TO BEAR THE OF THE SINS OF YOUTH. All sins of sensuality and self-indulgence carry their inevitable penalties; and if the pressure of them be delayed by a well regulated manhood, they come on a man with a rush when the vitality is lowered by advancing age. A man bears "the sins of youth in the bones of old." IV. THE AGED OFTEN FIND THEIR TROUBLE TO BE THE IN WHICH THEY ARE LEFT. He who has had troops of friends dies at last tended by the hireling. Loved ones die away or remove out of reach. The old man often says, as did the Revelation William Jay, of Bath, in his advanced years, "My burying ground is richer than my church." To sensitive, affectionate souls, aged loneliness must be the supreme woe. Wife, children, friends, gone on before. How the old man must say to himself continually— "What is my nest to me?—my empty nest?" V. THE AGED HAVE TO BEAR AS WELL AS BODILY FRAILTY. To live on means exhausting the savings; to be unable to earn; to have none to work for us. But life is in the Lord’s hands, not ours. "If life be long, we will be glad, that we can long obey."—R.T. Psalms 90:12 Numbering our days. That cannot mean merely counting them. Whether they are to be few or many we know not. The rich and self-centred farmer thought he could count his days, "Soul, thou hast much goods laid up for many years" But the truth was that for him there was not even a "tomorrow." "This night thy soul shall be required of thee." We can value, estimate, appraise our days. We can realize their responsibilities, their work, their possibilities, their issues. When should the numbering work be done? Will it do to leave it until we are on the threshold of eternity? In this matter "now is the accepted time." Number them as you number the days of a holiday time, so that you may crowd every day with the best and worthiest things. Number them aright, and you will not fail to ask grace of God, saying, "So teach us to number our days, that we may apply our hearts unto wisdom." I. Days, to be well numbered, must be IN THE LIGHT OF . How changed a thing life would become to us if there were no eternity! Compare two lives, one without, and one with, the thought of eternity. 1. Days may seem many; they are really but few. Seventy years is but a little while to look back on. See striking Bible figures of our life—weaver’s shuttle; passing shadow; shepherd’s tent; breath of mouth in winter. The generations are like the changing sentinel watch in the night. 2. Days may seem to go slowly; they really hurry by. "Thou carriest them away as with a flood." Swifter than the post. 3. Days may seem to be made up of little things; really there is nothing little; because everything has its bearing on the future, on character; and everything has eternal issues. It is a cause with a consequence. A little pebble may make ripples that shall never die away. II. Days well numbered will not allow THE PUTTING OFF OF DUTY. Every day has its work. There is no possible overtaking the ends of life, save in daily faithfulness. If we are faithful every day, life cannot be unfinished. A faithful man can be stopped at any time. He wants no time in which to get himself ready. III. Days well numbered must seem TOO SOLEMN FOR UNAIDED SELF-. The man who rightly values them will tremble to step on them alone. Even the lesser claims of life overwhelm a thoughtful spirit. We all fail to be what we desire to be, even in common life. Much more the higher. We have a soul to save, a crown to win; and there should be jewels in the crown. Can we do it alone?—R.T. Psalms 90:16, Psalms 90:17 Prayer for Divine revealing of the mystery of life. This prayer, as referable to the Israelites, is a presage of the end of their pilgrimage, of their forgiveness, and of their settlement in Canaan. The issue of present Divine dealings was a glory which could only come to the children of the Mosaic generation. But Moses could properly pray that what God was actually then doing—his work by his disciplinary dispensations—might at once be revealed to his servants. To know what God is doing with us is our best help in bearing what burdens God lays upon us. And when we do know, we can even pray God to keep on his corrective work, whatever it may cost us, and let our children realize the issues. The "beauty" of the Lord may be taken as the Divine favour; or it may be a figure for the glory of the Divine presence. The prayer seems to embrace two things. I. THAT GOD’S PURPOSE SHOULD BE MADE TO APPEAR. "Thy work." That prayer is constantly rising from the hearts of men. We are always wanting to know the meaning of life; the meaning of our lives; the meaning of our lives at particular times. What is God doing with us? Unto what, into what, is God leading us? This is only made known in answer to prayer, which reveals to God an attitude of mind and feeling to which his purpose and his work can be explained. God holds the key to every life story. II. THAT MAN’S WORK SHOULD BE . This is the prayer of those who feel the uncertainty of life, and fear that they will be unable to complete what they have begun. The prayer may take two forms. 1. Permit me to finish the work I have started. 2. Let my children carry on to completion my work. Do not let it be lost and useless, as an unfinished thing. "Establish thou the work of our hands upon us" "When Moses prays that the ’children’ of the present generation may see God’s glory, he perhaps has in mind the exclusion of the latter from entrance into the land of Canaan. It was only to their children that this, the culminating and most glorious blessing, was to be vouchsafed."—R.T. Psalms 90:17 Prayer and work. "And let the beauty of the Lord our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it." I. THAT GOOD MEN ARE ENGAGED IN WORK. God has a work to do; and the psalmist prays that it may be made manifest to their eyes. We desire to see God’s work—the revelations and exercises of his great power and love. But the thought here is of our work. 1. It is divinely appointed. Not self-chosen. The great aim of it is the same as God’s—to save men, by our giving them all possible help. 2. This work gives to life its chief value and interest. Living for the bodies and souls of others is intrinsically more valuable than all the private ends we pursue. II. GOOD MEN FEEL ANXIOUS FOR THE SUCCESS OF THEIR WORK. They want it established, made strong, prospered. Even as they aim to succeed in their temporal work. On account of the intrinsic importance of the work itself. Because of the consequences of the work in the future. "And thy glory unto their children." Good men think not only of their own future, but of the future of Christ’s Church. Because of our future. It will soon be of the utmost consequence to us whether our work has been established or not. Have we done anything, are we doing anything, that will last—of a beneficent kind? III. GOOD MEN FEEL THAT THE SUCCESS OF THEM WORE DEPENDS ON THE OF GOD. "Let thy beauty be upon us, and establish thou the work of our hands." If our work is to be strong—be established—the strength must come from God. The utmost we can do is to accomplish the outward conditions of success; but God alone can reach the heart of the sinner and sufferer to cleanse and comfort. Our work ought to be beautiful, but God alone can give the beauty. If our work be the work of gratitude, love, humility, and self-sacrifice, it is God that has made it beautiful. IV. THAT THE DIVINE ON OUR WORK IS BY PRAYER. 1. God has made prayer necessary to the success of spiritual work. Christ taught this constantly, "Pray ye the Lord of the harvest," etc.; "Thy kingdom come." 2. As a matter of experience, the men who have prayed most over their work have succeeded best. Their prayer expressed their earnestness and faith—trust and spirit of dependence. Observe how work and prayer are here conjoined, Prayer useless where there is no work on hand.—S. THIS psalm, like the majority in the present Book, is without a title. Jewish tradition, however, ascribed it to Moses—a conclusion which Dr. Kay and others accept as borne out by the facts, especially by the many close resemblances between it and Deuteronomy 32:1-52; Deuteronomy 33:1-29. Other critics, and they are the majority, trace in it a different hand, but regard it as suggested by Psalms 90:1-17. The subject is the security of the man who thoroughly trusts in God. This subject is worked out by an "antiphonal arrangement" (Cheyne)—the first speaker delivering Psalms 90:1, Psalms 90:2; the second, Psalms 90:3, Psalms 90:4; then the first responding with Psalms 90:5-8; and again the second with Psalms 90:9-13. In conclusion, a third speaker, making himself the mouthpiece of Jehovah, crowns all by declaring the blessings which God himself will bestow upon his faithful ones (Psalms 90:14-16). This psalm is, apparently, liturgical, and is "the most vivid of the liturgical psalms" (Cheyne). It has a certain resemblance to the speech of Eliphaz the Temanite in Job 5:17-23, but stands at a higher elevation. Psalms 91:1 He that dwelleth in the secret place of the Most High (comp. Psalms 90:1). He who has his thoughts always on God is said to "dwell in him"—to "make his abode with him"—to "sit down in his secret place." He has the Almighty, as it were, for his constant companion. Shall abide under the shadow of the Almighty. This is not "tautology." What is meant is that "loving faith on man’s part shall be met by faithful love on God’s part" (Kay). God will extend his "shadow" over the man who places himself under his protection. Psalms 91:2 I will say of the Lord. The general sentiment is followed by a personal application. "I, at any rate," says the first speaker, "will place myself under this powerful protection." He is my Refuge and my Fortress (comp. Psalms 18:2; Psalms 144:2). My God; in him will I trust (comp. Psalms 29:2; Psalms 31:6; Psalms 55:23; Psalms 56:3; Psalms 61:4, etc.). Psalms 91:3 Surely he shall deliver thee. The second speaker takes up the word, and naturally changes the person. Addressing the first speaker, he says—Yes, assuredly, God shall deliver thee from whatever dangers beset thee: as, first, from the snare of the fowler (comp. Psalms 124:7; Proverbs 6:5); and, secondly, from the noisome pestilence (comp. Psalms 91:6), i.e. from all dangers whatsoever—not more from these than from others. Psalms 91:4 He shall cover thee with his feathers; rather, with his pinions (see the Revised Version; comp. Psalms 91:1; and see Exodus 19:4; Deuteronomy 32:11). And under his wings shalt thou trust; rather, shalt thou take refuge. His truth—i.e. "his faithfulness, his fidelity"—shall be thy shield and buckler; i.e. "thy protection." Psalms 91:5 Thou shalt not be afraid for the terror by night. Robbers constituted the chief "terror by night" (see Job 24:14-16; Jeremiah 49:9; Obadiah 1:5); but night attacks on the part of a foreign enemy were not uncommon (So Psalms 3:8; Isaiah 15:1). Nor for the arrow that fleth by day. Open war is probably intended, not sirocco, or pestilence, or "the arrows of the Almighty" (Job 6:4). The man who trusts in God will be specially protected in the peril of battle. Psalms 91:6 Nor for the pestilence that walketh in darkness. The plague god is personified and represented as stalking through the land in the hours of darkness. Parallels have been found in the literature of the Babylonians and elsewhere. Nor for the destruction that wasteth at noonday. The rare word, קטב, translated "destruction" here and in Deuteronomy 32:24, is rendered by the LXX. διαμόνιον, and the entire phrase, "for the destruction that wasteth at noonday" becomes ἀπὸσυμπτώματοςκαὶδαιμονίουμεσημβρινοῦ—"from ruin and the demon of the midday"—by which sunstroke would seem to be meant (comp. Psalms 121:6, "The sun shall not smite thee by day"). Psalms 91:7 A thousand shall fall at thy side, and ten thousand at thy right hand. The meaning is, "Though a thousand, or even ten thousand, should fall beside thee, in battle, or through pestilence, or sunstroke," yet—It shall not come nigh thee—the danger, whatever it be, shall not touch thy person; thou shalt be protected from it. Psalms 91:8 Only with thine eyes shalt thou behold and see the reward (or, "the recompense") of the wicked; i.e. without suffering anything thyself, thou shalt look on, and see the punishment of the ungodly. So Israel in the land of Goshen "looked on," and saw the calamities of the Egyptians. Psalms 91:9 Because thou hast made the Lord, which is my Refuge, even the Most High, thy Habitation; literally, for thou, O Lord, art my Refuge; thou hast made the Most High thy Dwelling place, which can scarcely be made to yield a tolerable sense. It is supposed that a word—אָמַרְתָּ—has dropped out, and that the verse originally ran thus: "Because thou hast said, Jehovah is my Refuge, and hast made the Most High thy Dwelling place" (comp. verses l, 2). The second speaker for a second time addresses the first. Psalms 91:10 There shall no evil befall thee, neither shall any plague come nigh thy dwelling. The faithful man is to be preserved from evil of every kind. His very "dwelling" is to be protected so that his family may suffer no hurt. Psalms 91:11 For he shall give his angels charge over thee, to keep thee in all thy ways (comp. Psalms 34:7). The faithful are under the constant care of angels (Hebrews 1:14), who guide them and direct them perpetually. Satan made a crafty use of this promise when he tempted our Lord (Matthew 4:6; Luke 4:10, Luke 4:11). No doubt it applies to him pre-eminently, as the specially "Faithful One." Psalms 91:12 They shall bear thee up in their hands; rather, upon their hands—lifting thee over difficulties and stumbling blocks. Lest thou dash thy foot against a stone (comp. Proverbs 3:23, Proverbs 3:24). Moral impediments are, no doubt, chiefly meant. Psalms 91:13 Thou shalt tread upon the lion and adder. Conquered enemies prostrated themselves before their conquerors, who, to mark the completeness of the subjection, placed a foot upon the prostrate form. From this practice the metaphor of "treading under foot" for conquering became a commonplace (see Psalms 7:5; Psalms 44:5; Psalms 55:12, etc.). The "lion" here represents all open and violent foes; the "adder," all secret and malignant ones. The young lion (kephir, the lion in the height of his strength) and the dragon (tannin, the most dreadful form of serpent) shalt thou trample under feet. An emphatic repetition, with a certain heightening of the colour. Psalms 91:14 Because he hath set his love upon me (see Deuteronomy 7:7; Deuteronomy 10:15). "By a sudden and effective transition," as Professor Cheyne remarks, "Jehovah becomes the speaker" of the concluding strophe. It is not enough that the faithful should encourage each other by their anticipations of God’s coming mercies, God himself now speaks by the mouth of his prophet, and makes promises in his own Person. I will deliver him. A ratification of Psa 91:3, Psalms 91:7, Psalms 91:10-15. I will set him on high; i.e. "exalt him above his fellows"—"bring him to honour." Because he hath known my Name. "Knowing God’s Name" is nearly equivalent to knowing him. It implies, besides knowledge, faith and trust in the Almighty. Psalms 91:15 He shall call upon me, and I will answer him. This is equivalent to, "Whenever he calls upon me, I will answer him," or "I will grant all his prayers." I will be with him in trouble (comp. Psalms 46:1). I will deliver him (see above, Psalms 91:14). And honour him; or, "bring him to honour" (compare "I will set him on high," in the preceding verse). Psalms 91:16 With long life (or, length of days) will I satisfy him. Length of days is always viewed in the Old Testament as a blessing, and a special reward for obedience (Exodus 20:12; Deuteronomy 5:16; 2 Kings 20:6; 2 Chronicles 1:11; Psalms 21:4; Proverbs 3:2, Proverbs 3:16, etc.). It is only in the New Testament that we learn how much "better" it is "to depart, and be with Christ" (Philippians 1:23). And show him my salvation (comp. Psalms 50:23); i.e. "make him experience what salvation is." "Salvation," as Professor Cheyne observes, "is both an act and a state"—an act on God’s part, a state on man’s. Psalms 91:11 The angels. "He shall give his angels charge," etc. The restful spirit of absolute trust in God rises in this psalm to its loftiest height. It is a glorious commentary on Isaiah 26:3. The Divine answer at the close (Isaiah 26:14-16) shows how near the Lord is to the soul that trusts him. Compare, as an equally glorious New Testament parallel, Romans 8:31-39. St. Paul defies "angels and principalities" of evil to harm God’s children. Here holy angels are declared to be their watchful helpers and guardians. I. HIS ANGELS. Angels sustain a most close, happy, exalted relation to God, of nearness, love, service (Psalms 103:20; Luke 1:19; Revelation 5:11). II. THEY ARE OUR FELLOW AND FELLOW IN THE KINGDOM OF OUR RISEN LORD. (1 Peter 3:22; Revelation 22:8, Revelation 22:9.) Jesus, who received their ministry on earth (Matthew 4:11; Luke 22:43), commands it now (Revelation 22:16). III. THEIR MIGHTY POWERS ARE AND IN TO THE WELFARE OF GOD’S . (Hebrews 1:14.) Note: They minister to God for his children. Their power is inconceivably great. One angel was able to destroy Sodom and the other guilty cities. The same angel gently, though firmly, led Lot out. One angel smote the firstborn (comp. Matthew 28:2, Matthew 28:5; Acts 11:7, etc.; Matthew 26:53). IV. ANGELS ARE TO BE OUR FELLOW AND IN THE ETERNAL HOME. (Luke 20:36; Hebrews 12:22.) REMARKS. 1. This case is minute as well as mighty (Romans 8:12). One false step may be fatal. Angels are examples of that thorough obedience which is "faithful in that which is least." 2. It is our Father’s care we are to recognize. "He shall give his angels charge." All their power, wisdom, care, love, flow from him as their Source. His care and love are over each one of his children every moment. "Over thee to keep thee." Psalms 91:15 True prayer. "He shall call," etc. This is the simplest view of prayer. And in our present weakness, sin, need, that which comes most home, suits us most. Prayer may extend far beyond the range of our own need, as in the first three petitions of the Lord’s Prayer. It may rise above petition into converse with God, adoration, thanksgiving, consecration. But this is the alphabet of those loftier lessons, "Ask and receive" (Luke 11:9, etc.; Psalms 50:15). I. PRAYER IS A LAW OF GOD’S . He has ordained it among the conditions of the blessings he is ready to bestow, as surely as he has ordained sowing as the condition of reaping, or the dependence of the child on the parent (Matthew 7:11). We hear much in our day of laws; and no wonder, for the progress of science depends on the discovery of the laws which regulate nature. Rightly understood, they are the glorious witness of which Psalms 19:1 speaks. The mischief and folly come in when men erect "laws" into an imaginary self-existence, and worship them as a sort of fetish, just as in old times people worshipped imaginary powers in nature. A strange idolatry! Laws can have no existence but in mind. In our minds they are truths which we discover as constant amid the infinite, ever-changing variety of nature. In the Divine mind they are the principles and rules according to which the Creator has made, upholds, and rules the universe. Now, if prayer be one of the great laws which God has ordained for human life, it must needs be in perfect harmony with all nature’s laws. God’s laws cannot contradict one another. The so called "scientific" objection against prayer (which has really nothing scientific in it) amounts to this—that if God is influenced by prayer, so that he causes events which would not have happened had prayer not been offered, nature must be irregular, and God irresolute. The answer is—It is God’s will that "men pray everywhere," as much as that the sun shall shine and rain fall. He has built this universe as a temple. All nature is so under his eye, hand, will, that it is no more deranged by his granting our petitions than by a parent granting a child’s request (1 John 5:14, 1 John 5:15). Men can disobey, disbelieve, despise, this great law of prayer. The difference between natural laws and laws for intelligent beings is just this—things cannot disobey God. Men can; but they must take the consequences. II. THAT GOD ANSWERS PRAYER IS A FACT OF . The truth of any law is verified by experience. So God says, "Prove me" The law of prayer is established by the teaching of the whole Bible, by abundant express promises, by our Saviour’s example as well as teaching. It has been tested constantly for thousands of years; is being tested hourly—nay, every minute. And the immense witness of experience is, "This poor man cried, and the Lord heard him." If experience can establish any fact, it is this. But here is a difficulty. All prayers are not answered. BY S. CONWAY Psalms 91:1-16 The man that trusts in God. I. WE HAVE HIS . 1. He dwells in the secret place, etc. 2. He abides under the shadow of the Almighty. II. HIS OF FAITH (Psalms 91:2.) The Lord is his Refuge, Fortress, the Joy of his soul, his God, his constant Confidence. III. HIS OF GOD TO OTHERS. (Psalms 91:3-13.) 1. As a sure Deliverer from the hidden foe and from the devouring pestilence. 2. As Protector; like that of the mother bird over her young; like that of shield and buckler to the soldier. 3. As the Inspirer of confidence. (Psalms 91:5.) Against the midnight attack—the terror by night (cf. Judges 7:1-25.). Against open war, when the flight of arrows almost darkened the sky. Against secret disease (Psalms 91:6) and sudden death—the sickness that wasteth at noonday. 4. As rescuing from the very jaws of death. Thousands falling all around, but God’s servant kept unharmed (Psalms 91:7). Seeing only, but never experiencing, the awful recompense of the wicked (Psalms 91:8). 5. He gives the reason of this. (Psalms 91:9.) He made the Lord his Refuge and his Habitation; there no evil could come, nor any plague. 6. He tells of the angelic ministries through which God thus guards his people; they keep and they upbear, so that no hurt shall come. Still more, they render the man invulnerable (Psalms 91:13). Forces terrible as the lion and subtle like the adder cannot harm. Thus, from his own experience, the man that trusts in God commends him to his fellow man. And next— IV. THE DIVINE AND DELIGHT IN BOTH THE MAN AND HIS . At Psalms 91:14 God begins to speak. 1. Declaring his mind towards his faithful servant. We may regard these verses (14-16) as a Divine soliloquy, in which God, well pleased, meditates what he will do, and why, for his servant. He will deliver, exalt, answer, keep near to, honour, satisfy with long life, and reveal to him the fulness of his love. 2. Endorsing the testimony in the mind of him to whom it has been given. Making him feel that it is all true, and that much more is true. Thus does God deal with his faithfully witnessing servants, and for and through them to others. This psalm is as true for today as for the day when it was written. Let us but thus trust in God, confess, and commend him.—S.C. Psalms 91:1-3 Abiding under God’s shadow. In order to understand this most precious promise, inquire— I. WHAT IS THE SECRET PLACE OF THE MOST HIGH? The idea of this "secret place" is frequently met with. 1. Sometimes it tells of some secret hiding place, such as David often resorted to when a fugitive;. and the sure protection of God is likened to such safe shelter. 2. At other times, the central tent of the commander of an army seems to be meant, as in Psalms 27:5, "He shall hide me in his pavilion," etc. The enemy would have to break through rank after rank of the encamped army ere he could reach the well guarded central tent of the leader. So inaccessible to the foe, so strongly placed was it, that it is taken as an emblem of our security in God. 3. But it is to the most holy place of the tabernacle and temple that we think allusion is here made. That sacred chamber was emphatically the secret place of the Most High. It was entered but once a year, and then only by one person, the high priest, bearing the blood of atonement. For all the rest of the year no footfall was heard in that secret place, no eye looked upon the glory of God that shone forth there. That loneliness told of the sad alienation that had sprung up between God and man through man’s sin. But that secret place was the earthly dwelling place of God. There, between the cherubim, his glory shone forth, and there he was said to dwell. II. BUT WHAT IS IT TO DWELL THERE? Literally, no man ever dwelt there. We are driven, therefore, to seek the spiritual meaning of this word. And we note that: 1. Israel entered there in the person of the high priest, when he bore in his hand the atoning blood, which he was about to sprinkle upon the mercy seat. All Israel found entrance there in their high priest, their representative. And whilst they continued in the faith of God, obeying and trusting him, they spiritually dwelt in that secret place, and, as a fact, were under the shadow—the high priest was so literally—of the Most High. No evil befell them, no plague came nigh their dwelling. It was well with them indeed. 2. And we enter and dwell there when, in the name of the Lord Jesus Christ, we come to God, pleading his all-sufficient sacrifice and atonement, of which the blood berne by the high priest told. And we dwell there as we continue in that precious faith. Then we, too, are under the shadow of the Almighty. The Law’s condemnation, sin’s power, earthly care, death, and the grave, can do us no harm; we are under the sure and blessed shelter of our God. Next let us note— III. THE OF THIS . 1. The Lord is to us our Refuge. The Law’s condemnation would fasten upon us but for this. And he is our Fortress—the place of vantage whence we fight successfully the spiritual warfare. And he is our God, in whom we trust; he is the confidence, the delight, the joy of our souls; so that we say of him, "He is my God." 2. And all this we take personally, each of us individually appropriating it. The Lord is not merely "a Refuge," but "my Refuge," "my Fortress," etc. 3. And we confess it. "I will say of the Lord," etc.; "With the mouth confession is made unto salvation." IV. THE SURE FRUIT OF SUCH IN THE SECRET PLACE OF THE MOST HIGH. We shall commend God to others. The rest of the psalm is one prolonged testimony to the blessedness of thus dwelling in God. "Surely he shall deliver thee," etc. Are we, then, thus individually and avowedly dwelling in God?—S.C. Psalms 91:2 A sacred resolve. "I will say of the Lord." Consider— I. SUCH . It is good to make them; for: 1. They are really prayers. Underlying them there is the desire of the heart that God may give the help needed to fulfil such resolve. 2. They are a blessed stirring up of the grace of God that is in us. The will summons the soul to energy by means of such holy resolves. 3. They are well pleasing to God, for they are an actual endeavour to do his will. II. THIS RESOLVE. 1. See its nature. He would take the Lord as his "Refuge." It is a confession of need and of trust. And as his "Fortress." He would need help in his warfare; he would rely on the Lord for it. As his God, his soul’s Centre, Strength, and Joy. 2. He would do this now. 3. Openly. 4. Personally. 5. Habitually. III. WHAT LED TO THIS RESOLVE. The experience of God’s sheltering love of which he tells in the first verse. He was dwelling in the secret place, was abiding in Christ, and he found, as a fact of his experience, that he was sheltered from all evil. IV. HOW THIS RESOLVE WAS . By going and telling others of what God had done for him, and would do for them.—S.C. Psalms 91:2 My God. These words come as a climax to all that profession of faith which the former part of the verse contains. It is good to say of the Lord, "He is my Refuge"—to have gone to him, and found in him deliverance from all the guilt and condemnation due to our sin, which otherwise would have overwhelmed us. But it is better to have him as "our Fortress," so that, strong in his strength, we may fight successfully the great battle against all the might of the wicked one. But it is best of all, because a yet higher attainment, to be able to say of God, "He is my God," as the psalmist does here. All that is contained in the former declarations is included in this, and much besides. Blessed, indeed, is he who can say of the Lord, "He is my God." We all know what a charm belongs to that which we can call our own. Even a child delights in any gift far more if it can call what is given its very own. And it is the same with men. Possession enhances preciousness, and causes what is our own to be clung to with a tenacity that would be wanting were it not "our own." We know the poet’s challenge to our patriotic pride when speaking of "my own, my native land." And the man who will delight in God and cleave to him at all times is he who most of all is able to say of him, "He is my God." I. Let us EXPLAIN THE MEANING Of such saying. 1. It does not mean that any man can have a monopoly of God so as to exclude all others. It is so with many of our earthly possessions, but not at all so in our possession of God. On the contrary, he who says of the Lord, "He is my God," is generally one who has learnt to say this by the blessed influence of some other who himself has been able to say it. And he is always one who desires that all others should be able to say it likewise. 2. But it means that he has such conscious possession of and delight in God that he could not have more were God his God only, and not the God of any one else. As with the eye, it could not enjoy more of the light of the sun even if no other eye rejoiced in its light. The joy of the light is not lessened, but greatly increased by, yea, is largely dependent on, others enjoying it also. II. OBSERVE SOME OF THOSE WHO HAVE SAID THIS. 1. Jacob. At Bethel he had been made to feel his deep need of God, and hence he vows that if God would bring him back in peace, "then God shall be my God," etc. And this is the deep longing of every convinced soul. 2. Miriam and Israel at the Red Sea. They sang, "He is my God, and I will prepare him a habitation," etc. They knew of his redemption, and in the joy of it claimed God as "my God." It is the spontaneous utterance of the redeemed soul. 3. Nehemiah, and many others, who thus continually speak of God. They show how God is the abiding Trust of the believer. 4. Our Lord on the cross cried, "My God, my God," etc.! And in him we learn how this precious truth is the solid rock on which, in times of extremest distress, the soul rests itself. 5. And it is the seal of salvation. In the Apocalypse we read amongst the promises "to him that overcometh," there shall be written on him "the name of my God," as if the fact that he had so regarded and rejoiced in God were, as it is, the sure token of his belonging to the city of God. Thus from the dawn of the Divine life in man to its consummation in glory, the people of God have ever said of the Lord, "He is my God." III. WHAT IS IN SUCH SAYING. 1. The man feels it; he has the witness of the Spirit to the fact that God is his God. 2. He asserts it—openly confesses and professes this truth. 3. He delights in it. It is no mere abstract proposition, but a perennial spring to him of peace, purity, and power. 4. And others recognize it. When no one but ourselves believes that that which we call ours is so, our possession of it is doubtful and insecure; but when all acknowledge our possession, then it is ours. And so with him who rightly says of the Lord, "He is my God." IV. HOW MAY ANY MAN COME TO SAY THIS? The steps are: 1. Conviction of your need, leading to fervent desire. 2. Consecration. This includes the renunciation of all that would displease God, and the prompt obedience to all his will so far as you know it. 3. Confession of this to God first, and then to man, that God is your God. 4. Confidence. You are to keep believing that God accepts the surrender you have made. And then comes: 5. Consciousness that it is so. The Spirit testifies to you. May we all make this blessed ascent!—S.C. Psalms 91:3 The fowler’s snare. It is a frequent usage of the psalmist’s to compare the soul of man to a bird (cf. Psalms 11:1-7; Psalms 84:1-12; etc.). In the next verse God himself is likened to the mother bird that shelters her young under her wings. And, like a bird, the soul of man is exposed to many dangers. Not alone such as are open and known, but such as are bidden, secret, and subtle; not alone from the hovering hawk, but also from the crafty snare of the fowler. And with such souls as are contemplated in this psalm, it is this latter peril which is the true image of that against which they need to guard, and from which God alone can deliver them. The snare of the fowler—it is a very suggestive similitude. Consider, therefore— I. THE DANGER THAT THE . It is as a snare. 1. A concealed peril. For the fowler to show himself, or to spread his snare in the sight of any bird, would be to defeat the very object he has in view. Hence he conceals himself and his snare both. And so also doth that crafty hunter who seeks for souls that he may destroy them— "Satan, the fowler, who betrays Unguarded souls a thousand ways"— he does not venture to display openly the evil which he intends by the suggestions be plies us with and the temptations which he puts in our way. Rather he transforms himself into an angel of light (2 Corinthians 11:14). Thus craftily does he hide away from us the real nature of the sin into which he would betray us. 2. Adapted to our nature. The fowler does not seek to snare all birds in the same way, but he studies their nature and likings and haunts, and so sets his snare. And is it not just thus with our great adversary? He knows our weak points, where the chink in our armour is through which his darts may enter. He knows where we are vulnerable, how we may be best ensnared. That which would tempt one man would have no attraction, or but little, for another. And Satan knows that. Ah! where should we be were it not for the safe keeping of God? 3. Attractively baited. How the devil lured Saul to persecute the Church, by persuading him that he was "doing God service"! How Christian people are often led to mingle in strange scenes, and to associate with those who are no friends to Christ in their amusements and ways, on the pretext that so they may bring these ungodly ones under good influence, and thus lead them on to something better! The result is generally the reverse of what was expected. Satan has a vast variety of these baits, and the souls are not a few that he has snared by means of them. "It is only for once;" "Don’t listen to narrow, prejudiced people;" "You can’t help your nature and disposition;" "You can repent, and get forgiveness;"—these are some of the fowler’s baits with which he tempts us into his snare. 4. Sometimes he uses decoys. "Religious people do such things: why shouldn’t you?" 5. Sometimes he employs several of them together. Old Master Quarles says— "The close pursuers’ busy hands do plant Snares in thy substance; snares attend thy want Snares in thy credit; snares in thy disgrace; Snares in thy high estate; snares in thy base; Snares tuck thy bed, and snares surround thy board; Snares watch thy thoughts; snares attack thy word; Snares in thy quiet; snares in thy commotion; Snares in thy diet; snares in thy devotion; Snares lurk in thy resolves, snares in thy doubts; Snares lie within thy heart, and snares without; Snares are above thy head, and snares beneath; Snares in thy sickness; snares are in thy death." There is not a place in which a believer walks that is free from them. Therefore let us watch and pray. II. OUR RICH IN VIEW OF THESE DANGERS. God will "surely" deliver us from them. 1. He has promised to do so. 2. He has done so for his people in all ages who have sought such deliverance. 3. Christ came to destroy the works of the devil; therefore, certainly, these snares. III. THE NATURE OF HIS . How does the Lord fulfil this word? 1. By not letting us fall into them. He keeps us from the evil, that it shall not touch us. This is very blessed—more blessed than to be delivered out of the snare when we have fallen therein. The eider brother was, after all, more to be envied than the restored prodigal. We too much forget this. God has many means of holding us back from sin. Chief of all, by the indwelling of the Holy Spirit, giving us, as to Joseph, a holy fear and an abiding love of God. 2. By rescuing us out of the snare. Yes, he stands ready to do this. You fallen ones, he will do this for you.—S.C. Psalms 91:4 Just as a hen protects her brood. This is undoubtedly the image here. Not the outspread wings of the cherubim, which overshadowed the ark of the covenant. Nor the mighty pinions of the eagle, whose home was on the lofty crag, and her path through the sunlit sky. But it is the homely image taken from the familiar scenes of the farmyard and the barn. It is in keeping with the gracious condescension of God to employ such an emblem; it is like the Lord himself, "full of grace and truth." We would not have dared to make such a comparison; but he has done so, likening himself to the mother bird, which fosters, cherishes, and protects her young. Let us note— I. THE SPECIAL HERE . It is the gracious protection of God. In the closing sentence of this verse it is likened to "shield and buckler." To Israel it meant protection from outward calamity, such as pestilence and the destruction caused by war; but to us it tells of all that spiritual guardianship we enjoy. From all the guilt of former sin; from the power of sin now; from the might of temptation; from the crushing power of sorrow; from the misery of a useless and, still more, a harmful life; from the fear of death; from all these, and, when it will be well for us, from outward ill as well. II. THE MANNER OF ITS . It comes through: 1. The all-availing atonement of the Lord Jesus Christ. When this is pleaded and trusted in by the sinner, his guilt is all taken away. 2. From the power of sin, by the regenerating grace of the Holy Spirit, cleansing the heart and sanctifying our whole nature. 3. From sorrow, by his providence keeping it away; or giving, as to Paul, grace sufficient to sustain it; or by removing its cause. 4. From the misery of a useless life, by inspiring the soul with a desire for others’ good, and by his Spirit, fitting for service. 5. From fear of death, by the revelation of the far better life with Christ, to be entered on at once when this life is done. III. OTHER THAT COME ALONG WITH THIS ONE. For the emblem employed suggests not only protection from enemies, but much more than that. Picture to yourself what the shelter of the wing of the mother bird is to her young, and it will tell of what the precious promise of our text means to the believing soul. 1. It means happy content and comfort. "My soul shall be satisfied," and that richly—so Psalms 63:1-11. declares. And the emblem of our text suggests it, even as the experience of God’s saints confirms it. The soul is happy in God. Dungeons as at Philippi and Rome, deathbeds, and desolations of all kinds have been irradiated with the blessed content of those whom God has covered with his feathers, and who have put their trust under his wings. 2. A life hidden with God. See how the young brood are hidden away under their mother’s wing! A life hidden from strife and malice and the world. 3. Nearness to the heart of God. The young birds can feel the beat of their mother’s heart. So the soul of the sheltered one beholds and feels the love of God. 4. Perfect peace. IV. TO WHOM ALL THIS IS . Not to any and everybody, but to those only who dwell in the secret place of the Most High; that is, who abide, ever trusting, in the Lord Jesus Christ.—S.C. Psalms 91:11-13 His angels. The mention of them is introduced here in order to show how the blessed promise of Psa 91:10 is fulfilled. The angels are continually spoken of in Scripture. First of all, we read of them in connection with the story of Hagar, and from thence onward the pages of Holy Scripture make perpetual references to them. It, therefore, cannot but be important to us that we should understand, so far as we may, what is written concerning them. For we cannot think that their work and ministry are finished, and that now they have nothing to do with us, nor we with them. We feel sure that the reverse is the truth. True, there has been much of mere imagination in the representations that have been given of angels by poets, painters, and preachers alike. They have been the makers of men’s common ideas concerning the angels, and have caused not a little misunderstanding and loss thereby. But a careful study of the Scriptures will show that truth on this confessedly mysterious and difficult theme is both attainable and full of profit. Consider— I. THE REALITY OF THE ANGELIC WORLD. 1. This the Scriptures plainly assert. They are spoken of there in clear and positive manner, as to their high dignity, their sanctity, power, blessedness, their heavenly home, their employments, vast numbers, and immortality. All this is told of the holy angels. But there are evil ones likewise, who are represented as serving under their prince, Satan, as the holy angels under God. They are evil, wretched, full of malignity, and reserved foreverlasting punishment. 2. And this teaching is to be regarded as literally true. It is not, as some have said, an accommodation to the popular beliefs of the day. 3. Analogy also confirms this. Is not all life, from the lowest zoophyte up to the most gifted of the sons of men, one continual ascent? But why should the progression halt with man? Why should there not be an ascent beyond, as there is up to, ourselves? All analogy leads us to think there is, and to be on the look out and expectation for orders of beings that may span the vast distance that separates man from God. And the Bible confirms this. II. THEIR NATURE. 1. Who and what are they? Much has been assumed concerning them; as that they existed long before the creation of man; that they are altogether different in nature from man; that some of them kept not their first estate, etc. 2. But may it not be that angels are perfected men? The poet Young thus writes— "Why doubt we, then, the glorious truth to sing? Angels are men of a superior kind; Angels are men in lighter habit clad, High o’er celestial mountains winged in flight, And men are angels loaded for an hour, Who wade this miry vale, and climb with pain And slippery step the bottom of the steep." Why may not this be true? For there is no being higher in nature than man, except God himself. If angels be different from men, why, then, were men created at all? If, without all man’s toil and pain, beings existed who could render to God the love, worship, and service he desired, wherefore man’s much sorrow and misery? But if, on the other hand, it be true that there is no other entrance on the angelic state than by this weary life of ours, the mournful mystery of life has some light shed upon it. And angels are often called men, and appeared as such. And our Lord said that in the resurrection we shall be as angels; and in the Epistle to the Hebrews (12) we are said to have come to myriads of angels, and the following sentence shows that they are the same as "the Church of the Firstborn, and the spirits of just men made perfect." And the quotation by the writers of 2 Peter and Jude, from the same passage in the apocryphal and unauthoritative Book of Enoch, need not stand in the way of the reasonable and helpful belief we have been maintaining. Milton—that mighty manufacturer of so much mischievous mistake—is the real author of men’s common beliefs about the angelic world. And they who hold such beliefs lose much. III. THEIR OFFICE. They are said, in these verses: 1. To have charge of the people of God. "Are they not all ministering spirits sent forth," etc.? 2. They keep God’s servants in all their ways. Perhaps by suggesting thoughts, purposes, and resolves. But we do not certainly know. If we could see them at their work, we should be in peril of worshipping them, as St. John was. 3. They sustain them, upbear them, so that not alone by great ills, but by little ones, they shall be unhurt. 4. They give victorious power over all kinds of spiritual foes (verse 13). IV. THE HELP THAT THESE TRUTHS RENDER. 1. The heavenly world and its employments become more real to us. We know that our work shall not be perpetual singing, but high, holy, blessed service. 2. The mystery of life is lightened. We see whither we are going, and wherefore here we have to suffer. 3. One chief pain of death is lessened. For we are not debarred from rendering service to those we leave behind. The thought that we can no more help our loved ones is one of the pains of death. But by this blessed teaching it is taken away.—S.C. Psalms 91:12 The angels’ charge of little things. To whom is this promise addressed? Not to any and everybody indiscriminately, but only to those who dwell "in the secret place of," etc. (Psalms 91:1). Therefore it was especially applicable to our Lord. Some have concluded, that, as this verse was made use of by Satan when he tempted our Lord, the psalm is to be limited in its application to him only. But this is an error. Satan quoted it; but, as he always does when he quotes Scripture—a not uncommon custom of his—he alters it; he left out the qualifying clause, "in all thy ways." It is not in any ways that we can have the angels’ care, but only in those that are right. The promise is for all God’s people, as they go about their own proper and appointed ways. Next, let us ask, what is the meaning of the text? Our word "dash" is not a true rendering; the Hebrew word used is generally rendered as in John 11:1-57; where our Lord speaks of a man not stumbling if he walks by day, but as sure to do so if he walks at night in the dark. It means that then he would be likely to strike against some stone in the way, and so be tripped up. There is no idea of violence in the word. When Satan used it, he meant to suggest to our Lord that if the promise was that he should not even stumble over a stone, how much more might he be sure of protection were he to cast himself down from the pinnacle of the temple! The word, therefore, points to a very small and ordinary matter—the being kept from falling over a stone, as a mother would hold up her child from such mishap. Now, the text teaches us— I. ANGELS CONCERN ABOUT SUCH LITTLE THINGS AS THESE. This is very wonderful. For think of who and what the angels are; how great, glorious, holy, blessed; how high and august the office they fill, and the employments in which they engage. And then think of their stooping to such work as this—the preventing of a man stumbling against a stone. We know they concern themselves about the salvation of the soul, for that is a great matter; the soul so precious, that Christ was content to die to redeem it. But that our feet may not even come in hurtful contact with a stone—surely that seems beneath and unworthy of them. But this same truth is told of in many other Scriptures; cf. "The very hairs of your head are all numbered;" "Not a sparrow falls to the ground without your Father," etc. Therefore it is true the holy angels have charge over the minute details of our lives, as well as over great events. The Lord’s loving providence reaches down to all these little things, of which our life is mainly made up. How blessed this truth is! All our life cared for by the Lord! II. BUT WHAT IS LITTLE IN ITSELF MAY NOT BE SO IN ITS . How mighty are little things in the results that often flow from them! For the body, a slight stumble may have lifelong consequences. For the soul, men fall little by little, not by great crimes, but by a series of little sins. And so, too, for the rise of the soul. We do not leap into heaven; but we "grow in grace"—ever slight increase and advance. III. OUR REAL ARE IN WITH THEM. Otherwise angels would not be put in charge over us. Many can keep from great sins who allow themselves in little ones. "Take me the little foxes," etc. We either think we can manage the little affairs of life, or we neglect them. IV. OUR AGAINST BOTH LITTLE AND GREAT PERILS IS IN CHRIST. (Adapted from the late Canon Melville.)—S.C. Psalms 91:14-16 The beloved of the Lord. The marks and tokens of these are set forth here. I. THEY HAVE SET THEIR LOVE UPON THE LORD. Their hearts have turned to him, away from sin, and now are "set," firmly fixed, upon him. Numbers of people feel a passing affection for Christ; their hearts burn within them for a while; but the fire soon dies down and out. But these have set their love, not their mere thought or approval, upon him. II. THEY HAVE KNOWN HIS NAME. This is a higher degree. Their love has led to their keeping near to him, and to constant intercourse with him; and so now they have come to know him, as we say we know a dear and honoured friend, whom we have tested and tried and never found wanting. So these have come to know God; and, of course, they are "set on high." Such knowledge lifts the soul above the cares and trials, the temptations and sorrows, of life. As the small birds, whom the hawk seeks to prey upon, avoid their foe by keeping high above him, so do these, the Lord’s beloved, live above where the sins, snares, and sorrows of this world can do them harm. III. THEY PRAY . "He shall call upon me, and I will answer." The life of prayer, the walk with God, ever characterizes these people. And they have power in prayer—their prayers are answered. This cannot be said of all or most prayers, of which, so often, nothing seems to come. But it is otherwise here. IV. IN THEIR THE LORD IS WITH THEM. "I will be with them," etc. They will have trouble. They are God’s jewels; but as the jewel needs to be put on the lapidary’s wheel and ground ere it will reveal its brilliancy and worth, so do God’s jewels. Therefore trouble cannot be escaped. But bearing it alone may be, and is, by these people. See Paul and Silas in the dungeon at Philippi, and the experience of all the saints in all the ages all along. V. AND BECAUSE THEY ARE THE LORD’S BELOVED, THERE COMES TO THEM 1. Deliverance. How could it be otherwise? deliverance real, though not always visible to our eye. 2. Honour. See the golden cross on the top of St. Paul’s Cathedral: how that tolls of what this nation thinks of the Crucified One! All the nations praise him. 3. Eternal life. Long life indeed! 4. Satisfaction. "Thou, O Christ, art all I want." 5. The vision of the salvation of God. For himself; for those dear to him; for the world.—S.C. Psalms 91:15 The response of God to his people. I. WHAT THIS IS. 1. That God will answer prayer. But on this, note: (1) That it is not the prayer of every man, but only of those who have set their love upon God, and who dwell in the secret place of the Most High. (2) That to them prayer is answered, but often in ways other than they have expected. God will always give to them what is best; but that may be far different from what they have thought. 2. He will be with them in trouble. God is always with us; but in our trouble he is more especially with us. This is shown sometimes by his providential help, or by his grace sustaining us. 3. He will deliver and honour. See this in such histories as that of Joseph. II. WHAT FOLLOWS FROM IT. That to the man of God the following things are impossible: 1. Disappointment; because God will answer. 2. Loneliness; for God is ever with him, and especially in trouble. 3. Disgrace; for how can that be to those whom he honours? 4. Defeat; for God will deliver.—S.C. BY R. TUCK Psalms 91:1 Our place of safety. The construction of this psalm is peculiar (see exegetical notes). Ewald gives the best suggestion concerning its structure. Partly the poet expresses his own feelings as from himself, and partly as if they were uttered by another. He seems to listen to the thoughts of his own spirit till they become clear and distinct, like some prophetic words, or some Divine oracle speaking to him from without, and giving him thus the assurance and the consolation afresh which had already sprung up in his heart. The associations of the psalm, and the authorship, cannot with any certainty be traced, but the Jewish idea that it belongs to the age of Moses deserves consideration. Certainly the experiences of the wilderness life give the most effective illustration of both the figures and the sentiments of the psalm. Bishop Wordsworth says confidently, "The scenery of the psalm is derived from the circumstances of the sojourn of Israel in the wilderness." Dean Plumptre says, "The psalm is an echo, verse by verse almost, of the words in which Eliphaz the Temanite describes the good man’s life (Job 5:17-23)." Perhaps the two sentences of Psa 91:1 would be better read as a repetition, according to the customary construction of Hebrew poets. "He that dwelleth … he that abideth … shall say unto the Lord." Working out the Mosaic association, show— I. THE PERILS. As Moses would be impressed by them. Limited food. Dangers of pestilence by remaining too long in a place. Active enemies. Local difficulties, as from serpents. Temper of the people. Influence of mixed multitudes. Wearying effect of constant changes, etc. We seldom fully realize the persistent and exhausting anxieties of Moses. Sometimes even his life seemed to be in danger. II. THE . Moses could not help contrasting the holy quiet of those forty days he had spent in the "secret place" with God, and the forty years of strain and stress he had spent with the stiff-necked and rebellious people. He must often have yearned for a renewal of those restful hours. And yet the spiritual fact and truth for him was that he did still "dwell in the secret place," he did still "abide under the shadow of the Almighty;" for this, in very truth, is a mood of soul experience, and not a mere bodily relationship. Moses with God in the mount does but illustrate Moses with God always, resting and safe in his "shadow." R.T. Psalms 91:2 Many names for God. Finding various names is a common device of love. The names seem to express the many sidedness of our relationship. It must be specially true of God that we stand in various relations to him, and are helped by a variety of terms and names, which express those relations. There are four names given to God in Psalms 91:1, Psalms 91:2. God the Concealer is the "inaccessibly High One." God the Shadower is the "invincibly Almighty One." God the Covenant maker is "Jehovah, the Lord." And God personally appropriated is "my God." Or it has been put in this way: 1. We commune with him reverently, for he is the Most High. 2. We rest in him as the Almighty. 3. We rejoice in him as Jehovah, or Lord. 4. We trust in him as El, the mighty God. Perowne’s suggestion is more directly in harmony with the psalm. "God is ’Most High,’ far above all the rage and malice of enemies; ’Almighty,’ so that none can stand before his power; ’Jehovah,’ the God of covenant and grace, who has revealed himself to his people; and it is of such a God that the psalmist says, in holy confidence, ’He is "my God," in whom I trust.’" Trying to find the thoughts which one so circumstanced as Moses would attach to the terms, we may say— I. THE "MOST HIGH" IS ABOVE ALL EARTHLY CHANGES. Unaffected by them in such sense as can weaken his relations to them. We cannot interfere in disputes and difficulties without prejudice. Often we cannot keep calm to form good judgment. God can. II. THE "" IS ABLE TO DEAL WITH ALL EARTHLY . They can never be so complicated that he cannot unravel them; never so desperate that he cannot master them. "With God all things are possible." If God does not interfere in a case, the reason must be that he will not, because he can if he please. III. THE "LORD, JEHOVAH" IS UNDER PLEDGE TO FOR HIS PEOPLE’S GOOD. The name "Jehovah" was taken as the sign and seal of the covenant, as the rainbow was taken as the sign of the nature covenant. God, as Jehovah, may be thought of as the "Faithful Promiser." IV. THE TERM "MY GOD" IMPLIES THAT GOD HAS BEEN, IN ACTUAL , WHAT THE FELT THAT HE WAS. It is an important advance to be able to say, "I know not only what God is, I know also what he has been to me."—R.T. Psalms 91:3 Limitations of temporal protection. The fact is patent. It demands consideration. God does not always give protection from bodily evils to his saints. On a house at Chester, that was spared in the time of plague, is the inscription, "God’s providence is mine inheritance." But the man who lived there was not the only good man in Chester at the time. Other good men were not thus protected. Evidently the psalmist "accepts in all simplicity the belief in that which, but for sin and its consequences, would be the law of human life—that visible blessing, and obedience to the Supreme Ruler of the world, must always go together. To us the faith is rather that whatever betides us of outward fortune cannot touch the true life which is hid in God." What we need to see is that the psalmist asserts the ever working law, and leaves us to find the limitations and exceptions that arise in its practical working. I. THE EVER WORKING LAW. Temporal good attends upon piety. The world is constructed and arranged to give this law a sphere. Just so far as natural relations are kept simple, the law does work. "Honesty is the best policy." Goodness does bring reward. Chastity does secure health. The fear of God does prove to he practical wisdom. The man of wise and restrained habits does stand the best chance in time of epidemic disease. The diligent in business do succeed. "Right is right." Right comes right. "Godliness has the promise of the life that now is." II. THE EVER . These occasion the distress of men like Asaph, who are too keen to detect the dark side of things. Righteous Job suffers. The wicked are in great power. The exceptions come through the disturbance of Divine arrangements by man’s wilfulness and sin. He makes his law cross the Divine law. Then arises the necessity for modifications in the working of the Divine law. 1. The allegiance of the good must be tested. 2. The results of that testing must be used as persuasive example to others. The Book of Job really wrestles with this difficulty. The man who is "upright, fears God, and eschews evil" does not find himself protected from all harm. And yet it is still true, Job in trouble was abiding in "the shadow of the Almighty."—R.T. Psalms 91:4 The shielding of God’s faithfulness. "His truth shall be thy shield and buckler." God’s truth here is the certainty that he will keep to his word; the psalmist’s conviction of his "truthfulness," "faithfulness." The "shield and buckler" represent the defensive weapons of the older day of hand-to-hand fighting. Both a large shield covering the whole body, and a light, quickly-moved shield, fastened to the left arm, are included; suggesting that the defendings of God are various, and in precise adaptation to his people’s need. He is their Defence, both in little perils and in great ones. Get at the thought suggested by this expression of the text, by realizing what our absolute confidence in the integrity of an earthly friend and fellow worker does for us. Take the case of a trusted servant in a house of business. That man’s unquestionable uprightness is his master’s shield. It shields him from anxiety and care. It shields him from over pressure of toil. It shields him from all robbery and wrong. So, too, with the faithful and honoured wife. Her "truth" shields her husband from home worries, and all home disabilities. "The heart of her husband doth safely trust in her;" and so he can be shielded and at peace. Apply this to God. It is not possible to think he can ever be below himself, or forgetful of his word, "on which he has permitted us" to hope. We may get beyond all mere promises, and assure our hearts in what God is. Illustrate by Luther’s time of despondency. On returning home, he found the house shut up, as if some one was dead in it, and his wife dressed in mourning. He inquired what had happened, and she quietly and solemnly replied that "God was dead." It was an object lesson for the desponding Reformer, which he promptly learned. Long as God lives—and he lives forever—he surely is the Hiding place and Shield of his people. To remove God, to bring down our high thought of him, our absolute confidence in his eternal truthfulness and integrity, would be to take away our shield, and leave us helplessly exposed to the assaults of all our foes.—R.T. Psalms 91:11 Angel agencies. For associations of "angels" with Moses and his times, we may recall the New Testament saying, that the "Law was given by the disposition of angels." Moses had associated angels with Abraham and Jacob; and when God proposed to withdraw his personal guidance of Israel, he offered Moses to send "an angel" before them. It was a common belief, even among the heathen, that human beings have each their guardian genius; but the psalmist here does not appear to refer to any such belief. We should obtain a worthier idea of the Bible representations of angels, if we regarded their sensible appearances as designed to illustrate God’s abiding, unseen spiritual agencies in the blessing of men. The term "angel" is properly applied to any and every agency God uses to do his work of keeping, guiding, comforting, or correcting men. God has redeeming angels, afflicting angels, destroying angels. "He maketh winds his angels, flaming fire his ministers." I. THE ANGEL CHARGE. Illustrate from the time of the destruction of the Egyptian firstborn. Then Israel in Goshen was in the charge of God’s angel. Or refer to the preservation of Moses, Aaron, Caleb, and Joshua in the times of sudden pestilence in the desert. These were in the angel charge. Or take the case of Elisha at Dothan, when, seemingly in the power of the Syrians, he was really safe in the angel charge. Or see Peter in prison, likely enough to follow James to his fate. He really was in the angel care and deliverance. Or take the case of the Covenanter, who, escaping from his foes, climbed into the hollow of an old tree, over the hole of which a spider at once spun a great web, which made the pursuers feel sure no one could have crept inside. That spider was God’s angel. II. THE OF THE ANGEL CHARGE. These the tempter kept back when he urged Jesus to rely on, or rather presume on, the angel charge. He repressed the words, "Keep thee in all thy ways," which distinctly mean "a good man’s ways," "the ways a good man ought to be taking." "Only in the ways of God’s vocation, and with a view to progress in those ways, have we a right to the promise." If we want to do right, we may be sure of God’s angel help. We have no claim if we want to do wrong.—R.T. Psalms 91:12, Psalms 91:13 Typical perils of the saints. (See also Psalms 91:5, Psalms 91:6, Psalms 91:10.) Those dealt with may be read in the light of wilderness experiences. Then we have: 1. The common Eastern terror of the night, both as time of insecurity and time of spread of disease. Thieves work at night; sudden attacks of enemies are made at night; the angel of pestilence strikes at night; wild beasts roam at night; fires mostly break out at night. 2. The dangers of sunstroke and lightning flash, which are the "arrows that fly by day." 3. The diseases that breed in unsanitary conditions, and gain force to sweep thousands away. 4. The open and subtle attacks of the animals of the desert. The lion that attacks in front; the adder that bites the heel. Bonar tells us that "the putrid plague fever often comes on in the night, while the patient is asleep; the solstitial disease seizes in heat of harvest upon a man in open air, and cuts him off, perhaps, ere evening." Now what of spiritual peril may these typify? I. THE PERILS THAT CONNECT WITH THE OF . At night we can do nothing to ward off evils. So there are times in life when we feel to be in circumstances which we cannot even try to control. The good man would be hopelessly distressed if he were compelled to think he was at the mercy of circumstances. The psalmist knows that darkness and light are both alike to his protecting God. II. THE PERILS THAT COME THROUGH THE OF OUR EFFORTS. In the day we can watch, we can resist, we can order our conduct wisely, we can act promptly; and yet we are constantly finding the forces round us are bigger than we. Sunstroke and lightning typify the things that will not be "according to our mind." But the psalmist knows nothing is beyond the Divine restraint. That which happens is permitted. III. THE PERILS THAT COME TO US . We are constantly suffering from the sins and neglects of others. If we do right and our neighbour does wrong, both may have to suffer the consequences that result. As in case of infectious diseases. So national troubles reach the evil and the good alike. IV. THE PERILS THAT COME THROUGH WILFUL WRONG DOERS. Represented by the violent "lion," and the insidious, treacherous "adder." The psalmist believes in God as Restrainer of the wrath of men.—R.T. Psalms 91:14 Reasons in man for the Divine favour. "Because he hath set his love upon me." This verse begins what may be regarded as a poetical setting of the answer which God gives to the fully trusting soul. "God himself comes forward to establish the faith of his servant, writes deeper in the soul so great a consolation, and confirms the testimony of his servant. ’He hath set his love upon me; he knoweth my name; he calleth upon me.’ These are the marks of a true servant of God." It has been noticed that the words, "I will," are repeated six times in the last three verses of this psalm: "I will deliver;" "I will set him on high;" "I will answer;" "I will be with him in trouble;" "With long life I will satisfy him;" "I will show him my salvation." I. THE OF OUR FEELING TOWARD GOD. We may feel toward God all we can feel towards our fellow men—faith, admiration, devotion, etc. We may even go so far as to "set our love upon him"—make him to be our chosen one, our specially loved one. What we do to help ourselves, in the effort to "set our love" on our fellow men, we may do to help in setting our love on God. Such things as (1) cherish the thought of them; (2) seek their company; (3) try in every way to please them. II. THE GOD MAKES TO MEN’S RIGHT FEELING TOWARDS HIM. This response is found indicated in the assurances of this passage. 1. He gives to them an answering affection. 2. He guards them with an ever-watchful defence. 3. He accomplishes for them mighty deliverances. 4. He grants them gracious exaltations. The Divine favour comes on men because: 1. They make him their choice. 2. Because they seek intimacy with him (implied in "knowing his Name"). 3. Because they are ever making signs of their dependence on him. The signs being their daily and their special prayers.—R.T. Psalms 91:15, Psalms 91:16 God’s presence in time of trouble. "I will be with him in trouble." Illustrate by presence of a friend in the time of sickness and distress. That friend may be unable to help, and yet the best of help comes from that friendly presence. If God is with us in trouble, we are sure he can help and deliver. If he does not, it can only be because he is doing kinder things for us, by letting the trouble stay. The strain of feeling alone in time of trouble may be illustrated by a lonely walk through a strange and dangerous country. "Have you ever walked on, mile after mile, until it grew very dark, and there were no stars overhead, and no friendly voice or guide anywhere; and, as you grew very tired and faint and footsore, did it not seem as if the way became more rough and stony at every step? You can remember each time you stumbled in the weary darkness against a stone, how the pain seemed to shoot hotly through every nerve; and the lack of light, and the uncertainty lest each step might bear you over the precipice,—all this unnerved you. But how different if a loved friend had been with you! and especially if it so happened that he knew the road and the country well!" God’s presence is the summum bonum. All we can need is included and involved in it. He really need not tell us what he will do for us; it is enough if he will be there. And so the Lord Jesus wrapped up everything for his disciples in this one assurance, "Lo, I am with you all the days." I. GOD’S WITH US MEANS THE BEST OF OUR TROUBLE. II. GOD’S WITH US MEANS UNDER OUR TROUBLE. III. GOD’S WITH US MEANS THE OF THE MISSION OF OUR TROUBLE. IV. GOD’S WITH US ASSURES OF A "HAPPY ISSUE OUT OF ALL OUR ." God with us in trouble is the fact; but everything for us depends on our sensible realization of the fact.—R.T. BY C. SHORT Psalms 91:9, Psalms 91:10, Psalms 91:11 The security of the saints. I. THE PLACE OF THE GOOD MAN—GOD. In such an abode we find: 1. Shelter, protection. (John 14:23.) 2. Nutriment. 3. Rest. 4. Companionship. II. THE SAFETY OF THIS ABODE. 1. Omnipotent love encompasses him. 2. The power of the good man to convert all things to his welfare. "All things are yours." III. THE GUARDS AND OF THE GOOD MAN. The angels are God’s messengers and ministers. 1. God employs innumerable invisible ministries to serve us. Angels and unseen powers "that walk the earth both when we wake and when we sleep." 2. Innumerable visible ministries. "More servants wait on man than he’ll take notice of" (see George Herbert’s poem).—S. Psalms 91:14, Psalms 91:15 The reward of trust in God. "Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my Name. He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him." I. WHAT ARE THE THAT GOD VALUES MOST IN ? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ THIS psalm is entitled, "a Psalm or Song for the sabbath day," and was therefore, we may conclude, intended for liturgical use in the temple on that weekly festival. Jewish tradition says that it was sung in the morning at the time of the drink offering of the first lamb. It was also, we are told, recited on the second day of the Feast of Tabernacles (’Middoth,’ Psalms 2:5). The psalm is altogether one of praise and thanksgiving. It is optimistic, looking forward to the complete destruction of all God’s enemies (Psalms 92:7-9), and the complete triumph and happiness of his faithful ones (Psalms 92:10-14). Some Jewish commentators viewed it as descriptive of the final sabbath of the world’s rest; and so Athanasius, who says of the author, Αἰνεῖἐκείνηντὴνγενησομένηνἀνάπαυσιν. Metrically, the psalm seems to divide into three portions, the first and second of four verses each (Psalms 92:1-4, Psalms 92:5-8), the third of seven verses (Psalms 92:9-15). Psalms 92:1 It is a good thing to give thanks unto the Lord (comp. Psalms 147:1). By "a good thing" is meant that which is at ones right and pleasant. And to sing praises unto thy Name, O Most High. Israel’s Lord, Jehovah, is also "the Most High over all the earth" (Psalms 83:18), and should at all times be thought of as both. Psalms 92:2 To show forth thy loving kindness in the morning, and thy faithfulness every night. The suitableness of worship every morning and evening has been almost universally felt. The Mosaic Law provided for it by the establishment of the morning and evening sacrifice (Exodus 29:38, Exodus 29:39), with the accompanying ritual. Jewish piety added a noonday prayer (Psalms 55:17; Daniel 6:10), and Christian zeal established the "seven hours of prayer." Morning and evening still, however, remain, by common acknowledgment, the most appropriate times for worship. Psalms 92:3 Upon an instrument of ten strings, and upon the psaltery. Some think that only one instrument is intended here, and translate, "Upon an instrument of ten strings, even upon the psaltery" (or, "the lute"). (On the character of the psaltery, see the comment on Psalms 33:2.) Upon the harp with a solemn sound. The reference is clearly to the public service of the temple, since in the private devotions of the faithful instruments were not likely to be used. Psalms 92:4 For thou, Lord, hast made me glad through thy work. It is difficult to say what "work" is intended. Some have supposed "the work of creation," as the psalm is one "for the sabbath" (see title); but perhaps the general "working" of God’s providence in the world is more probable. (So Hengstenberg, Kay, and Cheyne.) I will triumph in the works of thy hands. A repetition for the sake of emphasis. Psalms 92:5 O Lord, how great are thy works! (comp. Psalms 40:5). Mighty and wonderful, i.e; are the ways of Providence. And thy thoughts are very deep (comp. Job 11:8). Psalms 92:6 A brutish man knoweth not; neither doth a fool understand this. A rude, uncultivated man has no conception of the wonderful depth of God’s thoughts—the marvellousness of those counsels which underlie the general scheme of things, and make it what it is (comp. Romans 11:33, Romans 11:34). Psalms 92:7 When the wicked spring as the grass; i.e. "spring up"—"flourish" (see Psalms 92:12). The difficulty is that which disturbed Job (Job 21:7-21) and Asaph (Psalms 73:2-15), viz. the prosperity of the wicked. The present writer, however, is not disturbed—he sees in their prosperous condition nothing but a prelude to their overthrow. And when all the workers of iniquity do flourish; or, "do blossom." It is that they shall be destroyed forever; literally, it is for their destruction forever (comp. Psalms 73:18-20). Psalms 92:8 But thou, Lord, art most high forevermore; rather, art on high; i.e. remainest seated upon thy throne, unaffected either by their efforts or by their fall. Psalms 92:9 For, lo, thine enemies, O Lord, for, lo, thine enemies shall perish. Whatever else is uncertain, this at least is sure, that ultimately God’s enemies will perish. The repetition adds the greatest force to the passage. All the workers of iniquity (comp. Psalms 92:7) shall be scattered. All of them—every one (comp. Matthew 7:23, "Depart from me, ye that work iniquity"). Psalms 92:10 But my horn shalt thou exalt like the horn of an unicorn; rather, of a wild ox. The Hebrew, like the Assyrian, reym, is certainly a species of wild cattle, whether the aurochs, or the bison, or the buffalo, may be doubted. The psalmist speaks in the name of Israel, or of God’s faithful ones generally, and confidently predicts their exaltation to glory and honour simultaneously with the destruction of God’s enemies. I shall be anointed with fresh oil. Oil was supposed to give vigour to the frame; and "fresh oil," or "green oil," would be the most efficient and the best. Psalms 92:11 Mine eye also shall see my desire on mine enemies (comp. Psalms 54:7; Psalms 59:10). The "desire" is probably that expressed in Psalms 91:13. And mine ears shall hear my desire of the wicked that rise up against me. This is an unusual phrase, but sufficiently intelligible. Triumph over enemies is perceived both by the eye and by the ear. Psalms 92:12 The righteous shall flourish like the palm tree. To an Oriental the palm is the queen of trees. "Of all vegetable forms," says Humboldt, "the palm is that to which the prize of beauty has been assigned by the concurrent voice of nations in all ages". Its stately growth, and graceful form, its perpetual verdure, its lovely and luxuriant fruit, together with its manifold uses (Strabo, 16.1, § 14), give it precedence over all other vegetable growths in the eyes that are accustomed to rest upon it. It is rather remarkable that, in the Old Testament, it is used as a figure for beauty only here and in So Psalms 7:7. Man, in his most flourishing growth, is ordinarily compared either to the cedar (2 Kings 14:9; So 2 Kings 5:15; Ezekiel 31:3-9; Amos 2:9, etc.)or the olive tree (Judges 9:8, Judges 9:9; Psalms 52:8; Jeremiah 11:16; Hosea 14:6, etc.). He shall grow like a cedar in Lebanon (see, besides the passages already quoted, 2 Kings 19:23; 2 Chronicles 2:8; Jeremiah 22:23; Zechariah 11:1). Psalms 92:13 Those that be planted in the house of the Lord; rather, Planted (or, Being planted) in the house of the Lord, they. This does not refer to the "trees" of the preceding verse, but to the "righteous," who are viewed as passing their days almost continually in the temple courts, and so as (in a certain sense) "planted" there. The passage has no bearing on the question whether the temple courts were or were not planted with trees. Shall flourish in the courts of our God (comp. Psalms 84:2, Psalms 84:10). Psalms 92:14 They shall still bring forth fruit in old age; i.e. "even when they are old, they shall still bring forth fruit"—they shall still glorify God by their good works. They shall be fat and fiourishing; literally, fat and green. The metaphor of Psa 92:12 is still kept up. Psalms 92:15 To show that the Lord is upright. The happy and flourishing old age of the righteous (Psalms 92:14; comp. Psalms 91:16) is a strong indication of God’s faithfulness and truth, showing, as its does, that he keeps his promises, and never forsakes those that put their trust in him (comp. Psalms 27:10; Psalms 37:25; Isaiah 41:17, etc.). He is my Rock—rather, that he is my Rock—and that there is no unrighteousness in him. Both clauses depend on the "show" of the preceding hemistich. Psalms 92:1 Psalmody. "It is a good thing," etc. Songs of praise are a very ancient custom in the Church of God. David, "the sweet singer of Israel," and his brother psalmists (Asaph and the rest) were inspired to provide a manual of devotion, public and private, which will never fall into disuse while there is a Church on earth. But long ages before, when Israel for the first time stood on safe ground, breathing free air, a mighty song of praise went up on the Red Sea shore; in remembrance of which, in St. John’s visions of the heavenly glory, he heard the ransomed in the heavenly temple sing "the song of Moses the servant of God" as well as "the song of the Lamb" (Revelation 15:3). There have been times in which the voice of holy song—at all events, of congregational psalmody—has fallen silent, or nearly so. But these have not been times of flourishing life, of growing piety. Times of great spiritual revival have commonly been associated with a great outburst of praiseful song. "It is a good thing to give thanks and to sing praises." I. First, because THIS PART OF WORSHIP MOST SEEKS GOD’S GLORY. Prayer glorifies God indirectly in acknowledging our dependence on him, our sin and unworthiness, our faith in his promises, and desire to serve him; glorifies Christ, as our Mediator, Sacrifice, Redeemer, Master, "the Light of the world;" glorifies the Holy Spirit, by whom alone we can pray aright. So, again, the reading of Scriptures as God’s Word; the preaching of the gospel as God’s message; and devout hearing, all glorify God. But praise glorifies God directly as its sole purpose. We ourselves fade out of view, or at least fall into the background. God fills our whole prospect, absorbs our thoughts. We praise him, not only because "he is our God," "the Father of spirits," but "for his excellent greatness"—for what God is in himself. We praise the Son, not only as our own Saviour, but as "the Brightness of the Father’s glory, and the express Image of his Person." We praise the Spirit as "the Lord and Giver of life." Praise is therefore the highest exercise of our powers; the sublimest attitude of a created spirit. II. The singing of praise is PUTTING TO THE BEST USE ONE or OUR NOBLEST . God might have given us hearing without any sense of melody and harmony; speech without song. By the wonderful structure of our organs of speech and hearing, and the capacity of harmonious vibrations bestowed on air and other substances, God has prepared an inexhaustible store of music, a whole world of delight, of which we might have been left without the slightest conception. And he has so tuned our nature that joyous or pathetic emotions naturally break into song. "Is any merry? let him sing psalms" (James 5:13). III. PRAISE IS MEANT AND FITTED TO BE THE MOST PART OF WORSHIP. In prayer we gird on our armour, lay bare our weakness, take hold on God’s strength to save us. The Word read and preached gives us manna from the skies, water from the rock; but also smites with the "two-edged sword," and at times lays us in the dust. But praise gives us wings; lifts us into the sunshine of God’s countenance, within sight of the pearly gates and jasper walls, within hearing of the "new song before the throne." It is that part of earthly worship in which we come nearest to the worship of heaven. IV. Lastly, PRAISE IS A RICH MEANS OF GRACE, CAPABLE OF A REFLEX ACTION ON OUR OWN SOULS; helping to fill us with "love, joy, peace." Paul and Silas felt this when in the dungeon they not only prayed, but "sang praises to God." . Enforce the duty of cultivating musical gifts and consecrating them; and of taking earnest part in Church psalmody. BY S. CONWAY Psalms 92:1-15 The eye salve of praise. In this psalm we have— I. THE SPIRIT OF PRAISE. (Psalms 92:1-4.) The writer had evidently tried what praise could do, and the result of his testing it was this joyful outburst of praise concerning praise. He tells of its essence—giving thanks; of its expression—singing; its object—the Lord; its seasons—morning and night; its aids—music of all kinds; its inspiration—the gladness that came to him through the works of the Lord. II. A DARK PROBLEM. (Psalms 92:7.) The seeming triumph of ungodliness. This is a problem which has baffled many, and the pain of it is heard in many a lamentation, expostulation, and prayer. For good men have trembled lest it should be believed that God was on the side of the ungodly. III. THAT PROBLEM SEEN THROUGH by help of the spirit of praise. 1. It is seen through. The psalmist has no doubt of what is the meaning of all that prosperity of wickedness—"it is that they shall be destroyed forever," "perish," and be "scattered." The very climax of their exaltation had ushered in the moment of their fall. It is so that God forces ungodly men to consider their ways; less terrible appeals too often stand no chance of any heed being given to them. 2. But for the spirit of praise, this would not have been seen. The mist and fog of unbelief would have continued to blind the soul’s vision, and have left men in the darkness of doubt and despair. But the heart that is glad in the Lord is quick-eyed to see the Lord’s mind, and to discover his purpose as none others can; for praise is faith in vigorous activity, and before such faith the tangled problems of life smooth themselves out. IV. THE OF THE REASONS OF PRAISE. (Psalms 92:8-15.) The victory over doubt which has just been gained lends added vigour to the spirit of praise, and hence follows the recital of the many sources of praise which gladdened the psalmist’s heart. 1. That God was over all—Most High forevermore. "The Lord reigneth"—that has been the solace and the joy of many a soul. 2. That the Lord’s enemies, the men who do their bad best to turn earth into hell, shall utterly perish. Blessed be God that they shall, since they will not repent. 3. It shall be well with the righteous. (Psalms 92:12-14.) They shall flourish in beauty, permanence, glory and strength, like the palm tree; as the cedar they shall branch out on every side; the house of the Lord shall be their home, and, nurtured there, they shall not cease to enjoy and to impart rich blessing from God.—S.C. Psalms 92:1 It is good to give thanks. It is so for many reasons. I. BECAUSE IT IS RIGHT. God deserves our thanksgiving. 1. Did he not create us, and so start us on the road to eternal life? 2. Does he not preserve us, and bless us daily with gifts innumerable? 3. Has he not redeemed us by the sacrifice of his Son? "For God so loved the world," etc. 4. Is not the Holy Spirit with us still, ever seeking to lead us nearer God, and to sustain us in every hour of trial and sorrow? 5. And have we not the blessed hope which stretches on into life eternal? Yes; it is right to give thanks. II. AND IT IS . "Is any merry? let him sing psalms,"—so said St. James. And they who know affirm that the sense of God’s love, which is the substance of praise, is joy indeed. III. AND IT RIDS US OF OUR —SELF. Self sinks out of sight, and God alone is seen, and that is blessed. IV. DOUBT CANNOT ABIDE IT. "Come, Melancthon, let us sing a psalm, and drive away the devil,"—such was one of Luther’s sayings. And praise does drive doubt away. V. SOULS ARE WON TO GOD BY IT. It is winsome, comely, irresistibly attractive.—S.C. Psalms 92:1 Singing praise. An old writer, one John Wells, in his ’Morning Exercises,’ published in 1676, thus speaks on this theme. I. SINGING IS THE MUSIC OF NATURE. The mountains sing (Isaiah 65:23). The valleys sing (Psalms 65:13). The trees sing (1 Chronicles 16:1-43:53). And the air is the birds’ music room, where they chant their musical notes. II. SINGING IS THE MUSIC OF . It is told of Augustine how he was moved to tears when he went into the church at Milan, and heard the singing there. Beza relates a similar experience of himself. Jesus at the Last Supper sang the hymn: it was the hundred and eleventh psalm and five others. III. SINGING IS THE MUSIC OF SAINTS. They have performed this duty when in their greatest numbers (Psalms 149:1). And in their greatest straits (Isaiah 26:19). And in their greatest flight (Isaiah 42:10, Isaiah 42:11). And in their greatest deliverances (Isaiah 65:14). IV. SINGING IS THE MUSIC OF ANGELS. (Job 38:7; Luke 2:13; Revelation 5:11, Revelation 5:12.) V. SINGING IS THE MUSIC OF HEAVEN.—S.C. Psalms 92:2 Morning and evening exercises. I. FOR THE MORNING. 1. It is to show forth the Lord’s loving kindness. What a beautiful word this "loving kindness" is! It has been noticed by all devout readers of these psalms. One says, "It is a duplicate deliciousness; there are within it linked sweetnesses long drawn out. It is a kind of word with which to cast spells which should charm away all fears," Some have derived the word "kindness" from "kinnedness," the feeling which we cherish to those who are near to us in our own families. And God’s kindness to his people is because he has made them of his own kin. He bids us call him "Father," and he has given us "power to become sons of God" (John 1:12). And forasmuch as amongst us the fact of being a man’s "kin" may not involve, often does not, that he should be to us "kind," therefore God’s kindness is spoken of as loving kindness. A woman may show kindness to poor people, hut to her own dear child she will show loving kindness—a much warmer and more tender feeling. And this is that which God cherishes and manifests towards us. Nature, providence, and grace all attest this. It is not true that Nature is immoral, harsh, bitterly cruel, "red in tooth and claw," and needing to he supplemented by the gospel of Christ, if the character of its Creater is to be regarded as beneficent (see Drummond’s ’Ascent of Man’). There is another and a gentler side belonging to it. And providence, if we will but remember its educational purpose, and the graciousness of its common dealings, will give clear testimony to the loving kindness of the Lord. And so, chief of all, will the grace of God attest this. "Ye know the grace of our Lord Jesus Christ, that," etc. 2. And this is to be our morning theme. (1) For then are we fresh and vigorous, and the firstfruits of the day should be offered. The clews of the Holy Spirit fall then especially. (2) And we need preparation for all the day may bring; it is sure to bring temptation, and it may bring trial and trouble; yea, disaster and death may come. But if our hearts be filled with the sense of the loving kindness of the Lord, we are ready for all that may be in store for us. (3) And we have had fresh proof of it in the fact of spared life and renewed strength (cf. Keble’s morning hymn). Now, all this is true of the literal morning. But if we understand by the "morning," the beginning of our life, its earlier days, what more fitting theme could there be for this morning than the loving kindness of the Lord? And so, too, of the morning after the night of sorrow, when God has cleared the clouds away. And without doubt we shall find it good to do this in the blessed resurrection morn. Let us prepare for this by showing forth God’s loving kindness now. II. FOR . God’s faithfulness is to be our theme then. And it is most fitting. For we have experienced more of it. What he promised to give he has given—provision for our wants; protection; guidance; and deliverance from many a snare of the devil. He has been faithful all along. III. THE IS TO BE A SHOWING FORTH. In praise of heart and lip and life rendered unto him; and in open confession, and grateful obedience.—S.C. Psalms 92:10 The holy oil. We have here— I. A VERY BLESSED THING SPOKEN OF. Under this emblem the Holy Spirit is set forth (Luke 4:18). 1. The holy oil told of was especially sacred. (See Exodus 30:33; Psalms 89:20.) 2. It enobled those on whom it was poured. Constituting them prophets, princes, priests. 3. It invigorated and empowered for high service. This is especially true of the Holy Spirit (Luke 24:49). 4. It was a bond of union. (Psalms 133:1, Psalms 133:2.) And so the Holy Spirit (John 17:21; Ephesians 4:3). 5. It is gladdening. (Psalms 23:5; Hebrews 1:9.) 6. Illuminating. (1 John 2:27.) 7. Sweetly fragrant. (John 12:3.) In all these and yet other respects did the holy oil tell of the blessed Spirit of God. II. A VERY JOYFUL . "I shall be anointed," etc. He does not say, "I hope;" but he is sure of what he affirms. Now, the grounds of this confidence are: 1. That it rested on God. He could not have spoken thus had it been resting only on man. 2. We are united with Christ, the Anointed One. "Of his fulness we all receive." 3. The Holy Spirit dwells within us. 4. The promises of God. So full, numerous, clear, strong. 5. The experience of God’s people in all ages. Daily strength has been given for daily need. Therefore we may well believe the text. III. AN HELP TO OUR LIFE . 1. It banishes fear. (1) The fear of poverty. Israel, though they had only the day’s supply of manna, did not fear for the morrow. Nor need we, for we know that, though the sun will set, there shall be light tomorrow. (2) The fear of temptation. We pray, "Lead us not into temptation;" but in spite of that, we may be so led; but we need not fear—we shall be anointed with fresh oil. (3) Of backsliding—that we shall fall away. (4) Of great trials; if they come, it will be well with us. (5) Of bereavements. We say, "What shall we do then?" But when one prop is taken, another is given. 2. It inspires glad hope. Of usefulness in Christ’s service continued. Of full attainment in grace. Of strength sufficient for all need. IV. A PAINFUL . The godless have no such hope. All that sustains them is fast running out, and there is no further supply. What shall they do in the end thereof? They will have had their good things, and there are no more.—S.C. Psalms 92:12 Like the palm tree. So do the righteous flourish. The parallels are many and striking. I. FOR . The palm tree rears itself straight up into the air, erect, stately, strong. True image of the really righteous. Crooked ways are not his. II. FOR . "The extensive importance of this tree is one of the most curious subjects to which attention can be directed. A considerable part of the inhabitants of Egypt, Arabia, and Persia subsist almost entirely upon its fruits. They boast of its medicinal virtues. The camels feed upon the date stone. From the leaves they make a variety of articles for domestic use. From the fibres of the boughs, thread, ropes, and rigging are manufactured; from the sap, a spirituous liquor is prepared; and the body of the tree furnishes fuel." And so in all departments of life—the influence, the example, the spirit, the words, and works of the righteous man are full of blessing. See this supremely in Christ, the Righteous. III. FOR BEAUTY. In the Canticles the palm tree is often taken as an emblem of beauty, as it well may be. And on the righteous man "the beauty of the Lord our God" is seen, as in our Lord above all (John 1:14). Moral beauty is as real as physical. IV. FOR POWER. See its victory over all kinds of foes which threaten its life. It is a root out of a dry ground: the choking sand surrounds it, the burning heat scorches it, the fierce tempest beats upon it; it is often wounded—its roots crushed with all manner of weights, the elements, man, the beasts of the desert, all combine to injure it; but in spite of them all it rears its beautiful corona of leaves far on high, and flourishes still. And so is it with the righteous (cf. Paul’s paean of praise, his challenge to earth and hell to harm him if they can, Romans 8:35-39). V. FOR . It is the staff of life to the peoples amongst whom it is found. And so the righteous (cf. John 15:1-8). VI. FOR . It is the sure sign of the presence of water (see Elim, Jericho, etc.). Across the burning sands the caravan, parched with thirst, make for the cluster of palms they see afar off, for they know that water is there. And so the righteous should be and is a sign to the sin wearied heart, which tells him where the living waters are. "Let him that heareth say, Come." VII. FOR . It continues right on to old age to be all that has been said. True emblem of the perseverance of the saints of God.—S.C. Psalms 92:13-15 Planted in the house of the Lord. Five subjects fall to be considered here. I. THE PLANTED ONES. The similitude is taken from the fact of trees being commonly planted in the quadrangles of Eastern houses; there were trees in the temple courts. Now, from this emblem we learn much about those persons whom it represents. 1. They must have had life in them. People do not plant dead things. So ere ever any soul is planted in the house of the Lord, the Divine life must have begun. It may have been very feeble, but it was there. Many come to church, and regularly, who have never been planted in the house of the Lord, because they are not "born again." 2. They are where they once were not. The tree had been transplanted, moved from one place to another. So the soul of the man spoken of here. He has been "translated out of the kingdom of darkness into," etc.; he has passed "from death into life;" he has undergone a great and wonderful change. The process may have been very painful; the roots of our life seemed so to cling to our old state. But by one means and another we have been transplanted. "If any man be in Christ Jesus, he is a new creature; old things have," etc. 3. And it was done for us, not by ourselves. We were "born, not of the will of man, nor of the will of the flesh, but of the will of God." Unless Christ saves us, we shall never be saved. We owe our all to the grace of God. 4. The roots have taken hold of the soil. (C.H. Spurgeon.) We often make use of the expression that a man has taken root in a place, meaning that he has settled down there, and has found pleasure and good in his surroundings, and is at home there. So these people, these planted ones, find their home in the house of God. 5. And they stay there. They are no mere birds of passage, but they dwell in the secret place of the Most High, love the habitation of God’s house, their soul’s home is there. In body they must often be absent, but in spirit never. II. THE THEM. They "shall flourish in the courts of our God." 1. As a fact they do. What great saint ever set light store by the sanctuary of God? 2. And it is certain they will. There is the promise of God. There is the soul nurture which the sacred services of the sanctuary supply. There is the shelter, and retreat from the hostile forces of the world outside. There is the ever-watchful eye of the husbandman. God cares for the trees planted there. He watches over them night and day. III. THE OF ALL THIS. "They bring forth fruit in old age" (see homily on this clause). IV. THE PROOF HEREBY GIVEN OF THE OF GOD. 1. They shout "that the Lord is upright." They do this, for they, being righteous themselves, prove that he who made them so is righteous. We judge by deeds. Righteous souls are God’s deeds. 2. And they show his love also; for he does not cast them off in the time of their old age, as most men do their servants; but he puts yet more honour on them. V. THE OF THE . "He is my Rock," etc. It is as if he would say, "I know all this is true, for he is my Rock, and there is," etc. It is good to proclaim the truth of God, but he does it the more powerfully who can bear testimony from his own experience. Then, are we willing to be planted in the house of our God? Go and tell him so, and it shall be done unto you.—S.C. Psalms 92:14 Fruit in old age. This is one of the blessed promises of God to his faithful people. Consider— I. WHAT THIS FRUIT IS. 1. Much knowledge of God’s ways. What are many years granted to man for, but that he may attain to this knowledge and the practical wisdom thence ensuing? 2. Sanctity of character. The long discipline of life should have trained his spirit, to this, and confirmed him in the ways of God. 3. Patience. Old age should "rest in the Lord, and wait patiently for him." 4. Heavenly mindedness. They cannot bet know how soon their hold on this world will be loosened; and hence it should be their endeavour to be ready for the better world of heaven; their conversation should be much in heaven. 5. Concern for the salvation of others. Their exhortations and testimony will have power, and should not be withheld. God will be glorified and souls eternally blessed. Such is the fruit which old age should bring forth. II. THOUGH , IT IS NOT . 1. It is supernatural. Old age is not the natural season for fruit. In the tree we do not look for it. The palm tree is a rare exception. Nor in men. The outward man perishes. Decay of nature sets in. (See for beautiful description of old age, Ecclesiastes 12:1-7.) The mental faculties and force become feeble. The courage and fearlessness of former days lapse into the caution and timidity of old age. Only of God’s people can it be said— "Time, that doth all things else decay, Still makes them flourish strong and fair." 2. But though fruit in old age be supernatural, it may be reasonably looked for. From the nature of religion, the Divine life in the soul must grow, if it lives at all. Where there is spiritual life there must be growth. From the force of holy habit, which enables the righteous to be righteous still, and the holy to be holy still. From the subsidence of the bodily passions, and so the absence of strong temptation, and from the special aid of the Spirit of God according to his sure promise. III. SOME TROUBLE ABOUT IT WHO SHOULD NOT. Many aged people of God are distressed because they cannot—so they think—see any of this blessed fruit. But this may be owing: 1. To mistaking feeling for fruit. They cannot summon up those strong rapturous feelings in worship and prayer, and hence they fear lest they have lost their religion. It is not so, for God looks not at feelings—they come and go like the clouds—but at the heart, the will which alone is the true man. That may be true to God when feeling is but faint and fitful, and has but little rapture and glow. 2. To forgetfulness of the fact that "they also serve who only stand and wait." Activity and toil are possible only to the strong and vigorous. Patient waiting upon God, meek resignation to his will,—these are the fruits of old age, and are no less acceptable to God than the strenuous activity of the young and strong. IV. SOME DO NOT TROUBLE ABOUT IT WHO SHOULD. For they bring forth no fruit. The world has them too surely; their hearts are not right with God. They find fault with others, and complain that the former times were better than these. The means of grace they do not avail themselves of, and they present the sad spectacle of men from whom much might have been expected, but who yield little or no fruit in old age. V. IT IS . 1. For our own peace and comfort, the esteem of our fellow Christians, and the approval of conscience, depend upon it. 2. Our power to help and bless others. For they will see and reverence fruit in old age, and will own the power of Divine grace and the blessedness of it; whilst, on the other hand, where there is little or no such fruit, they will be confirmed in their own sin and harden themselves yet more against God. 3. For Christ’s sake. It will gladden and glorify him. VI. ITS GREAT AND AIDS. 1. The abiding grace of God. "Without me," said Christ, "ye can do nothing." 2. Self-examination. Ask of yourself whether you are bringing forth fruit. 3. Diligent use of means of grace—prayer, study of the Scriptures, attendance at the house of God, Holy Communion. 4. Definite endeavours to bring others to God. Great is the help of such faithful aggressive work. 5. Bringing forth fruit now ere old age comes.—S.C. BY R. TUCK Psalms 92:1 A daily good work. Something the good man does every morning and every night. The Talmud speaks of this psalm as being sung on the morning of the sabbath at the drink offering which followed the sacrifice of the first lamb. What is here said to be "a good thing" is the act of recognizing and acknowledging God’s direct relation to our lives. He is closely related to them. We may, and we ought to, feel the relation, but it is right to say so, and it does us good to say so, day by day. The psalm may be used as a plea for the value of morning and evening devotions and worship. When Richard Baxter exerted so gracious an influence at Kidderminster, one important part of his work was securing family prayer in every house. It is said of the Christianized Fiji Islanders, that in every family there is morning and evening worship. Moses provided for thank offerings, because he understood human nature, and knew that to the thankful the outward sign of thankfulness would be an addition to thankfulness. "At all times man has mercies enough given him to make them a subject of thankfulness unto God." In saying that giving thanks daily is a "good thing," two ideas may be included. (1) It is a right thing. (2) It is a desirable, delightful thing. If begun as duty, it will soon come to be a personal joy. We have always abundant (1) cause for gratitude to God. We ought always to cherish (2) the feeling of gratitude. And we only satisfy right impulses when we (3) make due expression of our gratitude. But the point which may be opened with some freshness is suggested by the two terms used in ver. 2. The word "loving kindness" is associated with our morning praise; the word "faithfulness" is associated with our evening praise. I. WHAT IS GOD TO US WHEN WE MAKE NO DEMANDS ON HIM? We make no demands in our sleep. And what seems first to come to our thought, when we wake in the morning, is the "loving kindness" of God’s preservations and restorations. "Through sleep and darkness safely brought, Restored to life, and power, and thought." II. WHAT IS GOD TO US WHEN WE MAKE DEMANDS ON HIM? That we do forevery day, and all day long: for all the activities and relations of life. So what comes to mind "every night" is God’s "faithfulness" to the promises on which we have been relying.—R.T. Psalms 92:3 The sanctifying ministry of music. "Upon the harp with a solemn sound." There seem to have been trumpet blasts connected with the worship of Jehovah from the time of its orderly arrangement by Moses. But what may be called distinguishing music, the accompaniment of intelligent song, seems to have been introduced by David. The association of music and song with worship changed public worship from a ceremony to a service, from something done for men to something done by men. It made public worshipping personally pleasant to the worshipper; glorified duty; kindled and exercised holy emotion. It seems a strange thing that objection should ever have been made to the introduction of instrumental music into Divine worship. On the principle of consecrating the use of all gifts and talents to the Divine service, the gifts of varied music should have been taken over and sanctified. And the lutes, and psalteries, and harps, and cymbals, of the older time, do but represent the cornets and violins and organs of this newer time. Not only artistically, but also devotionally, music is a most valuable background to song, and it may be fairly urged that the most beautiful, the most perfect, the most varied music the world can produce should be associated with the sanctuaries of the Most High. I. Music ministers to our sanctifying by its . Nothing in the world is so soothing to us. David’s power on the half-mad king Saul is but a type of the influence of music that we feel. How often nothing will quiet the tossing, restless sufferer, until some one croons a holy song! Who does not feel the cathedral song steal into his very soul, hushing down every passion, and breathing peace? And surely, tempest tossed every week, we need sabbath music. II. Music ministers to our sanctifying by its TO OUR . Illustrate by the march of a regiment to its music. The instant effect produced by dance music. The influence of tunes in the minor key, etc. Then our sensitiveness makes music, well chosen and well rendered, an actual, moral, and religious force. Music may be a means of grace. III. Music ministers to our sanctifying by its . See the crowds attracted by Salvation Army bands; or by services of song. The power of music to win has not yet been fully realized by the Christian Church.—R.T. Psalms 92:5 God’s thoughts seen in God’s works. "How great are thy works! and thy thoughts are very deep." Reminding us of the fine passage in Isaiah 55:8, Isaiah 55:9, "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." The "thoughts" of God, his purposes and plannings, bring him before us as a moral Being, the sublime moral Being. And just as we read a man’s character by his acts, so we may know God’s mind by the study of his works. A man is always greater, always better, than anything he does; and yet it is only from what he does that we can gain our apprehension of the man. So God is infinitely above and beyond anything of his handiwork; and yet only through the handiwork can we get to know him. It is not enough to say that God’s moral government is illustrated in nature; we must say that God himself—and it is in what God is we find the secret of the character of his government—is known through the works of his hands. The point suggested by the first sentences of this verse is that the more man studies God’s works, the more he feels their greatness, their mystery, their beyondness. And then he can no longer be surprised that God’s thoughts and purposes, the higher moral ends he ever keeps in view and works towards, should be deep, altogether out of his reach. I. THE KNOWN WHAT CAN BE KNOWN OF GOD. We can understand much of God’s handiwork. We can see God’s purpose in much, and use many things as God designed they should be used. We can see the moral message in much of God’s work. So argues St. Paul, in Acts 14:15-17; Romans 1:19, Romans 1:20. We may know, thus, all the natural attributes of God, and gain also some apprehension of the moral attributes. But what can be known of God in this way must always be incomplete. II. THE UNKNOWN THAT THERE IS AN UNKNOWN IN GOD. "His thoughts are very deep;" quite beyond man’s plummet. There is mystery in Nature. She holds secrets which even man’s science cannot force her to disclose. And those mysteries declare that there must be deeper mysteries in him who holds the secret of them all. He is more mysterious than they.—R.T. Psalms 92:6 Eyes dimmed to spiritual things. Two terms are used to describe those who are unable to discern either the greatness of God’s works or the depth of God’s thoughts. "A brutish man." "A fool." The distinction between them seems to be this—a "brute" cannot, and a "fool" will not, see spiritual things. But both incapacity and self-willedness are regarded as sins. The brutish man has made himself brutish; and the fool encourages his self-will. The Prayer book Version gives "unwise" for "brutish." But the Hebrew words suggest, for "brutish," the mere animal nature, the man who lives for his appetite; and for "fool," the stupid, inconsiderate man. "In the one case the moral sense has not come into play at all; in the other it is overgrown by sensuality, so that spiritual discernment, insight into the glories of the Divine mind, are impossible." I. IN SOME MEN THE FACULTY OF NEEDS TO BE AROUSED. In a sense this is true of every man. The spiritual faculty is dormant, as is the mental faculty. The educational element has its place in material as well as in spiritual knowledge. Usually, in religious spheres, the spiritual faculty is cultured. But vast masses of humanity, at home and abroad, have little chance of getting beyond the animal stage. The psalmist, however, is evidently thinking of those who voluntarily imprison their thoughts and interests in the things of the flesh and sense. To be a natural brute when we may be a man, is an infinite pity; to be a willing brute when we might be a son of God, is an infinite shame. II. IN SOME MEN THE FACULTY OF NEEDS TO BE . It has been aroused. It has had times of power. But business, pleasure, intellectual pride, material interests, have dimmed it. The man has become a "fool" to his best interests. He has persistently limited his vision to this world, until he has come really to believe that there is no world but this. Press this conclusion: We are responsible for our attitude towards spiritual things; and for our capacity to apprehend spiritual truths. If we pamper the body, we shall be sure to dim the spiritual vision.—R.T. Psalms 92:7 The instability of the success of the ungodly. "Spring as the grass." In Eastern countries, after a time of drought, the grass responds with marvellous suddenness to the refreshing rains. But the grass which grows so swiftly is as swiftly cut down by the blazing sunshine or the scorching wind. The sudden success of the ungodly was a surprise and distress to God’s people, who looked on temporal success as a special sign of Divine approval. It seemed to them as if, after all, God was practically on the side of the wicked. In drearier moments they might even think that God made fair promises to the good, but gave the actual blessings to the ungodly. The relief which the saints of olden time found for this their distress is not just the relief which we should provide now. They, like Asaph, went into the sanctuary of God, and there they came to understand the end of the wicked. Really, their high places were slippery places; and in God’s time they were "cast into destruction." There is a certain measure of comfort in the thought that things gained by unrighteousness are insecure. But it is a higher standpoint that enables us to see that no success is worth having that has no righteousness at the heart of it. God is the secret of all stability, and God is not in a thing, unless goodness is the characteristic of the thing. Goodness always tends to permanency. Bible history is full of illustrations of the instability of all success attained by the ungodly. If a man’s gains are secure for his own life, they are squandered by his sons. In the north of England the uncertainty of sudden prosperity is enshrined in a popular saying, "The first generation buys the carriage; the second generation rides in the carnage; the third generation pawns the carriage." See the cases of Pharaoh, Nebuchadnezzar, Haman, Herod; and note also our Lord’s parable of the "rich fool." I. THE SUCCESS OF THE WICKED IS IN THE NATURE OF THINGS. 1. They who overreach are always in danger of being overreached. 2. The wicked are always making enemies, who are quick to avenge themselves, if opportunity offers. 3. The wicked make mistakes which dissipate all their gains. II. THE SUCCESS OF THE WICKED IS BECAUSE, SOONER OR LATER, GOD IS SURE TO DEAL WITH IT. He tests foundations; if they are not found righteous, the grandest houses of attainment will surely fall.—R.T. Psalms 92:10 The stability of human good lies with God. God exalts the horn. God anoints with oil. "The horns in animals, where the Creator alone planted them, were their weapons of defence; and man, who lays all nature under tribute to enrich his stores of images and figures, very early made it synonymous with power, and then for what that will always confer upon the possessor. To exalt the horn means to advance in power, honour, and dominion." The unicorn of Scripture is, in all probability, the wild buffalo. Abbe Huc, in his travels, tells of having heard of an animal resembling the unicorn of heraldry; but we can hardly regard his work as trustworthy. Horns were, and are stilly worn by the women of the Lebanon; but the psalmist is much more likely to take his figure from the common features of animal life than from merely local customs of women. The figure of "anointing with fresh oil" is not easily explained. Attention is due to the suggestion that the use of oil in the toilet was the sign that a man was in health. When a man was sick, he refrained from his customary use of oil. So being anointed came to be the sign of good health. And established health is one of God’s best blessings. So we get the two ways in which God secures the stability of the good. I. HE LIFTS THEM OUT OF, KEEPS THEM ABOVE, THEIR . Things may be always tending toward pulling down, depressing their horn. God is always raising it up, and keeping it up. This is a familiar thought to the psalmists: "He brought me up also out of a horrible pit, and out of the miry clay, and set my feet upon a rock, and established my goings;" "Hold thou me up, and I shall be safe." II. HE RENEWS THEIR OWN VIGOUR AND . And so his people are able to keep wrestling with evils, and winning victories over circumstances. God is the secret of stability, because he is both in the circumstances and in us. "What can harm you, if ye be followers of the thing that good is?" What, indeed, seeing that "he who is for you is more than all that be against you."! They who upset your good, must shift God’s relations to it, before they can reach you.—R.T. Psalms 92:12 Grace and strength characterizing the righteous. Palm trees are types of grace. Cedar trees are types of strength. The palm gracefully rises from the plain, and bears a beautiful crown of fruits and leaves. The cedar strikes its roots wide and deep into the everlasting hills, and securely spreads forth its great branches through ages of winters. Perhaps trees were actually planted in the courts of the temple, as they are in the courts of mosques nowadays; but the characteristic forms of palm and cedar are alone required for the teaching of this verse, which will go into this sentence, "They who by daily worship rest their life in communion with God, shall find the secret of unbroken freshness and undying stability." I. THE BEAUTY OF THE . Observe the distinction between the two "flourishings"—the flourishing of the wicked, and the flourishing of the righteous. The one is wholly a matter of outward, material good; the other is primarily a matter of personal character. The wicked may flourish by reason of what he has; and that can be easily taken from him. The godly man flourishes by reason of what he is; and that can never be taken from him. Against that the "gates of hell cannot prevail." The figure of beauty given in the palm suggests uprightness, gracefulness, gentleness, aboveness, fruitfulness, and secret sources of renewal for its life. If the palm tree was an ideal for a poet, we have a better model than they; we may say, "The righteous shall flourish as did the Man Christ Jesus." And what grace and beauty shone forth from him! It is not enough that we who bear his name are good, we must be beautiful. II. THE OF THE . Strangely men associate weakness with gentleness; and think beautiful Christly souls are out of place in this workaday world. So the figure of the "cedar" is joined to the figure of the "palm." The cedar is the strongest of all the trees. Not only is there the great grip of the mountain, but the wood is firm and lasting. So we need to have the texture of our souls firm and strong—the strength of our grip of God ever behind and supporting all our beauty of form and grace of relation.—R.T. Psalms 92:13 The testimony of old age to God’s faithfulness. Perowne thinks allusion may be to the "date palm, which, when it reaches maturity, produces three or four hundred pounds weight of fruit, and has been known even to produce six hundred pounds weight." In contrast with the prosperity of the wicked, which is but for a moment, the prosperity of the righteous is declared to be long lived. The aged are spared among us, not for any direct work they can do, but for the testimony they can render to the faithfulness and mercy of God. Over and over again we may hear them saying, "I have been young, and now am old, yet have I never seen the righteous forsaken, nor his seed begging bread." Godly old age testifies, on the basis of its personal, lengthened, and varied experiences, of three things. I. GRACE EVER ADAPTED. According to the promise, "As thy day, so shall thy strength be." II. GRACE EVER . According to the promise, "God is able to make all grace abound, so that ye, having all sufficiency unto all good things, may abound unto every good word and work." III. GRACE EVER . As we sing in our hymn— "His grace shall to the end Stronger and brighter shine." And according to the promise, "I will never leave you, nor forsake you." John Owen says, "When believers are under all sorts of bodily and natural decays, and, it may be, have been overtaken with spiritual decays also, there is provision made in the covenant to render them fat, flourishing, and fruitful—vigorous in the power of internal grace, and flourishing in the expression of it in all duties of obedience. Blessed be God for this good word of grace that he hath given us such encouragement against all the decays and temptations of old age which we have to conflict withal."—R.T. BY C. SHORT Psalms 92:1-8 Joyful worship. "Celebrates in joyful strain the greatness of God’s works, and especially his righteous government of the world, as manifested in the overthrow of the wicked, and the prosperity and final triumph of the righteous." I. A GOOD MAN IN THE WORK OF GOD. (Psalms 92:4.) 1. Because God’s work is a work of loving kindness. (Psalms 92:2.) 2. It is a work of faithfulness or truth. (Psalms 92:2.) He fulfils every word of promise and every threat of judgment. 3. God’s good work is on a vast scale. (Psalms 92:5-8.) It is universal, embracing the heavens and the earth, extending throughout the universe. "God is in the height, supreme forevermore." 4. But God’s way of accomplishing his righteous purpose is not always openly manifest. (Psalms 92:5.) "His thoughts are very deep." His methods of work are often deeper than we can fathom. II. THAT THE JOY OF THE GOOD MAN IN GOD SEEKS AND IN WORSHIP. "It is a good thing." 1. It becomes a necessity of our nature. If the emotion of praise is in us, it demands expression; as the poet must sing, and the artist must paint. Worship thus becomes acceptable to God, and a means of our own elevation. 2. Worship such as this becomes the habit of the soul. "In the morning … every night," and on the sabbath day. 3. The true worshipper will call to his aid all that will help him to utter his emotions. The voice and other instruments—public service and ministry. 4. But it is only to our spiritual intelligence that worship becomes necessary. (Psalms 92:6.) "A brutish man knoweth not; neither doth a fool understand this"—S. Line the preceding, a psalm of praise. Jehovah is set forth as manifesting himself in the character of King. He robes himself in majesty, and reigns openly. The world, unstable as it may seem, is in reality fixed under his sway. His throne, i.e. his rule, has been established from everlasting (Psalms 93:1, Psalms 93:2). Yet there is resistance to his sway. The waters toss themselves; i.e. the powers of the world array themselves in opposition to God (Psalms 93:3). Vainly, however: God in heaven is mightier than they (Psalms 93:4). His might is especially shown in his "house" and in his "testimonies." The latter are "sure," the former is inviolate. Psalms 93:1 The Lord reigneth; rather, is become King (ἐβασίλευσεν, LXX.); comp. Psalms 10:16; Psalms 47:6; Psalms 96:10; Psalms 97:1, etc. God is regarded as having for a time laid aside, or hidden, his sovereignty, but as now at length coming forward and inaugurating the theocracy. The writer may have in his mind some recent manifestation of Divine power, or he may be anticipating the final establishment of the reign of Messiah. He is clothed with majesty; or, "he hath robed himself in majesty" (Cheyne). The Lord is clothed with strength, wherewith he hath girded himself; literally, the Lord is clothed, he hath girded himself, with strength (comp. "Awake, awake, put on strength, O arm of the Lord," Isaiah 51:9). The world also is stablished, that it cannot be moved. When God "takes his kingdom," he firmly establishes his sway over the earth, with its inhabitants, in such sort that "it cannot be moved"—it can suffer no violent agitation or disturbance. Psalms 93:2 Thy throne is established of old. Though God from time to time comes forward, as it were, and asserts his sovereignty, yet it is no new rule that he sets up. He has always been the King both of heaven and earth. Thou art from everlasting. Not merely from "of old," but from all eternity (comp. Psalms 90:2; Proverbs 8:23; Isaiah 63:15; Micah 5:2; Habakkuk 1:12). Psalms 93:3 The floods have lifted up, O Lord, the floods have lifted up their voice. By "the floods" seem to be meant the world powers, God’s enemies; perhaps especially Egypt, Assyria, and Babylon. Invading hosts are constantly compared to "floods" or "rivers" in Scripture (see Isaiah 8:7, Isaiah 8:8; Isaiah 28:2; Isaiah 17:12, Isaiah 17:13; Isaiah 59:19; Jeremiah 46:8, etc.). The floods lift up their waves; or, "their din," "their roaring" (comp. Psalms 65:7, "Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people"). Psalms 93:4 The Lord on high (comp. Psalms 92:8) is mightier than the noise of many waters; literally, than the voices of many waters (comp. Psalms 93:3). As the waters represent angry nations, the poet speaks not only of their "noise," but of their "voices." Yea, than the mighty waves of the sea; or, "the glorious breakers of ocean" (so Kay; and comp. Exodus 15:10). Psalms 93:5 Thy testimonies are very sure. God’s "testimonies" are his commandments, considered as witnesses to man of his nature and his will respecting them. They are "very sure," i.e. firm and unalterable, partaking of his unchangeability (James 1:17). Holiness becometh thine house, O Lord, forever. "Holiness" here seems to mean "sanctity," "inviolability". This is a tacit appeal to God to keep his temple free from all profanation and pollution in the future. The psalmist does not really ask that it shall continue inviolate "forever," but "to length of days," i.e. for an ample period. Psalms 93:2 The eternity of God. "Thou art from everlasting." There are truths self-evident, yet incomprehensible. We can neither doubt nor grasp them. Light, which reveals all things else, dazzles, even blinds, if we gaze on it. So these truths, in whose light reason sees all things, baffle and confound our reason. One of these is the eternity of God. We speak of time sometimes as "flying," as though we ourselves stood still. Sometimes of ourselves as "travelling on." Either way, we feel that eternity is behind us, not increased by our past years; eternity is before us, undiminished as the future becomes present. God fills eternity (Isaiah 57:15). Human language is employed in the Scriptures (Revelation 1:4; Revelation 4:8). But with God, reason assures us, can be no past, present, future, as with creatures. He is (Psalms 90:2). The eternity of God, as taught in the Scriptures, is— I. A PROOF OF DIVINE . The wonder of God’s works is never so clearly seen as when we compare with man’s (e.g. in the microscope). Heathen mythologies and philosophies utterly fail here. Painful, pitiable, to see the struggles of the ancient Greek mind to grapple with this problem, in the monstrous fables of the origin of the gods, or in its ever-shifting theories and guesses of philosophers. The Oriental mind, mystic, subtle, contemplative, lost itself in labyrinths of speculation. The Hindus distinguish the original fountain of being from the Creator, and even to the Creator no temples are built, nor worship offered. "Gods many and lords many" come between him and the worshipper. The Bible only shows us the eternal Creator as the Father of spirits. Its whole purpose is to teach us how near God is to us, and bring us near to him. This could never be man’s invention; it is God’s own voice. II. Yet this is A FULL OF AWE. One of the strongest motives to worship. Our cold Northern temperament, commercial hardness, keen pursuit of knowledge we can prove and analyze, frigid intellectualism, indispose us to worship. An Englishman may have "an idol in his heart"—something he puts in place of God; but he cannot comprehend why a Hindu falls down before an image. Yet worship is a real, deep need of the human heart. God’s eternity is presented in the Scriptures, not as mere doctrine to be believed, but in the language of worship (see texts quoted above). III. A , . 1. Rest for our thought, our heart, our love. Let all else change, God abides. "God is love." 2. Light on the mystery of God’s dealings. If at such a moment, or critical turn, we could see good emerging from evil, the perplexity caused by the long continuance of sin and misery would be almost removed (Psalms 94:3). But God is working for eternity, in eternity (2 Peter 3:8, 2 Peter 3:9). IV. This glorious attribute IS TO THE LORD JESUS, and CLAIMED BY HIM. (Hebrews 13:8; Revelation 1:8, Revelation 1:11; Revelation 22:13, Revelation 22:16.) . Show the bearing of this doctrine on sin; on salvation; on Christian work. BY S. CONWAY Psalms 93:1-5 The Lord reigneth. Note— I. THE TO BE PROVED—that "the Lord reigneth." The psalmist describes: 1. The royal robes. "He hath clothed himself with majesty." The sacred writers seem to have drawn their ideas of the regal splendour of God, not so much from the magnificence of Oriental potentates, as from the gorgeous glow of the heavens—the sun by day, the moon and stars by night. Further, "he hath girded himself with strength." This seen in the steady march of the heavenly bodies, never breaking rank, never failing to appear in due course, never wearying by long continuance. 2. The permanence of his rule. "The world established, that it cannot be moved." The order of his universe cannot be broken. And so it has ever been, "from everlasting." II. THE PROOF. The psalmist likens the wild tumult of the peoples in rebellion against God to the fury of a storm at sea. The roar of the breakers dashing against the rooks, the thunder of the surf upon the shore, the fierce agitation of the storm-tossed waves as they lift themselves on high,—all this is the vivid picture which suggests to the mind the worse, because the wicked, rage of a rebellious people or of a rebellious soul. And how terribly true the likeness is! The souls of men setting themselves against God, in wrath and rage against him, and scornfully rejecting and renouncing his authority! But as he hushes the storm so that there is a great calm, in like manner doth he still the wrath of man, and makes it to praise him (Psalms 93:4). How often he has done this! III. THE . It is twofold. 1. That God is faithful. Men may utterly rely upon his word. Fools that we are, we often fail thus to trust him, and follow instead the miserable maxims of men of the world. But, nevertheless, God remaineth true. 2. That holy obedience is our wisdom. We cannot have God on our side if we wander from his ways—it is impossible. Let us, then, be on the side of God. Wisdom, gratitude, duty, love for our fellow men, all urge this.—S.C. Psalms 93:1 Is God dead? Mrs. Beecher Stowe relates an incident which once gave to a speech which Frederick Douglas was delivering a startling and almost overwhelming power. Douglas was descanting, in his usual impassioned manner, upon the wrongs and miseries of the negro race. Warming with his subject, and waxing more and more indignant with their persecutors, he seemed to lose all patience, and at last said that they must henceforth trust in the strength of their own right arms, seeing that it was in vain otherwise to hope for deliverance. At this moment there arose a tall, aged negress, who, while perfect silence reigned in the hall, said, in a voice not loud, but deep, "Frederick, is God dead?"—S.C. Psalms 93:1 The God of vengeance. To many it seems a strange prayer that God should show himself in this character. Therefore consider— I. WHAT IS. 1. It is not the same as revenge, a human, an evil, and often unjust thing. Revenge is what men delight in when they have received some injury at the hands of their fellow men, and hence is never right, but ever condemned of God. But: 2. Vengeance is the avenging of public wrong, the upholding of justice and righteousness, and essential to the preservation of society and of all human well being. Therefore it may well be prayed for. See Milton’s appeal, "Avenge, O Lord, thy slaughtered saints," etc. Wow, concerning this vengeance of God, note further— II. ITS REALITY. The history of mankind is marked by it. Again and again has God thus visited guilty men. The Bible, secular history, personal observation, experience, all attest it. Therefore when in the future life the Scriptures warn us of like vengeance, how can any dare so regard it as impossible? III. ITS ONE AND ONLY CAUSE—Human sin. Not a man’s circumstances nor anything that he cannot help, but only his sin, conscious, wilful, persisted in sin. In this psalm there are set forth some of these sins, which cry to God for vengeance. IV. ITS . We confess this now when we see men who have steeped themselves in crime brought to judgment, and just doom passed upon them. And in the future there will be no vengeance that does not command the heartfelt confession from all beholders, that God is righteous who judgeth so. V. ITS . "Fools make a mock at sin;" did they know its doom, their mockery would soon cease. Even in this world the vengeance of God often utterly overwhelms the sinner. Well may the psalmist ask (Psalms 90:11), "Who knoweth the power of thine anger?" etc. It is immeasurable. VI. ITS . It may be delayed, and for a long while seemingly evaded, hut sooner or later it surely comes. VII. ITS CHOSEN HIGHWAY. It is along the path of little sins. The ungodly falleth by little and little. The mere cobwebs of separate single sins become at length twisted and transformed by the law of habit into the strenuous ligaments which bind the soul over to eternal sin. VIII. ITS ARREST. Let the sinner repent and flee for shelter to Christ.—S.C. BY R. TUCK Psalms 93:1 The King figure for God. Prayer book Version, "The Lord is King." The sentence would be more precisely rendered "has become King," for some particular manifestation of Jehovah’s kingly rule was then occupying the psalmist’s attention; but what that manifestation was cannot be discovered. Some associate the psalm with the returned captives, who, in some sense at least, re-established the theocracy. It represents the religious joy of the people in the setting up of Jehovah’s kingdom, and the realized presence of Jehovah as the spiritual King; but the setting is that of a poet, who has a wider sphere from which to draw his figures than the religious man has. It needs attention that the King figure for God is not altogether satisfactory, because kingship is not a natural relation; it cannot be either a permanent or universal relation. Kingship represents a human expediency. God made families; these naturally organize into tribes. For families and tribes the rulers are fathers and patriarchs. Men made cities and nations, and invented kingships to centralize the governmental systems which they designed. The figure of king should therefore always be applied to God, and to the Messiah, with great care and caution. The actual kings who have ruled over nations, though they may, in some things, fitly represent God, in other things are wholly unworthy of him. And an ideal king is difficult to create mentally. It was the peculiarity of the Jew, that he had no earthly, visible king. Jehovah unseen yet ever present, was to the nation of Israel, all, and more than all, that human kings were to the nations around them. But this high view of the Divine Kingship Israel proved unable to maintain. It is that spiritual theocracy which the Lord Jesus came to restore. I. THE KING FIGURE FOR GOD HIS AUGUST POWER. Take the Eastern, rather than Western, idea of the king. In the East kings are regarded as the embodiment of all kinds of power. At first they were chosen because of bodily size and strength, as was king Saul. Notions of Divine power were connected with them. So Israel’s God was thought of as the Omnipotent, All-controlling One. II. THE KING FIGURE FOR GOD HIS ABIDING . A king absent from his kingdom is inconceivable. If he is away, some one must take his place. So God as King is with his people. III. THE KING FIGURE FOR GOD HIS PURPOSE. For a king ought to be the "father of his people;" supremely concerned for their highest well being. And God reigns with a view to securing righteousness, which is, for man, the supreme blessing.—R.T. Psalms 93:1 The completeness of Divine Creation. "The world also is established, that it cannot be moved." It is a remarkable illustration of the mistakes made in explaining the poetical figures of God’s Word, that Calvin appealed to this passage as proving that the earth is motionless, which it is not. What the psalmist rejoices in is the completeness of the Divine creation. It needed no one to put to it a finishing touch. Man’s handiwork always needs finishing off. We may illustrate by the complicated machine which man may make. However complete it may be, no one thinks of its going alone, without any supervision and attention; and no one thinks of doubting its completeness because it receives such attention. Yet men so often persist that if God’s creation is perfect, it must be independent; it must need no attention and no repair, even if self-willed men do interfere with it. I. MEANS THAT THE THINGS MADE ARE PERFECT AND . We may not think that God made all he could make. What he made was relative to the particular moral beings he designed. They were to be beings with five senses, and creation was to be fitted to those five senses. Of everything God made it was declared that it was good, not necessarily the best possible to God’s thought, but the best possible for God’s purpose. Show that man, in all the ages, has never of himself been able to improve a single thing God has made. He has only improved things by bringing out the latent possibilities God put in the things. As with developed flowers, roses, etc. II. MEANS THAT THE LAWS RULING THE OF THINGS ARE ONCE FOR ALL FIXED AND DEFINED. Much is made of the fixity and certainty of the "laws of nature." Too much cannot be made of it. "The law of the Lord," in creation, "is perfect." But in every set of laws it will be found that law qualifies, and limits, and even crosses, law in actual working. It is so with the laws of nature. And the best perfection is seen in the fact that the laws will work with each other harmoniously. Illustrate how the laws of life and of death work into each other throughout creation. III. MEANS THAT A LIVING WILL OVER ALL THINGS AND THE WORKING OF ALL LAWS. Nothing can be moved, in the sense of being changed; but everything is within the Divine adjustment, and the confidence of the psalmist arises from the conviction of the actual present Divine rule.—R.T. Psalms 93:2 The distinction between God and God’s handiwork. "Thou art from everlasting." Thou wast before the world was. He was. He made the earth, and all that therein is. "In the beginning God." His name is the "I am." "The first and foundation stone of the great temple of revealed truth is a declaration which grasps all space, all being, all time, and bids us see before them, above them, and altogether independent of them—One lonely, infinite Being, having life in himself. When there was no heaven and no earth, in the silent dark eternities, in the beginning, there was God." The first chapter of Genesis is evidently "designed to impress on us that the world was not created by chance, by self-generation, by impersonal powers of nature, or by many agents acting either in harmony or in antagonism. God is distinct from all that he has made." Bishop Wordsworth says, on Genesis 1:1, "The declaration of this verse opposes the Pantheist, who says, ’The world is God;’ the Peripatetics, who say, ’The world exists from eternity;’ the Stoics, who say, ’The world was made by Fate and Necessity;’ the Epicureans, who say, ’It arose from a fortuitous concourse of atoms;’ the Persians and Manichaeans, who say, ’It arose from the antagonism of two rival powers;’ the Gnostics, who say, ’It was made by angels, or emanations of aeons;’ Hermogenes, who says, ’It was made out of matter coeternal with God;’ and the modern notion, that it arose out of the spontaneous agency and evolution of self developing powers." The distinction between a man and the machine he makes is clear enough; but the complication of thought, in relation to God, arises from the fact that he makes the material of which he makes the machine of creation. Illustrate the distinction along the following lines. I. HAD A ; THE CREATOR HAD NONE. II. IS A THING; THE CREATOR IS A BEING. III. , AS WE KNOW IT, MAY BE ONE OF MANY ; THE CREATOR; AS WE KNOW HIM, IS THE OF THEM ALL. IV. IS SUBJECT TO CHANGE; THE CREATOR IS . V. HAS BUT A ; THE CREATOR IS ETERNAL. "From everlasting to everlasting thou art God;" "Of thy years there is no ending" (2 Peter 3:10).—R.T. Psalms 93:3 The irresistible power of floods. Though we have experience of disastrous floods, the full force of the figure can only be felt in Eastern and in mountainous lands. The "spate" in Scotland, the wady floods of Palestine, and the gigantic overflow of such rivers as the Tigris and the Euphrates, or the awful desolations of Chinese rivers when the embankments give way, alone provide adequate illustration of such texts as this now before us. If we take Mosaic associations for this psalm, then desert wadyfloods will be in the poet’s mind. If we take the associations of the returned captives, then the awful floods of the Babylon rivers will be in his mind. In a previous homily the Jewish dread of the sea has been recalled. The Mosaic associations may include reference to God’s control of the waters of the Red Sea, and using them as agents of his judgment on Pharaoh. One forcible illustration of a wady flood will indicate the force of this poetic figure, and help us to realize what he must be who can mate and master even such floods. A traveller was at Nazareth when a sudden but violent storm arose. The rain fell in torrents; and in the course of an hour a river flowed past the convent door, along what lately was a dry and quiet street. In the darkness of the night were heard loud shrieks for help. The flood carried away baskets, logs of wood, tables, and fruit stands. At length, a general alarm was given. Two houses, built on the sand, were undermined by the water, and both fell together, while the people in them escaped with difficulty. Loosened waters have been for man, in every age, the type of the masterful, the uncontrolled. Man never feels his helplessness so much as in presence of loosened waters. He can fight with fire; he can do nothing with water, when it once gets free. I. THE POWER OF GOD IS SEEN IN HIS MASTERY OF WATERS. See especially the impression produced by the crossing of the Red Sea, and the destruction of the Egyptians. See same impression from crossing of Jordan. Great nations are likened to floods. And they too are fully within Divine control. II. THE POWER OF GOD IS SEEN IN HIS MASTERY OF WATERS. Two striking scenes: Walking on the waters. Quelling the storm on Galilee with a word of command.—R.T. Psalms 93:5 God in revelation the same as God in nature. "Thy testimonies are very sure." The use of this word "testimonies" in other psalms suggests that God’s witness to man in his revealed Word is meant by it. The unity of the psalm would, however, be preserved if we regarded the "testimonies" here as those which God makes to man through nature. The point of the verse is usually set forth in such a way as this: "The permanence of the covenant, and of the outward signs that attest it, is to the Israelite proof of the superiority of the Divine power over the forces of nature." "The moral Law is a truer evidence of the existence of God than the uniformity of natural law." I. NEVER NATURE. When there are seeming contradictions, it is necessary to inquire whether we have the testimony of nature clear or confused. For man, interfering with Nature’s order, has confused her witness. And so it is necessary to inquire whether we have the revelation pure and simple, since there is often a material difference between what God has revealed, and what man makes of that which is revealed. The contradictions belong to the man mark put on revelation and nature. Both are from one hand and mind, and are in absolute harmony. II. NATURE. Set out an orderly scheme of nature religion; carefully fix its principles; and you will surely find they are the first principles of revelation. Indeed, revelation only comes to support primary principles of nature religion, because men overlay them with manufactured religious systems. Nature worship is quite a different thing from natural religion. III. UPON NATURE. Nature sets forth mainly what may be called the physical attributes of God—power, wisdom, etc. In a general way it shows God’s goodness, and, declaring that qualities attach to actions, prepares for the realization of God as Judge, Rewarder, and Punisher. Revelation deals fully with God’s moral qualities and relations; and has for its climax the disclosure of the Divine redemptive purpose, which, as wrought out, upholds every primary attribute of God that nature exhibits.—R.T. Psalms 93:5 Holiness the characteristic of Divine authority. The word "house" has been taken to mean God’s earthly temple. And some writers can see an allusion to the newly built temple of Zerubbabel. But it is better to regard the term "house" in the light of the psalm; and then it evidently means this world of created things and created beings, which God controls and rules. The psalm deals with the Kingship of God; his absolute power and authority in his world; and this last clause seems designed to meet the question which is at once called forth by the comparison of Jehovah with earthly kings. It would be an awful thing if we could know nothing of the character of the Being set in rule over us, who has such absolute, such irresistible, power. Our God may have it; for he is "holy in all his ways, and righteous in all his works." I. RULES TO THE PERFECT . II. WORKS TOWARDS THE HIGHEST ENDS. III. IS WITH NEEDFUL . IV. PATIENT . The rule of God can therefore be fully acquiesced in. Infinite goodness unites with infinite wisdom; these combine with infinite power; and all are toned by the infinite righteousness, which proves to be the infinite charity. Men may say rejoicingly, "The Lord God omnipotent reigneth," because they may be quite sure that "holiness characterizes his rule."—R.T. BY C. SHORT Psalms 93:1-5 The psalm celbrates the majesty of Jehovah as Creator and Ruler of the universe. Three principal thoughts— I. GOD IS ABLE TO THE OF HIS FOES. The "floods" and "many waters" and "mighty waves" are figures denoting the angry and turbulent opposition of his foes. But he is mightier than and high above them all. 1. He is actual King, and reigns over the whole universe. (Psalms 93:1.) He hath girded himself with strength for the subjugation of his enemies. 2. He created man and nature. (Psalms 93:1.) "The world is established, that it cannot be moved." It stands fast by his will and power. 3. His righteous sway and government are of eternal duration. (Psalms 93:2, Psalms 93:4.) And cannot be overthrown by the utmost power of man. II. GOD IS NOT ONLY ABLE BUT TO FULFIL THE HE HAS MADE. (Psalms 93:5.) Promises of deliverance from captivity, and of safety and salvation. III. BECAUSE GOD IS MIGHTY AND AND HOLY, HE WILL HIS CHURCH . (Psalms 93:5.) God dwells with his Church and people, and is the guarantee of their holiness and perfection.—S. THIS psalm is primarily (Psalms 94:1-11) a "cry for vengeance on Israel’s oppressors, passing into an appeal for more faith to God’s own people" (Cheyne). In the latter half (Psalms 94:12-23) the psalmist comforts himself with the thought that God will assuredly protect his own, and bring destruction upon the evil doers (Psalms 94:12-23). Metrically, the psalm is made up of four strophes—the first of seven verses (Psalms 94:1-7); the next of four (Psalms 94:8-11); the third of eight (Psalms 94:12-19); and the last of four (Psalms 94:20-23). Psalms 94:1-7 The cry for vengeance. Israel is suffering oppression—not, however, from foreign enemies, but from domestic tyrants (Psalms 94:4-6). Innocent blood is shed; the widow and the orphan are trodden down. God, it is supposed, will not see or will not regard (Psalms 94:7). The psalmist, therefore, cries out to God to manifest himself by taking signal vengeance on the evil doers (Psalms 94:1, Psalms 94:2). Psalms 94:1 O Lord God, to whom vengeance belongeth (comp. Deuteronomy 32:35, "To me belongeth vengeance and recompence;" and Jeremiah 51:56, where God is called "the Lord God of reeompences," as he is here—literally—"the Lord God of vengeances"). O God, to whom vengeance belongeth, show thyself; or, "shine forth"—make thy justice to appear; show thyself in thy character of a God who will by no means clear the guilty (Exodus 34:7). Psalms 94:2 Lift up thyself (comp. Psalms 7:6; Isaiah 33:10). "Rouse thyself," that is, "from thy state of inaction"—come and visit the earth as Judge. Thou Judge of the earth (comp. Genesis 18:25; Psalms 58:11). Render a reward to the proud; rather, render a recompense—as the same phrase is translated in Lamentations 3:64. Psalms 94:3 Lord, how long shall the wicked, how long shall the wicked triumph? "How long?" is the continual cry of the psalmists to God, as it is of the souls under the altar (Revelation 6:10; comp. above, Psalms 6:3; Psalms 13:1, Psalms 13:2; Psalms 35:7; Psalms 74:10; Psalms 79:5; Psalms 89:46; Psalms 90:13). It is a cry of weakness and impatience, but has an element of faith in it, on which God looks with favour. Psalms 94:4 How long shall they utter and speak hard things? rather, they pour forth, they utter arrogant things; literally, arrogance. And all the workers of iniquity boast themselves; or, "carry themselves proudly" (Cheyne). Psalms 94:5 They break in pieces thy people, O Lord; or, "crush," "oppress" (comp. Isaiah 3:15; Proverbs 22:22, where the verb is evidently used, not of foreign foes, but of domestic oppressors). And afflict thine heritage; or, "thine inheritance"—those whom thou hast taken to be thy "peculiar people" (Deuteronomy 14:2), thine own exclusive possession. Psalms 94:6 They slay the widow and the stranger, and murder the fatherless (comp. Isaiah 1:17-23; Isaiah 10:2; Ezekiel 22:6-9; Malachi 3:5; also Psalms 10:8-10). Psalms 94:7 Yet they say, The Lord shall not see (comp. Psalms 10:11, Psalms 10:13). Foreign enemies did not suppose that Jehovah would not see, but trusted that their own gods were stronger than he, and would protect them (2 Kings 18:33-35). Neither shall the God of Jacob regard it. "The God of Jacob" would not be a natural expression in the mouth of Israel’s foreign foes. They knew nothing of Jacob. But it was an expression frequently used by Israelites (Genesis 49:24; Psalms 20:1; Psalms 46:7; Psalms 75:9; Psalms 76:6; Psalms 81:1, Psalms 81:4; Isaiah 2:3; Isaiah 41:21; Micah 4:2, etc.). Psalms 94:8-11 The appeal to Israel. The oppressors thought that their conduct would not be observed by God, or would not be taken into account. The psalmist appeals to them not to be so brutish and foolish (Psalms 94:8), and argues, from the first principles of natural theology, that God must see and hear (Psalms 94:9). If he chastises the heathen, why should he not also punish them (Psalms 94:10)? Psalms 94:8 Understand, ye brutish among the people (comp. Psalms 92:6). That there were among God’s people some so "brutish" as to suppose that God either did not see or did not regard their misdoings, appears also from Psalms 10:11, Psalms 10:13. And ye fools, when will ye be wise? When will ye put away your folly, and allow Wisdom to enter into your hearts? She is always crying in the streets: when will ye consent to listen (comp. Proverbs 1:20-23)? Psalms 94:9 He that planted the ear, shall he not hear? he that formed the eye, shall he not see? This argument for a real, personal, intelligent God appears here, for the first time. It is of irresistible force. "Can it be possible that God, who planned and made the curious mechanism of hearing and vision, is himself without those faculties, or something analogous to them? Must he not hear those cries, and see those outrages, which men, who are his creatures, see and hear? Is it conceivable that he can be an unobservant and apathetic God?" (Cheyne). Psalms 94:10 He that chastiseth the heathen, shall not he correct? i.e. if God does not leave even the heathen without rebukes and chastisements, shall he not much more punish those among his own people who do amiss? He that teacheth man knowledge, shall not he know? Our version supposes an ellipse, which it fills up with great boldness, producing a very excellent sense. But the insertion made does not appear necessary (see the Revised Version). Psalms 94:11 The Lord knoweth the thoughts of man. Not only does the Almighty see and know all the actions of men (Psalms 94:9), but he is even acquainted with their thoughts (comp. Psalms 7:9; Psalms 26:2; Psalms 139:17; Isaiah 66:18; 1 Corinthians 3:20). That they are vanity (comp. Ecclesiastes 2:14, Ecclesiastes 2:15). Psalms 94:12-19 The blessedness of the righteous. The psalmist proceeds to console and comfort himself by considering in how many ways the righteous man is blessed. 1. God chastises him. 2. God teaches him. 3. God gives him a time of rest. 4. God never forsakes him. 5. God judges him righteously. 6. God helps him against evil doers (Psalms 94:16, Psalms 94:17). 7. God upholds him when he is in danger of falling. 8. God inwardly comforts his soul. Psalms 94:12 Blessed is the man whom thou chastenest, O Lord. The blessedness of chastening appears in Deuteronomy 7:5; 2 Samuel 7:14, 2 Samuel 7:15; Job 5:17; Psalms 89:32, Psalms 89:33; Proverbs 3:12; and is the main point of Elihu’s teaching in Job 33:15-30. It is not, as some have argued, entirely a New Testament doctrine. Unassisted human reason might discover it. Greek poets noted the connection between παθεῖν and μαθεῖν. Our own great dramatist draws upon his experience when he says- "Sweet are the uses of adversity; Which, like the toad, ugly and venomous, Bears yet a precious jewel in his head." And teachest him out of thy Law. The existence of "the Law," and the general knowledge of it by God’s people, is assumed here, as elsewhere in the Psalms (see especially Psalms 119:1-176.). Also it is assumed that "the Law" is a revelation from God. Psalms 94:13 That thou mayest give him rest from the days of adversity. Trials and afflictions are means to an end, and the intended end is "rest" and peace. "There remaineth, therefore, a rest to the people of God" (Hebrews 4:9). Until the pit be digged for the wicked (comp. Psalms 9:1; Psalms 35:7, Psalms 35:8). Psalms 94:14 For the Lord will not cast off his people, neither will he forsake his inheritance (comp. Deuteronomy 4:31; 1 Samuel 12:22; 1 Kings 6:13; Isaiah 41:17). However long God’s chastisements continue (see Psalms 94:3), the faithful may be sure that God has not forsaken, and never will forsake, them, since "he forsaketh not his saints, but they are preserved forever" (Psalms 37:28). The promise is made equally to the faithful individuals ("his saints") and to faithful Churches ("his people," "his inheritance"). Psalms 94:15 But judgment shall return unto righteousness. "Judgment," i.e. God’s actual award of good and evil upon the earth, which has seemed to be divorced from justice, while the ungodly have prospered and the pious been afflicted (Psalms 94:3-6), shall in the end "return unto righteousness," i.e. once more, evidently, conform to it and coincide with it. And all the upright in heart shall follow it; i.e. "and then all honest hearted men shall recognize the fact, see it, and rejoice in it." Psalms 94:16 Who will rise up for me against the evil doers? or, who will stand up for me against the workers of iniquity? But meanwhile, until this happy time come, what is the condition of the godly? Are they not left a prey to the evil doers, at their mercy, without a champion? The answer is given in the next verse. Psalms 94:17 Unless the Lord had been my Help, my soul had almost dwelt in silence. No; they are not without a champion; Jehovah is their Help. It is a part of their blessedness (Psalms 94:12), that they are preserved. in life and protected from the wicked, by God himself. Otherwise they "had soon dwelt in silence." Their soul had gone down to the pit, to the abyss of Sheol, the silent land (comp. Psalms 115:17). Psalms 94:18 When I said, My foot slippeth; thy mercy, O Lord, held me up. Another respect in which the godly, even though suffering affliction, are blessed. God upholds their tottering feet, and, when they are in danger, keeps them from falling. Psalms 94:19 In the multitude of my thoughts within me; rather, my various thoughts, "my busy thoughts." Sarappim (as Dr. Kay observes) "are anxious, perplexing, branchings of thoughts," such as continually vex faithful yet doubting souls. Thy comforts delight my soul. Internal comfort is given by God himself to the perplexed and troubled in spirit, whereby they are "delighted," or, rather, "soothed and solaced." Psalms 94:20-23 The destruction of the evil doers. There can be no fellowship between light and darkness—between God and evildoers, especially those who carry out their wicked purposes under the forms of law (Psalms 94:20), and go the length of condemning innocent blood (Psalms 94:21). Such persons God, who defends the righteous (Psalms 94:22), will assuredly bring to utter destruction (Psalms 94:23). Psalms 94:20 Shall the throne of iniquity have fellowship with thee? The interrogative is here, as so often, an emphatic negative. By "the throne of iniquity" is meant iniquity in high places, wickedness enthroned upon the judgment seat, and thence delivering its unjust sentences. Oppressors in Israel made a large use of the machinery of the law to crush and ruin their victims (see Isaiah 1:23; Isaiah 10:1, Isaiah 10:2; Amos 5:7; Amos 6:12, etc.). Which frameth mischief by a law; i.e. which effects its mischievous purposes by means of the decrees of courts. Psalms 94:21 They gather themselves together against the soul of the righteous, and condemn the innocent blood. A Messianic allusion is possible, but not necessary. Psalms 94:22 But the Lord is my Defence; and my God is the Rock of my refuge (comp. Psalms 18:2). Psalms 94:23 And he shall bring upon them their own iniquity. Most manifestly when he makes them fall into their own snare (Psalms 7:15; Psalms 35:8; Psalms 57:6; Psalms 141:9, Psalms 141:10), but really also whenever he punishes them for their sins. And shall cut them off; or, "destroy," "exterminate" them. In their own wickedness; or, "by their wickedness." The wicked man is often "hoist with his own petard." Yea, the Lord our God shall cut them off. The repetition, like that in Psalms 94:1, is emphatic, and solemnly confirms the entire section (Psalms 94:20-23). Psalms 94:3 The saint’s perplexity at the triumph of sin. "Lord, how long?" etc. This question, which the inspired psalmist, in the anguish of his spirit, could not help putting, is not one of those which are solved by the lapse of time. Rather it grows more urgent. Thousands of years have rolled by since these words were written, and still the awful mystery confronts us which St. Paul so forcibly describes—sin reigning unto death. It is true that in each particular case "the triumphing of the wicked is short"—at least, compared with eternity. True, also, that nothing can shake the truth of the promise, which runs through the whole Bible, that, come what may, "it shall be well with the righteous"—eternally well—and that "all things shall work together for good to them that love God." Nevertheless, when we think, if we could wield absolute power with unerring knowledge, how eagerly we should make short work with injustice, cruelty, tyranny, lawless crime, we cannot but marvel at the spectacle, prolonged age after age, of our heavenly Father "making his sun to rise on the evil and on the good, and sending rain on the just and on the unjust." The psalmist assumes the fact as unquestionable, and reverently, yet urgently, appeals to God, as the Judge of the earth How long is it to be suffered to continue? I. First, HERE IS THE FACT, WHICH WOULD US MORE THAN IT DOES, IF WE WERE NOT SO WITH IT. "The wicked triumph." 1. They do so every day, often for long years, in two ways—when they are strong enough, by defying justice; and when they are crafty enough, by evading justice. It is the former of these which especially awakens the indignation and distress of the psalmist. He sees might, which ought to be the servant of right, become the ally of wrong; and justice poisoned at its fountain. It is the spectacle which meets us on every page of history. Joseph a slave and an exile in the dungeon, while his brothers are peacefully feeding their flocks in Canaan, and his wicked, false accuser is dwelling in a palace. Pharaoh blaspheming on the throne, and God’s people bleeding and weeping under the lash. Saul in his court, and David hiding in dens and caves. Nebuchadnezzar at the height of earthly glory, and God’s faithful servants in the fiery furnace. Herod worshipped as a god, and James slain with the sword. Nero on the judgment seat, and Paul a prisoner at his bar. Popes receiving Divine honours, and martyrs for Christ burning at the stake. Ages roll on, and still, in one form or another, this hideous anomaly bears witness that we live in a world whose whole moral frame is disordered. True, as those ages roll, they show us another side to the picture. Joseph in power, and his brethren trembling before him. Pharaoh’s host buried in the waters or bleaching on the shore, and Israel free. Saul stark on Gilboa, and David crowned and victorious. Nebuchadnezzar a maniac, herding with beasts. Herod eaten of worms. Nero a wretched suicide, hooted out of life with curses. But still, successors arise. History repeats itself. The One Arm which could strike down oppression, not only here and there, now and then, but everywhere and forever, seems to delay the blow (Ecclesiastes 8:11). Still the cry goes up, which St. John heard from the souls beneath the altar, "How long, O Lord?" In our own land, thanks be to God, we must look back two hundred years if we would see tyranny and injustice openly triumphing on the throne and on the judgment seat, and God’s servants exiled, starved, imprisoned merely for preaching the gospel. Englishmen have almost forgotten that such things ever were in England. But we see crime continually evading justice, and even successfully concealing itself behind a mask of respectability. One terrible vice—drunkenness—has this mitigating circumstance, that it cannot long be concealed, and the mischief and misery it works cannot be denied. But if dishonesty, extortion, gambling, false speaking, secret immorality, could in like manner be brought to view, it would be found (alas!) that the crimes human law can reach are but a fraction of crimes actually committed against the Law of God. 2. There is a wider and deeper view we cannot help taking. The power of sin is the power of Satan. He is expressly declared to be "the prince of this world," "the god of this world," who blinds the minds of "them that believe not." Apart from this, neither the extreme wickedness of men nor the slow progress of Christ’s kingdom and gospel can be accounted for. II. IS THERE NO ANSWER TO THIS CRY WHICH HAS GONE UP FOR SO MANY AGES FROM GOD’S PEOPLE TO HIS THRONE? The tempest of his vengeance does not awaken. The lightning does not strike the tyrant, the slave dealer, the seducer, the assassin. The earthquake does not yawn under guilty cities. Satan is not yet chained. But yet, to the ear of faith there comes from God’s Word an answer; not, indeed, such as to end the trial of faith, by clearing away the whole mystery of God’s dealings; but enough to sustain faith, nourish patience and courage, kindle hope and stimulate labour. How long? 1. Long enough to answer those Divine purposes for which sin was at first permitted to enter, and the wicked—wicked men or wicked spirits—ever to exist at all. We cannot avoid seeing that it was possible for God to have prevented sin from ever existing; if in no other way (of which we cannot judge), at all events by refraining from creating beings, angels or men, capable of sin. The lower creatures are incapable of sin, and, therefore, incapable also of obedience to moral law and of likeness to God. God has seen fit to create beings capable of loving him, knowing him, obeying him; therefore capable of sinning against him. Knowing infinitely better than we the mischief and misery of sin, he has seen it worth while to allow room for sin to display its character and consequences. And we may well believe the lessons thus taught wilt never be forgotten or need repeating in eternity. 2. Long enough to reveal the infinite preciousness of the Divine atonement for sin—the blood of Jesus Christ which cleanseth from all sin; and the glorious power of Divine love, truth, and grace; the power, that is, of God’s Spirit to restore even souls dead in sin to God’s likeness. 3. Long enough to perfect that trial of faith and discipline of character, by means of which God is training, in a world of temptation, sorrow, sin, and death, those whom he redeems "from this present evil world," for a life of perfect holiness and endless joy. 4. Long enough to show beyond all question God’s patience and long suffering, "not willing that any should perish;" and to justify his righteousness when at last he will "render to every man according to his deeds" (Romans 2:2-11; John 5:22; 2 Peter 3:9, 2 Peter 3:10). BY S. CONWAY Psalms 94:3 How long shall the wicked triumph? I. SUPPOSE THEY NEVER DID. 1. Then the devil would be right when he asked, "Doth Job serve God for nought?" He meant to say that men serve God only from selfish, interested motives. 2. Men would want to sin, though from fear they held back. The heart would remain unchanged, character would be the same. 3. The essential discipline and test of the righteous would be destroyed. We are tested when, though we see the wicked triumph, we still cleave to God. 4. The wicked would wax worse and worse. "The strength of sin is the Law." 5. It would be a confession that men cannot be governed by higher motives than earthly gain. II. SUPPOSE THEY ALWAYS DID. 1. Earth would become hell, because of the wickedness of them that dwell therein. 2. The faith and fear of God would disappear. III. SUPPOSE THEY DO. This is the case. And sometimes they appear generally to triumph. Nevertheless, it is not always, nor for long. But the present order avails: 1. To glorify God by the fidelity of his people. 2. To lift them to a higher life. 3. To convince the world of the reality of the faith the believer holds.—S.C. Psalms 94:8-10 An argument all should understand. I. ITS NATURE. It is an argument from what we see in ourselves to what exists in God. If God has given to us certain powers, such powers must exist in him. II. ITS FORCE. It is inconceivable that it should be otherwise. A man must have brutalized his soul, and become a fool, not to see this. God is not as man is—the mere employer of force which he does not and cannot create, but he is behind all force, its Creator and Source. III. ITS . 1. For this argument needs guarding. If it be said that the presence of faculties in ourselves proves the existence of them in God, which is the argument in these verses, then might it not be said God is the author of the sin that is in us as well as the good, of that which is wrong as well as of that which is right? The heathen thought so, and hence they regarded their gods as altogether like themselves—embodiments of not merely good qualities, but also of lust and hate and all abomination. The idea of a holy God they never knew. And sinful men now often say, "God made us so," and thus cast on him the responsibility for their sin. "He that planted in me the love of sin, doth he not love it too?" So they falsely reason. 2. But how must such wrong extension of the argument of these verses be met? By noting that man has not merely the powers of thought, feeling, will, but also of conscience. This last is the regal, the judicial faculty, and decides what is of God, and what is only the product of our corrupt nature. Apart from conscience, there could be no right or wrong, but it infallibly tells, by its "excusing and accusing," how far we may go in arguing from what we see in ourselves to what exists in God. Else a man might say, "He that made me to lust, shall he not lust?" The ancient Greeks and the whole heathen world did say this. IV. ITS MINGLED COMFORT AND WARNING. 1. As to the comfort this argument supplies. (1) It shows that all our gifts are of God. "It is he that planted the ear," etc. (cf. James 1:16-18). As we think of the manifold advantages that come to us through these gifts of God, and what joy, can we fail to see the beneficence of our God? (2) That they are reflections of God, mirrors, minute indeed, but yet true, of what he is. Therefore my thought tells of thought in him; my love, of his, my conscience, of moral judgment in him. It is our Lord’s argument (Matthew 7:9-11; Luke 15:1-32.). But: 2. There is warning likewise. Against pride: "What hast thou that thou hast not received?" Against envy. We are as God willed us to be, and, if we be but obedient, equally well pleasing in his sight. Against trifling with sin. If we condemn it, and will to punish it if unrepented of, that condemnation and that will reveal what is yet more in God. They tell of judgment to come.—S.C. Psalms 94:12, Psalms 94:13 A strange Beatitude. These verses contain more than this, but all they contain is linked on to this. Therefore consider— I. THE STRANGE . "Blessed is the man whom thou chastenest." Wherein is the blessedness? We reply: 1. Because of what such chastening often reveals. If he were not really a child of God, he would not endure it; he would start aside and rebel. An infidel told a minister of Christ, who has been stricken with total blindness, that if God served him so, he would curse him to his face. Then this minister—well known to the writer—bore his testimony to the wonderful grace of God, how his soul had been kept in peace, and that he could and did rejoice in God, notwithstanding all his trouble. The text is like the last of the Beatitudes, "Blessed are ye when men shall persecute you," etc. (Matthew 5:1-48.). The endurance, and yet more the meek acquiescence in it, are a real revelation from God, that such a man is one of the Lord’s very own. To know that is blessedness indeed. 2. Because of what it is followed by. The Lord teaches him out of his Law. We are all of us laggard scholars; some of us are too proud to learn. But God’s chastenings have a wonderfully humbling and softening effect, and bring the soul into the blessed and indispensable condition for receiving the teachings of God. 3. Because of what it ministers. "Rest from the days of adversity." They cannot trouble him. A while ago some works were being carried on at Dover pier; the men had to go down deep in diving bells to reach their work. One evening one of the men was drawn up, the day’s work being done, and went to his home. It suddenly occurred to him that he had left one of his tools on the stone which he had been working at. That night a furious storm raged, and the sea was lashed into a wild tumult. When at length on the following day the man went back to his work, he made up his mind that he should never again see the tool he had left the previous day. But lo! when he got down to the depths where he had been at work, there was his tool, just where he had left it the night before. The fury of the storm had not penetrated so far down; it only had power on the surface; in the depths beneath all had been quiet and still. So is it with the soul of him to whom God gives rest from the days of adversity. His soul is in the depths of God’s love, where no power of adversity can reach. And this has been proved true a thousand times, and will be for us all if we be really the Lord’s. And by and by the adversity itself shall depart; it continues only "until the pit be digged for the wicked." Then there shall be rest without as well as within. Now he can have only the inward rest, and blessed indeed is that; but then externally as well as internally he shall be at rest. II. A STERN . The destruction of the wicked; for that is what the words just quoted mean. For until then God’s people cannot be perfected, but then they shall. Many object to this stern doctrine. They say God is too merciful ever to let such doom fall upon any soul. But what about his own people? If they cannot enter into God’s rest until what is here said is fulfilled, does not this make it altogether likely that it will be fulfilled; yea, that it must be? If mercy to the wicked be cruelty to the righteous, as it is, what is it likely that God will do? There can be but one answer. III. A ONLOOK. "The pit digged," etc. 1. These words assert the fact that such retribution will surely come. Scripture evermore affirms it. Conscience confirms the Scripture, and observed facts in the constant acting of God’s providence—the awful retributions that we see do actually come on the wicked—attest the same awful truth. 2. They tell the nature of this retribution. "The pit." It brings up before the mind the dark horror which awaits sin. 3. Its gradual approach. The pit is not yet dug, but is being made ready. It becomes wider and deeper every day. 4. Those who are preparing it. God and the sinner himself. In an awful sense he is a "coworker with God." 5. Its loud appeal. "Stop the digging!" If man stops, God will; he will not go on if you will not. Turn to him, and he will deliver you out of the horrible pit (Psalms 40:1).—S.C. Psalms 94:19 The throng of our thoughts. It is not difficult to see how the experiences which are more or less plainly referred to in this psalm should produce a "multitude of thoughts." The text reminds us that— I. COME IN THRONGS. To one standing on the golden gallery that surmounts the dome of St. Paul’s in London, and looking down on the streets below, the sight of the thronging multitudes of people, hastening hither and thither, each intent on his or her own business, the traffic never ceasing, is very striking. How the people come and, some one way, some another, crossing and recrossing each other, never still for a moment,—it is all a picture of the minds of most men. Who could count or remember the multitude of thoughts that pass and repass, that come and go across the pathways of the mind? It is an incessant traffic, a concourse that is never still. And they are of all kinds, good, bad, and indifferent, grave and gay, coming one scarce knows whence, and going one as little knows whither. II. MANY OF THEM OFTEN LEAVE THE SOUL SAD. There are those of an opposite character, and by God’s mercy they are the most numerous and ordinary. And there are people who seem never to think seriously at all—the mere butterflies of life. But the Christian cannot be one of them. We know what our Lord said of the "wayside" hearers. The good seed never takes root there. But the soul awakened to things that are eternal must often think seriously, and, not seldom, sadly likewise. It was so with the writer of this psalm. To him also the enigmas of this unintelligible world came clamouring for solution, as they do still. "Lord, how long shall the wicked triumph?" (Psalms 94:3). That was to him one of the many inexplicable and heart saddening facts of life. And how many minds are today agitated, perplexed, well nigh shipwrecked, and their lives darkened by the mysteries they must meet, but cannot comprehend? But— III. GOD HAS RELIEF FOR SUCH SOULS. Indeed, much more than simply relief. He has provided "delight" for them. Unquestionably—blessed be his holy Name for it!—God has done this. The testimony of saints in all ages has shown that God giveth "songs in the night." See the life and letters of men like Paul; above all, listen to "the Man of sorrows" himself telling of his "joy," and praying that it may "be fulfilled" in his disciples. And there are children of God now plunged in poverty or pain, or both, and yet who know and confess that God is their "exceeding Joy." IV. THIS IS BY MEANS OF HIS "." "Thy comforts delight," etc. 1. They are of God. Those that this world supplies could never accomplish this. 2. They come through various channels. Sometimes through Nature—her calm and beauty and grandeur uplift the soul. Or through revelation. Think of all the "exceeding great and precious promises." Or through providence. Or by his Spirit in the soul. This best of all. V. THE IS—TRUST IN GOD.—S.C. BY R. TUCK Psalms 94:1 A God of vengeances. Aglen, in Ellicott’s ’Commentary,’ proposes to render, "God of retributions, Jehovah, God of retributions, shine forth." The idea in the term "vengeances" would be better expressed by the term "avengements." God is thought of as the great Goel-Avenger of his oppressed and afflicted people, and therefore the One to whom appeal should be made in any particular time of distress. The word "vengeance" includes the idea of heated personal feeling. The word "avengement" sets prominently family relations and duties. The Apostle St. Paul expresses this thought of God, when he commands that "no man go beyond and defraud his brother in any matter, because that the Lord is the Avenger of all such" (1 Thessalonians 4:6). The "avenger of blood" is a familiar figure in the Mosaic constitution. But Moses only adopted and modified an original tribal institution. The main functions of the Hebrew Goel, Avenger, or Redeemer, were three. 1. If any Hebrew had fallen into penury, and been compelled to part with his ancestral estate, the family avenger was bound to redeem it and restore it. 2. If any Hebrew had been taken captive, or had sold himself as a slave, the goel had to buy him back, and set him free. 3. If any Hebrew had suffered wrong, or had been killed, the goel had to exact compensation for the wrong, or to avenge the murder. It is evident that the psalmist lived in a time when wickedness triumphed in high places. We may think of the reign of Ahab and Jezebel, when the condition of Jehovah’s prophets and people seemed to be hopeless; they could only cry mightily to God, seeking his preservations and his deliverances. The psalmist had no confidence in the existing rulers, who should have been the avengers of all the poor, the wronged, and the distressed. He had confidence in God, of whom it can be said, "Vengeance is mine, I will repay." I. MAN CANNOT AVENGE HIMSELF. 1. Because those who wrong him are often quite beyond his reach or control. 2. Because he has not at command the requisite forces. 3. Because he is not self master enough to temper justice with mercy. 4. Because he cannot be strictly judicial, but is sure to spoil his avengings by introducing personal feeling. 5. Because he is in grave peril of injuring himself in his avengings. II. MAN MAY LET GOD AVENGE HIM. 1. Because his power is sufficient. 2. His self-restraints are perfect. 3. His time is best. 4. His avengings prove to be blessings both for the wronged and for the wrong doer.—R.T. Psalms 94:2 The Judge of all the earth. The older Scriptures constantly set God forth as the actual, living Judge, concerned now in his Divine magistracy, deciding causes, vindicating the oppressed, punishing the wrong doer. The idea of some one single judgment day, in the far future, when all earth complications are to be put straight, and all earth evils are to be rectified, does not appear to have been in the minds of Old Testament saints. It may be that the New Testament figure of the "judgment seat of Christ" has unduly limited the Christian idea of the present and ever-continuous judging of God. It may be that this present judging needs to be set more clearly before the Christian mind. Our notion of the Judge is of one who, at a fixed time, holds a grand assize; and this notion helps to shape our figure of a single final judgment. But the Israelite thought of judging, magistracy, as the most important continuous function of his king, which every faithful king would exercise daily, sitting in the gate to hear and decide all causes that might be presented, and so coming into constant judicial relation to the life of the people. Shifting God’s judgment on to a future great assize should not be allowed to loosen our Christian sense of God’s present rule as involving a present magistracy, and present punishments and rewards. Read life aright, and the signs of a present Divine magistracy will abundantly appear. I. GOD THE JUDGE IS IN CASES. Illustrate from the nisi prius courts. Constantly in life we find ourselves bewildered. We do not know what to think, or what to do, or where to go. We are in danger of being carried away by the merely attractive. If we will but wait, God will surely decide for us, and make the right for us quite unquestionable. II. GOD THE JUDGE IS AND THE . We never have any doubt of this until we become impatient, and want the recognition at once. Because the Judge is also the Sanctifier, he may delay the reward which he decides to be due. But he is keen to notice everything that is good. III. GOD THE JUDGE IS THE OF ALL THE WICKED. We need never be deceived by the apparent prosperity of the unjust. It is part of their judgment. It is making them top-heavy in preparation for some irremediable fall.—R.T. Psalms 94:3 The tether of the ungodly. "How long shall the wicked triumph?" Men ask this question only when they cannot see the rope, or the chain, which keeps the movements of the ungodly within strict limitations. In Jersey and Guernsey the cattle are not left free in the fields, but are tethered so that they can only feed within a defined circle; and the visitor is interested in the different lengths of tether allowed to each animal. Bunyan represents his pilgrim as alarmed at the lions at the entrance to the palace Beautiful, and reassured when told that they were chained, and the chains did not permit of their reaching the middle of the pathway: he would be quite safe if he kept to the middle. The waves lift up themselves, and sometimes seem as if they would overwhelm; but God holds the waters in the hollow of his hand, puts his limitations even on their storm time swellings. The martyr souls are represented in Revelation 6:10 as crying from under the altar of God, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" I. THE TETHER OF THE UNGODLY IS FIXED FOR THE HONOUR OF GOD. He will not permit his Name to be dishonoured or his work to be hindered. Nebuchadnezzar finds he has reached the limit of his tether when he begins to boast himself against God. Herod reaches his limit when, unreproved, he allows the people to shout concerning him, "It is the voice of a god, and not of a man." Because God is and must be supreme, every man is under limitations. Against that men fret, but they can only hopelessly fret. II. THE TETHER OF THE UNGODLY IS FIXED FOR THE SAFETY OF GOD’S PEOPLE. "What can harm you if ye be followers of that which is good?" The figure is presented of Satan, the deceiver and persecutor of the saints, as bound for a thousand years. He is always bound. See the figure of Satan, in the Book of Job, obliged to get Divine permission ere he can touch Job, or a thing that Job has. Even the malice of persecuting ages, and the shameless wickedness of the Inquisition, were in Divine limitations. III. THE TETHER OF THE UNGODLY IS FIXED IN THE OF THE UNGODLY . Illustrate from the antediluvians. Their life tether was about a thousand years, so they became gigantic in wickedness. What would proud, vicious men become now, if they could get free from Divine restraints? Mercy puts limits on the wicked.—R.T. Psalms 94:9, Psalms 94:10 From man to God. The argument here is, that whatever powers are found in man are surely found in him who made man. The workman must have in him everything that gains expression in his work. A machine is an embodiment of thought, and the thought is altogether higher than the machine. Here the point is—men hear the cry of the oppressed; men see the sufferings of the godly; then they may be quite sure that God both sees and hears; and they must seek some better explanation of his delayed help than can be found by assuming his ignorance or indifference. "Whatever is in man must be in the Power that made man—whether by evolution out of lower natures or otherwise it matters not—and whatever exists in that Power must show itself in active energy in the direction of man’s history." (Barry). I. MAN IS ALWAYS READY TO HELP HIS . Man as man is. Some men, self-centred and self-seeking, are not. All true men are sympathetic toward sufferers, easily roused to champion the oppressed, and vigorous against the violent wrong doer. History is full of illustrations of the sacrifices men will make in behalf of the innocent and oppressed. No doubt the advancing civilization, which crowds cities, tends to put the disabled and oppressed out of sight and hearing; but let their condition come into view, and then men are ready with generous hand and gift, prepared to help. The psalmist is dealing with those who pleaded that, in the humiliations and distresses of his time, there were no more than signs of human sympathy and help; and who groaned that these were proving quite ineffective. II. GOD IS ALWAYS READY TO HELP HIS PEOPLE. First, this is absolutely certain—he can see and hear. And this is quite as certain—he does see and hear. Then why does he not immediately intervene? To get the reason we must always take a large and comprehensive view of God’s rule. And especially we must remember that he is the God of the wrong doer as well as of the saint; of the oppressor as well as of the oppressed. And it may be that the need of the hour is chastening for the good, and this may require that the evil be maintained as the chastening agency.—R.T. Psalms 94:11 The vanity of men’s idea of the Divine indifference. "The Lord knoweth the thoughts of man, that they are vanity." Clearly the reference is not a general one, to the common and usual thoughts of men, but a special one to the particular thoughts about the delay of God’s vindication of the oppressed, which was at the time distressing the psalmist (see Psalms 94:7). The idea that God does not regard the suffering of his people, and will not intervene in their behalf, is characterized as "vanity," a foolish, baseless, and altogether unsound notion. This idea concerning God is sometimes the doubt of the pious soul, as in Isaiah 40:27; here it is the reproach of the ungodly. The doubt of the pious soul is properly met by Divine comfortings and assurances; the reproach of the ungodly is properly met by scornful and withering reproof. "So far from ’not seeing,’ ’not regarding,’ as these brutish persons fondly imagine, Jehovah reads their inmost thoughts and devices, as he reads the hearts of all men, even though for a time they are unpunished" (see 1 Corinthians 3:20). I. SUCH ARE VANITY BECAUSE THEY ARE UNTRUE. They do not answer to the facts. If God be God, he must know what is going on; he must be controlling everything; he must be working toward the blessing of the good. Such thoughts are untrue if tested (1) by right knowledge of God; (2) by the assurances and promises of God; (3) by the history of his dealings with men; (4) by the personal experiences of believers. II. SUCH ARE VANITY BECAUSE THEY ARE . The men who encourage them are not in a right state of mind. Men ought to trust God, not doubt him. Men ought to be quick to observe everything that can nourish confidence. If God’s ways ever seem perplexing, our assumption should always be in favour of their wisdom and loving kindness. It is unworthy of men to doubt God in one thing, seeing he gives them such abundant reason for trusting him in a thousand things. He is "too good to be unkind." III. SUCH ARE VANITY BECAUSE THEY ARE . They are but the feelings of the hour; they are based on no careful considerations. Men take them up when they are vexed at not getting what they wish, or not having things according to their minds. The moods of the hour may well be called "vanity."—R.T. Psalms 94:12 The triumph of the wicked may be the chastening of the righteous. It alters everything when we can see our trouble to be Divine chastening. Look on it as human oppression, the masterfulness of unprincipled magistrates, the persecution of an idolatrous Jezebel, the scheme of those who cherish enmity against the righteous, anti our trouble is hard to bear; everything noble in us rises up to resist. But have a supreme faith in God; feel sure of his comprehensive ruling; apprehend that he works for the highest moral ends, and uses even the self-will and the wrong doing of men as agents in the accomplishing of his loving purposes;—and then the soul goes down into the quietness of a holy submission, and out of its enduring sings its songs of hope, even as apostles sang their joy in God when in the dungeon at Philippi. We can never read life aright until we can fully receive the idea of the Divine chastening. "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." Illustration may be found in God’s dealings with his ancient people. In Egypt, in the days of the judges, and in the age of the later kings, we find what, at first sight, seem to be pure calamities. But we are helped to read them aright, and then we see that they are chastenings, designed to secure the moulding and the correcting of God’s people. See also the story of the patriarch Job. There, too, we have calamities, but we are taught to see in them chastenings, and chastenings of the highest order, not meant to secure mere correction, but designed to effect the noblest spiritual culture. I. WE MAY MISTAKE IF WE READ THE TRIUMPH OF THE WICKED FROM BELOW. That is, as those actually crushed down under it. Suffering prevents both right feeling and right thinking. II. WE MAY MISTAKE IF WE READ THE TRIUMPH OF THE WICKED FROM THE LEVEL. That is, as those who are not suffering themselves, but are watching the depressions and woes of God’s people. So far as earthly issues are concerned, we can see no good in the trouble. Indeed, evil seems better off than good. III. WE CAN ONLY READ THE TRIUMPH OF THE WICKED FROM ABOVE. From God’s point of view. Then we can see how things fit, and what things work towards. The wicked are only his staff with which he chastises his children for their good.—R.T. Psalms 94:19 The comfortable thoughts God gives. They are the thoughts God starts in our minds concerning himself. The "multitude of thoughts" here suggest "anxious thoughts," "distractions;" "divided or branching thoughts." Keep before the mind that this psalm was written in some time of personal or national anxiety, which was causing very grave perplexity. Multitude of thoughts, complexity, conflict of thoughts. I. OUR OF . A suitable and suggestive term. A true description. Have you ever tried to watch the process of the mind in ordinary times or in special times? Explain how the law of association brings up not one string of orderly thoughts, but various series, which branch and cross and conflict one with the other. Past, present, future, bring in their various thoughts. The importance of good ordering of thoughts, to the pious man, may be seen from these considerations, 1. Sin lingers in them. 2. Character is exhibited to God as much by them as by our actions; for "as a man thinketh in his heart, so is he." 3. The power of religion is first felt in them. 4. They are the real springs of action, and they give character to our action. II. GOD’S . He gives comforting assurances for us to think about. God makes himself a Key-thought to the thoughts that we should cherish. Illustrate how the godly soul may fill his mind with the "exceeding great and precious promises," and how these will be always ready to come up, to dispel distracting thoughts, and soothe troubled thoughts. God’s comforts are thoughts that realize God as the holy Father, Christ as the elder Brother, the Spirit as the present Guide, and "all things working together for good." III. THE DUTY OF GOD’S . They will ease our distress; they will recall us to trust; they will put a "song into our mouth." We may cherish them by full acquaintance with God’s Word, which is the great storehouse of Divine thought suggestions, and by daily communion with God, which is sure to start fresh comfortings in our souls.—R.T. Psalms 94:20 Man’s rival law. "Frameth mischief by a law." "Making legislation a means of wrong." The idea is that, in the psalmist’s time, the courts of justice were corrupt; and man’s law, instead of being in harmony with God’s Law, and its expression, had become a rival. It had come to do what God’s Law never does. It worked towards injustice and unrighteousness. God’s Law is "holy, and the commandment holy and just and good." The thing that seemed so unbearable to the psalmist was, that the tyrants of his day claimed to be acting according to law, seeking to hide their unrighteousness by a holy name. I. TO LAWFUL IS A PRIMARY DUTY. Inculcated by Old Testament and New. Felt to be the right thing. Necessary to the individual and nation well being. II. TO IS A PRIMARY DUTY. Unlawful authority is that which conflicts with the authority of God. All law that has claims on men is the translation, for particular relations, of the Law of God. Unless we can be sure that a thing can stand the Divine Law test, we are not bound to render obedience. III. The case of the text is, however, more subtle than this. It brings before us lawful authority abused, and Divine Law dishonoured in its applications. And it may be difficult for men to see what is their duty in such a case. The psalmist seems to see his way clearly. He suggests that we should submit to the injustice, and cry mightily to God, that he would turn the hearts of the rulers. And he is right. To right law wrongly administered we should present submission, for history abundantly proves that through suffering the wrong doing of rulers is best revealed. But submission would be wrong if men had not the profound conviction that God rules the rulers, and is the Avenger of all the persecuted and oppressed.—R.T. BY C. SHORT Psalms 94:1-23 Divine retribution certain. The psalm may be distributed under the following heads. I. A PRAYER FOR THE OF WICKED . (Psalms 94:1, Psalms 94:2.) Probably in anticipation of the Assyrian invasion. II. THE GROUND OF THE PRAYER—THE AND SPIRIT OF THEIR CRUEL WORK. (Psalms 94:3-7.) They murder the fatherless, and say, "Jehovah seeth not?" III. THE AND OF GOD THEY SHOW. (Psalms 94:8-11.) All sin implies this. IV. THE BLESSED REST AND OF THOSE WHO ARE AND TAUGHT OF GOD. (Psalms 94:12-15.) "Judgment cannot always be perverted—cannot always fail." V. THE DEEP OF GOD’S DERIVED FROM PAST . (Psalms 94:16-19.) VI. AN OF ALREADY UPON THE WICKED. (Psalms 94:20-23.)—S. THIS is a liturgical psalm, probably composed for the temple service, and still used in the synagogue as one of the Friday evening Psalms which introduce the sabbath. The Western Church has adopted it into its daily "Order for Prayer"—a position which it continues to occupy in our own Matins. It consists of two parts (verses 1-7 and verses 7-11), so strongly contrasted, that separatist critics suggest an accidental combination of two quite unconnected fragments (Professor Cheyne). But a deeper and more penetrating exegesis sees in the composition two trains of thought, purposely set over against each other—one joyous, the other plaintive; one setting forth the "goodness" of God, the other his "severity" (Romans 11:22); one inviting to joy and thankfulness, the other to self-examination and repentance; one calling to mind God’s greatness and loving kindness, the other bringing into prominence man’s weakness and danger. In the Septuagint the psalm is ascribed to David, and this view seems to have been taken by the writer of the Epistle to the Hebrews (Hebrews 4:7). But modern critics are generally of opinion that the style is not that of the Davidical psalms. Psalms 95:1-7 The song of praise. This seems to terminate with the words, "We are the people of his pasture, and the sheep of his hand." Psalms 95:1 O come, let us sing unto the Lord. From this opening phrase, which finds an echo in Psalms 95:2 and Psalms 95:6, this psalm has been called "The Invitatory Psalm." As it invited the Jews, so it now invites Christian congregations, to join in the worship of the sanctuary. Let us make a joyful noise to the Rock of our salvation (comp. Psalms 33:3; Psalms 98:4). Loudness of voice was regarded as indicating earnestness of heart (see 2 Chronicles 20:19; Ezra 3:13; Nehemiah 12:42, etc.). The expression, "Rock of our salvation" is taken from Deuteronomy 32:15. It is well paraphrased in our Prayer book Version, "the strength of our salvation." Psalms 95:2 Let us come before his presence with thanksgiving. Our first duty, when we come before God’s presence, is to thank him (see the Exhortation in the Order for Daily Prayer). And make a joyful noise unto him with psalms. A "psalm" is properly a "song of praise"—the natural concomitant of thanksgiving. Psalms 95:3 For the Lord is a great God. Thanks and praise are due to God, in the first place, because of his greatness (see Psalm cf. 2). "Who is so great a god as our God?" (Psalms 77:13); "His greatness is unsearchable" (Psalms 145:3). And a great King above all gods; i.e. "a goat King above all other so called gods"—above the great of the earth (Psalms 82:1, Psalms 82:6), above angels (Deuteronomy 10:17), above the imaginary gods of the heathen (Exodus 12:12, etc.). Psalms 95:4 In his hand are the deep places of the earth; the strength of the hills is his also; rather, the summits of the mountains are his also. The meaning is that all the earth is his, from the highest heights to the lowest depths. Psalms 95:5 The sea is his, and he made it (see Genesis 1:9; Psalms 104:24, Psalms 104:25). And his hands formed the dry land (see Genesis 1:9, Genesis 1:10). Psalms 95:6 O come, let us worship and bow down: let us kneel. The outward and visible worship of the body is required of man, no less than the inward and spiritual worship of the soul. Before the Lord our Maker; i.e. "who has made us what we are—created us, redeemed us, taken us to be his people" (comp. Deuteronomy 32:6; Psalms 100:3; Psalms 102:18; Psalms 149:2; Isaiah 29:23; Isaiah 43:21; Isaiah 44:2, etc.). Psalms 95:7 For he is our God. A second, and a more urgent, reason for worshipping God. Not only is he a "great God" (Psalms 95:3), but he is also "our God"—our own God—brought into the closest personal relationship with us. And we are the people of his pasture, and the sheep of his hand (comp. Psalms 74:1; Psalms 79:13; Psalms 80:1, etc.). We are led by him, tended by him, fed by him, folded by him. We owe everything to his shepherding. Psalms 95:7-11 The warning against waywardness. This is delivered in four, or rather four and a half, verses, and commences with the words, "Today if ye will hear his voice." Psalms 95:7 Today. This word, standing prominently forward as it does, is a startling call, intimating that the time is come for a momentous decision. If ye will hear his voice. God is crying to his people—will they hear, or will they forbear? If the former, all will go well; if the latter, than assuredly they shall not enter into his rest. The "voice" intended proceeds to give the warning of Psa 95:8-11. Psalms 95:8 Harden not your heart, as in the provocation; rather, as at Meribah (see Exodus 17:2-7). And as in the day of temptation in the wilderness; rather, and as in the day of Massah. The children of Israel "tempted" God, and "chided" with Moses at Massah (or Meribah) in the wilderness, where water was first given them out of the rock. Their descendants are warned not to follow the example of their forefathers. Psalms 95:9 When your fathers tempted me (see Exodus 17:2, Exodus 17:7). Proved me; or, "tested me"—put my power and goodness to the proof. And (rather, even) saw my work; i.e. "saw the water gush forth from the rock, when at my command Moses struck it" (Exodus 17:6). Psalms 95:10 Forty years long was I grieved with this generation; rather, with that generation—the generation that tempted God in the wilderness (see the Revised Version). And said, It is a people that do err in their heart; literally, a people of wanderers in heart are these; i.e. "not only are they a people whose feet wander (Psalms 107:4), but their hearts also have wandered and gone astray from my paths." And they have not known my ways. "My ways—the ways of my commandments—are unknown to them, untrodden by them." Psalms 95:11 Unto whom I sware in my wrath; rather, so that that I sware in my wrath, or "wherefore I sware in my wrath" (for the oath itself, see Numbers 14:21-23; and comp. Deuteronomy 1:34, Deuteronomy 1:35). That they should not enter into my rest. The "rest" originally intended was that of Canaan, when "the Lord gave rest unto Israel from all their enemies round about" (Joshua 23:1). But Canaan was a type of the heavenly rest; and the warning given to the Israel of his day by the present psalmist is to be regarded as a warning that, if they followed in the steps of their forefathers, they might miss of that final and crowning "rest," which, after the wilderness of this world is traversed, still "remaineth for the people of God" (see Hebrews 3:7-19; Hebrews 4:1-9). Psalms 95:6 Public worship. "O come, let us worship." This sublime psalm belongs to the Christian Church no less than to ancient Israel; in a sense, more. For the series of psalms to which it belongs have a prophetic character—they look forward to the kingdom and gospel of Christ. Times without number chanted by white-robed priests and Levites in the temple court, to the clang of trumpets, harps, and cymbals, they nevertheless outstretch the narrow bounds of the old covenant. In Psalms 100:1-5 (the crown of this series) the widest invitation is given to all nations to join in worshipping Jehovah as their God. I. AN TO WORSHIP. What is worship? Our English word means honour and reverence paid to worth—worth-ship. It stands here for a Hebrew word, literally meaning "to fall" or" prostrate one’s self;" i.e. (according to Eastern usage) by kneeling, and touching the ground with the forehead. So Abraham before the angels; Joshua (Joshua 5:14); the heavenly worshippers in St. John’s vision (Revelation 4:10). So when our Lord was on earth (Luke 5:12); and elsewhere. So it follows: "bow down … kneel before the Lord." Bodily movements are the natural expression of inward emotions. So then spiritual worship is the corresponding feeling; prostration of soul—the knees of the heart. It is the acknowledgment of our dependence; we must add, our sinful unworthiness; and of the infinite worth, majesty, glory, holiness, of our Maker. It is reverence, homage, admiration, carried to the highest pitch—adoration. Other feelings, affections, motives, may enter into worship—wonder, gratitude, joy, love, obedience, trust. But worship takes all these, and lays them on the altar, as a whole burnt offering, consumed in the flame of holy awe. All the sentiments which go to make up worship may be claimed by fellow creatures; but only in measure and limit. Not only self-respect, but jealous regard for God’s supreme claim, place such limits. Therefore Cornelius was rebuked by St. Peter, and St. John by the angel (Acts 10:26; Revelation 22:8, Revelation 22:9). But when we behold all good and glorious attributes united in the One Infinite, Self-existent, Eternal Being, the Source of all other being, life, joy, goodness, perfection, reason itself tells us that our worship should be unlimited, absolute. Only blindness, coldness, hardness of heart, and unbelief can prevent the full response of our souls to this invitation. "O come," etc. II. AN TO PUBLIC UNITED WORSHIP. "Let us worship." Worship is worthless if not spiritual (John 4:22-24). Outward forms without spiritual reality may even be hurtful, dangerous, deadly. And perhaps silent worship may be the highest worship: "groanings which cannot be uttered" (Romans 8:26). But public, united, vocal worship has great advantages. It prevents our worship from sinking into mere contemplation and meditation. These are most important aids. But worship is not truly worship unless it is actual converse with God—calling on him, drawing near to him, bowing our souls in his glorious presence. Vocal united prayer or praise greatly helps this—helps us to feel the reality of his presence, and that not only are we thinking of him and addressing him, but that he hears and answers. III. THIS HAS A MEANING AND POWER FOR , immeasurably transcending all that it could have for saints of old under the old covenant. Worship has regard not only to what God is in himself, but what he is to us. The pious Israelite worshipped him as "our Maker," the Judge of all the earth, the God of Israel—of Abraham and his children. Christian worship takes in all these considerations. But think what it adds! After this manner pray we, "Our Father, who art in heaven!" We worship the God and Father of our Lord Jesus Christ. We see the glory of God in the face of Jesus Christ. We have fellowship with the Father and the Son. We have received, not the spirit of fear, but the spirit of sonship, teaching us to say, "Abba, Father!" We have access with boldness through the blood of Jesus. The darkness is past, and the true light shineth (Ephesians 1:2, Ephesians 1:3; Ephesians 3:14; 2 Corinthians 4:6; 1 John 1:3; Romans 8:15; Ephesians 3:12; Hebrews 10:19; 1 John 2:8). Wonderful is the longing desire, holy boldness, nearness to God, of many of the ancient saints (Psalms 42:1, Psalms 42:2, and many other passages)! What ought our worship to be, standing on so far higher a level, where in privilege and knowledge "the least in the kingdom of heaven" is greater than the greatest of them! . 1. The possession of spiritual life is an indispensable condition to the offering of spiritual worship (John 4:24). 2. Public worship is not only a means of blessing, a privilege, an enjoyment; it is a high and solemn duty. Christians should take earnest pains to fit themselves for taking part in it. 3. Those who lead the praises of the Church (choristers) have a sacred ministry, calling for consecration of heart as well as ear and voice or (organist’s) fingers. BY S. CONWAY Psalms 95:1-11 The invitatory psalm. It has been thus called in Christian Liturgies throughout Christendom, and chiefly because of its fervent invitation to praise. But it is also an equally earnest invitation to hearken and to believe. Let us take that which stands at the beginning, and consider— I. THE TO PRAISE. In this is shown: 1. To whom the praise is to be rendered. It is to Jehovah, the Rock of our salvation. 2. Think of the many ministries which the word "rock" reminds us of. Shade: for God was to his people as "the shadow of a great rock in a weary land;" and he is so still. Defence: "Thou art my Rock and my Fortress." Strength: "Thou hast set my feet upon a rock." Supply: "He smote the rock," etc. (Psalms 78:20; Psalms 81:16). Dwelling place: we read both in Isaiah and Jeremiah of "the inhabitants of the rock." Such were the ideas that gathered round this name of the Lord which the psalm summons men to praise. 3. The manner of the praise. It was to be by joyful song and resonant shout, with thanksgiving and with psalms. So hearty, so jubilant, so universal, so emphatic, was to be the praise of the Lord. But in verse 6 there is the call to yet more profound adoration and worship, since yet higher manifestations of God’s grace are to be commemorated. Therefore note: 4. The reasons for all this worship. And (1) because of what God is—supreme over all the gods of the heathen; (2) because of his rule over the whole earth—its depths, its heights, the sea, and the land; (3) because—and here comes the summons to the higher praise spoken of—of what God is to his people—their Maker, their God, the Giver of their peace and rest (cf. Psalms 23:1-6; "He maketh me to lie down in green pastures"); so his people are "the people of his pasture." He is also their Guide, Defender, Ruler—"the sheep of his hand." Such are the grounds—and surely they are adequate—for this reverent and yet exultant worship. And they all remain still. II. THE CALL TO HEAR GOD’S VOICE. (Verse 8.) For as the former verses had told of the rich and lofty privileges of the people of God, so these tell of their great peril—the peril of unbelief. This had been their ruin in days gone by, in all that weary forty years. Nothing else could harm them; but this wrought all their woo (cf. Hebrews 4:6-9). And what was true of old and of Israel, is true today and of ourselves. The righteous live by faith; no unbeliever can enter into God’s rest. III. THE CALL TO FAITH. For this is the condition of our obtaining the prize of our high calling. The rest of God is God’s reward to his faithful people—a rest not alone in heaven hereafter, but here and now, whilst in this world, which Christ promises to give, and does give. Saints of old knew it; saints today enter into it. Christ dwelt in it, and so may we—if we believe.—S.C. BY R. TUCK Psalms 95:1 Everybody called to praise God. The call to offer God joyful thanksgiving is made to everybody, without qualification or limitation. It may be that certain forms of Divine worship are properly reserved for those who are in certain states of mind, or have voluntarily entered into certain relations; but the common duties of thanksgiving rest on all humanity—the claims of the God of providence and mercy should be felt, and should be responded to, by every man made in the Divine image. A strange notion has been allowed to gain some acceptance, that praise and thanksgiving from the unconverted can never be acceptable to God. The Scriptures give no countenance whatever to such a notion. Every man is invited to praise God as well as he can. What God resists is insincerity. It does not matter how imperfect the praise may be, if it is but sincere. The terms of the text imply the union of music and song in God’s worship. The psalmist invites to a full burst of instrumental and vocal music, which will use up all kinds of human talents. Being a general call, it is a call to worship God with thanksgiving, which every man may be expected to feel; not with penitence, which only a few may feel. I. ALL MEN MAY JOIN IN WHAT GOD IS TO ALL MEN. 1. God the Creator. Open out the idea that what God could say of his daily handiwork, "Behold, it is very good," man, observing the further workings, the operations, of what God has made, can repeat after him. Explain that, in a large way, man could always, by observation, see the goodness of God in creation; in minute detail man’s science sees it still. 2. God the Provider. "Giving to all their meat in due season." Here show that the extraordinary, such as provision of manna, only illustrates the ordinary, God giving all their daily bread. 3. God the Saviour. In the lower sense of Preserver, Defender, Deliverer, from the common ills and perils of life. Apart, then, from all theological distinctions, all men should praise God. II. SOME MEN MAY JOIN IN WHAT GOD IS TO SOME MEN. 1. Some men have special personal experiences of God’s dealings. 2. Some men know God as their Saviour from sin.—R.T. Psalms 95:4, Psalms 95:5 The beautiful and sublime calling to devotion. There is a remarkable diversity in the psalms. Some express the struggling of earnest souls with the moral difficulties and mysteries of life (see Asaph’s psalms). Some express the varieties of experience characterizing individual religious experience (see Psalms 42:1-11.). The psalm now before us is one that expresses the influences of the varied aspects of nature upon the culture of religions life and feeling (see also Psalms 19:1-14; Psalms 104:1-35; Psalms 147:1-20.). These poetical nature psalms are as true to humanity, as necessary and as helpful, as those whose influence seems more direct. Man’s Bible is poetical. It should be, because the poetical is one of man’s faculties. It is the side of his nature on which he is set in harmony with the suggestive in material creation. By the poetical faculty we need not mean the power of making poetry. It is the power to receive and respond to the impressions made on us by God’s handiwork. Nothing quickens and nourishes the faculty as religion does. Faith and hope are nearly allied to imagination; and they cannot fail to culture it. In this psalm it is evident that the beautiful and sublime in nature is impressing the psalmist, filling him with reverence, leading him to personal devotion, and inciting him to call upon others to share with him in worship. I. THE GREAT THINGS OF NATURE IMPRESS ALL MEN. Many of us may seem to be under grave disadvantage, because we live in a crowded city, a man-made city, an unaesthetic city. But even cities cannot wholly shut out the changing moods of nature. Smoke cannot hide the firmament, the sunshine, or the stars. Business cannot make us unmindful of the seasons, the winds, and the rains. Men’s buildings cannot alter the conformation of the ground that makes the landscapes. And the very disabilities of city people only make them more open to nature influences when they can get away into the country. The beautiful and sublime will not always produce their due impression on us. Poets are not always equally sensitive. So much depends on our circumstances and on our moods. And therefore how important is the spirit in which we go into the country; the kind of society we seek there; and especially the quietness, the loneliness, we gain in which we may listen to nature’s voice! Crowded trains, crowded piers, crowded seashores, crowded lodgings, too easily crowd men out of their spirituality. Can we recall times when nature has borne upon us with all its holiest force? At such times we were our real selves, our noblest selves; God touched us with his nature hand, and we felt the touch. Illustrate by the impressions of moor, mountain, seashore, sunset, or tempest. Upon David the voice of nature fell often, and found an exquisite sensitiveness that was partly his disposition, and partly his piety. Believe, then, in kinness between yourself and the grand in creation; and learn to expect that nature messages will come to you. II. THE GREAT THINGS OF NATURE CALL TRUE-HEARTED MEN TO AND WORSHIP. To many men, warped and biassed by education and association, the great things of hills and seas and skies speak only of a higher power. If man is simple, true-hearted, they speak of the personal being of God. "The sea is his." The psalmist does not merely assert a fact; he asserts a man’s feeling concerning the fact. We can have no reverence, no devotion, for the vague thing—a power. Reverence and devotion can only be felt m relation to a living being. So we must guard our faith in God, the living God. If open-hearted, nature makes us feel the kinness of man with creation in its daily dependence on God. "He is our God, and we are the people of his pasture, and the sheep of his hand." Our minds, receiving impressions of glory from earth and sky, transfer them to God. If this his handiwork be so glorious and so gracious, what must he himself be? And if all things depend on him, how should we bow before him, and worship? "Oh how I fear thee, living God!" But a further impression comes. That which fills us with reverence and worship is God’s voice to humanity, and it reaches the whole brotherhood of men. So we become dissatisfied with lonely worship, and want to say, with the psalmist, "Come, let us worship and bow down." Search, then, and see what is the influence of the holiday times of life upon us. Have they made us more reverent, more devout, more earnest in our religious life and service? Do they give us a worthier sense of the value of common worship; and fill us with a holier determination "not to forsake the assembling of ourselves together, as the manner of some is"?—R.T. Psalms 95:6 Associated and public prayer. 1. In meeting together for public prayer, we follow the impulses of our own hearts, as well as obey the commands of our God. Prayer and worship are connected with our whole relation to God. God is in direct relation to the spirits that we are. We feel this, and therefore we must pray for spiritual blessings. God is in direct relation to the bodies that we have. They are his making, the care of his providence. They are subject to weariness and disease; they are the mediums of our virtue and of our vice. Out of the sense of the relation of our bodies to God, we are impelled to pray for temporal blessings. And God is also in close relation to our associations with one another—to our associations as families, as Churches, as fellow worshippers, and as citizens. Our best welfare, in all these relations, depends on him who is Lord of all natural laws, Lord of storms, Lord of harvests, Lord of sunshine, Lord of the wrath of men, and Lord too of their wealth. Let any man feel this, as every true man, every thinking man, must feel it, and that man will be impelled by his own spirit to meet with others, and say to others, "O come, let us worship and bow down: let us kneel before the Lord our Maker." God deals with us collectively here on earth. We may not think of separate Churches in heaven; of organized families in heaven. There are no towns, with distinct town interests, in heaven; no nations, with national qualities and national interests, in heaven. It is peculiar to our present human scenes that God deals with us collectively. This need not relieve our sense of individual responsibility. We do but show what a basis is laid for collective prayer, for public worship, in this fact, that God deals collectively with us. He can punish individuals in another world for their individual wrongdoings. He can only punish nations, as nations, for their national wrong doings, in this sphere. Collectively, God regards us; then collectively we should pray, collectively we should worship, collectively we should live for God. The man that refuses to join in public worship is breaking away from his humanity; and denying the gracious conditions and responsibilities under which God has placed him. It is a more familiar truth, that sharing in public worship is the direct command of our God. 2. What are the reasons which keep men from the performance at all, or from the due performance of this duty of public worship? To put our reasons out into the full blaze of the light is often sufficient to wither them up, and to make us altogether ashamed of them. Perhaps some persuade themselves to say, "Your worship is not really intended for us: it is for Christians, and we do not want to intrude." It is a mistake. God’s worship is for men, all men, all God-made men, whether they fit in with our idea of what God would have them be or not. Some stay from public worship because they cannot arrange their domestic affairs so as conveniently to attend it. Be sure that you have really tried and failed, before you rest in this excuse. Most stay away from sheer indifference, from the carelessness which settles down over souls that willingly live to self and sin. Some men are indisposed to worship; and it is this indisposition with which we have to deal. 3. Under the terms, "associated, and public worship," three forms may be indicated. (1) Family prayer. When the devoted Richard Baxter lived in Kidderminster, it is said there was not a house in which the evensong of praise might not be heard, and the uplifted prayer of earnest hearts. The rush of modem business life has swept away much family prayer. (2) Social prayer. Times when two or three meet together, to plead the promise made to two of the disciples who agree to ask. The smaller meetings are specially fruitful in spiritual blessings. (3) Public prayer. The services of the sanctuaries. The spiritual antitypes of the old temple worship at Jerusalem, "whither the tribes go up." Public worship sustains, as nothing else can do, our dependence on God, the Creator, the Provider, the Redeemer. "He made us, and not we ourselves;" "He redeemeth our life from destruction." He "sent his Son into the world, that we might live through him." Then surely we ought "to worship and bow down."—R.T. Psalms 95:7 Our moral relations with God. "People of his pasture, and the sheep of his hand." Some writers try to amend this sentence, because the poetical figure seems complicated. It is much better to leave it in its poetical suggestiveness. It indicates familiarity with Eastern shepherding. The shepherd lives with his flock day and night; feels for them a personal affection; tends them in all their times of need with his own hands. So the Eastern sheep and shepherd figures, for God and his people, are stronger and more suggestive than we can realize if we keep ourselves to Western shepherd associations. In so carefully putting people into one sentence, and sheep into the other, the psalmist reminds us that God’s sheep are moral beings, and the mere physical relations of shepherds to their sheep do but represent and illustrate the moral relations in which God stands to his people as moral beings. So we rise into a sphere in which we need the help of another figure—that of the father and his family. The "Lord our Maker" here brings God before us as the Universal Creator; and as the Founder of the Israelite nation. I. OUR MORAL WITH GOD INCLUDE OUR . Illustrate from the shepherd’s estimate of each sheep. But the end at which the shepherd aims is health, fatness. The end at which God aims is cultured, developed, perfected character. And this is the Divine aim forevery man, and the Divine work in every man. If we can see the issue more plainly reached in some men than in others, this need not dim our confidence that the work is going on in all. II. OUR MORAL WITH GOD INCLUDE OUR MOODS. For no man can study human nature without observing that men are constantly acting, on occasion, out of harmony with their characters. The difficulty of dealing wisely with children lies in their occasional strange lapses and oddities. God bears shepherd-like relation to the odd moods of his moral beings. III. OUR MORAL WITH GOD INCLUDE OUR SINS. This brings us into a very familiar field, and opens to view the redeeming and sanctifying work of God. These moral relations of God to us are the real reason why we should "worship and bow down."—R.T. Psalms 95:8 Divided feeling in man. The psalmist assumes that they wish to hear God’s voice, and yet there is danger of their hardening their heart. That double feeling is constantly to be found in men. They are forever putting stumbling blocks in their own way. The head will often hinder the heart, and the heart will often hinder the head. Man is a single being, and he is his own true self only when all the forces of his nature act in harmony together. But man can make himself into a dual being, and start a strife within himself that will prove morally destructive. Illustrate by the devil possessed in the time of Christ. There was strife in the men. Their will pulled one way, the mastering will that was upon them pulled the other. Or take the modern case of delirium tremens. Here in our text we have the power which lies in man to hinder himself. He may "harden his heart," and so silence every high and noble desire he may feel. This hardening of the heart is always a man’s own act to begin with, and God’s act to finish with. A man sets himself upon resisting right impressions and persuasions; he finds it easier a second time and a third; he is hardening so that the persuasions have little effect, and God at last puts his seal on the hardening, and the persuasions roll off altogether. I. WHEN A MAN WANTS TO WORSHIP GOD, HE CAN HARDEN HIS HEART BY DOUBTS. Some one is ever ready to whisper, "Is there a God at all? If there is, is he really a good God? If he is good, might he not have done a great deal more for you?" Give room to such doubts, and all interest in worship will soon take to itself wings and flee away. II. WHEN A MAN WANTS TO WORSHIP GOD, HE CAN HARDEN HIS HEART BY . Illustrate from the historical allusion to Meribah (Exodus 17:1-7). If anybody wants to murmur, he can easily find something to murmur about. There is a sunny side and a dark side to almost everything; and, if a man chooses, he can see only the dark side; and, if he does, he will surely spoil all desire for worship, all grounds for thanksgiving.—R.T. Psalms 95:8 The sin of tempting God. Tempting God is putting him to the test, as if you did not feel quite sure of him, and could not fully trust him. The idea of the word is "assay," "test," as the refiner does metals, or as the chemist or analyst may do to substances submitted to him. It is always implied that the man who proves the thing either does not know what it is or is uncertain about it. It is just that ignorance and uncertainty which God’s people never should have concerning him. It is that doubting God which makes all attempts to test and prove him altogether wrong. Take the case of Israel at Meribah, and show that, in view of the Divine deliverances, guidings, providings, and defendings, any attempt to prove whether God really cared for them, and could help them, was absolutely unworthy; it amounted, indeed, to an insult offered to their covenant King. I. PUTTING GOD TO THE PROOF MAY BE . But the conditions are very clear. If a man wants to believe, and wants encouragement to faith, God will permit him to put him to the proof. This is illustrated, in a very different way, by the sign of the fleece asked by Gideon. The rightness or wrongness of asking the sign depended entirely on the state of Gideon’s mind and feeling. He wanted help to belief, so he may put God to the test. Circumstances may arise now which may allow of our proving God; but that work should never be attempted save at the utmost strain. II. PUTTING GOD TO THE PROOF IS . Because generally it implies doubt of God’s power, or faithfulness, or mercy. See the mood of the Israelites; and see the spirit in which the scribes and Pharisees came, putting Jesus to the test. They did not want to believe in him. They wanted to get something which would encourage their unbelief. So Jesus refused, saying, "There shall no sign be given unto them." Keep right attitudes and moods of mind, and right relations with God, and then it will never come into our minds to attempt to put him to the test.—R.T. Psalms 95:11 Divine judgments on the unbeleving. "They should not enter into my rest." As the reference is clearly to the murmurings of the Israelites at Meribah, the "rest" referred to can only be the anticipated rest of settlement in the promised land of Canaan. The writer of the Epistle to the Hebrews finds a further meaning, or rather suggestion, in the word; but we may seek for the first and direct teaching of the passage. 1. Notice that God is said to have been grieved with the effort made to test or tempt him; but his grief is not to be thought of as distress, it is rather that he was "moved with indignation," and therefore found an immediate and severe judgment necessary. 2. Notice that the basis of all the wrong in Israel is recognized as unbelief; but that is not here an intellectual sin, it is a heart sin; it is not "inability to believe," it is "untrustfulness," and untrustfulness when God had laid down such abundant grounds for their trust. 3. Notice that the judgment fell upon the generation, and not upon the race. In all God’s judgments that recognize personal failings, we may find personal suffering and loss, but no frustration of the Divine purposes. The untrustful generation died in the wilderness; but the race, in good time, entered and possessed the "rest" of Canaan. 4. Notice that our own human feelings enable us to understand the Divine indignation. All good men love to be trusted. You can never so sorely try a good man as by failing to trust him. This applies even more strongly to those who are in close, loving, family relations with us. The supreme indignity, to our humble view, is a son failing to trust a good mother. Work out the various relations in which God, the infinitely Good One, stood to Israel, and stands to us; and so bring to view the shame of our untrustfulness, and the reasonableness of our coming under disciplining Divine judgments.—R.T. BY C. SHORT Psalms 95:1-11 Public worship-its necessity and advantage. I. ITS NATURE. 1. Thanksgiving and praise. (Psalms 95:1, Psalms 95:2.) We need special seasons for thinking over our privileges and cultivating gratitude, and the utterance of the spirit of praise. 2. Adoration and prayer. (Psalms 95:6.) God’s love thus a cause for our cleansing. Christ’s promises and grace inexhaustible. Who can drink the river of his love dry? Confession and supplication. 3. Listening to the voice of God. (Psalms 95:7.) In his spoken Word and in our own hearts. Hearing what God speaks to us is as much worship as our speaking to God. II. REASONS OF WORSHIP. 1. God’s supremacy. (Psalms 95:3-5.) Here is the theme of the loftiest praise; a reason for the largest prayers; and an argument for submission to his perfect will. 2. God’s tender guardianship. "He is our God; and we are the people of his pasture, and the sheep of his hand." intimate relationship to him: "our God." Living upon his bounty: "people of his pasture." We are being guided by him: "sheep of his hand." 3. God’s oath against those who are hardened. "Unto whom I sware in my wrath that they should not enter into my rest." 4. He is the Rock of our salvation. (Psalms 95:1.) The eternal Foundation and Shelter of the soul.—S. Psalms 95:4-6 The material universe and its lessons. "In his hand are the deep places of the earth: the strength of the hills is his also. The sea is his, and he made it; and his hands formed the dry land." The material universe suggests— I. THE MYSTERY OF SELF-. Is it eternal, self-existent; or has it come from God in the way of direct creation or evolution? Self-existence an impossible conception, whether of the universe or of God; but it is also impossible to avoid it and find a substitute; only impossible to conceive of two self-existences. II. IF THE IS EVOLVED FROM GOD, THEN IT MUST BE A OF PART OF HIS NATURE. Shows that God takes delight in material strength and beauty as well as in spiritual. The infinite variety of conceptions embodied. The infinite skill in the construction of the infinitely little and the infinitely great. But this only of a part of his nature, and that not the highest.III. OF POWER. "Who by his strength setteth fast the mountains, being girded with power." Seas and mountains only functional examples of his power. The vastness of the universe. The child that Augustine saw ladling the sea into a hole in the sand. "Not more impossible than for you to empty the universe into your intellect."IV. THE IN US THE SENSE OF AND . But mind, conscience, heart, are the only things that are eternally great. Mountains will melt, and seas dry up. "He is our God; and we are the people of his pasture, and the sheep of his hand." "It is he that hath made us, and not we ourselves." We are his children.—S. THIS psalm occurs, with very little change, in 1 Chronicles 16:23-33, and is there (1 Chronicles 16:7) ascribed to David. It is also entitled, "A Psalm of David," in the Septuagint. But the phraseology and the style, especially the frequent iteration (1 Chronicles 16:1, 1 Chronicles 16:2, 1 Chronicles 16:7, 1 Chronicles 16:8, 1 Chronicles 16:13), belong to the later Hebrew. If David, therefore, was the original author, we must suppose a reconstruction of the composition at a later period. The psalm is one entirely devoted to praise. It sets forth Jehovah, first, as the Creator and Wonder worker of old (1 Chronicles 16:1-6); secondly, as the present Ruler of the earth and its inhabitants (1 Chronicles 16:7-10); and, thirdly, as the coming Judge of all men (1 Chronicles 16:10-13). Metrically, the psalm consists of four stanzas, the first three of three verses each, and the last of four. Psalms 96:1 O sing unto the Lord a new song (comp. Psalms 33:3; Psalms 98:1; Psalms 144:9; Psalms 149:1; Isaiah 42:10). This clause does not occur in 1 Chronicles 16:1-43. It seems to belong to the second recension of the psalm, when it was recast to suit some "new" occasion. Sing unto the Lord, all the earth. So in Isaiah 42:10, "Sing unto the Lord a new song, his praise from the end of the earth." The psalmist at once makes known his "universalism" by calling on the whole earth to join in his song of praise (comp. Psalms 66:1, Psalms 66:4). This psalm has been well called "a missionary hymn for all ages." Psalms 96:2 Sing unto the Lord, bless his Name (cf. Psalms 100:4; Psalms 145:1, Psalms 145:10, Psalms 145:21, etc.). Show forth his salvation from day to day; or, publish his salvation (εὐαγγελίζεσθε, LXX.); i.e. "make it known"—"spread the good tidings." Psalms 96:3 Declare his glory among the heathen. Publish God’s praise, not only in Israel, but to the ends of the earth. Let all mankind hear the joyful news (comp. Psalms 2:8; Psalms 47:1, Psalms 47:8; Psalms 138:4). His wonders among all people; rather, among all the peoples; i.e. "all the nations of the earth" (see Psalms 96:7). Psalms 96:4 For the Lord is great (comp. Psalms 95:3), and greatly to be praised. Whatever is "great" excites our admiration, and naturally calls forth our praise. God’s greatness is such that he needs to be "greatly praised." He is to be feared above all gods (comp. Psalms 95:3, and the comment ad loc.). Psalms 96:5 For all the gods of the nations are idols; rather, vanities, or nothings. In the original there is a play upon the words—the elohim of the nations are mere elilim. Elilim is a favourite designation of the heathen gods in Isaiah. Compare the statement of St. Paul, "We know that an idol is nothing in the world" (1 Corinthians 8:4). But the Lord made the heavens. That which is nothing can do nothing, can make nothing. How far superior is Jehovah, who "made the heavens" (comp. Genesis 1:1; Isaiah 42:5; Isaiah 44:24)! Psalms 96:6 Honour and majesty are before him. Another paronomasia—hod ve-hadar. Dr. Kay translates, "grandeur and majesty;" Professor Cheyne, "glory and grandeur." Strength and beauty are in his sanctuary. The original phrase used seems to have been, "Strength and gladness are in his place" (1 Chronicles 16:27)—terms suiting the simplicity of David’s time. When the psalms came to be used in the temple service, loftier language was more fitting. The whole passage has probable reference to the glory of God as seated between the cherubim in the first temple. Psalms 96:7 Give unto the Lord, O ye kindreds of the people; rather, O ye fatuities of the peoples. A renewed appeal to the heathen to join in the song of praise (comp. Psalms 96:1). Give unto the Lord glory and strength. "Give" must be understood in the sense of "ascribe" (see Professor Cheyne’s translation, and compare the Prayer book Version). Both this and the next verse are echoes of Psa 29:1, Psalms 29:2. Psalms 96:8 Give unto the Lord the glory due unto his Name; literally, the glory of his Name. Bring an. offering, and come into his courts. The parallel expression in 1 Chronicles 16:29 is, "Come before him." "Courts" would be inappropriate until the temple was built. (For the bringing of "an offering" (minchah) by the Gentiles, see Malachi 1:11.) Psalms 96:9 O worship the Lord in the beauty of holiness. This is generally explained as "holiday attire." or "in vestments suited to holy service," but may include, besides vestments, the other material accessories of Divine worship. Fear before him, all the earth; or, tremble before him (comp. Psalms 97:4). The fear of God is constantly inculcated by the psalmists, not only as "the beginning of wisdom" (Psalms 111:10), but as required of every man during his whole life (Psalms 19:9; Psalms 34:9; Psalms 40:3; Psalms 64:9; Psalms 86:11; Psalms 119:63, etc.). Psalms 96:10 Say among the heathen that the Lord reigneth (comp. Psalms 93:1; Psalms 97:1; Psalms 99:1). The world also shall be established that it shall not be moved. When God takes his throne, and manifestly reigns, the earth is at once "established," settled, placed on a firm footing (see the comment on Psalms 93:1, where exactly the same words occur). He shall judge the people righteously (comp. Psalms 96:13). God, the Deliverer of old time (Psalms 96:3, Psalms 96:4), God, the King of the whole earth (Psalms 96:10), is also God the Judge, who gives sentence on the "peoples" with equity. Psalms 96:11 Let the heavens rejoice, and let the earth be glad. "An appeal for the sympathy of nature" (Cheyne); comp. Isaiah 44:23; Jeremiah 51:48. If the final coming of Messiah’s kingdom be the event alluded to in Jeremiah 51:10, as is quite possible, the calling on heaven and earth to rejoice may indicate a real renovation of the material universe, such as to bring it into harmony with the newly established spiritual conditions of the period (comp. Isaiah 65:17-25; Revelation 21:1-4). Lot the sea roar, and the fulness thereof (comp. Psalms 98:7). The sea is to show its joy by raising its voice, and "roaring," or "thundering." Psalms 96:12 Let the field be joyful; i.e. "the cultivated ground." And all that is therein. Its vines, its olives, its other fruits, and its harvests. Then shall all the trees of the wood rejoice before the Lord. Lebanon and Bashan shall rejoice equally with Carmel and Sharon. The whole earth shall "break forth into singing" (see Isaiah 44:23). Psalms 96:13 For he cometh, for he cometh to judge the earth (see above, Psalms 96:10). This is given as the reason for the burst of joy. God’s coming to judgment is the establishment of moral order in the place of moral disorder upon the earth, and the inauguration of a reign of love, peace, and happiness (comp. Isaiah 65:18-25). He shall judge the world with righteousness (see above, Psalms 96:10, and comp. Psalms 9:8). The judgment which the psalmist has specially in view is, "not a retributive, but a gracious judging, by which controversies are adjusted and prevented, and the law of love introduced into the life of the people" (Hengstenberg). And the people with his truth; rather, the peoples; i.e. all the nations on the face of the earth. Psalms 96:5 Idolatry. Thus it was three thousand years ago. Thus, to an extent as astounding as melancholy, it is today. Population of globe estimated at fourteen hundred millions; if so, one thousand millions heathen. Considering the prevalence, permanence, antiquity, of idolatry, that these words and many like these should have been written when and where they were, is no unsubstantial proof of the superhuman authorship, Divine inspiration, of Old Testament Scriptures. History presents no more impressive and significant sight than that of the little nation of Israel, holding a tiny corner of earth not twice the size of Yorkshire, hemmed in by mighty empires and ancient civilizations, often crushed by their irresistible weight; with absolutely no advantage over other peoples in the struggle for life, save their religion; yet maintaining for fifteen centuries their single-handed witness to the foundation-truth of religion, and protest against the perverted faiths of the world. (1) The causes of idolatry; (2) its evil; (3) our duty. I. THE CAUSES OF . How to account for this terrible and amazing fact—the widespread, long continued prevalence of idolatry? No single origin can be historically verified. Worship of forces and forms of nature, of ancestors, of deified heroes, of symbols or personified attributes, of partial and degraded conceptions of the one living God, or fading traditions of his worship,—all these have their place in the labyrinth of the history of national faiths. The theory propounded with immense assurance and eclat a generation ago, that fetishism was the parent of polytheism, and the worship of many gods crystallized into the worship of One, has shared the fate of theories which facts are forced or invented to fit, in place of theory being fitted to fact. Degraded superstitions of barbarous nations have the clear marks of being dust and dregs of ruined faiths (most striking illustration in the history of Madagascar, where proverbs still bore witness to God, while idols were bundles of sticks and rags). American Indians (types, according to Sir W. Dawson, of pre-historic men), among remnants of decayed civilization, have preserved the ancient faith in "the Great Spirit." Greece and India bear witness to the fact that the worship of nature preceded that of deities in human shape. In China, where the emperor once a year publicly worships "the God of heaven," and where worship of ancestors is the strongest form of religion, Buddhism, dating only some five centuries B.C.—at first a system of atheistic morality—has been transformed into idolatry. The two most amazing proofs of the all but irresistible tendency of human nature are found in the history of Israel and the history of Christianity. From the time of Joshua’s successors to the Babylonian Captivity, the incurable propensity of rulers and people to idolatry is scarcely a less striking feature of Israel’s history than the steadfast witness of the prophets and of the faithful remnant against it and on behalf of the truth. Christianity itself, whose glorious message to the heathen was—to turn from dumb idols to the living God, became in five centuries so encrusted with the worship of saints, the Virgin, the Host, relics, images, that when Mohammed drew the sword against idolatry, he reckoned Christians among idolaters. What is, then, the explanation? We find in it (1) man’s need of worship—his "feeling after God." (2) In all which makes men shrink from worshipping the Holy One, who says to his worshippers, "Be ye holy, for I am holy." St. Paul gives the true philosophy of religion (Romans 1:18-25). II. THE EVIL OF . People ask—Is not this greatly overrated? Does there not lie in the heart of idolatry a craving after God? Is it not better to worship an idol than not to worship at all—blind reverence better than none? Answer: Granting this, it does not change the fact that idolatry has death at its root, and death as its fruit (Jeremiah 2:13). Blind reverence brings no fruit of blessing into life, pardon, love of goodness, strength for duty, comfort in trouble, moral renewal, or spiritual life. To be Godless is to be Christless, hopeless (Ephesians 2:12). False substitutes for God do not prepare the heart to know and love him, but harden and close it against his voice. And for the most part idolatry brings the grossest immorality in its train. III. THE DUTY, therefore, of delivering from the curse of blind, false, degrading worship a thousand millions of mankind, and spreading in its place the true knowledge of the ever-living Creator, the Father of spirits, and the glad tidings of reconciliation to him, and life eternal, as his children by faith in Christ Jesus, is one of the noblest, happiest, most imperative, to which Christians are called. BY S. CONWAY Psalms 96:1-3 Songs and sermons. We have both in these verses. There is a threefold summons to sing unto the Lord, and a similar threefold summons to speak for the Lord. Such psalms as this never contemplate a religion which can be hid away and held in secret. The passionate love which breathes in this psalm must have vent or die. There is here no coming to the Lord by night, or being secretly a disciple for fear of the Jews, but the psalm is an open, full, joyous confession of the soul’s delight in the Lord. And such confession takes this double form. I. Song. This is called for: 1. Because our love to the Lord should be amongst those deep and intense feelings which demand the fullest utterance of which the soul is capable. Plain prose will serve for ordinary communications, but when the soul is deeply stirred, as it should be, by the love of God, then song becomes a necessity. See in the Scriptures how the rapt utterances of psalmist and prophet inevitably clothe themselves in poetical form. 2. Because it is so attractive. It tells of a glad, bright, winsome religion, of sunshine in the soul and joy in the heart, all which in this sad, weary, sin-stricken world cannot but be infinitely attractive. Therefore God would have his people sing. 3. And because it is the noblest form of utterance. Music and poetry combine to invest the soul’s deepest and holiest thought in the most perfect garment of praise. 4. And the song is to be a new song. Every day is a new day, and brings with it material for a new song. "New mercies, each returning day, Hover around us while we pray; New perils past, new sins forgiven, New thoughts of God, new hopes of heaven." 5. And universal. This is our desire, and, if so, its expression commits us to do our best to unite "all the earth" in this song. 6. It is to be grateful. "Bless his Name." What abundant reason there is for such gratitude! Happy they who thus sing unto the Lord! II. SERMONS. These also are called for—fervent, holy speech for God. Not necessarily set discourses such as we understand by sermons. These, but not these alone, nor these at all, if God has not given us the needed capacity; but God-prompted, loving words spoken for him—these all can speak, and should do so as opportunity is given. Such speech is described, as was the song, in a threefold way. 1. Showing forth God’s salvation. And this from day to day. This can be done, and perhaps best done, by what we are and do—by our life as well as by our lips; yet let not the latter be silent, as they too often are, to our own and others’ great loss. 2. Declaring his glory among the heathen. There is no need to go far away to find these heathen. They are all around us. Tell them of the glory of his character, his Word, his service, his Spirit dwelling within, his eternal rest by and by. 3. His wonders among all people. Not the good people only—it is easy to talk before them; but among the unsaved, tell them what a wonderful Saviour Jesus is.—S.C. Psalms 96:3 The spirit of missionary work. Amongst the brighter signs of the times in which we live must be reckoned the universal anxiety, now in so many ways manifested, on the part of Christian people for the spread of the message of Christ’s salvation both at home and abroad. The whole psalm overflows with thankfulness and delight, and in it is found this summons to missionary work. Now, in a human composition we should say that it was unskilled and lacking in true art if there were introduced an idea which marred the unity of the whole, which was out of harmony with its spirit and incongruous with its main intent. But in an inspired composition like this psalm we can be quite sure that there would be no such incongruity. But then it follows that this summons to missionary service must be in keeping with the spirit of this psalm, or it would not be found where it is. Therefore we note— I. THE SPIRIT OF SONG IS IN HARMONY WITH SERVICE. For think of what this service is. It is: 1. To preach. Not to amuse by gaudy ceremonial. Men are not so won to Christ. And not to conjure as by mystic sacramental grace. But to preach. This is what Christ commanded, what the text bids, what such as Paul gloried in, what God ever blesses. And it is a joyful service. True preachers own this as they feel that those to whom they speak are moved and touched, and are conscious in their own souls of the inspiration of their theme—a theme with which none other can compare. For: 2. It is to preach God’s salvation. That which the text calls "his glory," "his wonders." Now, we know how pleasant it is to be the bearer of happy tidings—say, to a distressed household, a heart trembling with fear. And such is the work of the preacher of the salvation of God. He goes to the consciously guilty, and tells them of free forgiveness in Christ; to the sin enslaved, and tells them of complete deliverance from the accursed tyranny under which they groan; to the Sorrow-stricken, and tells them of him who shall wipe away all tears; to the dying, and tells them of him who, when he had overcome the sharpness of death, opened the kingdom of heaven to all believers. Such is the missionary’s joyous task. 3. And to preach this to all. None are to be left out. One who had been the means of rescuing many from a watery grave through the breaking of a sheet of ice on which they had been joyously skating, tells how all his joy was marred by the fact that he had been compelled to leave many unsaved. So if we were limited, and not suffered to go to all with the glad tidings of God’s salvation, we should feel our joy marred indeed. But because it is for all, therefore is our joy great. 4. Thus he is a coworker with Christ. In fellowship with him. This is an enhancement of the gladness of the work. A regiment is honoured by distinction won by one of its soldiers; a whole family, if one member wins high place. How much more the missionary when Christ is coworker with him! And: 5. It is a work which has not been in vain. What glorious results have been achieved! what trophies won! Therefore we say this service is in harmony with glad song. II. AND THIS SPIRIT OF GLAD SONG IS NEEDED FOR SUCH SERVICE. For: 1. Men will not care for that which, so far as they can see, does you little or no good. But when they see that the faith of Christ is the sunshine of our lives, then they will more ready to believe. Do we let men see this? And: 2. It alone is strong enough for the work. Let me tell you a parable. There was a tyrant who sought to oppress the inhabitants of a certain land. The better to do this he built a strong castle, built it deep and high, and placed it at the entrance of a valley which led to the land he sought to oppress. A little stream ran along that valley near the foundation of his fortress; but he heeded not that, sure it could do no harm. Many who loved that land felt very sad as they saw the oppressor’s power; but yet they hoped that somehow his power would be overthrown. And so it came to pass. The summer went on and the autumn rains came, and the little rivulet became a rapid stream, and began to gnaw away at the foundations of that grim castle; but it could not do much harm. But the winter storms came, and the stream swelled into a strong river, and began to be dangerous to the tyrant’s fortress, so that he, at length, did feel fear. But matters grew worse; the winter was over, and the snow high up on the mountains which shut in the valley began to melt, and the river went on increasing in its might till, one wild night, the great reservoirs of waters that had been gathering all the winter through suddenly burst, and with a rush and a roar raged all down the valley, the waters bearing with them a vast mass of timber, stones, trees, earth, and all kinds of material; and they came down upon the tyrant’s castle and overwhelmed it, sapping its foundations and tearing down its walls till it had perished out of sight. Such the parable. The interpretation is not far to seek. Heathendom is that fortress, and the prince of darkness he who built it. The rill, the stream, the river, the torrent, represent respectively the force of the motives which assail the strength of heathendom. The sense of fear, of duty, of pity, of glad joy in God. It is this last which alone avails; the others do but little, though some much more than the rest. "The joy of the Lord is our strength." III. THE SPIRIT OF SONG SHALL BE GIVEN TO THOSE WHO ENGAGE IN THIS SERVICE. For joy comes in the service of the Lord—true joy. Be not content until you know this joy, for not till then will you effectually serve.—S.C. Psalms 96:6 Strength and beauty. It is supposed that this psalm was composed for the dedication of the temple at Jerusalem; but it existed in the time of David, though it was doubtless used in the service of the second temple. The previous reference of the strength and beauty told of here is to the massive foundations and the solid structure of the temple,—such was its strength; and the "beauty" told of the lavish adornments and the varied splendour and richness which characterized all the appointments of the house of the Lord. In very real and literal sense "strength and beauty were in his sanctuary." I. THEY ARE THE MARKS OF ALL GOD’S WORKS. "Jehovah made the heavens"—so we read in Psalms 96:5; and assuredly they are seen there. And look where we will, it is the same. See the account of the Creation. II. THEE SHOULD BE IN OUR TODAY. It is a public dishonouring of God if men are content that the sanctuaries in which they worship should be mean and ill-appointed, as so many of them are, whilst in their own houses no costly expense is spared and no adornment withheld (see Haggai 1:4). On the other hand, the magnificent churches, minsters, abbeys, which still remain in this and other lands, have throughout all the long centuries since they were built borne silent but eloquent testimony to the reverence, love, and devotion towards God which dwelt in the hearts of their builders, and which it was their profound conviction ought to dwell in the hearts of all. Meanness and miserable selfishness often skulk behind the plea of spirituality of worship, and that the heart is all that God desires. III. THEY ARE TO THE WELFARE OF ANY CHURCH. 1. Strength must be there. Not necessarily the strength of wealth, or intellect, or social rank, but spiritual strength—that strength which springs from a firm and living faith universally and tenaciously held, manifesting itself in conscientious adherence to the truth and unsullied righteousness of life, and nourished by fervent prayer and diligent use of all the means of grace. If such strength be wanting, then the glory of that Church has departed, and her decay and dissolution and degradation are at hand. Ecclesiastical organization and money and property may keep up the scaffolding and outworks of such Church for a while, but ere long they too will fail, and the Church must die. But with such spiritual strength, the gates of hell cannot prevail against it. 2. And there must be beauty also. "The beauty of holiness," in which we are bidden "worship the Lord" (Psalms 96:9). By this we understand that moral and spiritual beauty, such as were pre-eminent in our Lord; that winsomeness and grace, that attractiveness of love and pity and compassionate helpfulness, that beautiful grace of which St. Paul in 1 Corinthians 13:1-13. has so much to say, that sweet reasonableness and evident sincerity, and that holy peace and joy which union with Christ imparts,—such is the beauty, the only real beauty, which should be in the Church of the living God. IV. AND THEY SHOULD THE TEMPLE OF THE SOUL. 1. Strength born of faith and love, which holds the soul true to Christ and causes it to be rooted like the oak, and grounded like the deep foundations of a temple, so that it can never be moved. 2. Then beauty. The superstructure, fair in form and symmetrical, that arrests the attention and awakens the delight of the beholder—that holy beauty of Christ-like character, which, with strength also, he is waiting and willing to impart to every faithful soul.—S.C. Psalms 96:8 Bring an offering, and come into his courts. This psalm is one continuous appeal for all to render praise unto the Lord. Not men alone, though they, of course, chief of all, are to join in the song unto the Lord; but the heavens, the earth, the sea, the fields, the trees,—all are to testify to their Creator’s praise. And the psalm tells of a threefold expression of this joy in God. 1. The song. All are to join in; no stopping to inquire into the motives, but all are to sing (Psalms 96:1). It will be good even for evil men, as well as the people of God, to unite in his praise. It may help them to pass over to the side of God’s people. 2. Preaching. The very idea of missions as here set forth is the overflowing, the exuberance, of the Church’s joy. So only can missions really succeed (see homily on Psalms 96:3). 3. Offerings. Of these we would specially speak. For our text lays down— I. THE DUTY OF TO GOD. 1. The witnesses to this will of God are numerous. (1) The patriarchs. See their sacrifices. Noah’s offerings. Abraham’s tithes (Genesis 14:20). Jacob’s vow (Genesis 28:22). (2) The Jews. The tithes they had to pay amounted to nearly a third of their income. The treasury was a constituent part of the temple, and large sums were continually cast in there (Mark 12:41-43). (3) The early Church. They had a common fund (Acts 2:44, Acts 2:45). Paul and Barnabas (Acts 11:29, Acts 11:30) gathered for the poor of Jerusalem. Paul from the Corinthians (1 Corinthians 16:1). Christ said, "It is more blessed to give than to receive" (see parable of unjust steward, Matthew 24:6, etc.); 2. The need of it is so great. Think of the multiplied objects which call for such offerings. The Church of God needs such aid for the maintenance of her ministers, her fabric, her missions, and her varied religious agencies. The poor rightly claim our help. If we have not compassion for them, how dwelleth the love of God in us? Our own spiritual life demands that we make such offerings. The only way to overcome that idolatry of money which seduces so many is to give it away in wise and Christian manner. If we hoard and keep it, the love of it will drive out the love of God. II. THE MANNER OF THIS DUTY. 1. Presenting it in the house of God when we come to worship. This was the custom of the Jews (see 1 Chronicles 16:1). Also of the early Christian Church (see 1 Corinthians 16:1; 2 Corinthians 8:1-24 and 2 Corinthians 9:1-15). St. Paul’s argument on this matter is very interesting and noteworthy. He was very anxious to relieve his own countrymen; to fulfil his own promise (Galatians 2:10); to prove the reality of the faith of the Gentile Churches and their love to their Jewish brethren, and thus to heal the breach that so sadly severed the Jewish and Gentile Churches. Hence he was very anxious about this collection, and hence, also, he would be sure to seek out the best means for securing it. Hence he directed that there should be the weekly Lord’s day storing for this end (1 Corinthians 16:2). Now, as this plan is so good, and no other is so commended to us, we may regard it as having special claim on our attention. 2. For it has great advantages. It takes away the temptation to neglect of this duty which arises from: (1) The largeness of the offering asked. What is given week by week is not felt as when a great sum is asked for all at once. (2) Delay of offering. (3) Infrequency. (4) Dependence upon the excitement of the moment. Moreover: (5) It makes worship more real. (6) It is far more productive (7) It is a witness bearing for Christ. (8) It nourishes our own spiritual life. But, of course, this especial manner of offering is not obligatory, though it has especial sanction. III. THE MOTIVE. Love to Christ (2 Corinthians 8:9). That is the only worthy and reliable motive. Others are sure to break down sooner or later, and to miserably fail in securing the end sought after. Let Christ possess a man’s heart, all else will go along with that.—S.C. BY R. TUCK Psalms 96:1 The call for a new song. "The series of psalms to which this belongs is by nearly all commentators assigned to the period immediately succeeding the seventy years’ captivity. The joyous feelings, the glorious expectations, the marked repetition (both in matter and style) of the later prophecies of Isaiah, their rhythmical character suggesting that they were intended for liturgical purposes, combine to identify them with this period." Take this idea of historical connection, and the newness of the song called for is at once explained. God is spoken of as beginning to reign, and as coming to judge, or rule; and this precisely represents the feeling of the returned exiles, who were setting up a new theocracy. They were restoring, beginning again, their theocratic, social, and religious system. The altar of burnt offering was new. The temple was new. The order of worship was new. And if the Divine relations were not new, they were at least freshly realized. On the call to song, H.W. Beecher suggestively says, "The wings God has given us to fly up to him are the wings of song. The lyrical element is the best expression of feeling. All forms of experience have been touched in the poetry of chant and song. Singing is the process by which intellectual propositions can be converted into emotion and heart expression." The point for us is this—a new age finds a new song to God. Illustrate from the Book of Revelation, which presents the white-robed host singing a new song, because no song can ever have risen before for a completed redemption. The Christian’s is a new song, because it is that fresh thing, a soul’s joy in God revealed and apprehended in Christ Jesus. Illustrate the following topics from the circumstances of the returned exiles. I. NEW FOR SONG. Divine faithfulness. Divine mercy. Renewed national life. Freedom to worship God according to the dictates of their own conscience. Signs of Divine favour. Realization of the Divine presence. We can always find subjects for new songs in our new and ever-varying circumstances. II. NEW FORMS OF SONG. Every generation makes its own hymns. Davidic psalms may be partly used by the exiles; but the thoughts and emotions of the hour called for an immediate and natural expression. The thoughts of God in these psalms are new. Note especially the idea of God as "coming to reign." III. NEW TO EXPRESS IS SONG. Contrast the depressed moods of the time of captivity, and the joyous moods of the time of restoration. In Babylon they hung their harps on the willows, and could not sing. When back at Jerusalem they called for harp and song with which to praise the Lord.—R.T. Psalms 96:3 The law of Christian missions. The "heathen" of the Old Testament match the "Gentiles" of the New Testament. "Gentiles," as our Lord used the term, means "those who do not know of God as the Father in heaven." And "heathen" means "those who do not know God as the One, the Spiritual, and the Holy." But in referring such an expression as this to missions, we are using for our purpose the language, not precisely discerning the psalmist’s meaning. In desiring that God’s glory should be declared among the heathen, the returned exile did not think of, or wish for, the conversion of the heathen to the faith and service of Jehovah. He only wanted everybody to know of his new liberty and dignity, and of the great things his God was doing for him. It was as if Englishmen went everywhere to tell what great things God had done, and was doing, for England. Active effort to convert the world to Judaism has never been made, and is not being made now. The truly missionary idea is introduced by Christianity. There is a sense in which the exclusiveness of the Jews was broken down by the Captivity. Jews were then scattered over the earth; but they were only silent missionaries wherever they went. They witnessed for Jehovah by what they were, rather than by what they said. Wherever they went they found a sort of belief in one God, clouded over by an active belief in many gods. This is the characteristic of all heathenism; and we too readily miss seeing the idea of one supreme God, which is really the root religious idea of man everywhere; the idea to which the higher revelation makes its appeal. The law of Christian missions, and missions in all ages, is this—If any man has a higher and better view of God than his neighbour, he is bound to tell it to his neighbour. I. THE JEW HAD A BETTER VIEW OF GOD THAN HIS . Take especially the Jew of the Restoration, to whom the primary truths concerning God seemed as if freshly revealed. He knew of three truths that are fundamental to right conceptions of God. 1. The unity of God. 2. The spirituality of God. 3. The holiness of God. Show that these were higher views of God than were entertained in either Babylon or among the neighbouring Samaritans, Ammonites, etc. What responsibility, then, rested on the Jew, specially to show that good doctrine bears good fruit? II. THE HAS A BETTER VIEW OF GOD THAN HIS . He knows God in the face of Jesus, through the Sonship of Jesus as the Father, as the Forgiver of sin, and as the Forgiver on the basis of one ever-acceptable sacrifice for sin.—R.T. Psalms 96:5 The God of heaven. This seems to have been the Babylonian name for the God of the Jews. "Lord of heaven;" "King of heaven." It expresses the apprehension gained by the Babylonians (see Nebuchadnezzar’s acknowledgment, Daniel 5:1-31:37). It intimates that Jehovah, though an all-powerful God, was in no sense a local God, with a limited kingdom and ordinary earthly claims. To call God the "God of heaven" is at least making a beginning towards the realization of him as spiritual. I. GODS OF EARTH. Explain the strictly local and limited area of the kingdoms possessed by idol gods. Bel belonged to Babylon; Ra to Egypt. There were "gods of the hills and gods of the valleys." There were distinct conceptions of, and representations of, Baal for each country and almost for each city. Jealous over their own particular divinity, no missionary idea found place in the ancient world. Nobody wanted to share his god with any one else. (A striking exception to this is found in the proselyting spirit of Jezebel.) Curiously, the god of the limited district was conceived as almighty within his limits. Even when the world conquering idea took possession of nations, such as Assyria, Babylonia, Persia, Grecia, Rome, in no case did propagating the religion become a primary inspiration. The conquerors freely left the conquered their local religion. So we can see the force with which the local limitations of the gods took possession of the ancient mind. II. GOD OF HEAVEN. Observe the strong contrast. Jehovah is unlocalized, above earth, and doming all the earth. It is impossible to express, not only the superiority, but also the essential difference, of Jehovah in more brief and succinct terms. Down on earth, a multitude of small spaces, each with a petty deity. Up above, ruling from rim to rim, the one eternal God. The all-hallowing dome is heaven. This was more strikingly apprehended when the prevailing idea was that earth was a flat surface, with the blue heaven fitting to it like the cover of a dish. Work out these points concerning the "God of heaven." 1. His forces are not exclusively material. He does control the material, but he commands the spiritual. 2. His forces are working universally. We can think of no sphere in which we may not find their operation. 3. His forces claim for him universal recognition. See how the Christian revelation has taken this figure for God, and glorified it.—R.T. Psalms 96:8 Offerings associated with worship. Oriental custom demands that every person seeking an audience with a king shall offer him a present. An Eastern traveller writes, "It is counted uncivil to visit in this country without an offering in hand. All great men expect it as a kind of tribute due to their character and authority, and look upon themselves as affronted, and indeed defrauded, when this compliment is omitted." For illustration, reference may be made to Saul, anxious about a present for the man of God; to the gifts, gold, frankincense, and myrrh, offered by the Magi to the infant Saviour; and to the Malagasy custom known as making "hasina." Offerings to the gods involve the heathen, oftentimes, in ruin, so exorbitant are the demands made by the priests. The psalmist is full of the idea of God as the actual, present, though unseen, King of the nation, and he is thinking of the offering as the acknowledgment of allegiance, the outward sign of loyalty. There is no idea of God’s needing offerings; the psalmist thinks only of what is fitting on the part of the people. Distinguish between taking an honourable share in the support of Christian worship, and making offerings as a sign of loyalty. See under what conditions offerings are still acceptable, showing first how far the King-figure for God may be used by us. I. FOR GOD MUST BE . That term includes two distinct things: (1) proportionate; (2) thoughtful. There may be times when an impulsive gift is acceptable; but as a rule no proper gift can be made to God save upon due consideration of all our claims. God asks but a proportion of our time, our land, or our labour. Our care should be to get and keep an honourable proportion. There is some danger in our over-valuing mere impulsive acts. They "loom large" to our view. Whereas the man who, thoughtfully estimating his means, sets aside his offering for God, lays a far nobler gift on God’s altar. It is a gift of mind, and not of merely excited feeling. II. FOR GOD MUST BE MADE TO MATCH . Two young pigeons for a mother if she be poor. Two mites for a widow; but gold for the rich. The gift should match means and good will. III. FOR GOD MUST BE OF OFFERED SELF. To God there can be no value in things. What he asks for, and can alone accept, is the spiritual offering of the man himself—his will, his love. This can find expression in a material offering. God will only receive the offering when it is the voice of the man.—R.T. Psalms 96:9 The essential feature of God’s worship. "O worship the Lord in the beauty of holiness." This is also read, "in the glorious sanctuary," and "in holy vestments." The Authorized Version is the more poetic sentiment, and may therefore be preferred. The expression is given in 2 Chronicles 20:21, where Jehoshaphat, in sending forth his army, "appointed singers who should praise the beauty of holiness." Holiness is the keynote of the worship of Jehovah; but it is the keynote of the worship of no other god. "Had a medal been struck in praise of Jupiter, who is the best of the pagan gods, on one side might have been engraved ’Almightiness, omnipresence, justice;’ and on the reverse, ’Caprice, vengeance, lust.’" But the association of beauty with holiness now requires our attention. The best idea may be gained by thinking of ripe fruit; if it is really healthy and ripe, it cannot help having a bloom on. That bloom is the beauty of ripeness. "Beauty is a combination of elements according to the laws of harmony; the more beautiful the parts or elements, and the more perfect the harmonious combination, the higher the beauty." Then we must find the elements that go to make a worship so holy that, both in God’s sight and in man’s, it should be beautiful. Worship that can be thought of as showing the "beauty of holiness" must be— I. LAWFUL. It may not be sufficiently recognized that public worship was arranged for, authorized. There is no room for self-will. There may be different views as to the ultimate authority for forms of worship. If it is to be "holy," the elements of mere self-willedness and pleasure must be excluded. II. PURE. "Be ye clean that bear the vessels of the Lord." This was at once typified and testified by the clean white linen garments of the priests, and by their washing before engaging in their offices. Bodily purity did but represent the moral purity God requires. III. SINCERE. This brings before us the condition of the will. God’s great reproach is levelled at the divided mind. That worship cannot be acceptable in which the man’s hand is one way and his heart is another. Worship is only ceremony and routine unless a man’s heart is in it. Absolute simple-mindedness is the beauty of worship, the bloom on the fruit. IV. . The psalmists constantly remind us of the joyousness of worship. It excited high emotions. Lifted out of all drudgery to become a holy delight, we feel still the "beauty of holiness" in God’s glorious sanctuary and exalted worship.—R.T. Psalms 96:11, Psalms 96:12 Nature sympathies. There is a strange and wonderful response of material nature to the spiritual moods of men. Faces may not change, but expressions on faces change continually, and even seem different to different individuals. And so nature keeps the same, but seems ever-varying to us, according as our moods are to it. Lowth says on this verse, "Nothing can excel that noble exultation of universal nature, which has been so often commended. Poetry here seems to assume the highest tone of triumph and exultation, and to revel, if I may so express myself, in all the extravagance of joy." Keep in mind that nature is represented as suffering in consequence of the sin of man. It may well exult with man in the redemption which uplifts out of suffering both him and it (Romans 8:20-23). In a very well known discourse, Dr. H. Bushnell illustrates these two propositions: (1) God has hidden powers of music in things without life; (2) when they are used, in right distinctions or properties of sound, they discourse what we know—what meets, interprets, and works our feeling, as living and spiritual creatures. I. NATURE WITH MAN IN HIS . Show the kindness between the Garden of Eden and the man put into it. II. NATURE WITH MAN IN HIS FALL. Bringing forth thorns, etc. Ground cursed for man’s sake. A well known artist has a picture of Adam and Eve after their fall. They are seated, in utmost distress, at a distance from each other, and what seems to divide them is a hideously shaped tree, the trunk of which seems to take almost demon form. The artist made nature kin to our fallen parents. III. NATURE WITH MAN IN HIS MOODS. Illustrate this by the darkness which fell behind the cross of Jesus when he died. See also the effect of the shading olives on Jesus in Gethsemane. Compare the harvest psalms—the corn, etc; shouting for joy in response to the glad and thankful moods of men. IV. NATURE WITH MAN IN HIS . For illustration, see Isaiah 11:6-9, where the very beasts are poetically represented as affected by the peace of eternal purity which one day shall come to men.—R.T. Psalms 96:13 The coming Judge. Compare the idea of God’s coming to judge with the basis idea of all this series of psalms, that God was beginning to reign, setting up again his kingdom among his restored people. Here the Judge is put poetically for the King, because deciding cases, magistracy, is the main feature of Eastern kingship. Absalom enticed the people from their allegiance to David by a half-veiled promise of considerateness, if not favouritism, in the king’s work of judging. The first thing recorded of Solomon is an act of skilful judgment. The association of this passage with a "day of judgment" is purely a Christian association. God the Judge is simply God the active, present Ruler and King. But we may see the element of judging as punishing, in the verse, if we take the standpoint of the returned exiles; for any intervention of God for the salvation of his people necessarily involves some judgment on those from whom they are delivered; and so the redeeming King is found to be also a Judge. Just as the idea of God’s "coming to judge" endangered the sense of his actual presence and actual working as Ruler and Judge, so the idea of Christ’s second coming may be so entertained as to spoil the living sense of his actual presence and abiding relations with his people. The idea of a continual appraisement of human action, of a Divine judgment, with adequate rewards and punishments, as always going on, is coming more and more into Christian thought, and is replacing the older idea of the delegation of everything to a final assize day. Two things are indicated in this verse of the text, as characteristic of God’s rule or judgment. I. IT IS RIGHT. "With righteousness shall he judge." Find the absolute standard of right, and all God’s kingly ways will be found in precise accordance with it. II. IT IS ADAPTED TO . "With equity shall he judge." Equity is righteousness applied to the individual as placed in particular circumstances.—R.T. BY C. SHORT Psalms 96:1-13 How and why Jehovah is to be worshipped. I. WITH A NEW SONG. (Psalms 96:1.) Praise that shall celebrate the new revelation of himself, which he is about to make in a new era of the world. Constantly new revelation. II. BY THE SAVING WORK WHICH GOD IS DOING IN THE WORLD. (Psalms 96:2.) His coming to judge the people righteously, and thus to save them. Saving men every day. III. BY HIS AND WORK THROUGH THE WHOLE EARTH. (Psalms 96:1, Psalms 96:3.) This is a strongly missionary psalm: "Among the heathen;" "Among all people." IV. BECAUSE OF HIS DEITY. (Psalms 96:4, Psalms 96:5.) The idol gods of the nations have no existence; an idol is nothing. But Jehovah is faithful and righteous and omnipotent. V. BECAUSE OF THE GLORY OF HIS WORK. (Psalms 96:5.) "But the Lord made the heavens." VI. BECAUSE OF HIS OF HIMSELF TO TRUE . (Psalms 96:6-9.) He reveals his honour and majesty, shows them his beauty and strength. VII. HIS SECURES THE ORDER AND OF THE WORLD. (Psalms 96:10.) Despotic kings and turbulent peoples seem to shake the world and make it insecure—the moral world. VIII. THE TRUE FEELS THAT ALL NATURE IS IN WITH HIS . (Psalms 96:11, Psalms 96:12.) To him in his highest moods the heavens rejoice, and the earth is glad; the sea thunders forth the praises of God, and the trees of the forest clap their hands; for all see that God is coming forth to assume the supreme and universal reign.—S. ANOTHER liturgical psalm on the advent of Christ The psalmist sees him take possession of his throne, but, this time, rather in judgment than in mercy. His accession is described with the usual features of a theophany (Psalms 97:1-6; comp. Psalms 18:7-15; Psalms 50:3-6; Psalms 77:14-19). The impression made on the inhabitants of the earth, whether idolatrous heathen (Psalms 97:7), or faithful Israelites (Psalms 97:8, Psalms 97:9), is then given. Finally, a practical lesson is drawn from the event prophesied, viz. "Let the Israel of God hate evil, and rejoice in the Lord and in his holy Name" (Psalms 97:10-12). Metrically, the psalm consists of four stanzas, each of three verses. There is nothing in its contents to fix its date. Psalms 97:1 The Lord reigneth; or, the Lord has become King—has ascended his throne (comp. Psalms 93:1; Psalms 96:10). Let the earth rejoice. When God condescends to appear on earth, the earth is bound to rejoice. His coming cannot but improve the condition of affairs. Let the multitude of isles (literally, the many isles) be glad thereof. Even "the isles"—the abode of the Gentiles—are to feel joy, for they, too, at whatever cost (Psalms 97:3), will be benefited. Psalms 97:2 Clouds and darkness are round about him (comp. Exodus 19:16, Exodus 19:18; Deuteronomy 4:11; Deuteronomy 5:22:1 Ki Deuteronomy 8:12). The "darkness" does not belong to the nature of God, who "is Light, and in him is no darkness at all" (1 John 1:5), but to the interrelationship between God and man, in which are involved problems that man cannot solve. Righteousness and judgment are the habitation of his throne; rather, the foundation of his throne—the firm basis on which it is immovably fixed. Psalms 97:3 A fire goeth before him. So long as there is evil in the world, the "fire" of God’s wrath must necessarily "go before him" at each theophany, to sweep the evil from his path (see Isaiah 42:25). It is in this sense that "our God is a consuming fire" (Hebrews 12:29). And burneth up his enemies round about (comp. Psalms 50:8; Matthew 13:30). Psalms 97:4 His lightnings enlightened the world. Here the tenses change from present to past—not, however, that any past event is alluded to, but merely to mark prophetic certainty. The psalmist, rapt in vision, sees the future as past. Lightnings play a part in almost’ all theophanies (Exodus 19:16; Job 37:1-5; Psalms 18:13; Psalms 77:18, etc.). The earth saw, and trembled (comp. Judges 5:4; Psalms 68:8; Psalms 114:7). Psalms 97:5 The hills melted like wax at the presence of the Lord (comp. Judges 5:5; Isaiah 64:1; Micah 1:4). The earth itself is regarded as not only shaken (Psalms 97:4), but as melting and crumbling away at the descent of God from heaven to earth. At the presence of the Lord of the whole earth (comp. Joshua 3:11, Joshua 3:13.; Micah 4:13; Zechariah 4:14; Zechariah 6:5). Psalms 97:6 The heavens declare his righteousness (comp. Psalms 50:6; Matthew 24:29, Matthew 24:30). By signs in the heavens it is proclaimed that the Lord has come to judgment. And all the people see (rather, have seen) his glory; literally, all the peoples; i.e. all the nations of the earth (comp. Psalms 97:1). Psalms 97:7 Confounded be all they that serve graven images, that boast themselves of idols. Professor Cheyne transposes this verse and the next, but without any necessity. It is quite natural that the effect of the theophany on God’s enemies should be noted first. The effect is that they are "confounded," or rather, covered with shame. The display of real Divine power makes manifest the impotency of the idols, and puts their worshippers to the blush. Worship him, all ye gods. The theophany is a call on the false gods to worship the true God. Psalms 97:8 Zion heard, and was glad (comp. Psalms 48:11). To Zion, the Church of God, the company of his saints, the theophany brings, not shame, but rejoicing. The Lord comes for their relief, for their deliverance, for their exaltation. And the daughters of Judah rejoiced. The"daughters of Judah" are the other cities of Judaea besides Jerusalem. In a Christian sense, they may be taken to represent the irregularly organized Churches, which will participate in the general joy of the faithful at Christ’s final coming. Because of thy judgments, O Lord. It does not show any vindictive feeling, if the saints, persecuted so long, "rejoice" when an end is put to their sufferings by the final judgment of the wicked. Psalms 97:9 For thou, Lord, art high above all the earth; rather, art the Most High (eliun) above all the earth (see the Revised Version). Thou art exalted far above all gods (comp. Psalms 97:7, and see also Psalms 83:18). No comparison can be made between Jehovah and the heathen gods. He is "exalted" far, far above them. Psalms 97:10 Ye that love the Lord, hate evil. The psalmist ends his strain with an exhortation to the faithful—an exhortation, first of all, to "hate evil." God hates evil (Psalms 45:7); evil will separate them from God, evil will be their destruction. Therefore let them hate and abhor it. It is indifference to evil, that, more than anything else, lays men open to the assaults of Satan. He preserveth the souls of his saints. He (i.e. Jehovah) watches tenderly over the souls of his saints—his holy loving ones, and preserves them in being, keeps them from destruction, and delivereth them out of the hand of the wicked. Psalms 97:11 Light is sown for the righteous (comp. Psalms 112:4, "Unto the upright there ariseth light in the darkness"). God sheds the rays of his grace on the path of the righteous man, enlightens his understanding, and illumines his spirit perpetually. And gladness for the upright in heart. Together with "light," he sheds abroad "gladness," the irrepressible joy which comes from a sense of his favour and protection. Psalms 97:12 Rejoice in the Lord, ye righteous. Such being the blessedness of the righteous, they are finally exhorted to "rejoice in the Lord," i.e. to show forth their gratitude to God in psalms and hymns of joy (comp. Psalms 32:11; Psalms 33:1-3), and to give thanks to him at the remembrance of his holiness; or rather, to give thanks to his holy memorial, which is the same as giving thanks to his Name (comp. Psalms 30:4, and the comment ad loc.). Psalms 97:1 God’s sovereignty. "The Lord reigneth." To a thoughtful, loving, earnest Christian heart, the spectacle of prevailing disorder, wrong, misery, in this world (today as in past ages) is a source of sometimes almost unbearable wonder and grief. Then it is unspeakable consolation to remember "the Lord reigneth" (Psalms 11:3, Psalms 11:4). As from his own sin and trouble he takes refuge in God’s love; so from the apparent triumph of evil, in God’s righteous rule. God’s Kingship or sovereignty involves these three: (1) supreme power; (2) rightful authority; (3) exercise of this power and authority in actual government. I. SUPREME POWER. "If we speak of strength, lo! he is strong." "With God all things are possible." No design, no emergency, to which his power is not equal. He is the Source—the Creator—of all other power. The forces of nature, the wills and faculties of men—of all creatures, lower or higher than men—have their root and being in him; hang on his sovereign will (Psalms 33:8, Psalms 33:9). We must not think of God’s power apart from his wisdom (Psalms 147:5). Nor of these apart from his love (Psalms 145:9, Psalms 145:10). Blind unconscious force—the universe of atheism—is the most frightful of all conceptions. Force guided by loveless wisdom is an impossible idea, for it would have no motive for exercise. But it is "the Lord" who reigns; and "God is love." II. . The righteous self-evident claim to absolute and universal obedience. Power without right would be tyranny. Right without power would be an empty shadow—crown without sceptre. The right to obedience, and power to enforce it (or punish disobedience), together make up authority. Therefore to those attributes of power, wisdom, and love, we must add righteousness. "The sceptre of his kingdom is a right sceptre." While nature and Scripture proclaim that he does reign, reason and conscience declare that he ought to reign. 1. The right of absolute ownership is his (Psalms 100:3). He has created us. 2. Of infinite benefaction. All we have or hope for, or ever can enjoy, is his free gift. 3. Of perfect and sole fitness, infinite ability, to rule the universe he has created and owns. Knowledge which nothing, great or small, escapes. Power which upholds all in being, and which, if he please to exert it, none can resist. Goodness which no demand can overtax. III. ACTUAL OF . (Psalms 103:19.) "He doeth according to his will," etc. (Daniel 4:35). He has bound all nature with a chain of love which natural forces and existences cannot even seek to break. He has given to man and other spiritual creatures, with reason to apprehend duty, and conscience to approve our fulfilment or condemn our neglect, a will endued with the mysterious power of disobeying his law, resisting his will. Without this we should be incapable of willing, reasonable, loving, conscientious obedience. Men therefore do disobey God; and the direct result of disobedience is the misery and death which fill our world (James 1:13-15). But man’s disobedience cannot relax God’s authority, or alter the fact that over all he reigns and rules. And this supreme authority is in the hands once nailed to the cross (John 5:22, John 5:23; Matthew 28:18; Ephesians 1:21-23; Revelation 5:12, Revelation 5:13). Psalms 97:10 The hatred of sin. "Ye that love the Lord, hate evil." On the darkest, most puzzling of all questions—the origin of evil—the Bible leaves us quite in the dark. Old and New Testaments are alike silent. This would be very astonishing if the purpose of Scripture were to make deep philosophers or subtle theologians. We cease to wonder when we understand, what people have come to see more clearly in these days than formerly, that the object of God’s Word is to "make wise unto salvation;" to teach us to know God and to know ourselves, and to bring us home to God. In a word, it is the very same as the angel declared to be the purpose of the Incarnation, "He shall save his people from their sins" (Matthew 1:21). Therefore, while the Bible is dumb as to all questions of curiosity, it has a plain answer to such practical questions as, "What is sin? How ought we to regard it?" Sin in conduct is disobedience to God; in character, unlikeness to God. The first sin was an act of deliberate disobedience. Sin in every form is "that abominable thing" which our Father hates. Therefore we ought to hate it with perfect hatred. "Ye that love the Lord, hate evil!" We may take these words (1) as a description; (2) as a command. I. HATRED OF SIN A FEATURE OF THOSE WHO LOVE GOD. It is to be expected of them; is peculiar to them; is a mark by which they may be known. It may be objected that this hatred of evil is felt by multitudes who make no pretence to love God. Every just man hates injustice—to others as much as to himself. Every benevolent man hates cruelty; every honest man, knavery; every sober man, intemperance; every one of pure life, impurity. All this without reference to God. This is so; and just here lies the difference. The Bible deals with evil not merely as wrong done to man, but first and foremost as sin against God. So the sinner is taught to see it (Psalms 51:1-4). So the saint laments it in others (Psalms 119:136, Psalms 119:158). So God regards it, both in judging and in pardoning (Psalms 50:21; Exodus 34:6, Exodus 34:7; Hosea 7:2; Psalms 32:1, Psalms 32:2). To set forth the complete teaching of Scripture on this would be practically to quote the whole Bible. If we wanted a title for the Scriptures, we might write on the back, "The story of sin, and how God deals with it." Real hatred of sin, then, springs from the Holy Spirit’s teaching. An ungodly man may hate and despise many kinds of sin; but not as sin—breaking God’s Law, dishonouring God, hateful in his sight, inconsistent with love to him. So also an ungodly heart may admire and delight in many kinds of goodness; but not because goodness and holiness are God’s likeness, the fulfilment of his Law, and pleasing to him. Love of what God loves; hatred of what God hates;—this is the supreme test of character; in one word, sympathy with God (John 14:21, John 14:24). Our Saviour is in this, as in all else, our perfect Model. His habitual calm and gentleness, the stress he lays on doing good to those who hate or injure us, and his meek submission to immeasurable wrong, are apt to conceal from us his unsparing condemnation of sin. No denunciations of Old Testament prophets are more severe than our Lord’s warnings concerning the impenitent cities, the hypocritical Pharisees, the guilty city of Jerusalem, the unfaithful servants. Nothing in the Bible is more terrible than his words to those who have tried to combine religious profession with a sinful life: "I never knew you; depart from me, ye that work iniquity." II. Therefore THIS COMMAND COMES TO US, WE MAY SAY, WITH THE WHOLE BIBLE AT ITS BACK—all the motives of the gospel added to all the motives of the Law. The words of the old Hebrew psalmist should have tenfold force in the ears and hearts of Christian believers, "Ye that love the Lord, hate evil." Reasons for hating sin are to be found in every page of human history; in every home and heart throughout the world. It is hateful as the source, directly or indirectly, of all the misery which pervades the world. Hateful as degrading, deforming, debasing, human nature; for which reason sin is so constantly represented in Scripture by the loathsome image of defilement (Job 9:30, Job 9:31). Hateful because "the end of those things is death" (Romans 6:21). What the Bible precisely means, what God means, by the death of a soul has been of late years fiercely controverted. I feel no warrant or wish to dogmatize. I only point out here that the tendency of sin, unforgiven, unrepented, unremoved, is to the extinction of all that is worth calling "life." Even one single sin, lying, e.g; or pride, or gluttony, if it were to gain absolute unchecked mastery, would render the man hopelessly selfish, blind to duty, incapable of nobleness, unfit for society, unfit, in a word, to live. But it is not by any or all of these reasons that we are here urged to "hate evil." It is by love. "Ye that love the Lord." Love to God and love of evil are the two most irreconcilable opposites in the universe. One must be fatal to the other. We could not love God, at least not aright, did we not know that "his work is perfect," etc. (Deuteronomy 32:4). The supreme truth that "God is love" involves his eternal abhorrence of sin, for sin is the deadly foe of love. The opposite of love is selfishness; and sin and selfishness are so closely connected that some of the deepest thinkers have reckoned them identical. Perhaps it is true to say that the essence of sin is want of love to God; and where love is absent, selfishness rushes in to fill the void. Accordingly, the great crowning proof of God’s love is declared to be that which is at the same time God’s crowning condemnation of sin," the death of his Son" (Romans 5:10). Our Lord himself declares this to be a new and glorious reason for his Father’s love (Isaiah 10:17). The crucial test of his own love (John 15:13). Of God’s love to the world (John 3:16; 1 John 4:9, 1 John 4:10). In sight of the cross let us learn how to "hate evil." BY S. CONWAY Psalms 97:1-12 Jehovah is King. The subject of this psalm, as of the whole group to which it belongs, is the reign of Christ. Some glorious revival in the Jewish Church so uplifted the thought of the writer of these psalms that he sees, as if already present, that blessed advent and reign of the Lord which, whilst it must be the confusion of his adversaries, must also be the everlasting joy of his faithful people. We observe - I. THE or THESE PSALMS—that Jehovah is King. "The Lord reigneth." The writer has no doubt of it at all. Therefore: 1. He bids the whole earth rejoice, even to its uttermost parts, the scattered islands of the sea. 2. He admits that much mystery remains. "Clouds and darkness are," etc. 3. Nevertheless, he affirms that righteousness and judgment are the habitation of his throne. The Lord is enthroned, and righteousness and judgment shall be habitually upheld. 4. Nature bears witness to him. Lightnings, earthquakes, volcanoes, the earth melting like wax, symbolize his majesty and power. 5. The heathen are confounded, whilst his people,for abundant reasons (Psalms 97:9), rejoice. II. THE GENERAL DENIAL OF THIS , which is met with in our day. There are not a few who say that the Lord will reign; but that, as yet, the state of the world is getting worse and worse, and will do so until the coming of the Lord, when he will bring all evil to an end. They look forward to that second coming of the Lord as the great hope of the Church. Hence it is only as having the right and the power to reign, and as now and then manifesting that power, that, at present, the Lord can be said to reign. They believe that the Lord shall reign, not that he does. But note— III. THE NEW OF THIS PSALM. 1. It everywhere declares that the Lord is King, is reigning now. Because such is the just conclusion from its constant statements that the coming of Christ was "at hand;" that generation in which our Lord lived was not to pass away until the coming of his kingdom. Some standing around him—so he declared—should not taste of death till they had seen him coming in glory. And with this all the teachings of the apostles agree. They tell of the Lord’s coming as "at hand." They believed that some of them should remain and be alive at his coming. "The kingdom of heaven is at hand," was the burden of their preaching; they went everywhere proclaiming that, and the coming of the Lord as its inauguration. But if our Lord has not come, then how are his words, and the words of his apostles, whom the Holy Spirit was to lead into all truth, to be understood? We shrink from saying that they were mistaken, and, unwittingly, taught error. Therefore we believe that he has come, and that he is indeed and in truth reigning now. 2. And the objection—Why, then, is evil so rampant?—is met by St. Paul’s statement in 1 Corinthians 15:23-26. There the reign of Christ is plainly declared, and that "he must reign till he hath put," etc. (1 Corinthians 15:25), evidently implying that, though he doth reign, yet there will be enemies still to be subdued, and this will be only a gradual process. His coming was not to put an end all at once, in a moment, to all evil; but it should ultimately be done. 3. And this is still being done. Let the laws and customs of Christian nations tell. They are evil enough in many parts still, but will any one dare to say that the lot of humanity is as dark now as it was in our Lord’s day? Has he done nothing for us? Who will say that? And let the growth and increased purity of the Church—far short, doubtless, of what they should and will be—also tell. And the Lord’s work by his Spirit in the individual believing soul. Are we not conscious that he is more and more putting all our spiritual foes under his feet? Therefore we believe that the Lord has come, and that he reigneth. IV. THE BLESSED RESULTS OF THIS BELIEF. 1. The need for twisting the Scriptures is taken away. We can read them in their plain and obvious meaning. 2. The infidel’s taunt is silenced. Gibbon sneers at the Christian’s belief, taking it for granted that the Lord has not come. And many today base their unbelief on the glaring contradiction between the Scriptures and the doctrine of so many Christians that Christ has not yet come. 3. We are not fighting a losing battle. The state of the world is not darkening drear—as so many say—but brightening. The Church has not to wait for, but to rejoice in, his presence. 4. Death, in the old dread meaning of the word, is abolished. 5. Satan is judged, fallen, condemned. We, whilst trusting in Christ, need have no fear. The Lord is King.—S.C. Psalms 97:1 The Lord reigneth. On this truth we observe— I. IT WAS THE FAITH OF ALL HOLY . The Law, the Prophets, the Psalms—these especially—the Gospels, the Epistles, and the Revelation, all alike declare this faith, and in varied form utter their "Alleluia, for the Lord God omnipotent reigneth." II. THIS FAITH IS TO US BY ITS NEVER-FAILING IS ALL MANNER OF GOOD. Some beliefs which men have long and largely held have died away, and men have willingly let them die; but this faith is too blessed that we should lightly let it perish. It imparts peace to the mind amid all the vicissitudes of life; vigour to the will, strengthening it for strenuous action; and power for the help and comfort of our fellow men. III. IT IS, , GREATLY DOUBTED AND DENIED. 1. In some because of the sad and insoluble problems of this present life. Life seems to them an inextricable tangle, not worth living, all vanity and vexation of spirit. 2. In others, the teachings of science seem not only to remove God so far away, but throw doubt on his existence altogether. 3. In others, the increased sensitiveness to human suffering has caused the mind to recoil from doctrines and beliefs which were unquestioningly held by our forefathers, and the sight of the mass of unrelieved misery which crushes beneath its awful weight the multitudes of mankind in all ages and lands has begotten the dark doubt in minds not a few, whether there be an omnipotent and beneficent God at all. Perhaps men’s doubts of this faith were never more widespread than they are now. IV. BUT ITS , , ARE . 1. In the natural world, the power, wisdom, and beneficence of the Creator are, in spite of many mysteries, clearly to be seen (see Drummond’s ’Ascent of Man’). 2. In the order of God’s providence, when men will obey its laws. 3. In the history of the Church. 4. In the experience of the individual believing soul. V. AND THIS FAITH MAY BE TO BY WILL, The path is—obedience. "He that doeth my will shall know of the doctrine," etc. Refuse to cherish doubt. "I will trust, and not be afraid."—S.C. Psalms 97:10 Good haters. These are sadly wanted. Evil is not hated as it ought to be, as in this verse it is commanded to be. The world and the Church alike are suffering from need of those who hate well. The world is left without guidance, and the Church without strength, or honour, or joy. I. THERE ARE MANY WHO HATE NEITHER GOOD NOR EVIL. 1. They do not hate goodness. They would be shocked to be told they did. They often say fine things about it, and, like Herod with John the Baptist, do "many things" because of it. They do not practise it much—never, unless it is conventional and in good form. Still, they do not hate it. It would be almost better if they did. For then they could not deceive themselves as now they do. They imagine all is well with them, simply because they do not openly oppose goodness. Though not with it, they are, so they flatter themselves, not against it. It was specially to such that our Lord spoke his stern, solemn word, "He that is not with me is against me." They are the would be neutrals. Our Lord likens them to the "house swept and garnished," from which one devil is gone out, but who soon comes back with seven others worse. The publicans and harlots, who know and feel their sin, go into the kingdom of heaven before such. 2. And assuredly they do not hate evil. If it be very gross and flagrant, they will condemn it, but if it comes to them in plausible and specious garb, as it generally does, they make excuses for it, and allow it both in themselves and others. The devil has it pretty much his own way so far as these people are concerned. He fears none but those who hate evil. II. BUT THOSE WHO LOVE THE LORD MUST HATE EVIL. 1. It stands to reason. Such hatred of evil is but the necessary consequence and concomitant of the love of the Lord; where the one is, the other is also. 2. They will do so always and everywhere. Most and first of all in themselves. Not only in its outward manifestations, but in its secret spring—the heart from whence it proceeds. It is of no use fulminating against evil in others whilst we cherish it in ourselves. This they deeply feel, and hence their perpetual prayer is for the "clean heart." And they will hate evil in others also. They will not connive at it, nor in any way countenance it; their lives will be a witness and protest against it, they will be "the salt of the earth." III. THE MOTIVES THAT URGE THEM ARE FULL OF FORCE. 1. Sin is the curse of humanity. Its steps are blood marked all through the world’s history. It "brought death into the world, and all our woe;" and as it was, so it is still. 2. It slew our Lord. How would we feel towards the murderer of our dearest friend? 3. Whenever we in any degree allow it in ourselves, it weakens and humiliates us, and brings darkness into our souls. 4. It is life or death with us. If we do not destroy it, it will destroy us. 5. It robs us of power over others, save to do them harm. IV. BUT THIS HATRED OF EVIL NEEDS TO BE . For we are in peril of getting used to it, and so of acquiescing in it as a thing that cannot be helped. Therefore: 1. Pray the Holy Spirit to fill you with the love of Christ. 2. To reveal you to yourself. 3. Walk in the light. 4. Confess at once if you have sinned. 5. Openly commit yourself on the Lord’s side. 6. Attack evil wherever possible. 7. Pray without ceasing.—S.C. Psalms 97:11 The seed of light. The sacred writers often use strange metaphors; as here, light is said to be "sown for the righteous." Milton uses the same figure of the dew— "Now Morn, her rosy steps in th’ eastern clime Advancing, sowed the earth with Orient pearl." But let us get beneath the strange figure, and ask— I. WHAT DOES IT MEAN? 1. What is meant by light? It is a constant symbol for joy, gladness (Esther 8:16; Psalms 27:1, etc.). And, on the other hand, sorrow is likened to darkness. 2. What does the word "sown" mean? It is a very suggestive word. It teaches that the seed of joy is: (1) Scattered abroad. And so it is for God’s people; they find it everywhere, and often in most unlikely places. As Paul and Silas in their dungeon at Philippi. (2) For a time out of sight. The seed, when sown, is so. See this in our coal beds. Light is sown there. Let there be the application of a due amount of heat, and the light will flash forth that was sown by the sun long ages ago. And in like manner, the grace of God has stored up joy and gladness in places where you would never have looked for them. Light is sown in them, and, though now out of sight, will in due time break forth (Psalms 126:5). Then (3) certainly not lost. Sometimes it seems as if our light had gone from us forever. But it is not so; the losses, bereavements, trials of all kinds which darkened our life, they are but the furrows of the field into which the seed has been cast, and by which it is for the time buried. But as the farmer does not count his seed sown as seed lost, but quite otherwise, so should our thought be. (4) But is in the care and keeping of God. (5) Will come back multiplied. (6) And glorified (cf. 1 Corinthians 15:42-44). We are wont to speak of "God’s acre," the old and beautiful name for our churchyards, and they are full of sown light. But all our life is a field thus sown. And there are many harvests, the resurrection morn chief of them all. Yet other fields are the Holy Scriptures, God’s providence, the Holy Spirit’s work. Light is sown for the righteous in all these. But the question will arise— II. IS IT ALL TRUE? And we reply: 1. The order of nature seems to affirm it. How often has the righteous career been trampled upon and apparently destroyed, but it has sprung up again! 2. The Scriptures assert it unhesitatingly, and furnish perpetual proof, that the light of the righteous is never lost, but only sown preparatory to a blessed harvest. 3. And our heart’s deepest convictions confirm it. We could not live without this faith. III. WHAT THEN? 1. The instincts of our nature are not mocked. We were made for the light, for blessedness, and the righteous shall realize it. 2. What a terrible thing that any should be self-excluded—as the ungodly are—from the number of those for whom this word is spoken! 3. Be patient when some of your light is taken from you. It is wanted for seed. 4. Yield your hearts to Christ, that by his blessed Spirit he may make them righteous. 5. Look on to the harvest.—S.C. Psalms 97:11 The seed of light. (Another outline.) The text leads us to consider— I. WHENCE WHAT LIGHT OF AND JOY WE HAVE HAS COME. The seed was sown: 1. At the Creation. 2. In God’s plan of providence. 3. In the gift of Christ. 4. In the ministry of the Holy Spirit in the Church, the Scriptures, and in our own soul. II. WHERE WHAT OF LIGHT WE HAVE LOST IS CONE. 1. Into God’s keeping. 2. As seed. 3. For increase and glory. III. WHITHER WE MUST LOOK FOR WHAT WE WOULD HAVE COME BACK. 1. In the way of submission to God’s will. (1 Peter 5:6.) 2. To the Holy Spirit’s work in our souls. 3. To the unfolding of God’s providence. 4. In the endeavour to help and comfort others. 5. To the resurrection morn, and the heavenly home.—S.C. Psalms 97:12 Giving thanks for God’s holiness. The psalm tells of the Lord coming in majesty and righteousness to judge the world. And here at the end of the psalm the writer remembers this judgment and the holiness which characterized it, and bids all righteous men rejoice. I. WE ARE TO DO THIS—to "give thanks at the remembrance of his holiness." 1. "His holiness." It means not alone his righteous deeds, but yet more his righteous character; not alone for what he does, but for what he is in himself. He cannot be tempted of evil, cannot be moved away from perfect righteousness. God is holy in all his ways. 2. We are to give thanks for this. We are ready to give thanks for God’s providential love and for his redeeming grace; but for his holiness we commonly cherish reverence and awe rather than joyful praise. This is wrong, and we are bidden here rejoice and give thanks. 3. And this whenever we remember his holiness. We do so in retrospect, looking back upon the righteous acts of the Lord. And we do so in prospect, anticipating the time when his will shall be done on earth as in heaven. We are to stay ourselves on the faith that he cometh to judge the earth, and that he shall judge the people righteously. II. IT IS ASSUMED THAT WE ARE . Such, in the first part of the verse, are distinctly appealed to. For only such can obey this command. To the ungodly the holiness of God is hateful; it is to him a constant and awful threatening, a dark cloud lowering over his life; he shrinks from coming into contact with it. How fearful are, often, the deathbeds of such men! And until we are regenerate, and know that we are accepted in Christ, the holiness of God must excite in us fear rather than thanksgiving. III. And that THERE ARE GOOD REASONS FOR SUCH . And there are; for: 1. The holiness of God is the sure pledge and guarantee of our redemption. The atoning work of Christ, on which our redemption rests, is no plan whereby God’s love may be satisfied at the expense of his holiness. For nowhere is that holiness more conspicuous than in that atonement. It magnifies the Law, and makes it honourable as nothing else could (cf. Romans 8:1, Romans 8:2). The tables of the Law in the ark of the covenant, on which the mercy seat rested, symbolized the eternal fact that God’s mercy rests on righteousness; his love is sustained by and based upon his holiness. 2. And it is the assurance of our own holiness, that we shall be made like him. For whatever be the character of any man, one sure effect of it will be that he seeks to make his surroundings like himself. And so the holy God must seek to make his people holy; he cannot be satisfied until they are holy as he is holy. 3. And of our eternal blessedness. Could sin enter heaven, it would cease to be heaven—it would be the world over again. But nothing can enter heaven that defileth. "Without holiness no man shall see the Lord." 4. And of the kingdom of God upon earth. The curse wrought by the Fall shall be banished by the redemption of God. Not in us alone, but in humanity at large, shall God’s blessed holy will for our sanctification be done on earth as it is in heaven. IV. AND THAT THERE NEED RE NO REASONS WHY ANY OF US SHOULD NOT "GIVE THANKS AT," ETC. For the two essentials for our thus giving thanks are ours in Christ. 1. We can be reconciled to God in him. Until we are we cannot be thankful for his holiness. But if we will come away from our sins, and confess them, and believe in him, then we shall be reconciled to God, and to us shall be given the new nature, the regeneration, without which we cannot even see the kingdom of God. 2. And we may be sanctified by the Holy Spirit. Not forgiven only, but saved from sin itself (see Ezekiel 36:25, Ezekiel 36:27). And when this is done, then the very thoughts of our heart will be changed, and whereas we could not heretofore do aught but tremble at the remembrance of God’s holiness, now we shall rejoice and give thanks.—S.C. BY R. TUCK Psalms 97:2 What God seems, and what God is. The figures of this verse are evidently taken from the scenes connected with the giving of the Law on Mount Sinai. Then "clouds and darkness" were the surroundings, and from these men might get a cursory and an unworthy impression of God; but then "justice and judgment" were declared to be the "pillars of his throne," and if men would but go beyond the appearances, they would apprehend God aright, and even discern the mission and the mystery of the symbols in which he appeared to them. I. WHAT GOD SEEMS TO OUR VISION. What could Israel see when the people dared to look up to the holy mount? Compare with what Moses saw who was on the holy mount. "And Mount Sinai was altogether on a smoke …and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly" (Exodus 19:18). For proper apprehension of God we are under two disadvantages: 1. Distance. 2. Sin. Distance makes it difficult for us to see things clearly; and difficult for us to get them in the right perspective. Sin brings a dimness of the moral and spiritual vision—somewhat as drunkenness gives a double vision; and so the clouds round about God prove to be sin clouds in our own eyes. And sin brings a strange fear, because man can never separate sin from consequences, and he cannot help feeling that God will see that the consequences come. So our sin makes a "darkness" about God. II. WHAT GOD IS TO OUR VISION. That vision has to be cleansed before it can be cultured. Illustrate cultured vision by the trained eyesight of the sailor or of the scientific man. We at first may see nothing; gradually as we fix our gaze, and think as we gaze, we can see much. Cultured spiritual vision gradually gains right apprehension of what God is, and sees two things as absolutely necessary to the fitting idea of him. 1. He is eternally right in the principles that sway him. 2. He is practically right in the application of those principles. These two things are indicated in the abstract word "righteousness" and the concrete word "judgment." It may be shown how necessarily related these two are. If God is right, we may be confident that his ways are right.]f we can see his ways are right, we know that he is right.—R.T. Psalms 97:3-5 The sign of the storm god (comp. Exodus 19:1-25.; 20.; Habakkuk 3:1-19.; Hebrews 12:18-21; see also Psalms 77:17, Psalms 77:18). There is here an evident reference to an Eastern thunderstorm. Lightning and thunder, among all superstitious peoples, are regarded as special manifestations of the Deity. To us storms are but nature forces, having their intensity, and their comings and goings, according to ordinary nature laws. But poetry can now do, better than superstition, what superstition has done in all ages and in all lands. We inquire what the "storm sign" tells concerning God. The one common feeling in tempest is the sense of the presence of an august and awful force that is uncontrollable by man, but controllable by God. In addition to this it may be said that the storm-witness for God is universal; it is rendered in every land and in every age. Point out that in Jewish history storms are directly associated with the destruction of God’s foes, and the deliverance of God’s people, as in the case of Sisera. See also the revelation of God to Elijah, at Horeb, in the wild storm and the still small voice. The storm voice says concerning God— I. HE HAS AUGUST FORCES AT COMMAND. Nature forces are sublime in themselves, but they represent moral and spiritual forces far more sublime. II. HIS FORCES ARE OUT OF MAN’S . Tempest makes us feel this. All the combined powers of all humanity could not stop a flash of lightning or silence a peal of thunder. What makes the storm so trying to us is the sense it brings of our utter helplessness. But that lesson man needs to learn in a thousand ways, and over and over again. III. HIS FORCES MAY BE USED IN OF . The lightning strikes some. The storm may damage much. And though we may not say in a particular case the lightning stroke is a particular judgment on the individual, we do properly get the impression of God’s power to carry out the Divine threatening. IV. HIS FORCES, HOWEVER USED, HELP US FULLY TO REALIZE HIMSELF. There is constant danger of men’s being satisfied with one-sided views of God. Christianity exalts his love; therefore it is needful to qualify our view of God by the nature-teachings and the older revelations.—R.T. Psalms 97:7 Men’s own gods. The figures which men worshipped in the olden time were either shaped of wood or molten metal; but in either case they were hand carved or hand graven, finished off by man’s skill; and to set prominently the fact of man’s share in their making, they are called "graven" images. It does not matter what form a man’s god may take—whether it be a creation of his hand or of his imagination; the thing that makes it an idol, a vanity, an altogether unworthy thing, is that it is his. Man is a dependent creature. He did not make himself; he has a Maker. He does not want a God; he has a God. Whatever a man makes is less than the man. The god a man makes must be an inferior being to himself; and so cannot be really his God. I. THE ON MEN OF THEIR OWN GODS. As they have no standard beyond themselves, there is no hope of their rising higher in intellectual or moral attainments. And men make their gods to represent what they like—their pleasures. So their gods are always actually lower than their best selves, and the worship of them must debase and degrade them. This is abundantly illustrated by the immorality of all heathenism, both formal and intellectual. II. THE OF MEN’S THEIR OWN GODS. They must come into a "confounding." Life brings round the strain-times when the helplessness of idols is revealed. Illustrate by the helplessness of the Baal priests in the great testing day of Carmel. Intellectual idols, in which men boast themselves now, can provide no cheer for sorrow, no light for death. III. THE ON MEN OF THE ONE GOD. They have the inspiration of an absolute standard. They can always see in God what they ought to be, what they might be, and what they should strive to be. They can always find in God something beyond them, something that they are not. High thoughts of God draw us on to noble attainments. IV. THE OF MEN’S THE ONE GOD. They are never "confounded." They do receive Divine help. They are lifted above all fear of nature forces or of human forces that may be arrayed against them.—R.T. Psalms 97:10 Our attitude toward evil. "Hate evil." In Scripture the term "evil" is employed in two senses—calamity and wrong doing. We can only "hate evil" when it stands for wrong doing. But it is necessary to carefully distinguish between hate of the wrong doer and hate of the wrong doing. The first is never right, the second is always right. We are to hate our own wrong doing, and to hate other people’s. The term "hate" is also used in Scripture in two senses. Sometimes it means "feel intense dislike towards;’ sometimes it means "put in the second place of your regard." The use of the term as applied to evil, and as representing the attitude towards evil of those who love God, may be seen in the other synonymous terms used in the Bible. 1. To hate is to eschew. A strong term, applying to something found unpleasant in the mouth, and therefore cast out. Of Job as an upright man it is said, "He feared God, and eschewed evil." 2. To hate is to depart from. So the psalmist (Job 24:14) bids us "depart from evil, and do good." 3. To hate is to abhor. The Apostle Paul (Romans 12:9) bids us "abhor that which is evil, cleave to that which is good." Gibbes says, "A man may know his hatred of evil to be true, first, if it be universal: he that hates sin truly hates all sin. Secondly, true hatred is fixed; there is no appeasing it but by abolishing the thing hated. Thirdly, hatred is a more rooted affection than anger; anger may be appeased, but hatred remains and sets itself against the whole kind. Fourthly, if our hatred be true, we hate all evil, in ourselves first, and then in others. Fifthly, he that hates sin truly hates the greatest sin in the greatest measure. Sixthly, our hatred is right if we can endure admonition and reproof for sin, and not be enraged." The points that may be opened and illustrated are these— I. THE HATE WE CHERISH FOR EVIL IS AN INWARD FEELING. Show the natural repulsion of the pure minded from foul conversation. Those who love God become like minded with God; and so inwardly feel sin to be "the abominable thing." II. THE HATE WE CHERISH FOR EVIL WILL FIND OUTWARD . 1. In separation from it. 2. In resistance of it. 3. In fighting with it. But never in any persecution of, or unauthorized attempts to punish, the wrong doers.—R.T. Psalms 97:10 Our Soul preserver. It has always been a source of questioning and doubting to anxious minded men, such as the Psalmist Asaph, that God does not always preserve the bodies, or the circumstances, of his servants. But this ought to be no surprise to those who apprehend that God promises to preserve the soul; and he may, sometimes, be actually preserving the soul by not preserving the body. But perhaps this involves the higher Christian idea of the soul. In the older Scripture, and sometimes in the newer, the word "soul" is equivalent to "life;" and preservation of natural life is the thing assured. Take the promise in its twofold sense. I. GOD OUR NATURAL LIFE. We press that truth into the familiar saying, "Man is immortal till his work is done." Nothing can ever touch a man’s life save on God’s permission. Evil of circumstance can never of itself rise to that height. Illustrate by the permissions and restrictions given to the "Satan" of the Book of Job. But our Lord raises an argument on God’s care of our life. He who keeps alive will surely provide. The Preserver of our soul is surely the Provider of our need. What we may ever need of deliverance is guaranteed in the grace of our Preserver. Keeper always, Redeemer at call of our need. II. GOD OUR LIFE. That is our supreme treasure; or rather, that is our true, our permanent self. Natural, animal life we do but share with the animals, and we can have it but for a time; circumstances are only the surroundings of our time of probation. They may all go, and we remain. What we are, when we have done with circumstances, and have ended our animal life, is the matter of supreme concern to us. It is, then, the soul character that God preserves and delivers; as the apostle says, "He will keep that we have committed to him unto the great day." Not a thing we have, and say we own, is safe. All may take wing and flee away. But with absolute confidence we may say, "He shall preserve our soul."—R.T. Psalms 97:11 The harvest for the righteous. "Light is sown." Light is the type of everything pleasant. Perhaps it is conceived of here as hidden, like seed, in the ground. God’s people no more see light about their paths than men can see seeds in the ground. They walk in darkness. But the seeds are there, and the light is there. And one day there will surely be revealings both for the seeds and the light—a harvest of the seeds, a harvest of the light. Perowne and others think that the verb "sown" is to be taken in the sense of "scattered," "diffused;" but the figure of light as hidden at present and waiting for a revealing day, is certainly more poetical and suggestive. Professor Grove gives the material for an effective illustration. "Marvellous as it may appear, light can actually be bottled up for use. Take an engraving which has been kept for some days in the dark; expose it to full sunshine—that is, insulate it—for fifteen minutes; lay it on sensitive paper in a dark place, and at the end of twenty-four hours it will have left an impression of itself on the sensitive paper, the whites coming out as blacks." Take "light" for vindication and blessing, see— I. LIGHT FOR THE IS IN . They may not see it, but that does not matter. The farmer does not see his seed. God’s response to all goodness is immediate; but he often keeps his response a secret until the right time for revealing comes. There is comfort and strength in knowing that the light exists. II. LIGHT FOR THE IS IN GOOD KEEPING. AS the earth keeps the seed, so God keeps vindication, full deliverance, and blessedness for the righteous. See the figure of martyr souls safely kept under the altar, only crying, "How long, O Lord, how long?" There is comfort and strength in knowing that the light is safe. III. LIGHT FOR THE MUST BREAK FORTH SOME DAY. As surely as grass blades will show from the seeds, and loaded wains carry home the harvest. The time for breaking forth will be God’s time, and that is, in every way, the best time.—R.T. Psalms 97:12 The inspiration of cherished memories. "Give thanks at the remembrance of his holiness." Why does not the psalmist say, "at the thought of his holiness"? See that his point is this—you may be full of perplexity as you try to understand God’s dealings with you just now; but you can always get comfort from thinking of God’s ways with you in the past. And then you can very easily argue from what God has always been to what God surely is. I. THE OF OUR . We love to live in the past. Like the old soldiers, we are always "fighting our battles o’er." As we grow older, we find more and more pleasure in thinking of our early days—school day scenes; youthful friendships; opening struggles; first love. But the Christian finds his great interest in tracing God’s guiding hand. He has no doubt at all about God’s goodness and mercy as he reads over his past. Life seems to him dotted over with pillars, on which over and over again he has written his "Ebenezer" And the "rightness," the "holiness," of God is the thing that so much impresses him. He can see how God led, and where he led, and can say, "It was a good way." Verily the "Lord is righteous in all his ways, and holy in all his works." II. THE FROM OUR . Whatever may be the appearances of things, God is the Unchangeable One; the Rock; the same yesterday, today, and forever. If we know what he was, we know what he is. The better we know what he has been, the more fully and clearly we know what he is doing. No friend can bear that we should doubt that he will always be what we know him to be. We ourselves are distressed when those about us seem to fear lest we should be other than they know us to be. Never distrust God. All the ages tell what he has done, and what he was, and what he is.—R.T. BY C. SHORT Psalms 97:2 The Divine character and government. "Clouds and darkness are round about him: righteousness and truth are the foundation of his throne." I. WE ARE OFTEN IN DOUBT AND ABOUT THE DIVINE AND , "Clouds and darkness are round about him." We cannot reconcile all we see with: 1. Divine omnipotence. Abortions. The means do not attain the end. 2. Divine wisdom. Or the wisdom was not perfect. 3. Divine justice. 4. Divine goodness. II. AN THAT THE DIVINE AND ARE PERFECT. 1. We feel that we are incapable judges of an infinite plan. We only see a part, therefore we cannot understand the whole. 2. What we can see and understand gives us unbounded faith in God in reference to what we cannot understand. 3. We feel assured that God is able to overrule what seems evil for final good. "All things work together for good."—S. ANOTHER psalm of joy on the coming of God to judge the earth (Psalms 98:9). It is entitled simply "a psalm," and has no very peculiar features. Metrically, it is best viewed as composed of three strophes of three verses each. The first strophe gives the grounds of praise (Psalms 98:1-3); the next describes the method of praise (Psalms 98:4-6); the third contains a call on all nature to join in the praise (Psalms 98:7-9). Psalms 98:1 O sing unto the Lord a new song (comp. Psalms 96:1-13; which opens similarly). The faithful and wise steward is ever bringing out of his treasures things which are at once old and "new." For he hath done marvellous things. The "marvellous things" which God has done for man constitute the first ground for praising him. These marvels may be either those of his ordinary providence, or special interpositions and deliverances. His right hand, and his holy arm, hath gotten him the victory; rather, hath wrought salvation for him (see the Revised Version; and comp. Isaiah 59:16; Isaiah 63:5). Psalms 98:2 The Lord hath made known his salvation; i.e. "has manifested his power to save." The psalmist looks back upon the deliverance of Psa 98:9, as though it were accomplished. His righteousness hath he openly showed in the sight of the heathen. God has vindicated in the eyes of all the nations upon earth the righteousness of his rule over mankind. Psalms 98:3 He hath remembered his mercy and his truth towards the house of Israel. The judgment of the nations involves mercy and deliverance to Israel, which is oppressed by them; and thus manifests God’s faithfulness towards them. All the ends of the earth have seen the salvation of our God (comp. Psalms 98:2 and Isaiah 52:10). Psalms 98:4 Make a joyful noise unto the Lord, all the earth. God is to be praised heartily—with a loud and ringing voice. The body is to unite with the soul in giving him thanks, and to perform its part vigorously and with zeal (comp. Psalms 5:3; Psalms 66:1; Psalms 81:1; Psalms 95:1, Psalms 95:2; Psalms 100:1, etc.). And in the praise of God the whole earth is to join. Make a loud noise, and rejoice, and sing praise; rather, break forth, and sing for joy, and sing praise (see the Revised Version). Psalms 98:5 Sing unto the Lord with the harp; i.e. "with a harp accompaniment." It is fitting that in the praises of God instrumental music should be joined with vocal melody (comp. Exodus 15:20; 2 Samuel 6:15; 1 Chronicles 15:16, 1 Chronicles 15:28; 1 Chronicles 16:6; 2 Chronicles 5:12, 2 Chronicles 5:13; Ezra 3:10; Nehemiah 12:27, etc.). With the harp, and the voice of a psalm; or, the voice of melody (Revised Version). Psalms 98:6 With trumpet and sound of cornet; rather, with clarions and voice of trumpet. The chatsotseroth are "the straight trumpets, such as are seen on the Arch of Titus, used by the priests for giving signals" (Kay). The shophar is the ordinary curved or rounded trumpet or horn. Make a joyful noise before the Lord, the King; literally, before the King, Jehovah. (On the use of wind instruments in the temple service, see 1 Chronicles 15:24, 1 Chronicles 15:28; 2 Chronicles 5:12; Ezra 3:10.) Psalms 98:7 Let the sea roar, and the fulness thereof (see above, Psalms 96:11, where the same phrase occurs). The call on the inanimate things of nature to rejoice is grounded on man’s sympathy with nature, which makes him desire, and half believe, that nature may sympathize with him. The world, and they that dwell therein (comp. Psalms 24:1). Psalms 98:8 Let the floods clap their hands. This bold metaphor occurs only here and in Isaiah 55:12, where the "trees" are asked to "clap their hands." Let the hills be joyful together before the Lord; or, sing for joy together; i.e. join with the rest of nature in expressing gladness. Psalms 98:9 For he cometh to judge the earth. Nature, inanimate and animate, may well be asked to rejoice when God comes to judge the earth—since he is sure to judge it aright. With righteousness shall he judge the world, and the people with equity. "God by his righteous judgment will bring the whole earth from a state of sorrow into a state of salvation and joy" (Hengstenberg). BY S. CONWAY Psalms 98:1 Jehovah’s victories. This psalm is almost an echo of Psa 96:1-13; and, like that, tells of the triumphant issue of the Lord’s great battle. No doubt the psalmist had some special event in the history of God’s people in his mind—some glorious victory given to them; but his words here bring to our thoughts God’s spiritual victories, far larger and wider triumphs than any that Israel ever knew. Consider, therefore— I. THE OF THE LORD WHICH THIS PSALM REMINDS US OF. 1. There is that of the past—for humanity generally, for the whole world. Mankind was in sore distress; and he had no help in himself, he had become the devil’s prey. But how was this to be remedied? The Incarnation, the Atonement, the gift of the Holy Ghost, were the answer. And so now forevery child of man who will avail himself of it, there is full salvation provided. The guilt of our sin, our corrupt nature, and the holy Law of God, were all against us; but in this great victory of the Lord, guilt was put away, man’s evil nature subdued, and the Law honoured as it had never been or could be before. Well may we say with St. Paul, "Thanks be to God, who giveth us the victory through our Lord Jesus Christ" (1 Corinthians 15:57). 2. There is that of the present—that which the individual believer rejoices in for himself. The sense of condemnation is gone, the power of sin is broken, the tyranny of the devil trampled on, the might of sorrow and care gone, the fear of death vanished, and eternal life won—that is the victory which is given now to many a believing soul, to every soul who will have it. 3. That of the future—that of the Church triumphant, when every foe is vanquished, when all that have tried and troubled us is no more, and when we are presented "faultless before the presence of the Lord’s glory with exceeding joy." II. WHAT IS HERE SAID OF THEM. 1. They are marvellous. Are they not so? Think of what stood in the way of each. 2. They are all of God. "His right hand, and his holy arm, hath," etc. How evident this is! Did ever any hear of a really saved soul saying aught else than this? And: 3. They are victories of believers. Not of mere compassion, still less of mere power, but it was "his holy arm "that triumphed. The law of righteousness and truth was maintained. 4. They demand a new song. And they have it, and will forevermore. Let us be in that choir.—S.C. Psalms 98:7-9 Man’s relation to the natural world. In a beautiful sermon on these verses by the late Revelation T.C. Finlayson, M.A; to which this homily is greatly indebted, he remarks, that when piety and poetry are married to each other, such a song as this is the offspring of their marriage; he notes also the unhappy rarity of this union. Where piety is, there, all too often, imagination is conspicuous by its absence, and such absence is regarded with much complacency, and as a thing desirable rather than otherwise. On the other hand, where the gift of a rich imagination has been bestowed, how sadly often it is divorced from all piety! But in this psalm, as in so many others, the two have been united, and the outcome is such an inspired burst of poetry as we have in these verses. In this exalted spiritual condition the soul sees its true relation to the natural world. The soul regards the world of nature— I. AS ITS SERVANT. There is a tone of lordship and mastery in these verses. The sea, the earth, the floods, and the hills are bidden to take their parts in the great anthem of praise. The psalmist seems to be issuing his orders to them, and they are as servants ready to obey. It is here as in Psalms 8:1-9. All things are put beneath him, he is lord of all. Man has been placed on the earth, not merely to occupy, but to subdue and to rule over it. As generation after generation passes away, this rulership becomes ever more complete. By patient study of the laws of the great Overlord of all, man, the underlord, has learnt to bind the forces of nature, and to make them execute his will. They are his servants under him, and he says to this one, "Come," and it cometh, and to another, "Go," and it goeth. And so here he utters his command, "Let the sea roar," etc. II. AS FELLOW . The scenes, the sounds, the movements of nature are to the soul of the psalmist not merely scenes and sounds and movements, but show that, like himself, nature is a worshipper "before the Lord" Not that nature, the dead material world, can of itself render worship; only the soul can do that. And only a soul itself filled with the spirit of worship, can see and hear in the natural world what appears to be worship, joy, and praise. We speak of sacred music, but no sound of choir, or organ, or instrument of any kind can utter sacred music unless it express sacred thought in some soul. But let the soul be filled with such high, holy thought and emotion, and, lo! all nature becomes one vast choir, and its varied sounds one glorious anthem of praise. III. AS SHARER WITH HIMSELF IN THE OF GOD’S GRACE. The soul sees along with its own redemption, the redemption of nature (Romans 8:19-21; Psalms 67:6). The soul of the psalmist is looking on to the full victory of the Lord over all his foes, and the consequent redemption of man, and the earth likewise, under the Lord’s righteous rule; and so he calls on all the powers of nature to join with him in praise. IV. AS, LIKE HIMSELF, GLAD IN GOD. The undevout soul fails to see this, but the eye purged with the love of God in Christ beholds continually in all that is fair, beautiful, and good in the natural world—and how much there is of this!—the heart of nature praising God.—S.C. BY R. TUCK Psalms 98:1 The Lord’s victory. "His right hand, and his holy arm, hath gotten him the victory." This is to be treated as a joy song of the returned Exiles, who regarded themselves as delivered and restored, because their God had fought for them, overcome all their foes, and mastered all their hindrances and difficulties. It was not their right hand that had gotten them the victory. It was God’s right hand that had gotten him the victory, of which they were permitted to reap the full benefit. This victory quickened thought, and brought to mind the assurances of the Prophet Isaiah, e.g. "The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God" (Isaiah 52:10). And the victory brought to view the older Israelite history, from the great Red Sea victory and onward. It was plain enough that God had been always getting the victory, always redeeming, always recovering, rescuing, and restoring, always the Saviour. The type of the Divine relations with the people is given in the redemption from Egypt, and then Israel lifted a joy song, acknowledging concerning Jehovah, "Thy right hand, O Lord, is become glorious in power; thy right hand, O Lord, hath dashed in pieces thine enemy." For a chorus to their song the women sang, "Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea." I. THE WHICH THE LORD HAS WON. Illustrate: 1. Those won in the older ages, and kept on record in the Old Testament. 2. Those won in the times of Christ, and kept on record in the New Testament. 3. Those won in the ages of the Christian Church, especially in the missionary ages. 4. Those of which we have personal experience, as bearing relation to our past distresses. II. THE FIGHT IN WHICH THE LORD IS NOW ENGAGED. It is not enough to say that it is with evil in all its forms; it is also with the consequences of evil in all their varieties: as these affect the race, the nation, the society, the family, or the individual. We recognize the fight, we do not always see that it is the Lord fighting—the Lord with us in the fight. III. THE WHICH THE LORD WILL WIN. "His bow ever abides in strength;" "He goeth forth conquering and to conquer." He will conquer in the one. He will conquer in the many. One day the final Victor over all evil will "deliver up the kingdom to the Father, and God shall be all in all."—R.T. Psalms 98:3 The Lord’s memory. This is regarding God as if he were a man, and acted as men act. Men find the memory of kindnesses they have done become a plea for showing further kindness. To have ever helped any one gives them a sort of natural claim on us to help them again. So the psalmist, full of joy in the blessings God was giving his people in his day, felt quite sure that God must have been recalling, remembering, what great things he had done, in olden days, for his people. We think our great pleas to urge before God are our needs and our deserts. But these are altogether surpassed by the pleas we may use. God’s honour, God’s promise, and what God has already done for us. But herein lies an important distinction between God’s feelings and man’s. Only the very noblest among men fail to be annoyed when past favours are made into a plea for new gifts. We are annoyed at the beggar who comes again and again so hopefully, because he has so often come successfully. God loves to bless those whom he has blessed. We may never think of him as tiring of blessing. I. WHAT MAY WE THINK THE LORD ? See two things. (1) That he had to be very gentle and merciful toward us. (2) That he had to keep his promise to help us. Remembers his mercy and truth; his loving kindness and faithfulness. See what persuasion to new "mercy and truth" is in such quickened memory. 1. The exercise of the passive graces purifies and ennobles character, and makes us more able to exercise them, and more anxious to find objects on which to exercise them. Do some act merely for a person, and you may find it tiresome to have to do it again. But show a kindness, be merciful, pitiful, tender, gracious, and you will want to be all these over and over again. 2. Every claim upon a man of truth is an establishing and confirming of his truth, and makes him more determined that men shall have absolute trust in his word. If it be thus with men, how much more so with God! II. HOW MAY WE VENTURE TO QUICKEN THE LORD’S MEMORY? By telling him freely what is in our memories concerning his dealings. This is the way of love. The lover tells his loved one his memories, and that is the best quickening of hers.—R.T. Psalms 98:5-7 Showing our joy in God. It must strike every reader of the Psalms that the call to give expression to the joy felt in God is very frequent. We are constantly made to feel that the people did not readily come up to the psalmist’s standpoint. Emotionally he could not raise them to his level, and their flagging and dragging seems sometimes to worry him. But the intensely earnest man, the man of cultured spiritual feeling, the pious poet soul, always has this trouble, and is always in danger of misapprehending his fellows because they seem unable adequately to respond to him. He does not realize that he may be no better standard, since he is above average, than they are who are below average. The man in advance does us all good by lifting us all higher, if he fails to lift us to his own level. If we cannot sing and praise as the psalmist does, we can all sing and praise better because the psalmist chants so nobly. Illustrate this point by referring to David, the royal psalmist, actually beginning in the tabernacle a service of song. No doubt some were heartily with him from the first, but many must have given him trouble. Some were tiresomely indifferent. They would not come, but they would give no reasons for not coming. Some opposed, and we can well imagine some of the grounds of their opposition. So it always is and always will be. We may qualify the trouble this may cause us by remembering that the signs and expressions of religious feeling greatly differ, and we cannot reasonably expect all persons to express themselves as we do. What we may look for, and work for, is some expression of what is in men’s hearts toward the Lord. Let them break out into songs and music, if that will best utter their hearts. Let them abound in good works, if they like that voice for their souls better. The main thing is this—if a man has any joy in God in his soul, let him find out how to give it voice, so that God and men may know of it.—R.T. BY C. SHORT Psalms 98:1-9 Universal salvation. "The last great revelation, the final victory of God, when his salvation and his righteousness, the revelation of which he has promised to the house of Israel, shall be manifested both to his own people and to all the nations of the earth." I. GOD HAS A GREAT FOR THE WORLD. (Psalms 98:1-3.) Distinguished by three great things. 1. Righteousness. (Psalms 98:2.) Reveals his righteousness in and by means of Christ in order to secure our righteousness. Righteousness the most comprehensive description of the Divine character and work. 2. Mercy, or loving kindness. (Psalms 98:3.) Loving kindness towards the sinful and unworthy. Mercy and righteousness compatible—mercy a part of righteousness. 3. Truth, or faithfulness. (Psalms 98:3.) "Loving kindness and faithfulness, the two attributes expressive of God’s covenant relationship to his people." He fulfils all the promises, and more than all the promises, which his mercy has made. II. THE JOY WHICH THIS SHOULD CREATE. (Psalms 98:4-9.) 1. The intensity of this joy. (Psalms 98:4-6.) To be uttered by all possible means and instruments. "A joyful noise." The human voice is to be aided and supplemented by instrumental music to give more intense expression to it. 2. The extent of the joy. (Psalms 98:7-9.) The sea is to take up the song; and the floods all to clap their bands; and the mountains are to rejoice together. The whole earth is to rejoice, because God comes to bring it from sin and sorrow into a state of salvation and joy. The poet projects himself into the grandest material objects, and they become sympathetic with his joys and sorrows.—S. HERE we have the last of the series of Second Advent psalms, which began with Psalms 93:1-5. The first of them, the fifth, and the last, commence in the same way—with the watchword, "The Lord reigneth." The first and last lay special stress on holiness, as God’s leading characteristic, and as required by him (Psalms 93:5; Psalms 99:3, Psalms 99:5, Psalms 99:9). Delitzsch has called this psalm "the earthly echo of the seraphic Trisagion." It resolves the concentrated declaration, "Holy, holy, holy, is the Lord of hosts" (Isaiah 6:3), into three distinct and separate cries, "Holy is he" (Psalms 93:3); "Holy is he" (Psalms 93:5); and "Holy is the Lord our God" (verse 9). This refrain divides the psalm into three unequal portions, viz. Psalms 93:1-3; Psalms 93:4, Psalms 93:5; and verses 6-9. Psalms 99:1 The Lord reigneth (see the comment on Psalms 93:1). Let the people tremble; literally, the peoples; i.e. all the nations upon earth. He sitteth between the cherubim; rather, he hath his seat upon the cherubim (comp. Psalms 80:2). The imagery is taken from the internal economy of the Jewish temple, where the Shechinah was enthroned above the cherubic forms that overshadowed and guarded the ark. Let the earth be moved; or, quake (comp. Psalms 114:7). Psalms 99:2 The Lord is great in Zion. Primarily great among his faithful ones, among whom his greatness is especially shown. And he is high above all the people (or rather, peoples). Secondarily great, or "high," among the nations which do not acknowledge him, but are forced to tremble before him (see Psalms 99:1). Psalms 99:3 Let them praise thy great and terrible Name. Even the Gentiles, after conversion, will praise the Lord, sing of him, and bless his Name. (On the "greatness" and "terribleness" of God, see Exodus 15:11; Deuteronomy 7:21; Deuteronomy 10:17; Nehemiah 1:5; Nehemiah 4:14; Psalms 68:35, etc.) For it is holy; rather, holy is he. This may be a suggestion to those about to praise God—a putting of words into their mouth; or it may be an almost involuntary outburst of praise on the part of the psalmist. Psalms 99:4 The King’s strength also loveth judgment. "The king" is here the Lord, Jehovah (see Psalms 98:3). His "strength," or might, "loves," and is always combined with, right (comp. Isaiah 61:8, "I the Lord love judgment"). Thou dost establish equity. The pronoun is emphatic: "Thou, even thou"—nearly equivalent to "thou only"—"dost establish equity." Thou—again emphatic—"thou, even thou"—executest judgment and righteousness in Jacob; i.e. governest thy people Israel with strict and absolute justice. Psalms 99:5 Exalt ye the Lord our God (comp. Psalms 99:9; and see also Psalms 118:20 and Isaiah 25:1). And worship at his footstool. The "footstool of God" is everywhere (except in Isaiah 66:1) the ark of the covenant, which he that sat upon the cherubim touched, as it were, with his feet (see 1 Chronicles 28:2; Psalms 132:7; Lamentations 2:1; Isaiah 60:13). Israel is called upon to worship God as he sits in his holy temple, enthroned above the cherubim, with his feet upon the mercy seat. For he is holy; rather, as in Psalms 99:3, holy is he. Psalms 99:6 Moses and Aaron among his priests. Moses, though not called a priest in the Pentateuch, performed many priestly acts, such as sprinkling the blood of the covenant at Mount Sinai (Exodus 24:6-8), setting in order the tabernacle (Exodus 40:18-33), consecrating Aaron and his sons (Le Psalms 8:6 -30), interceding for the people (Exodus 32:30-32; Numbers 14:13-19), etc. He is therefore, not improperly, here included among God’s priests. And Samuel among them that call upon his Name. Samuel was not a priest, but a simple Levite (1 Chronicles 6:16-28). He was, however, a powerful intercessor with God, a righteous man whose effectual fervent prayer availed much. He is united with Moses by Jeremiah, as having weight with God through his prayers (Jeremiah 15:1; see also 1 Samuel 12:19-22). They called upon the Lord, and he answered them (see Deuteronomy 11:19; Deuteronomy 10:10; 1 Samuel 12:17, etc.). Psalms 99:7 He spake unto them in the cloudy pillar (see Exodus 33:9, "And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door.; and the Lord talked with Moses"). They kept his testimonies, and the ordinance that he gave them. Moses was known as "the servant of the Lord" (Deuteronomy 34:5; Joshua 1:1, Joshua 1:2, etc.). He was "faithful in all his house, as a servant" (Hebrews 3:5). Aaron was "the saint of the Lord" (Psalms 106:16). This general obedience was, however, departed from in some few instances (see the comment on Psalms 99:8). Psalms 99:8 Thou answeredst them, O Lord our God (comp. Psalms 99:6, ad fin.). Thou wast a God that forgavest them; literally, a forgiving God wast thou to them. Both Moses and Aaron "angered God at the waters of strife" (Psalms 106:32; Numbers 20:12, Numbers 20:13). Aaron angered him still more by sanctioning the idolatry of the golden calf (Exodus 32:1-24). God pardoned both of them these and other sins, but not without inflicting punishment for the sins. Though thou tookest vengeance of their inventions. God’s "severity" extended even to these blessed saints, Moses, Aaron, and Samuel. The former two were expressly excluded from the land of promise for their conduct at Meribah (Numbers 20:12); and Samuel’s judgeship seems to have been brought to an end through his undue leniency towards his sons Joel and Abiah (1 Samuel 8:1-5). Psalms 99:9 Exalt the Lord our God, and worship at his holy hill. Repeated from Psalms 99:5, with the slight variation that "his holy hill" is substituted for "his footstool"—Zion, on which the temple stood, for the sanctuary of the temple itself. For the Lord our God is holy; rather, for holy is the Lord our God (comp. Psalms 99:3 and Psalms 99:5). Psalms 99:6 Samuel. The venerable figure of Samuel forms the living link between two great and very diverse stages in the history of ancient Israel. He was the last of the judges (Acts 13:29), he was the first of the prophets (Acts 3:24). Not that there were no prophets between Moses and Samuel (Judges 4:4; 1 Samuel 2:27), but from his time the prophetic gift and office took that leading place which belonged to it down to the days of Malachi. As judge, Samuel’s administration brought to a close the period of anarchy recorded in the Book of Judges; as prophet, he was commissioned to choose and anoint the first King of Israel; and, on Saul’s proving himself utterly unable to understand his position as the Lord’s servant, and thus unfit to reign, to declare his deposition, to anoint David, and probably to train him for his high office, and to promise to the seed of David an eternal throne and kingdom. The life and character of Samuel present at least three grand lessons and lines of thought (to be treated in different discourses). I. SAMUEL AN EXAMPLE OF A LIFE. A consecrated childhood the preparation for one of the noblest, purest, grandest, and most useful lives history records. When we think of Samuel, the image that most naturally rises to our view (as Dean Stanley observes) is not of the aged ruler and seer, with his unshorn grey locks on his shoulders (1 Samuel 1:11; 1 Samuel 12:2), but of "the child Samuel" (1 Samuel 1:27, 1 Samuel 1:28; 1 Samuel 2:11, 1 Samuel 2:18, 1 Samuel 2:21; 1 Samuel 3:1-10, 1 Samuel 3:19). Excepting the holy Child Jesus, there is none other in Scripture whose childhood and early piety, consecration, and inspiration are thus prominently recorded. The whole life is of a piece. "Wild excesses in youth are often followed by energy, by zeal, by devotion. We read it in the examples of Augustine, of Loyola, of John Newton … But it is no less certain that they are rarely, very rarely, followed by moderation, by calmness, by impartial wisdom … whatever else is gained by sudden and violent conversions, this is lost. Whatever else, on the other hand, is lost by the experience of evil, by the calm and even life that needs no repentance, this is gained …. Samuel is the chief type, in ecclesiastical history, of quiet growth, of a new creation without conversion". To such a childhood, the keynote of which was "Speak, Lord; for thy servant heareth," the grey-headed saint could look back in his public appeal to the nation (1 Samuel 12:2-5). Seldom has so great a life been so blameless. This view of Samuel’s life and character appeals: 1. To the young. You may neglect or throw off the fear and love of God, faith and prayer and duty, and yet be converted and saved, like the poor prodigal; but you will have flung away life’s morning, robbed God of the firstfruits of life, forfeited the honour and happiness that crown a consecrated life, and the right to say with St. Paul, Acts 23:1; Acts 24:16; Acts 26:4, Acts 26:5; 2 Timothy 1:3. 2. To parents. Samuel was consecrated to God by his mother’s faith and prayers before he had any knowledge or choice. 3. To teachers of the young. The teacher who has trained one Samuel has richer reward and higher honour than one who has crammed a hundred prize winners. II. SAMUEL AN EXAMPLE OF THE POWER OF PRAYER. His name, "Heard of God" (q.d. granted in answer to prayer), was the memorial of his mother’s brokenhearted supplications (1 Samuel 1:11, 1 Samuel 1:26, 1 Samuel 1:27). The first thing recorded of his childhood is that he "worshipped the Lord" (1 Samuel 1:28), "ministered to the Lord" (1 Samuel 2:11, 1 Samuel 2:18; 1 Samuel 3:1). His brief prayer (most of the mightiest recorded prayers are brief), "Speak; for thy servant heareth" (2 Timothy 3:10), contains the very concentrated spirit of prayer, the open ear of faith, the loving heart of obedience. Therefore it is not wonderful that Samuel’s prayers had great power (1 Samuel 7:8, 1 Samuel 7:9; 1 Samuel 12:17, 1 Samuel 12:18, 1 Samuel 12:19, 1 Samuel 12:23). Prayer was his refuge in trouble (1 Samuel 8:6; 1 Samuel 15:11). The text specially commemorates him "among them that call upon his Name." The truth of the necessity, duty, and value of prayer, and of the fact that God does indeed answer prayer, is one in which the teaching of the Old and New Testament Scriptures is most completely and emphatically one. The Christian could not afford to dispense with this witness—loses much if he does not constantly feed his faith on it. Promises of prayer, and commands to pray, are even fuller and more emphatic (if possible) in the New Testament; but the Old Testament backs these up with the experience of two thousand years; and nearly two thousand years more have supplemented this experience, and tested and verified these promises. If there is a truth verified by human experience, it is this—that God hears prayer (John 16:23, John 16:24; James 5:16). III. THE OF TO LIFE. Christians make a tremendous mistake when they suppose they may neglect the Old Testament Scriptures. The New Testament Scriptures unfold a fuller gospel, richer promises, a clearer manifestation of Divine love, a world embracing message. But in the history of ancient Israel lessons were taught, experiments made, problems solved for the Church and for mankind in all ages. God will not either repeat or unteach them. Woe to us if we despise them, especially in an age in which the Christian Church is so loudly called to face the social, national, and international problems of today! 1. National life and well being need religion as their only secure foundation. Samuel, as prophet judge, not a military leader, like Othniel or Gideon, but a judge because he was a prophet, represented God in relation to Israel, and Israel in relation to God (see 1 Samuel 7:2-15). All the miseries which befell Israel during the centuries from Joshua to Samuel were from one cause—their provoking the Lord. When deliverance followed repentance, the monument set up was not a military trophy of their prowess, but a religious memorial (1 Samuel 7:12). The special relation of Israel to God, constituted at Sinai, was doubtless unique, but the underlying principles are good for all time, all nations (Proverbs 14:34). Life, private or public, is alone securely founded on truth. Righteousness—q.d. justice, good faith, temperance, purity, doing as you would be done by,—this is the sure basis of national well being. And the only safeguard is true religion. 2. Yet Law is impotent to maintain true religion or spiritual life. The experiment was bound to be tried. A universal religious society, like the Christian Church, was in earlier ages alike inconceivable and impossible. The national form of the Church was the only practicable. The history of Israel is the history of the failure of this experiment. (1) First, the people themselves were tried. Endowed with laws they could neither repeal nor improve, sanctioned by God himself; with tribal and municipal magistrates, partly elective, partly hereditary; with an elaborate system of public religion, and careful provision for home education and public teaching; and with a perfect laud system,—Israel was placed in uniquely favourable circumstances. The Book of Judges is the record of their trial, during some four centuries, and utter failure. (2) Next, at the nation’s own wish, kings were tried for some five hundred years. A few splendid examples showed what good a wise, strong, pious ruler might effect if he understood his position as the servant of Jehovah and the father and yet brother of his subjects. But on the whole, national failure was yet more shameful, ending in the Babylonian captivity. Samuel’s life forms the link between these two stages. Remarkable that priestly government was guarded against by special fundamental laws—the denial to Levi of any inheritance, and dispersion of the sacerdotal tribe throughout Israel. Samuel was a Levite, but the only priest judge, Eli, was a sad failure. (3) Lastly, after the Captivity, came the rule of the teachers—scribes and rabbis—or, as we should say, clergy and universities, with an episode of priestly sovereignty under the Maccabees. The Gospels describe the utter and woeful failure of this last stage (see Matthew 23:1-39, and parallel passages; Galatians 3:21). 3. Where the Law failed, what can the gospel do for national life? Christianity brought to an end the national pre-eminence of Israel, putting all nations on a level; but much more—substituting, as the supreme rule of life, for public law personal obedience to Christ (Isaiah 44:3-5; Hebrews 8:7-13). There are four possible relations of the Church to the State. (1) Identical, as in Israel. (2) The Church ruling the State, which is the theory of Rome. (3) The State ruling the Church, which has been tried in various forms from Constantine’s days. (4) The pervading influence of the Church as a spiritual community in the persons and lives of its members, moulding and inspiring legislation, policy, manners, business, and every form of public and social life (Isaiah 60:21; Revelation 11:15). BY S. CONWAY Psalms 99:5 The Lord our God is holy. "This is the last of the series of royal psalms, of psalms which celebrate the coming of Jehovah as King. The first of the series is Psalms 93:1-5. This opens with the announcement that ’Jehovah is King;’ passes on to tell that his throne has been from everlasting, that he made the world, and that he rules it—rules the raging of the elements and the convulsions of political strife, of which that is the figure—and then concludes with one brief glance at his revelation of himself to his people, and the distinguishing glory of the house in which he deigns to dwell, ’Holiness becometh thine house forever’" (Perowne). Three times over in this psalm is this declaration made of the Lord’s holiness: After the setting forth of his great and terrible Name (Psalms 93:3); then after telling of his equity, judgment, and righteousness (Psalms 93:5); and after the naming of the great saints of God who called on his Name, and to whom a gracious answer was vouchsafed (verse 9). Consider— I. THE MEANING OF THIS WORD, "The Lord our God is holy." 1. It tells of his own personal nature and character. That he is of too pure eyes to behold iniquity; that not, as is the case oftentimes with men, holy deeds may hide an unholy heart, but that in all his thoughts, purposes, and in his inmost being, he is holy. 2. Of the constant character of his actions. For the trial of his people’s faith he may at times seem to favour the ungodly and to cause the unrighteous to prosper, yet this is never because he is really on their side, but for quite other reasons; the main stream of his providential dealing is and has ever been clear on the side of righteousness and holiness, and hence men have learned that the Lord is holy in all his ways, and righteous in all his works. 3. Of his sympathies. Men have believed and been confident that, however dark their circumstances, the love and favour of God, the shining of his countenance, have been towards his people, and that they knew it (cf. Psalms 4:6, Psalms 4:7). II. ITS TRUTH. This is shown: 1. By his acts and ways. The review of God’s dealings with men—his tender mercies to them that fear him, and his fierce wrath against evil doers, all have proved this sure truth. 2. By those whom he has chosen to be his chief and most honoured servants. (See verse 6.) Not the evil, the worldly, the impure, but such as these saints of God here told of. 3. The ritual of the Law. This also taught the same truth. The gods of the heathen made no pretensions to holiness or demand for it, but the Lord demanded it always and everywhere, and above all things else. Hence, that this may be impressed and indelibly engraved upon the minds of Israel, the whole ritual and manner of worship of the Law was arranged. 4. By his revealed Word and will. Holy Scripture makes clear the mind of God in this matter. 5. By the operations of his Spirit in their hearts. That inward witness for God ever sought to lead men to holiness. They could be in no doubt as to the Divine will, and, therefore, as to the Divine character. III. ITS . Such great stress and emphasis was laid upon it for many reasons. 1. It kept up a perpetual protest against sin. Before this truth wickedness could not stand. 2. It furnished a standard by which to judge of all other religions. Did they or did they not lead to holiness? 3. It implied a constant inspiration towards the pursuit of holiness. It encouraged such pursuit, for it revealed the fact that God loved holiness, since he himself was holy. 4. It was the essential preparation for the kingdom of God. IV. ITS . 1. To exalt the Lord God. In their hearts’ worship and adoration; in their open confession of his Name; in their faithful obedience to his will. 2. Worship at his footstool. Such worship was his due. It aided the realization of God’s presence, deepened the conviction of his holy and perfect nature, roused the affections of the heart, strengthened the resolves of the will, and helped mightily towards the attainment of like holy character in themselves.—S.C. Psalms 99:8 Forgiveness consistent with vengeance. This is a strange statement, but it is what this verse and numerous others and many facts beside clearly declare. Therefore, that we may the better understand this apparent contradiction, consider— I. THE MEANING OF THE TERMS . There are three: 1. "Thou answeredst them." That is, answered their prayers for forgiveness of the people. Moses, Aaron, Samuel, had each this in common—that once and again they were intercessors with God on behalf of Israel who had sinned (Numbers 14:13, etc.; Numbers 16:47; 1 Samuel 12:19, etc.). And their intercession was effectual. Nevertheless, vengeance followed. 2. "Thou forgavest them." What is God’s forgiveness? It is not the mere letting off of punishment. That may be done, often is done, but there is no forgiveness. And it is distinctly said here that God did forgive, though he did not forego punishment. It is true that the word "though" in this verse should rather be rendered "and;" but this alteration does not really alter the sense, the two seemingly incompatible ideas of forgiveness and vengeance are linked together all the same. But they are not incompatible ideas if we consider what God’s forgiveness really is. What is a father’s forgiveness of his child? "Let us remember our own childhood, our children, if we have any, and how we do with them. What makes the little face fall, and the tears come to the eyes? Is it your taking down the rod from behind the door, or the grave disapprobation in your face, and the trouble and rebuke in your eyes? It is not only the buffet from the father’s hand that makes the punishment, but still more the disturbance and the displeasure of the father’s heart that makes the child’s punishment. And forgiveness is not complete when the father says, ’Well, go away; I will not hurt you,’ but when he says, ’Well, come, I am not angry with you; I love you still.’ The taking the child to the father’s heart is the forgiveness" (Maclaren). And such is God’s forgiveness—the taking back of his sinful child to his heart again. If that were not done, no mere remission of penalty could ever make the soul blessed. The soul of man is so constituted that it would say over and over again, "Never mind the penalty; I can bear that if only I have the love." Forgiveness, therefore, is the putting away of anger from the heart of God towards the sinner. 3. "Vengeance." This does not mean revenge. The punishment of a criminal by the state is not an act of revenge, but the due maintenance of righteous law—a maintenance necessary for the preservation of society, and oftentimes for the reformation of the criminal himself. And so when God allows and, indeed, causes the consequences of the sinner’s crime to dog his footsteps, and darken his life, and cause him sore sorrow, he may, he does, do that for reasons altogether consistent with the love which has already led him to forgive the sin and to receive the sinner back into his heart’s love again. II. THE TRUTH THE TEXT . That prayers may be answered and forgiveness bestowed, and yet vengeance taken. 1. This is so. See ease of Moses and Aaron; they were forgiven men, beloved of the Lord, yet their penalty—exclusion from Canaan—was never removed. David (2 Samuel 12:10) was forgiven, but the penalty was exacted. All his afterlife testified to the truth here declared. Israel: they were forgiven, but for their unbelief none of them entered into their rest. And it is so still. How many a forgiven child of God is yet bearing in weakened health, in tarnished reputation, in stern poverty, in enfeebled will, in recurring fierce temptation, in shortened and saddened life, the consequences of former sin! But there is no doubt Shut they are forgiven and true children of God; and yet And it probably will be so. Until the ends and purposes for which these penalties are exacted are fulfilled, how can they come to an end? They are inflicted in love, not wrath, and love must hold us down to the endurance of them until that which is desired is attained. Hence: 2. Such retribution is consistent with forgiveness. For though the outward penalty be continued, its character is changed. It is now not a token of anger, but a means of blessing. For such sufferings deepen our hatred of sin, drive us to God in prayer, keep us lowly before God and man in humility, make us ever watchful and compassionate to other tempted ones, enable us to glorify God amid all, maintain the truth of God’s holy law of retribution. If along with forgiveness there came at once remission of all penalty, we should think that God did not care much for sin, and certainly we should not. But they will cease when their purpose is accomplished. III. THE LESSONS IT TEACHES. 1. Hate sin. 2. Rob it of its sting by turning to Christ in repentance, by submission to his will, by careful obedience in the future, and by daily, hourly trust in his grace. 3. Fight against it in others. 4. Exalt the Lord Jesus Christ, who makes us more than conquerors over it.—S.C. BY R. TUCK Psalms 99:1 The permanency of God’s reign. "He sitteth between the cherubim." Jennings and Lowe render, "Jehovah has become King, the peoples tremble; (even) he that sits upon the cherubim, the earth shakes." There is a designed contrast. The peoples tremble, the king is established firm; the earth shakes, the throne of the king is steady and unmoved. The figure of God as sitting on the cherubim is difficult, because we cannot be quite sure of the ideas Israelites had of the position and relations of the fire symbol of God in the holy of holies. In Psalms 80:1 God is presented as sitting, throned above the cherubim;" and the idea here is probably "above the cherubim" rather than "on the cherubim." Then we get a clear meaning. The cherubim represent all created beings superior to man, all superseusual beings; and God is to be thought of as beyond and above even them, as superior to them as to the people of this earth, and as unaffected by conceivable changes in them as he is unaffected by the commotions of earth. The more usual way of explaining the figure is given by Spurgeon, thus: "In grandeur of sublime glory, yet in nearness of mediatorial condescension, Jehovah revealed himself above the mercy seat, whereon stood the likeness of those flaming ones who gaze upon his glory, and forever cry, ’Holy, holy, holy, Lord God of hosts.’" I. GOD’S REIGN . Keep the associations of the restored exiles. They set up again the theocratic kingdom, and conceived of Jehovah as coming again to reign. So they naturally recalled the old sign of his presence and rule, the Shechinah-light which shone above the mercy seat, which the cherubic figures guarded. The sign of the lapse of the nation from Jehovah was the fading or removing of that light.]Now the restored exiles rejoiced in the resumption of Jehovah’s reign, and in figure presented it as God taking his seat again above the cherubim. God takes the throne only when hearts are willing to receive him. II. GOD’S REIGN . The satisfaction of the psalmist evidently is in the fact that God means to stay enthroned. He is conceived of as unaffected by the trembling of the people or the shaking of the earth. There is even a more striking poetical figure. If even the cherubim were to tremble, or shake, or fail, God’s reign is too confirmed to be affected by it. We may think of him as "above the cherubim." Absolute reliance on him may find expression in loyal and loving service of him.—R.T. Psalms 99:3 The holiness of God. Revised Version, "Holy is he." The refrain of the psalm is found in these words. Possibly it was given as a response by the congregation. What is prominent here, however, is not the purity that is in holiness, as the majesty that is in it, the severity that is in it. The psalmist is full of the "greatness" and the "terribleness" of the Divine Name, and this makes him say it is reverend, it is awe inspiring. It is one of the serious evils of our day, that the more august and solemnizing views of God seem to be lost. There is so little now of the "submission of holy awe." Even in acts of homage and worship we have to fear the encroachments of an undue familiarity. Hebrews may let reverence pass into superstition when they refuse to pronounce the Divine name, but it is to run to the opposite and even more dangerous extreme when we, at the lightest provocation, take the holy Name upon our lips. Today we need to put deeper and more searching and more awe inspiring meaning than ever into the "great and terrible Name" of the All-holy One. It is not "holiness" as a Divine attribute, but "holiness" as making a Divine claim, which we have here to consider. I. THE DIVINE AS A CLAIM FOR WORSHIP. 1. Take "holiness" as ideal, absolute perfection, the sublimest idea of being that man can possibly reach. Wherever man finds that, in whomsoever he finds that, he is bound to worship. Show that man can think a holiness which neither he nor any other has ever, or can ever, reach. God is presented as the perfect realization of that thought, so for God man has the highest reverence. 2. Take "holiness" as finding expression in righteousness and faithfulness. Then every review of the Divine dealings wakens in us the spirit of worship. There is so much to thank God for, to trust God for, to honour God for. II. THE DIVINE AS THE OF WORSHIP. There is a tone of familiarity and lightness in much that is called "worship," which, though not wrong, is unbecoming and unworthy. We need say no evil of those who put noise and excitement in place of reverence, but we may urge that an atmosphere of quietness, solemnity, awe, are becoming to God’s house. Reverence, humility, self-restraints, submissive awe, are befitting his worship of whom it is said, "Holy is he."—R.T. Psalms 99:5 Our place at God’s footstool. "And worship at his footstool;" "Worship at his holy hill;" "Thus saith the Lord, The heaven is my throne, and the earth is my footstool. Where is the house that ye build unto me? and where is the place of my rest?" (Isaiah 66:1). To understand this figure two things must be considered: (1) the peculiarity of Eastern thrones; (2) the peculiarity of Eastern salutations. Eastern thrones were high erections, so that the king, seated in his place, might be exalted (see expression in psalm) high above the people. The seat was reached by a series of steps; the bottom step was known as the "king’s footstool," and the suppliant for the king’s mercy, or the man who brought presents as signs of loyalty, showed his humility and reverence by venturing no further than the footstool. Solomon had made a throne of ivory, overlaid with gold, which had six steps, with six lions on each side. Salutations in the East were very elaborate, and approaches to a superior, especially when a request had to be made, involved bending right to the ground. I. KEEPING AT A AS A SIGN OF AND AWE. Illustrated by Moses turning aside to see the bush that was burning, but was not being consumed. He heard a Divine voice saying, "Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." When the people were facing the Mount Sinai, whereon God was manifesting his glory, extreme care was taken to keep the people at a becoming distance. "Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death." The symbol of the Divine presence was placed in the dark chamber known as the holy of holies, and no one dared go near, save the high priest once a year, and then not without incense and blood. These are picture teachings of the humility in worship we must cherish, which will be our "spiritual distance-keeping." II. KEEPING ON THE BOTTOM STEP AS A SIGN OF OUR GODLY FEAR. It is the suppliant’s proper place; but it is more especially the place for that suppliant who knows his sin, asks for forgiveness, yet justly fears the king’s indignation. Until the king reaches out his golden sceptre to be touched, a sinful suppliant dare venture no further than the bottom step. And that is our fitting place, because we never can go into the Divine presence without the sense of our sin filling us with godly fear.—R.T. Psalms 99:6 Model worshippers. The reason for recalling these three worshippers belonging to the olden times, and these three only, does not immediately appear. And it is singular to find both Moses and Aaron classed as priests. Probably, before the appointment of the Levitical priesthood, Moses had been the priest as well as leader of the people. The thought appears to be that men may now call upon and worship God with the assured confidence that he receives worship and answers prayers even as he has always done. As specimens of God’s ways with his people who seek him, Moses and Aaron are brought as types of those who offer worship; and Samuel is brought as a type of those who present supplications. So the two sides of worship are presented, praise and prayer. I. MOSES AND AARON THE MODELS OF WORSHIP AS PRAISE. This is the Godward side of worship. It is knowing God, offering God his due, recognizing the Divine mercies and judgments, making offerings due unto his Name. And Moses and Aaron represent worship as presented in God’s own appointed way, in the line of his own arrangements. This brings in the element of obedience, and every true act of worship is an act of obedience, and an expression of the spirit of obedience. Worship may be wholly praise, and God says, "Whoso offereth praise glorifieth me." From the worship system of Moses and Aaron, show what are the essential elements of all acceptable worship, such as adoration, thanksgiving, confessions, and expressions of dependence. Symbolic rites only belong to particular times and people, but the spirit which the rites symbolize is required in every age and of every people. The underlying spirit of Mosaism is the spirit of all true and acceptable worship today. II. SAMUEL THE MODEL OF WORSHIP AS PRAYER. Probably Samuel is chosen because prayer was recognized as the most marked peculiarity of his life. He would spend nights in prayer. He seems to have had a peculiar cry, or scream, in prayer. Now, prayer is not essential to all worship; but prayer is true worship, because the act and expression of dependence on God is one of our best ways of doing honour to his Name. So the model worship is a holy blending of praise and prayer.—R.T. Psalms 99:8 The Answerer of the worshipful. "Thou answeredst them, O Lord our God." It is prayer as worship which is here more especially dealt with. God responds to man’s homage. The context brings the following points before us. I. GOD MADE KNOWN HIS CLAIM TO HOMAGE AND WORSHIP. See Psalms 99:7, "He spake unto them in the cloudy pillar." The cloudy pillar being regarded as the emblem of God’s miraculous interpositions and various revelations, God declared himself to be their God, and demanded their entire reverence and obedience. He gave them his testimonies, and set his ordinances plainly before them. So we must feel that, the full revelations of God having come to us, we know distinctly what our service should be. II. THEY TO GOD’S CLAIM BY . Observe the blending of two things: "They kept the testimonies, or laws, and the ordinances, or religious regulations, that he gave them." Note that of this obedience and worship Moses and Aaron are made types in one age, and Samuel in another; but the response of the people Israel is assumed as represented by the types. It is not enough that we know God’s testimonies and ordinances; our proper response is the fixed habit of worshipful obedience. III. GOD AND REWARDS SUCH . That is the "answering" which is here referred to. 1. We may always be sure of the Divine recognition of sincere worship, let its form be prayer or praise. 2. We may have good hope of its acceptance. 3. We are sure of a first answer in the blessing that worship brings to our own hearts. 4. We may even think our loyalty brings the blessing to others of an inspiring example. 5. And beyond all our imagination, God is wont to give direct answers to prayer, and gracious, comforting acknowledgments and rewards to worshipping souls.—R.T. Psalms 99:8 The limitations of Divine forgiveness. The "inventions" here are simply "doings;" but the word seems to imply "self-willed doings." So we read, "God made man upright; but he has sought out many inventions." There is no allusion to "scientific discoveries." When we read the passages in which Divine forgiveness seems so absolutely assured, it is necessary that we bear in mind how the Divine forgiveness may be absolute in the Divine purpose, yet must be limited in Divine application. We can at once think of two limitations. 1. The exigencies of God’s universal rule. 2. The moral condition of those whom God would forgive. I. LIMITED BY THE OF GOD’S RULE. That demands the, recognition, and the adequate punishment, of all acts of wilful sin. God has ordered the relation of things in nature so that suffering certainly attends sin, and calls attention to the character of sin. In the interests of the race, that relation must be maintained; it must never for one moment even seem to be doubtful. Even in God’s chosen people wilful wrong doing must be duly punished; and so even when God forgives the wilfulness, he does not interfere with the punishments. Of this Moses and Aaron present striking instances. They sadly failed in the matter of the smitten rock. They were forgiven, but the penalty of their sin came on them. They died on this side Jordan, with their life hope unrealized. II. LIMITED BY THE MORAL OF THOSE WHOM GOD WOULD FORGAVE. We do not sufficiently realize that God would have his forgiveness prove the best possible moral blessing to those whom he forgives. Forgiveness only blesses those who are in a mood to receive forgiveness. And so we see that punishment, along with forgiveness, may be necessary in order to get the forgiven into proper soul moods. Christ taught that his disciples could not be forgiven unless they were forgiving. They must be in right mood to receive. So there are holy limitations even to the Divine free forgiveness.—R.T. BY C. SHORT Psalms 99:1-9 The holy God infinitely worthy of our worship. I. BECAUSE OF HIS . (Psalms 99:1-3.) His power exercised for the ends of goodness. "He is great in Zion," the most beneficent institution. II. BECAUSE HE RULES FOR THE OF RIGHT AND TRUTH. (Psalms 99:4, Psalms 99:5.) He is setting up throughout the world righteous order, establishing the dominion of right and justice. III. BECAUSE HE HEARS AND ANSWERS THOSE WHO PRAY TO HIM. (Psalms 99:6, Psalms 99:7.) Grants them their need; speaks to their minds; reveals his Law and his will to them; still guides as he guided his ancient people. IV. BECAUSE HE IS TO THE . (Psalms 99:8.) "Thou wast a God that forgavest them." V. BECAUSE HE THE . (Psalms 99:8.) This is as great a necessity of his nature and rule as that he should pardon the penitent. He is holy.—S. THE hundredth psalm has for its title, "A Psalm of praise," or "of thanksgiving," and to this description it well answers. There is not a single mournful note in the composition. God is praised from the beginning to the end, and all the earth is called upon to join in blessing and thanking him. It has been suggested that it was probably written to be chanted by a festive procession as it approached and entered the temple (see Psalms 100:4). The whole runs on without any break or division. Psalms 100:1 Make a joyful noise unto the Lord (comp. Psalms 95:1, Psalms 95:2, and the comment ad loc.). All ye lands; literally, all the earth. Psalms 100:2 Serve the Lord with gladness. "Gladness" is the emphatic word. Almost every clause of the psalm contains some such call. Come before his presence with singing; or, with a cry of joy. Psalms 100:3 Know ye that the Lord he is God; or, be sure—"recognize the fact as a certainty" (see the Prayer book Version). It is he that hath made us, and not we ourselves; or, according to another reading, and his are we. This latter reading is preferred by De Wette, Kay, Cheyne, and the Revised Version. But the other, which was the reading of the LXX; and is supported by the Vulgate and the old commentators generally, should, however, be retained, as yielding a better sense. We are his people, and the sheep of his pasture (comp. Psalms 74:1; Psalms 79:13; Psalms 95:7). Psalms 100:4 Enter into his gates with thanksgiving, and into his courts with praise. The mention of" gates" and" courts" points primarily to the temple worship, but the reference may be, as Professor Alexander suggests, "typical or metaphorical" rather than literal, and may extend to all the faithful and to all places of worship. Be thankful unto him; or, give thanks unto him (Revised Version). And bless his Name (comp. Psalms 96:2; Psalms 145:21). Psalms 100:5 For the Lord is good. His mercy is everlasting; literally, his mercy is forever. Compare the frequent refrain, "His mercy endureth forever" (Psalms 118:1-4, Psalms 118:29; Psalms 136:1-26, etc.). And his truth (or, his faithfulness) endureth to all generations; literally, to generation and generation. All men’s hope is in God’s "faithfulness," that he will keep his promises to them—pardon them, deliver them, cleanse them, and give them rest in his kingdom forever. Psalms 100:1 The joy of service. (Sermon for missions.) In this short psalm a note is sounded which echoes, and will never cease to echo, through the world. The trumpet of jubilee is blown, not for Israel, but for all mankind. Brief as this psalm is, it is one of the most wonderful portions of Scripture, glowing with self-evident light of inspiration, not poetic, but prophetic, Divine. This first verse exhibits the three characteristic features of the whole psalm—its catholicity; its joyfulness; its hope and promise. I. Here, in the very heart of Old Testament Scriptures, is an anticipation of Christ’s world wide command (Mark 16:15; Matthew 28:19). No trace of either national exclusiveness or ecclesiastical bigotry. God’s temple is thrown open to all mankind (Psalms 100:4). "Courts," not the "court of the Gentiles" merely. All men alike are invited to say, "His we are [see margin]; we are his people." It is impossible to explain such words from Jewish lips, such feelings in Jewish hearts, but by Divine inspiration (cf. Galatians 3:8). II. JOY IN GOD IS ONE OF THE MOST MARKED OF THE PSALMS. In this psalm it rises to its highest pitch. Worship is a native instinct and need of the human heart; and heathen worship was often attended with tumultuous rejoicing. But not joy in God’s holiness (Psalms 97:10-12); in our belonging absolutely to him (Psalms 119:94); in his righteous rule (Psalms 98:6, Psalms 98:9); in his mercy and truth (Psalms 100:5). These streams of joy are from a higher source (Galatians 5:22). III. THIS PSALM CAN BE FULLY ONLY TAKEN WITH Psalms 93:1-5:95-99. The whole series not only celebrates, but foretells, the coming of Jehovah to "judge," i.e. to rule and reign over the whole world (comp. Psalms 72:1-20.). Such bold world wide hopes would be utterly inexplicable as mere poetic dreams of Jewish imagination, and can be explained only as inspired prophecies and promises; so they would be wholly unmeaning and fictitious apart from their fulfilment in Christ (John 5:22, John 5:23; John 12:32; Matthew 28:18). . The enterprise of Christian missions is the most joyful work in the world; the proclamation of the most joyful news to every human being, on the authority of God’s command, in the light of God’s glorious promises. BY S. CONWAY Psalms 100:1-5 Jubilate. This psalm, which comes at the close of the magnificent series of royal psalms, which tell of the reign of Christ Jehovah, has been called their doxology. It seems to have been sung during the thank offering in the temple service (Le Psalms 7:12). "Luther would have immortalized his name had he done no more than written the majestic air and harmony to which we are accustomed to sing this psalm, and which, when the mind is in a truly worshipping frame, seems to bring heaven down to earth, and to raise earth to heaven, giving us anticipations of the pure and sublime delights of that noble and general assembly in which saints and angels shall forever celebrate the praises of God." The psalm "is all ablaze with grateful adoration, and has, for this reason, been a great favourite with the people of God ever since it was written." It bids us "make a joyful noise unto the Lord." It means "a glad shout, such as loyal subjects give when their king appears among them." Now, let us consider this subject of thankful praise which it brings so prominently before us. Let us glance at— I. THE HOLY DUTY TO WHICH WE ARE . 1. Our hearts are to be full of thanksgiving. It is no mere outside worship which is told of here, but such as wells up from the deepest fountains of a grateful and glad heart. 2. We are to openly avow that thankfulness. It is not, though beginning in the heart, to stay there. Openly, loudly, joyfully, we are to let all men know our delight in God. 3. We are to join with others in this service of praise. There is to be no standing aloof or pleading that we can worship God as well at home. We are to go with the multitude to keep holy day. 4. And it is to be all unto the Lord. Choirs and congregations alike are to remember this. II. THE GROUNDS ON WHICH THIS SUMMONS IS BASED. 1. "The Lord, he is God." Our Jehovah, so good and gracious, is God Almighty also. Not only a Saviour who would fain bless and save us; but who has all power—is mighty to save. 2. He is our Creator, and so responsible for our being. "It is he that hath made us," etc. (Psalms 100:3). This is a most blessed fact. When we see what men and women are, so corrupt and evil, we often wonder wherefore God perpetuates the race. But he does so; he takes all the responsibility of it. What treasure store of hope for humanity lies in this act! 3. He is our King and Shepherd. "We are his people, and," etc. (Psalms 100:3.) We are under his wise, holy, strong government; we are provided for by his loving care, led along as his sheep in his pasture. 4. He is good, eternally merciful, and true. (Psalms 100:5.) III. THE OF THIS SPIRIT. Many sadly fail here. They have no song, only a perpetual dirge, and against many the condemnation is written, "Neither were they thankful." Now, how may we cultivate this thankful spirit? 1. We must remove the hindrances. They are such as these: The miserable habit of looking enviously at what other people have, but which we have not, forgetting all the while what of good we nevertheless have. What folly this! and yet how common! and what a fruitful source of unhappiness, and of unthankfulness it is! And many are wont to look habitually on the dark side of their experience, and scarcely at all on the other and bright side. This is why St. Paul bids us, amid our prayers and supplications, to mingle thanksgivings, since this compels us to look at the bright side, in order to find out what we have to be thankful for. And then, too, our sad habit of regarding our ordinary mercies as mere matters of course is another sad hindrance of the thankful spirit. When health is restored after sore illness, how thankful we are! but the months and years of health which may follow give ample time to forget our thankfulness, and to let our gratitude die because we do not see anything extraordinary about our experience of God’s goodness. Now, we must set ourselves to get rid of these evil ways if we would be habitually thankful. 2. Then there are positive aids to this blessed spirit. Such as taking right views of life, remembering its brevity and its educational purpose. We are not at home here, and we cannot expect on a journey the comforts of home. And a school—and such is this life—is certainly not as a home, as his father’s house, to a child. Then think much of our mercies. Accustom yourself to go over them in your thoughts, and to render thanksgiving for them. And when misfortunes come, make the best, not the worst, of them. Remember bow much worse it might have been. It is told that "when the New England colonies were first planted, the settlers endured many privations and difficulties. Being piously disposed, they laid their distresses before God in frequent days of fasting and prayer. Constant meditation on such topics kept their minds gloomy and discontented, and made them disposed even to return to their Fatherland with all its persecutions. At length, when it was proposed to appoint a day of fasting and prayer, a plain, common sense old colonist was in the meeting, and remarked that he thought they had brooded long enough over their misfortunes, and that it seemed high time they should consider some of their mercies—that the colony was growing strong, the fields increasing in harvests, the rivers full of fish, and the woods of game, the air sweet, the climate salubrious, and their homes happy; above all that, they possessed what they came for, full civil and religious liberty. And therefore, on the whole, he would amend their resolution for a fast, and propose in its stead a day of thanksgiving, His advice was taken, and from that day to this the festival has been an annual one." Ah! would that we had men of this spirit, and would make the best, not the worst, of our misfortunes! "The bee when in a flower from which it cannot get nectar, gets the golden farina, out of which it builds its cells, and so it rolls up its little legs against the stamens, till they look large and loaded as golden store, and, thanking the flower as sweetly as if it had been full of honey, gladly humming, it flies home with its wax. Yes, and herein lies God’s moral. If our flowers have no honey, let us be glad of the wax." The same writer who gives the above illustrations tells how the good, though self-willed, George III; when he had lost all our American colonies, and thousands of our troops had been slain, and millions upon millions of debt incurred, nevertheless, not to be outdone in piety by the Americans, ordered a day of thanksgiving. He was asked by a pious clergyman what the thanksgiving was to be for—was it to be for any of the above-named facts? He pressed the king for an answer, who replied energetically, "Thank God it is not any worse." Yes; there is something to be thankful for in all circumstances, if we will only be open eyed to note it. Remember, too, that our evils are but blessings in disguise. "Light afflictions"—so St. Paul called them—"which are but for a moment, and which work for us," etc. Above all, let us give our hearts to Christ. Yield them to him, as he bids us do; and as he will by his blessed Spirit fill them with all other good things, so he will shed abroad in them this grace also, the spirit of thankfulness. IV. REASONS FOR SUCH . 1. Our circumstances demand it: we have cause for thankfulness. 2. It will greatly bless others. For a glad, thankful spirit is winsome and attractive Christwards, whilst the opposite spirit cannot but repel. 3. For our own sake. It will brighten all our life, whilst if, owl-like, we dwell in darkness, we shall come to love it, and be as dim-sighted and night haunting as they. 4. And does not the Lord our God and Saviour deserve all our praise? Therefore, jubilate.—S.C. Psalms 100:2 Glad service. "Serve the Lord with gladness." So sings the psalmist, and his teaching has been echoed by the wisest of human teachers. "Give me the man who sings at his work;" so writes Carlyle. "A merry heart goes all the day, Your sad tires in a mile-a." So teaches Shakespeare. Now glad service is what God asks for here. But— I. IT IS ALL TOO RARE. That it is so is evident; for: 1. Look at the countenances of those who profess to serve God. How grave, gloomy, austere, they seem! how seldom they ripple out into sunny smiles! This characteristic of the Puritans has had not a little to do with the disfavour in which they have long been and are still held by our countrymen generally. A common epithet for earnestly religious persons was that they were "serious people." Certainly they were not thought to "serve the Lord with gladness." 2. Read their writings. Their hymns, even, are either sad or stern, and as to their books and sermons, they are fall of grave, earnest, and often terrible teaching; but "gladness" is conspicuous chiefly by its absence. And their prayers are the same. As if God were a tyrannical Taskmaster, and not our loving Father. 3. Listen to their teachings. How much too dull and sombre these are! 4. Observe their worship. How bare and uninspiring! how destitute of beauty and brightness! how much too often it depresses rather than uplifts! 5. Ask our own consciences. Must they not own the general absence of gladness in our service of the Lord? 6. If it be asked—Why is this gladness so rare? the answer is that with some the sense of sin, the remembrance of their much transgression, is ever before them; with others, the mystery of life, the presence of earthly sorrow; with others, the tyranny of inward sin; with others, misunderstanding and misreading of the Gospel; and with yet others, and most, the want of real trust in God. We are so slow to take God at his word, and when he says he has forgiven us, to believe that he has really done so. II. BUT IN THE LORD, THOUGH SO RARE, IS YET MOST . Whether we think: 1. Of the Lord whom we serve. How good and gracious he is! 2. Or of the service itself. How healthful, right, blessed beth for ourselves and for others! 3. Or of the wages. "The recompense of the reward." We are all little better than eleventh-hour workers, and yet for us there is the whole day’s wage. III. AND ALONE . 1. It is so in our secular work. Slave work, task work, is never like that of free men. All the heart is taken out of it if it be not glad service such as only free men can render. 2. Yet more in the service of the Lord. See the elder son in the parable of the prodigal. He had no joy in his service, and hence how harsh and unloving he became! This is why St. Paul is forever rejoicing that we are not under law, but under grace. So only will real service be rendered. IV. AND IT OUGHT TO BE. See in that same parable the father’s reply, "Son, thou art ever," etc. He was surprised at such a spirit in his son; it ought to have been so different. But if it was wrong for that elder brother, who never transgressed, how much more wrong for us who have transgressed, and yet have been freely forgiven! Pray, therefore, not only that you may serve the Lord, but that you may serve him "with gladness."—S.C. Psalms 100:3 The gospel of our creation. "It is he that hath made us, and not we ourselves." This declaration was held to be a gospel. It occurs in a psalm that may well be regarded as a universal psalm. It is not for Jesus only, but for "all people that on earth do dwell." And amongst the reasons wherefore it calls on all to be joyful in the Lord, there is this one—that "it is he that hath made us," etc. I. NOW, WE CANNOT OF GOD AS ACTING WITHOUT MOTIVE. And— II. THERE MUST HAVE BEEN MOTIVE FOR THE OF MAN. We can trace reasons and evidence of purpose in all God’s works, and hence we are sure there must have been such when he created man. III. AND THIS MOTIVE MUST HAVE BEEN OR THE REVERSE. 1. It could not have been the reverse; for, whether we look at the structure of man’s body, where all seems so adapted to secure health and happiness; or whether we look at man’s mind, the source to him of such unspeakable good; or whether we think of man’s dwelling place, this earth on which he lives, and which is so stored with all that ministers to his comfort, delight, and well being;—whichever way we turn there is proof abundant that no malignant motive, or any the reverse of gracious, could have prompted the creation of man. 2. Therefore we are shut up to the conclusion that love, grace, goodness, can alone explain what we see all around us and in ourselves. IV. BUT IF THE MOTIVE WAS A ONE, WHAT WAS IT? For answer: 1. We look to our own constitution, for that is the nearest idea we can have of God who made us in his own image. And we find: 2. That the purest pleasure springs from love—loving others and being loved by them. Why is home so blessed, but because there they are whom we tenderly love, and who love us in like manner? 3. But love that has stood trial and testing is the most precious of all. If, in spite of every inducement to be untrue to us, love has been faithful, how precious that! 4. But all this reveals the reasons wherefore God hath made us, and placed us where we are. He desired objects on whom he might lavish his love, and who would love him, in whose love is our eternal life. And that love would be more precious and more fruitful unto our eternal life in proportion as it endured test and trial (cf. 1 Peter 1:7). Hence we are born into a world of temptation, for so only can our love be perfected. 5. But such temptation will in no case be greater than we can bear. A father may let his son enter for a contest which he knows his son can and will, if he rightly strive, come out with honour; but he would not let him enter where defeat was certain and inevitable. And so our heavenly Father will not suffer us to be tempted above that we are able, though what we are able for we have to endure, because it is good for us that we should. He will submit no child of his to what must issue in ultimate defeat. We cannot conceive of his having created us, knowing that that would be the final issue. V. WE SAY THAT THE FACT OF OUR BY GOD IS A VERY GOSPEL with which the gospel that "God so loved the world," etc. (John 3:16), fitly and beautifully harmonizes. Yes, we may well be joyful in the Lord, because it is "he that hath made us," etc.—S.C. Psalms 100:5 His truth endureth. Test this declaration. I. AS TO WHAT GOD HIMSELF IS. He is ever true. None of the miserable motives which lead men to be untrue can have any power with him. Examine all his works, whether in nature, providence, or grace, and in all it will be found that he acts consistently with himself. II. AS TO HIS WORD OF TRUTH. That is contained in the Holy Scriptures, and whether we appeal to the testimony of conscience, or to that of history, their witness agrees to and affirms the declaration of our text. III. AS TO HIS . The onus probandi lies on those who deny this. Where can it be shown that one of his promises, when rightly understood, has ever failed? What thing hath he spoken that hath not come to pass? Trace the records of the Bible, and they form a great cloud of witnesses to this truth. Trace the course of providence, and its varied events all show that his truth endureth. Trace the experience of God’s people, and it is the same. Let the following quotation illustrate: "Now instead of taking you back to ancient or modern history, I would like to take you to the history of your mother or of your grandmother. I think of my dear grandfather, and of what he used to say to me. If he were here tonight—I am glad he is not, because he is in heaven, and that is a much better place for him; but if he could come from heaven, and could talk as he used to do when he was here on earth, he would say, ’Ah, my boy, I did find him a faithful God.’ He had a large family and a small income, but he loved his Lord, and he would not have given up his preaching of the gospel for anything, not even for an imperial crown. He has told me often how the Lord provided for him. He had a little farm to get his living upon it, and he had a cow which used to give milk for his many children, and one day when he came up to the cow it fell back with the staggers, and died. Grandmother said, ’James, how will God provide for the dear children now? What shall we do for milk?’ ’Mother,’ said he, ’God said he would provide, and I believe he could send us fifty cows if he pleased.’ It so happened that on that day a number of gentlemen were meeting in London—persons whom he did not know—were sitting as a committee for the distribution of money to poor ministers, and they had given it to all who had asked for it. My grandfather had never asked for any; he liked to earn his own money. He did not send any petition or appeal. Well, after the gentlemen had distributed to all who had asked there were five pounds over, and they were considering what they should do with this balance. ’Well,’ said one, ’there is a Mr. Spurgeon, down at Stambourne, in Essex, a poor minister; he stands in need of five pounds.’ ’Oh,’ said another, ’don’t send him five pounds: I will put five to it; I know him; he is a worthy man.’ ’No,’ said another, ’don’t send him ten pounds; I will give another five pounds, if some one else will put a fourth five to it.’ The next morning came a letter with ninepence to pay. Grandmother did not like to pay ninepence for it; but there was twenty pounds in it, and as my grandfather opened it, he said, ’Now can’t you trust God about an old cow?’ These things I tell you, and you smile, and well you may; but, oh, my soul laughs, and my face laughs on both sides when I think how faithful God has been to me. He has never lied unto me, or failed me, or forsaken me; but has kept his word to this moment in every respect" (Spurgeon). But such experience as this the whole army of the saints of God can furnish instances of. It is no solitary example. IV. BELIEVE FOR ALL THE FUTURE. Go forward with a cheerful courage, thou child of God, fully persuaded of what all the past of all the people of God abundantly proves, that his truth shall endure, and that he "will never leave thee nor forsake thee."—S.C. BY R. TUCK Psalms 100:2 Service with gladness. "Make a joyful noise;" "Serve the Lord with gladness; come before his presence with singing." It does not appear that anything in the nature of a song service was connected with the Mosaic tabernacle. David systematized, if he did not actually introduce, that element. And it made a vital change. Previously the Divine worship had been a ceremony; from that time it became a service. Previously it had been an affair exclusively of priests; from that time it became an affair of priests and people. Singing is the portion of service in which the people can share. Instrumental music, in the olden time, was not the refined expression of various moods of feelings that we know. Noise was thought more of than harmony; though the stringed instruments must have been capable of delicate expression. Just as children now express their joy by noisy "hurrahs!" so the Hebrews expressed joy by great shouts, loud blasts, and noisy clangings. What we may properly learn is that the elements of joy and gladness, which find their easiest and best expression in music and song, are the proper accompaniment of all worship offered to God. It has been pointed out that "thanksgiving and praise are the higher elements of worship, and so the essence of the worship of heaven;" confession and prayer belong to the imperfection of earth. I. IN THE SERVICE OF GOD’S HOUSE IS . In view of God’s gracious ways with us. They who receive gifts from friends are cheered and gladdened by the gifts; and we are receiving fresh gifts from our heavenly Friend continually. Dulness and sadness would say that God’s favours are little valued. As the thing that is fitting, becoming, God’s people should nourish a bright, cheery, hopeful, happy spirit. II. IN THE SERVICE OF GOD’S HOUSE IS . Note that it has ever been this feature that has made Divine service attractive. And the supreme anxiety of each generation has been to get brightness into its service that will make it attractive. So joy in God’s house honours God by winning men to him. III. IN THE SERVICE OF GOD’S HOUSE IS . We are consciously helped by sunny cheerful services. Nothing carries away our cares, doubts, fears, like joining together in holy song. "The joy of the Lord is our strength."—R.T. Psalms 100:3 The sovereign rights of God our Maker. "It is he that hath made us." This might truly enough be the exclamation of an individual; but it is a public psalm, sung at public worship, and it is the expression of a nation. Special interest attaches to it as the language of a restored nation, one that has begun again its national career. It must be associated with the circumstances of the returned exiles, and it is their rejoicing in their new national relations with God. We may cover the entire subject suggested if we take— I. GOD AS THE MAKER OF THE . 1. It is true that God made man. The design, the capacities, the possibilities, and the relations of man, are all and wholly the Divine idea and the Divine handiwork. It is well to see clearly that man’s own creative power stops short at life. Man can make forms; he can quicken no forms into life. But we want to see more impressively the truth that God made each man. However the individuality of men may surprise us, we may be sure that we never can get an individuality which was not the Divine thought. Man makes neither himself nor his peculiarity. Then God, as our Maker, has first claims on those he has made. II. GOD AS THE MAKER, OR FOUNDER, OF THE NATION. Take "nation" as type of all kinds of ways in which men combine together. What is true of the nation is true of the family and of the Church; we are to recognize God as the Arranger of, and Presider over, all forms of human combination. Illustrate from the way in which God created the nation of Israel. Note that the creation of a nation is no simple and sudden act; it is a long process, a shaping and using of various agencies. God selected the nation’s beginning, disciplined a set of tribes through long generations, provided a location for it, etc. The fact of the making of a nation being a prolonged work should not prevent our seeing that it is God’s work. Illustrate by the ’Making of England.’ So God, as the Nation maker, has the first claim on the nations he has made. III. GOD IS THE MAKER, IN THE SENSE OF REMAKER, OF THE NATION. For nations seem at times to break up, and require remaking. Illustrate by Israel’s experiences in the days of the Captivity, and our England’s in the days of the Stuarts. In this remaking we too easily overvalue the human agents. God alone can remake; and the agents are his agents to do his work.—R.T. Psalms 100:4 Blessing the Divine Name. "Bless his Name." The name stands for the Being named. It does but gather up and focus his most glorious and gracious attributes. The distinction on which we may dwell is this—It is fitting that we render thanks to God, in our loving recognition of what he has done for us. It is fitting that we should bless his Name as we recognize what he must be, who has done for us such good and gracious things. Possibly a distinction may be made between thanking God, as a duty which every one who receives his bounties ought to perform; and blessing God, which is the expression of that personal feeling towards God which only his own redeemed people can cherish. We thank those who do us a kindness; we bless those who evidently show their personal love to us in the kindness they do us. I. OF THE DIVINE WHICH CALLS FOR . See in life the: 1. Divine providings. We have wanted no good thing. 2. Divine guidings. So that we can say, "It has been a good way wherein the Lord our God has led us." 3. Divine overrulings. We can in some measure already see that "all things do work together for good." Since God "giveth us all things richly to enjoy," what should we do but be thankful? Illustrate by Moses calling upon the people to review their wilderness life for forty years, in order that, in renewed thankfulness and trust, they might bind themselves forever to God’s service (see Deuteronomy 8:1-20.). II. OF THE DIVINE LOVE IN THE DIVINE WHICH CALLS FOR . This requires the opened, quickened, spiritual vision. Character is shown in all action, but only the thoughtful minds watch for it, and find pleasure in dwelling on it. And so many are quite satisfied with the things God does, and do not concern themselves with the revelations in them of the character of the Door. So they cannot rise up to the height of "blessing his holy Name." But to the spiritually quickened, the reading concerning God himself in his doings is the unceasing delight; and in the revelations of his love made to them they learn to "bless his Name."—R.T. Psalms 100:5 The goodness of God. The word "good" is used as the one supremely suitable for God. But we are not left to our own guidance to find out what is included in the term. We are told that God’s goodness is made up of two things: (1) his mercy; (2) his truth. "Goodness is a very comprehensive quality. It is love, kindness, benevolence, that which leads you to wish well and to do good to those around you; and the earth is full of the goodness of the Lord, because it is so full of his works and ways, which are the fruits and manifestations of his goodness." I. THE OF GOD AS MERCY. He is gracious, kind, pitiful. Mercy is the grace of our dealing with those who are weaker than we are; and with those who have wronged us. It has in it the idea of "dealing otherwise with us than according to our stern deserts." Take this as chief point, and illustrate from God’s gracious ways with his people Israel. Make this provide for a careful reading of our own life histories, so as to discern the Divine mercies in them. II. THE OF GOD AS TRUTH. Here his faithful promise keeping. And it is noticed that there is this steadfast sameness of God to all generations. He always has been, and he always will be, "the faithful Promiser." "Hath he said, and shall he not do it?" Deal with this point in the same way. Find proofs of the Divine faithfulness in the story of ancient Israel; and make what is found illustrate the faithfulness and truth of the Divine dealings with us. For practical applications, show: 1. "The goodness of God ought to be one of the strongest barriers that can be raised up against sin. 2. The goodness of God should ’lead us to repentance.’ 3. The goodness of God should lead us to do good to others. 4. The goodness of God to us in this world should inspire us with confidence in his goodness to us in the world to come." The goodness of God may be thought of as the infinite fountain; the mercy of God is the ever freshly flowing stream; and the eternal truth and righteousness is the ocean out to which God’s mercy flows.—R.T. BY C. SHORT Psalms 100:1-5 Worship. I. THE CALL TO THE WORSHIP OF GOD. 1. It is to be the worship of joyful song. (Psalms 100:1, Psalms 100:2.) Not the worship of silent thought, but of glad utterance. True fear and joy not incompatible. 2. It is to be universal worship. (Psalms 100:1.) "All ye lands," or "All the earth"—Gentiles as well as Jews. 3. It is to be the worship of thankful gratitude. (Psalms 100:4.) In remembrance of all the Divine benefits and mercies received. No mention of confession of sin, or petition for blessing. II. THE GROUNDS OR REASONS OF THE CALL TO WORSHIP. 1. He is the only true God as distinguished from the gods of the heathen. (Psalms 100:3.) "Be ye sure that Jehovah he is God." 2. He hath made us, and therefore we are his property. (Psalms 100:3.) "It is he that hath made us, and we are his." And we cannot yet fully understand what use he is going to make of us. 3. He is our Guide and Sustainer, our Shepherd. (Psalms 100:3.) "We are his people, and the sheep of his pasture." We are dear to him as the sheep are to the shepherd. He is the good Shepherd pre-eminently. This is also the pre-eminent character of Christ. 4. His goodness and mercy are everlasting. (Psalms 100:5.) Not only enduring and constant, but unbounded by any limits. 5. He fulfils his promises from generation to generation. (Psalms 100:5.) "His truth" here means his faithfulness—the fulfilment of the word or promise that he has spoken.—S. Tins psalm describes the rightful conduct and proper principles of action of an Israelite king. It is regarded by some as a portrait of an ideal ruler, dramatically put into his mouth; by others, as an actual address to God by a real ruler, making profession of his intentions, and asking God to aid him (Psalms 101:2). The "title" of the psalm, both in the Hebrew and the Septuagint, which ascribes it to David, favours the latter view. Ewald and De Wette, who maintain the Davidical authorship, note the simplicity, depth, and concentration of the thought as wholly worthy of the reputed writer. Metrically, the psalm divides itself into two stanzas, each of four verses. In the first stanza (Psalms 101:1-4) the writer declares the principles on which he intends to act in his private life. In the second (Psalms 101:5-8) he enunciates those by which he means to be guided in his government of the people. Psalms 101:1 I will sing of mercy and judgment. The writer does not mean that he is about, in this present psalm, to sing of God’s mercy and justice, but that he will make it one of the rules of his life to do so. Unto thee, O Lord, will I sing; or, "will I make melody" (Cheyne, Kay). Psalms 101:2 I will behave myself wisely in a perfect way (comp. Psalms 18:22; Isaiah 26:7). The psalmist aspires after "perfectness." Then feeling his inability to walk in the perfect way by his own strength, he cries to God for aid—O when wilt thou come unto me? "Unless," i.e; "thou come unto me, I cannot keep one of these resolutions. O Lord, come quickly." I will walk within my house with a perfect heart. It is not only the "way," or conduct, that requires to be "perfect," but the "heart" also, or the motives from which the conduct springs. Psalms 101:3 I will set no wicked thing before mine eyes; or, no base thing (Revised Version); "no villainous thing" (Cheyne, Kay); comp. Deuteronomy 15:9. I will set before me nothing of this kind, "as an object either of imitation or of attainment." I hate the work of them that turn aside; literally, the doing of acts that swerve; i.e. "that depart from the right way." It shall not cleave to me. If such a thing "seized on him unawares, he would shake it off as a thing accursed" (Kay); comp. Deuteronomy 13:17. Psalms 101:4 A froward heart shall depart from me; i.e. I will put away from me all perversity of heart; I will root it out and rid myself of it. I will not know a wicked person. This is a possible meaning, but it is better to translate, with our Revisers, "I will know no evil thing." The "principles of private conduct" may be summed up under the four heads of (1) devotion; (2) endeavour after perfectness; (3) avoidance of evil; (4) hatred of it. Psalms 101:5 Whoso privily slandereth his neighbour, him will I out off. (On the heinousness of slander, see Psalms 15:3; Psalms 31:13; Psalms 50:20, etc.) It is probably not meant that the slanderer will be put to death, but only that he will be banished, at any rate from the court, and, so far as possible, put down. Him that hath an high look and a proud heart will not I suffer. "Lofty looks" and a "proud heart" are again conjoined in Proverbs 21:4, Solomon showing that he paid attention to his father’s lessons. David himself disclaims both in Psalms 131:1. Psalms 101:6 Mine eyes shall be upon the faithful of the land; i.e. "my favour shall be shown to them; I will give them help and encouragement." That they may dwell with me; i.e. "frequent my court," either as officials or as simple courtiers. He that walketh in a perfect way (see the comment on Psalms 101:2). He shall serve me; i.e. "shall be promoted to office under my government." Psalms 101:7 He that worketh deceit shall not dwell within my house. It is the duty of a king to see, not only that his own ways are blameless, but that his entire household is well ordered, and consists of righteous persons (comp. Job 1:5). "Deceit" here means "wickedness" generally. He that telleth lies shall not tarry in my sight; literally, shall not be established; i.e. shall not keep his position in my court, but be banished from it. "Lying" is one of the sins which the psalmists denounce most frequently (see Psalms 31:18; Psalms 40:4; Psalms 52:3; Psalms 58:3; Psalms 59:12; Psalms 62:4; Psalms 63:11; Psalms 119:163, etc.). Psalms 101:8 I will early destroy all the wicked of the land; literally, each morn will I root out all the wicked of the land; i.e. "day after day I will make it my endeavour, not only to keep my palace free from evil doers, but to cleanse the whole land of them." David is determined to exercise that just severity which is a part of the duty of kings (Romans 13:4), and not to be that curse to a country—a weak and over-indulgent ruler (see Calvin, ad loc.). That I may cut off all wicked doers from the city of the Lord. So long as there were "wicked doers" in the land, they would be sure to flock to Jerusalem, since the capital always attracts the criminal classes. David is especially anxious that Jerusalem, which he has made "the city of the Lord" (2 Samuel 6:12-19), shall be kept free from the pollutions of evil doers, but, to effect this object, he must purge the whole land. The spirit breathed is that of Psa 15:1-5. Psalms 101:1-8 Four features of true piety. The psalmist has before him the fashioning of his future life; he records his purpose of heart as he cherishes it before God. Applying his words, not to his own royal estate with its peculiar obligations, but to the ordinary conditions of human life, we have four features of all genuine piety. I. A FULL, . "I will sing of mercy and of judgment [righteousness]" (Psalms 101:1). We are to cultivate and express ("I will sing") thankfulness for all that God does for us—for his mercy and for his judgment. 1. Forevery kind of mercy; for all forms of kindness and benefaction—creation, preservation, provision; for forgiveness and reception into his kingdom; for long continued patience with us through the years of an immature and imperfect Christian life; lop the promised inheritance he offers us, which is immeasurably beyond our desert. 2. For all his ways of righteousness; for the justice he has done to us in bringing our integrity into the light, and establishing us in the confidence and favour of our brethren; in honouring our industry and fidelity; also for the righteousness he has shown in overturning the designs, or in humbling the pretences, or in overthrowing the institutions, of the guilty; and even for his righteousness as shown in his chastening of ourselves, purging us of our folly and error and impurity. Perhaps at first we can go no further than silently submit to this last form of Divine judgment; but "afterwards," when "the peaceable fruit of righteousness" has been gathered (Hebrews 12:11), we can open our lips and "sing." II. A DEVOUT SENSE OF ON GOD. "Oh when wilt thou come unto me?" (Psalms 101:2). It is significant that the psalmist interjects this petition between two utterances of his purpose. It is as if he said, "I will do the thing that is right and wise; but I know I cannot accomplish anything without thy helpful, thine effectuating power." He felt as Moses did when he said, "If thy presence go not with as," etc. (Exodus 33:15). It is a deep sense of our dependence which is the essence of our devotion. If we have not this, prayer is an act of mere formal obedience; if we have it in our heart, prayer is the certain, spiritual, and acceptable outcome. In the prospect of the future, in the conduct of our life, in the prosecution of all Christian work, it is essential that we hold fast, and that we appropriately express, this consciousness of our need of the presence and the power of God. III. A FIXED PURPOSE OF . It is vain indeed to sing and pray, if we do not intend to depart from all iniquity (see Psalms 66:18). But if the purpose of our heart is toward God and righteousness, we may be sure that the faintest cry is heard. The psalmist here resolves to act uprightly; he will walk within his house with a perfect heart—he will "show piety at home;" he will discharge his kingly duties with all conscientiousness; he will uphold and honour the faithful (see Psalms 101:6); he will remove the wicked from place and power (see Psalms 101:4, Psalms 101:5, Psalms 101:7, Psalms 101:8); he will spare no one, he will spare nothing, that he may build up "the city of the Lord" (Psalms 101:8). True piety will manifest itself in these three directions: 1. It will be seen at home, in all purity, guardianship on the one hand or obedience on the other, kindness, patience, unselfishness, forgiveness. 2. It will be exercised in the daily occupation, and show itself in fidelity, honesty, truthfulness, thoroughness, equity, considerateness. 3. It will shine, with clear and steady light, in the sanctuary, revealing itself in constancy of worship, activity in service, heartiness in cooperation. IV. SACRED SELF-RESPECT. The psalmist was resolved that nothing wicked should "cleave to him;" he would not have it "before his eyes" (Psalms 101:3); he would "destroy all the wicked" (Psalms 101:8), so that neither his own presence nor his country should be dishonoured or contaminated. Piety will have a supreme concern for its own purity; it will guard its heart most carefully against every one and everything that would hurt or would defile; it will extirpate the thoughts which stain the soul; it will burn the books which pollute the mind; it will not allow anything which is unholy and unworthy of a Christian disciple to enter the sanctuary of the soul; it will know how to be merciless to the flesh, that it may be true to the spirit (Matthew 5:29, Matthew 5:30); it will "keep the heart beyond all keeping," knowing that "out of it are the issues of life." BY S. CONWAY Psalms 101:1-8 The secret of a happy life. The psalm is evidently one composed on the occasion of the setting up of a new order of things in the home or in the State, or in both, and it tells of the psalmist’s holy resolves in regard to himself, and his conduct in his household and amongst men generally. And they are wise resolves. I. THEY CONCERN HIMSELF. (Psalms 101:2.) "I wilt behave myself," etc. Here we must begin if our life is to be worthy and happy. Therefore: 1. The psalmist consider his ways. He will behave himself wisely. It was not enough that he had full and clear knowledge, and frequent good purposes and desires, and just opinions and true beliefs; what he was concerned about was as to his conduct, his behaviour. And that is the all-important thing; the others have their value as they influence that. 2. And his desire and purpose were that he should behave himself "wisely." In what vast and such variety of ways men—especially those in high station—behave themselves! "Man, vain man, dressed in a little brief authority," etc. But here was one who would sink mere self-pleasing, and the suggestions of pride and power which his high station would bring to his mind, and, like Solomon, his one desire was to behave himself wisely. 3. And his conviction was that the way of righteousness, the perfect way, was alone the way of wisdom. 4. And that for all this he needed the abiding presence and blessing of God. "Oh when wilt thou come," etc.? (Psalms 101:1). Surely this man began well! II. HIS HOME LIFE. "I will walk within my house," etc. He would "show piety at home." If it be not there, it does not matter where else it is. There, where it is more difficult, because we are more off our guard, and contact with wife, children, servants, is so close that there is more peril of friction and irritation than in the more distant and guarded intercourse with the world outside. A man has need of "a perfect heart," upright, faithful, and true, if his home life is to be what it should be. III. HIS WITH HIS FELLOW MEN. He divides these into three classes: 1. Those whom he will avoid. They are the froward, the slanderer, the proud, the deceitful. Woe to the man whose companions are of such a sort! sorrow and shame will be his lot. 2. Those whom he will choose. "The faithful of the land;" they who walk with God. Such companions and servants do minister much to our peace and happiness. 3. Those for whom he will have no tolerance. The wicked doers. Kindness to them, whilst they persist in wickedness, is cruelty and wrong to the innocent, the godly, and to the city of the Lord. "Ye that love the Lord, hate evil"—so we are told (Psalms 97:10). And, indeed, if there be not such intolerance, it is because the love of God is weak within us (cf. Revelation 2:6, Revelation 2:15). The psalmist may have meant by "cutting off" the putting of them to death. A monarch such as David would have deemed that quite right. But it is a power too great for human hands to wield. Our part will be to cut off the prompters to sin in our own hearts, to slay evil passions and unholy desires there; then, by earnestly seeking the conversion of the ungodly, to cut them off from their sin.—S.C. Psalms 101:1 Mercy and judgment. The psalmist says he will sing of these; and if it were David who wrote this psalm, he had good reason for such song. And who of us is there that, in looking back over our life, has not reason for the like song? But— I. THERE WAS A TIME IN MAN’S LIFE WHEN THERE WAS NEITHER MERCY NOR . 1. In Paradise, before sin had entered, there was no occasion for mercy; for mercy implies unworthiness and guilt. But these there were not. Man received love, bounty, goodness, but not mercy. Only a sinner can receive that. This is why the redeemed sinner will sing more loudly than the angels, who have never known what sin is. 2. And so, too, there was not judgment. No anger darkened the face of God; no need for the chastisements and disciplines of life. But this time will never come again. II. THERE WILL BE A TIME WHEN MEN WILL KNOW BUT ONE OF THESE. 1. Mercy only will be known in heaven. The time for chastisement and punishment will be gone. God will have wiped away every tear. It will be mercy without judgment. 2. But judgment only will be known in hell. Mercy comes not there; for hell is a state of mind rather than a place, and the mind that has its fit place there must be forsaken ere mercy can come and do its work. The father’s welcome was not given to the prodigal until he had come away from the "far country." 3. But here judgment and mercy are blended. They are the warp and woof of life; but yonder they will stand apart; where the one comes, the other cannot. III. AT PRESENT MEN ARE THE OF BOTH. This is a certain fact. It was true of David, of Israel, of our Lord Jesus Christ, for because of both mercy and judgment he came into the world. And it is true of God’s dealings with humanity generally. IV. AND BOTH ARE TO BE THE SUBJECT OF OUR SONG. 1. For think what would have been the consequences had man received nothing but mercy. See what prosperity often does now, and always will, unless diligently guarded against by faith and prayer. "How hardly shall they that have riches enter into the kingdom of God!" (and cf. Psalms 17:1-15.). But: 2. Had God dealt with man only in the way of judgment, the results would have been no less disastrous; men would have hated God, broken out into wild rebellion, or laid down in despair. 3. And think of the service both render. The mercy of God brightens all our life, and makes up in us the love of God. "We love him because he first loved us." This is especially true when we behold the mercy of God in Christ. But his judgments also are blessed for us. "Before I was afflicted I went astray" (Psalms 119:1-176.). They bridle and curb the lawless will; they make manifest to our souls the bitter evil of sin. "Blessed is the man whom thou chastenest"—so said the saints of old; and it is true still. 4. And of the characteristics of both. Of mercy—so free, so great, so abiding, so seasonable, so undeserved. Of judgment—its purpose, its profitableness, its alleviations, its limit to the present life and never beyond our power to endure. 5. But some sing of neither. Not of mercy, for they regard not God as its giver; not of judgment, for they deem it only ill fortune. 6. Some sing only of one. Of mercy, for that is easy to sing about. Some only of judgment,—they believe only in a God of judgment, not in "our Father." 7. Let us sing of both.—S.C. Psalms 101:2 Showing piety at home. Psalms 100:1-5. is all about praising the Lord. This psalm is all about a holy life. The sequence of the two seems to teach that the best way of praising the Lord is by such a life as this psalm tells of. The time of the psalm’s composition seems to have been when David was crowned king of all Israel, and his new government was about to begin. It has been well said that in this psalm David was both merry and wise. We have here— I. A WISE AND HOLY RESOLVE. "I will behave myself," etc. See: 1. It begins with himself. If only everybody would begin there! But so many are for trying to put others right before they are right themselves. 2. It refers to his conduct. "I will behave." How we behave—not how we talk, think, profess, desire, but how we behave—is the all-important thing. That is what men will judge us by, and by which we shall influence others. 3. It declares his deliberate resolve. That he would behave himself wisely. Some would have said, "grandly," or "merrily," or "just as I please;" but this man says, "wisely." Oh that we all would make such choice as this, especially those who are in the morning of their lives! David made this choice because he felt it so necessary. He was a king, and a foolish king is a nation’s trouble. And he was a king surrounded by many perils. And the same resolve suits all sorts and conditions of men. Moreover, David felt that he would be wise only as he walked in a perfect way. The right way is the wise way, and vice versa. "The fear of the Lord is the beginning of wisdom." Turn to the right, and keep straight on. 4. And that he made up his mind about it. "I will behave," etc. See what a number of "I wills" and "shalls" there are in this psalm. You may say, "He did not keep his resolve." That is true; but probably he would have fallen yet more deeply had he never made such resolve as this. Such resolves are good to make. They commit you on the side of God; especially the resolve to be openly and always on the Lord’s side. II. A FERVENT CRY FOR GRACE TO KEEP IT. "Oh when wilt thou come unto me?" 1. This is an interruption, but no hindrance. Holy thought and prayer may interrupt, but they do not hinder, our work. The haymaker, stopping to whet his scythe, does not hinder his work, but helps it. So does such a prayer as this. 2. It is a confession of utter weakness in himself apart from God, and a cry for God to come and abide with him. The holiest resolves, without much cry to God for grace to keep them, come to nothing. III. THE TEST LAID DOWN whereby it should be known whether he was keeping it. There should be such test. 1. David lays down this—his conduct at home. "I will walk within my house," etc. 2. We are truly what we are at home. In the world we have to be reserved and cautious; in the Church we show our best side; but at home our true character is revealed. And, alas! some people can be saints at church and devils at home, and hence are no saints at all. 3. But we cannot be right at home unless our heart be right with God. It is a matter of the heart, and the heart given to God. Let parents remember this. If you would have a happy, heaven like home, let your hearts be perfect with God.—S.C. Psalms 101:3 Wicked things. I. WE CANNOT HELP SEEING WICKED THINGS, BUT WE ARE NOT TO SET THEM BEFORE OUR EYES. That is: 1. He will not think of them. They may be where he cannot but see them; but he will turn away his eyes from them, and his thoughts likewise. 2. He will not sympathize with or desire them. They have a fatal attraction, and appeal to our nature where it is most susceptible of temptation. 3. He will not strive after them. However gainful they may be, their wickedness shall bar all endeavours after them. II. WE ARE TO HATE THEM. There is to be, not the mere negative grace of not choosing them—that is much—but there is to be the further positive grace of hatred towards them. Now, to help us herein, think of: 1. The harm wickedness has done to men generally. What havoc it has wrought, and is working still! Could the world be but rid of its sin, its sorrows would not trouble us much. 2. The harm wrought in your own soul. 3. The dishonour done to Christ. 4. And let your hatred of wickedness take practical form. Attack the fortress of sin, fight against it wherever you find it, make aggressive effort against it and for the cause of Christ. So will this hatred blessedly grow. III. WHEN SEEKS, AS IT WILL, TO CLEAVE UNTO US, WE ARE TO CAST IT OFF. 1. See how our Lord did this. "Get thee behind me, Satan!" Sin will try to adhere to you; but spurn it at once. 2. Consider how to do this. Prayer will greatly help; for sin is its direct antagonist. One must destroy the other. They cannot coexist. Plead and trust the promises of God to help you. Avoid the occasions of sin. Carry the war into the enemy’s country; not merely resist, but attack. Military writers all insist on the advantage against a foe of attacking, not waiting to be attacked. And, without doubt, aggressive work for Christ, a fighting faith, is an immense advantage and safeguard.—S.C. Psalms 101:5 Slanderers. I. THERE ARE SUCH PEOPLE. David had to do with many of them—Doeg, Cush, Ziba, etc. And such ever haunt the precincts of courts. And they exist still. Note their characteristics. 1. They are not men who merely speak evil of their fellow men. No good man likes to do this. But sometimes it has to be done—in giving evidence in courts of law; for the sake of vindicating or warning others. Our Lord spoke evil of the scribes and Pharisees. But he did so because, not only was his witness true, but it was necessary to be given, for the people at large were deceived by them. And he spoke freely before their face, and never because of mere personal dislike and antipathy, though he could not but have felt that, but for the sake of the many whom they were leading astray. And he affirmed only what he knew to be true. When, then, we have to speak evil of another, let us speak only as Christ did—faithfully, openly, and for the sake of others rather than our own sake. Such evil speaking is not slander. 2. What, then, is slander? It is the speaking evil on hearsay rather than proof, or on half knowledge; it is generally cowardly, "backbiting" Psalms 15:1-5. calls it. The man would be ashamed to say it openly. The motive is malignant—seeking to do evil, or, if not that, there is a culpable carelessness as to the truth, which is almost as bad. This is what the psalmist seems to mean when he says, "Thou shalt destroy them that speak leasing." II. GREAT IS THE EVIL THAT THEY DO. 1. Often to the victim of their slander. (See Edna Lyall’s ’Autobiography of a Slander.’) Cf. Shakespeare, ’Othello’— "Who steals my purse steals trash … But he that filches from me my good name, Robs me of that which not enriches him, And makes me poor indeed." There are men in every rank of life whose whole career has been blighted by some cruel slander, which, often carelessly rather than maliciously, has been set going. 2. To the hearer of them. A shadow has come over your intercourse with the slandered one; confidence is destroyed or much shaken; you are drawn nearer to that mad state of mind which led David to say, "All men are liars." You don’t know whom to trust. 3. To the slanderer himself most of all. If it has been spoken carelessly, as it so often is, and he comes to know of the evil he has wrought, it will be a lifelong regret to him. If it has been done out of malice, then he has done not a little to harden his conscience, to sear it as with a red-hot iron. Furthermore, he has incurred the anger of God, to whom slander is abhorrent (Psalms 5:6), and one of whose chief commands is, "Thou shalt not bear false witness," etc. And he loses his own self-respect; he carries about with him the consciousness of his crime and shame, and, when found out, as he is all but sure to be, he is the object of the merited scorn of his fellow men. III. HOW TO DEAL WITH THEM. "Him will I cut off," says our text. 1. No doubt David would deal with such men in the ruthless, despotic way of an Eastern king. There would be but short shrift for such with him. 2. And so God will deal with them, unless they repent. 3. And so, in principle, should we deal with them. Be stern with the man who brings the slander; shun the company of such; warn others against him; compel the man to say openly what he has said in secret. 4. Such stern treatment necessary, for we are all prone to this sin. A burning coal thrown out in the road soon becomes dead; but cast it into a heap of straw, and then what conflagration ensues! The first pictures the fate of a good report of your neighbour—nothing comes of it. The second pictures the fate of an evil report—how that spreads fast and far! And slander is destructive of all brotherhood and confidence between man and Imam It flagrantly violates our Lord’s golden rule, "Do unto others as you would," etc. . 1. Are you the victim of slander? Pray for your enemy, and forgive him; then go and tell him of his fault. 2. All are in danger of this sin. Therefore seek to have your heart filled with love; let the mind be in you which was also in Christ, then slander will become impossible to you.—S.C. BY R. TUCK Psalms 101:1 The Divine mercy and judgment. This "king’s song" may reasonably be associated with the beginning of David’s reign. Then we must regard "mercy and judgment" as attributes of the Divine King. David desired to frame his own rule, and his own kingdom, after the Divine pattern. He meditates on the mercy and righteousness of God till his heart glows with the thought of their surpassing excellence, as seen in the Divine government; and he longs to have these kingly virtues transferred into his own life and reign. That seems to be the first connection of the text, and such thoughts and desires are in every way suitable for a king. But we are not kings; and so we are set upon finding associations with the king’s words which may fit them to our circumstances, and make them expressive of our feeling. Reviewing God’s dealings with us— 1. WE CAN SING OF MERCY. That is a very comprehensive word. It includes the Divine compassions, forbearances, long sufferings, and considerations. But there is a special tone in the word. It fits exactly into God’s ways with us frail, sinful men. It would hardly be fitting to speak of God’s mercy to the angels who have "kept their first estate." It is not the term we should choose by which to express his relations with them. We know the word in our human spheres. It expresses the clemency of the king towards rebel subjects. The guilty man sues for mercy. When the royal rights are vindicated, we hope that justice will be tempered with mercy. We know the word in our own home spheres and relations. Fathers and mothers are merciful towards their wayward, wilful children, considerate, patient, gentle, pitiful, hopeful. And "like as a father pitieth his children, so the Lord pitieth them that fear him." Many of us have now no father or mother in these earthly spheres; but could we put our idea of the old child relations in the old home into a single word, that word would have to be "mercy." No other word would worthily gather up their patient, pitiful gentleness. And that word best expresses our sense of our heavenly Father’s dealings with us. It is so suitable because it always carries with it the assumption of the frailty and wilfulness of those to whom it is shown. Only when people try us do we show them mercy. Then let us see if we are not really needing God’s mercy. 1. It is now a good many years since you discovered your easily besetting sin. Then it ought to have been done with long ago, driven out altogether. But it is there still, spoiling your best things, making trouble for yourself, and for all around you. Then you know what is meant by God’s mercy. 2. When this year began you made high resolves; but after the first flush of feeling passed, you never made any really earnest effort to carry them out. Verily God has a call to be merciful. 3. God’s mercy to us ought to have made us merciful to one another. And just in this we are constantly failing. Who could bear to think of the life he has yet to live, if he might no longer hope in God’s mercy? Mercy bears with us. Mercy is pitiful and kind. Mercy in God is not mere good feeling; it is active, ever doing for us something kind. II. WE CAN SING OF . This may stand for "righteousness," or justice finding practical expression. We can always have this satisfaction—God’s mercy is righteous. It is never weak indulgence. God never steps aside of the right in order to do a kindness. But that is hardly the precise association of the word that we want. It is rather "the corrective recognition of our faults." It is our holy joy, that our Father-God will never leave our faults and failings, our waywardnesses and self-willednesses, alone. He is ever correctively dealing with them. Punishment, as a vindication of violated law, and as the firm reassertion of defied authority, is almost entirely a human conception; it can only be applied to the dealings of our heavenly Father with extreme caution. It is far safer for us to think of God’s punishments as always paternal; and paternal punishments are, primarily, corrective. And what child could do well without corrections? 1. Divine corrections may come as the natural results of our wilfulness. 2. They come as testing losses; or as wearying strain; or as painful sickness; or as that long, long enduring which is the supreme soul test. III. WE MUST TAKE CARE THAT WE SING OF THESE TWO —"MERCY" AND "." It is the blending of them that so brings out the charm of the Divine ways with us. Illustrate by the bright light made by combining the flames of oxygen and hydrogen gas. Never can God’s full glory shine out until we learn to blend his mercy and judgment. Mercy that cannot judge cannot be the mercy of our heavenly Father. Judgment that is not tempered with mercy cannot characterize our heavenly Father’s dealings.—R.T. Psalms 101:2 Home religion. "I will walk within my house with a perfect heart." The royal author may be using the term "house" as a figure for the kingdom he rules; but it is better to keep the term to his private and domestic sphere. Only he who can rule his own house is fit to rule the Church of God. Whatever a man’s professions may be, and whatever the exactness and abundance of a man’s ritual observances may be, a man’s religion is never really a better thing than it shows itself to be in his own home. The home is the first and nearest sphere in which the religious life finds expression. In the home sphere it should have its fullest force. Religion begins at home. It always should expand outward from the home. "It is in vain to talk of holiness if we can bring no letters testimonial from our holy walking with our relations." "It is easier for most men to walk with a perfect heart in the Church, or even in the world, than in their own families" I. HOME OUGHT TO BE EASY. Because usually the atmosphere is healthy and inspiring. If we are the heads of the house we can give the tone to the house. If we are but members, still our well being is the care of all, and if religion is our concern, we are, usually, at least unhindered. For our religious habits and duties we can easily make or find fitting time and place. But this ease of home religion may come to be a temptation and peril. Men, in every sphere, reach their noblest things, by mastering opposition. They tend to lose nobility and enterprise when a thing is easy. Easy religion very readily becomes weak religion. Religion cannot bear indulgence; it needs the bracing of hardship. II. HOME OUGHT TO BE . Because there are no suddennesses, and no great variations, in the experiences and temptations of home to sway the religious barometer. The psalmist means by a "perfect heart" one quietly, steadily, persistently set on the right, the kind, and the good. The finest thing we can say of the pious man at home is that he is "always the same." It is in homes we can most fully exhibit that great grace, "patient continuance in well doing." III. HOME OUGHT TO BE . Because home is the sphere in which natural amiability and personal affection find their freest expression. And these, when sanctified by sincere and earnest piety, cannot fail to make attractive characters. Appeal to all experiences thus. Are not the Christians you most admire and love those who were beautiful for Christ in home spheres?—R.T. Psalms 101:4 The feeling of pious souls concerning self-will. "A froward heart shall depart from me: I will not know a wicked person." The idea in the word "froward" is "twisted,", or "perverse." The idea in the word "wicked" is "wilful," "self-willed," "lawlessness." "What David, therefore, disclaims is the reckless self-will, acknowledging no law of right, which is the temptation of despotic royalty, and was hereafter the secret of his own great sin." I. PIOUS SOULS SEE SELF-WILL AS THE ROOT OF SIN. Take man as the creature of God. Manifestly he is dependent on God. He has no independent rights, and no independent will. He has a free will within the necessary limits of the creature, but as that free will finds exercise, it can get no better standard than the sovereign and perfect will of the Creator. The supreme triumph of man’s free will is his full, loving, hearty acceptance of the Divine will. Adam sinned when he put his self-will in opposition to God’s will. Describe how you may the various forms that human iniquity can take (Galatians 5:19-21), the informing spirit of them all is self-pleasing, self-will. Therefore pious souls see clearly that their witness and work is not the mere cleansing of conduct, but the rooting out of the very fibres of self-will, which thread their souls as couch grass threads the fields, or cancers thread the body. Parents must deal with self-will in their children; kings must deal With self-will in their officials; Christians must deal with self-will in themselves and in the world. II. PIOUS SOULS SEE SELF-WILL AS THE ONE THING TO RESIST. Many may be occupied with special forms of temptation, and with what they discover to be their "easily besetting sins." So they are occupied with the expressions of things rather than with the causes. Illustrate from the various treatment of skin diseases. That treatment alone is hopeful which deals with the fountain of mischief. But the psalmist is dealing with self-will in others rather than in himself. There is a self-reliance which is good, if kept within due bounds. It is the spring of enterprise; it is the spirit of the man who conquers circumstance. But it may easily become masterfulness, tyranny, pursuit of ends irrespective of means, and then pious souls feel repugnance, and may rightly show repugnance. The self-willed man is not a God-fearing man.—R.T. Psalms 101:5 The sin of the slanderer. "Privily slandereth his neigbbour." Modern law cannot reach the slanderer unless his slander has produced pecuniary loss to him whom he has slandered. Eastern kings judged on principles of equity, and not according to written rules or established precedents, so they could punish all slanderers. To a king the term includes the jealous informer who tries to breed suspicion, and the sycophant who flatters the king, and speaks evil of others in order to obtain place and favour. I. THE IS A MAKER. HIS interest is taken not by anything good, but by something evil. Every true and good man covers over, hides, smothers down, the evil, because it is like fire—let it spread, and it will do a world of mischief. The slanderer fixes on the tiny spark of evil, fans it until it flares, and consumes reputations and ruins lives. Gossip is the slanderer’s weapon. Malice is his inspiration. Self-conceit is his guide. Often pure devilry makes a man start the evil suspicion which makes the mischief of broken hearts and untold misery. It is no excuse for the slanderer, when made to face the consequences of his slander, to say, "I did not mean it." As mischief makers, gossiping women are worse than men. II. THE IS A THIEF. He does not steal men’s goods; he steals what is of far more value to man than what he has—he steals his reputation. Estimate the difficulty every man finds in building up a character. It may fall, like a house of cards, before the suspicion started by the slanderer; that suspicion may stick to a man for life, and he may find it impossible to recover his place. The robbery of the slanderer is oftentimes irremediable. III. THE IS A OF HIMSELF. The most serious injury a man can do to his own moral nature is to give expression to the suspicious, or malicious, temper. If a good man or woman ever find themselves betrayed into becoming the originators of a slander, they feel the bitterest regrets and most searching humiliations. The had man who finds he has slandered, and will be humbled by no regrets, belongs to the devil, and will have to find his home with him.—R.T. Psalms 101:5 The sin of the arrogant. "Him that hath an high look and a proud heart." Prayer book Version, "a proud look, and high stomach;" literally, "puffed up heart;" "wide of heart;" "puffed up and blown out." Perhaps the idea includes the "ambitious men," who think so much of themselves that they are jealous and mischievous if any one seems to be preferred before them. Trapp says, "Pride will sit and show itself in the eyes as soon as anywhere." Horne has this good note: "Detraction, ambition, and avarice are three weeds which spring and flourish in the rich soil of a court. The psalmist declareth his resolution to undertake the difficult task of eradicating them for the benefit of his people, that Israelites might not be harassed by informers, or repressed by insolent and rapacious ministers. Shall we imagine these vices less odious in the eyes of that king whose character was composed of humility and charity; or will Christ admit those tempers into the court of heaven, which David determined to exclude from his court upon earth?" I. THE MEASURE BY A WRONG . A man may seem to have fair reason for being proud who compares himself with his fellow men. It may be honest truth that he is better bred, more refined, better educated, and more intelligent than they. But then the standard is so poor. Let him appraise himself by comparison with those who are better bred and better educated than himself. Nay, let him measure himself by the proper, the Divine, standard; then will the loftiest minded man be compelled to say after the psalmist, "My goodness extendeth not to thee, only to the saints that are in the earth." II. THE BOAST AGAINST GOD. Pride is the open claim to independence; the declaration of conscious self-sufficiency. The proud man needs no God, and knows no God. He never can come into right relations with God until he can get rid of that pride. All who do boast themselves against God may be reminded of that day when the "lofty looks of man shall be bowed down, and the Lord alone shall be exalted." III. THE ARE OUT OF RIGHT WITH MEN. The right relations are thus expressed: "By love serve one another." The arrogant man serves nobody, only expects everybody to serve him. So he never gains love, and never receives love service.—R.T. Psalms 101:6 The encouragement of the upright. "Mine eyes shall be upon the faithful of the land." Such only would the king seek for; such only would he gather to his court. I. THE UPRIGHT ARE ALWAYS WANTED. Men of probity and integrity are ever being sought for. For all service character is the supreme fitness. If it seems otherwise, and we find isolated instances in which the unprincipled seem to prosper, let us think of the thousand cases in which character even triumphs over ability, and much more over unscrupulousness. If a man has character, he has a commodity that is always marketable. II. THE UPRIGHT ARE ALWAYS TRUSTED. Illustrate by Joseph in Egypt, Nehemiah at Susa, and Daniel at Babylon. In that trust is the fullest recognition of the value of character. III. THE UPRIGHT ARE ALWAYS . Depend upon it, kings always know when they have good counsellors, and masters know when they have faithful servants. And it is always the aim of masters to encourage those who serve them well. Say what men will, it is most largely true that the best things of this world come to the good. And it can always be said, with absolute confidence, that God is on the side of the upright, "the Rewarder of all those who diligently seek him."—R.T. Psalms 101:7 The sin of the untruthful. "He that telleth lies shall not tarry in my sight." There is no sin that is more difficult to deal with, when once it has become established. Many children are untruthful because they have vivid imaginations, and though their words match what they see, what they see does not strictly accord with the actual facts. These cases require the most careful and judicious treatment at the hands of parents and teachers, if the child habit is not to develop into a confirmed untruthfulness. But there are some children who seem to be born liars—their word can never be trusted. Only the sternest discipline can correct an evil which, if left unchecked, must inevitably ruin the life. And some children are made untruthful by fear; and by their statements always being treated suspiciously; and by their being constantly set upon inventing excuses. I. THE MAN SINS AGAINST HIMSELF. He confuses his own sense of right and wrong; destroys his moral sense, until he discovers that he cannot trust himself. "To thine own self be true, And it must follow, as the night the day, Thou canst not then be false to any man." II. THE MAN SINS AGAINST HIS FELLOW MAN. For only truth can guide us aright. If those whom we trust and obey are not true, our way cannot be safe. Illustrate by the man who goes an unknown road, and receives untruthful directions. See in business affairs what mischiefs untruthfulness can make. Every man has an absolute right to demand from his fellow man a precise accordance between statement and fact. Show that secrecy, withholding, may be as effectually untruthful as any statement. We are bound to be true in every form in which we express ourselves to our fellows. Point out what self-restraints are required, if we are to be absolutely true in tones, and looks, and silences, and speech. III. THE MAN SINS AGAINST GOD. Who "requireth truth in the inward parts." This introduces familiar considerations, on which no special suggestions arc needed.—R.T. BY C. SHORT Psalms 101:1-8 The ideal of a royal life; or, David’s mirror of a monarch. I. HIS LIFE. 1. He sought the union of loving kindness and right in his own character. (Psalms 101:1.) As a Divine union found in the King of kings, and therefore the subject of his song. 2. He would seek to follow the perfect way with or by means of a perfect heart. (Psalms 101:2.) He would give earnest heed to whatever was right, and pursue it with an undivided heart. 3. He would live in the closest fellowship with God. (Psalms 101:2.) "When wilt thou come unto me?" II. HIS LIFE. (Psalms 101:3, Psalms 101:4.) How he would walk in "his house." 1. Will not allow himself to think of any wicked design or action. (Psalms 101:3.) Nothing in his home life that is unworthy of a king. 2. He will be guilty of no unfaithfulness. (Psalms 101:3.) They who "turn aside" are the unfaithful. Delitzsch says he "hates excesses;" all temptations to this he will shake off from himself. 3. He will not know fellowship with a false or "froward" heart. (Psalms 101:4.) No commerce with those whoso policy is one of craft and deceit. III. HE WILL A PURE COURT LIFE. (Psalms 101:5-7.) 1. He will discourage all forms of untruthfulness and pride. Slander and deceit and lies he will not tolerate (Psalms 101:5-7). 2. Those who serfs him in high offices must be faithful men. (Psalms 101:6.) IV. HE WILL RULE THE CITY AND THE STATE SO AS TO BRING IN THE REIGN OF . (Psalms 101:8.) "Early," equivalent to "in the morning." Courts of law were held in the early morning. A dream which has its fulfilment in the vision of the New Jerusalem (Revelation 21:27).—S. THE "title" of this psalm is altogether peculiar, being "a Prayer for the afflicted, when he faints, and pours out his complaint before Jehovah." This is clearly a general direction for the use of the psalm by afflicted persons, either universally, or, at any rate, when in circumstances resembling those of the writer. The writer appears to have belonged to the period of the Captivity, and probably to the later portion of it (Psalms 102:13). It has been conjectured that he is Daniel; but there are no sufficient grounds for assigning the composition to any special individual. It is the voice of a representative sufferer in Babylon, mourning over his own afflictions and those of his nation. The psalm consists of three main portions: first, a complaint, prefaced by an appeal to God for aid (verses 1-11); secondly, a confident expression of an assured hope and trust in a speedy deliverance (verses 12-22); and thirdly, a contrast between human weakness and God’s strength and unchangeableness, resulting in a conviction that, whatever becomes of the writer, the seed of Israel will be preserved and established before God forever (verses 23-28). Psalms 102:1 Hear my prayer, O Lord, and let my cry come unto thee (comp. Psalms 27:7; Psalms 39:12; Psalms 54:2; Psalms 55:1, etc.). "Stereotyped expressions," but the fittest to express a sufferer’s urgent need. Psalms 102:2 Hide not thy face from me (so in Psalms 27:9; Psalms 69:17; Psalms 143:7). As the "light of God’s countenance" is the greatest of all goods (Psalms 4:6), so its withdrawal is the worst of evils. In the day when I am in trouble; literally, in the day of my trouble, or of my straits. Incline thine ear unto me (comp. Psalms 17:6; Psalms 71:2; Psalms 88:2, etc.). In the day when I call, answer me speedily. Compare the versicles of our Prayer book, "O God, make speed to save us; O Lord, make haste to help us." Psalms 102:3 For my days are consumed like smoke; or, according to another reading (בעשׁר, instead of כעשׁר), "are consumed into smoke," i.e. "disappear, pass away into nothingness." And my bones are burned as an hearth. Dr. Kay translates, "My bones smoulder like a firebrand," which is better (compare the Prayer book Version, and see Le Psalms 6:2 and Isaiah 33:14). (For the sentiment, see Psalms 31:10; Psalms 32:3; Psalms 42:10.) Psalms 102:4 My heart is smitten. As with a stroke from the sun (see Psalms 121:6; Hosea 9:16). And withered like grass. As grass upon the house tops (Psalms 129:6), or, indeed, in any exposed place under an Eastern sun. So that I forget to eat my bread; literally, for I forget, etc. The fact is adduced as a proof of the heart’s condition (comp. Job 33:20; 1 Samuel 1:7; 1 Samuel 20:34, etc.). Psalms 102:5 By reason of the voice of my groaning; i.e. "by reason of the affliction which causes my groaning." My bones cleave to my skin; literally, to my flesh, but the Authorized Version rightly expresses the meaning (comp. Job 19:20; Lamentations 4:8). Psalms 102:6 I am like a pelican in the wilderness. The Hebrew word here rendered "pelican" is elsewhere in our version translated by "cormorant" (Le Psalms 11:7; Deuteronomy 14:17; Isaiah 34:11; Zephaniah 2:14); but it is now generally believed that the pelican is intended. The pelican is a bird which haunts marshy and desolate places. It abounds in the Lake Huleh in Northern Galilee. I am like an owl of the desert; or, "of the ruins." The owl haunts ruins in the East no less than in our own country. Psalms 102:7 I watch, and am as a sparrow alone upon the house top. Sparrows are very common in Palestine. Dr. Thomson says that he has often heard a sparrow which had lost its mate, uttering "by the hour" its sad lament, seated upon a housetop. Psalms 102:8 Mine enemies reproach me all the day. The reproach of their enemies was always felt by the Israelites as a bitter aggravation of their afflictions (see Psalms 42:10; Psalms 44:13-16; Psalms 79:4; Psalms 80:6, etc.). They that are mad against me are sworn against me; rather, use me as their curse (comp. Jeremiah 29:22). It was a common form of cursing among the Israelites to wish a man the same fate as had befallen some one whose unhappiness was notorious. Psalms 102:9 For I have eaten ashes like bread; i.e. "the ’ashes’ of humiliation have been my food. I have, as it were, fed on them." A literal mingling of ashes with his food is not to be thought of. And mingled my drink with weeping (comp. Psalms 42:3; Psalms 80:5). Psalms 102:10 Because of thine indignation and thy wrath. "The bitterest ingredient of our cup of sorrow," says Dean Johnson, "is to know that it is owing to Jehovah’s wrath and fierce anger for sin." For thou hast lifted me up, and cast me down. "Elevated me," i.e. "only to cast me down, and so make my affliction the greater." The allusion is probably to the former prosperity of the speaker, and of Israel generally, in their own land, and their present misery in Babylon (compare, however, Job 27:21; Job 30:22). Psalms 102:11 My days are like a shadow that declineth; literally, that lengthens, as shadows do when the day declines (comp. Psalms 102:24). The psalmist, like his nation, is old before his time; the shades of evening have come upon him, when he should have been in his midday brightness. And I am withered like grass (comp. Psalms 102:4). The "I" here is emphatic (אני)—not only is the psalmist’s heart withered, but he himself is altogether scorched and dried up. Psalms 102:12 The second part of the psalm here begins. Against the complaint is to be set the confident hope and consolation. But thou, O Lord, shalt endure forever. God does not "wither" or decay—God and God’s purposes "endure forever." It matters not that Israel is brought so low, and seems at the last gasp; God can raise up his people, and will do so in his own good time (Psalms 102:13-17). And thy remembrance unto all generations; or, thy memorial (Revised Version); see Exodus 3:15. God’s "remembrance," or "memorial," consists in the recollection, that his faithful ones have, of his historically manifested attributes. If this recollection is never to pass away, his faithful ones must remain also, to keep it up. Psalms 102:13 Thou shalt arise, and have mercy upon Zion (comp. Psalms 3:7; Psalms 12:5; Psalms 68:1). God is said to "arise," when he bestirs himself to take vengeance on his enemies, and deliver his saints out of their hands. The "Zion," on which he would "have mercy," was not the city only, but the people belonging to it. For the time to favour her (or, pity her), yea, the set time, is come. By "the set time" is probably meant the time fixed by Jeremiah for the termination of the Captivity and the restoration of Jerusalem (Jeremiah 25:11, Jeremiah 25:12; Jeremiah 29:10), and alluded to by Daniel in Daniel 9:2. This time, the psalmist says, approaches. Psalms 102:14 For thy servants take pleasure in her stones (comp. Isaiah 64:10, Isaiah 64:11; Lamentations 4:1; Nehemiah 2:13; Nehemiah 4:2). To this day the same affection is shown by Israelite pilgrims at the "Jews’ Wailing Place." And favour (rather, pity) the dust thereof. The rubbish in which the stones lay (Nehemiah 4:2) seems to be intended. Psalms 102:15 So the heathen shall fear the Name of the Lord (comp. Isaiah 59:19). The restoration of Jerusalem could not but impress great numbers of the heathen, and tend to the enlargement of Jehovah’s kingdom. And all the kings of the earth thy glory. Oriental hyperbole, if confined to the immediate effects of the rebuilding of the earthly Jerusalem; but simple truth, if extended to the establishment on earth of the new and heavenly Jerusalem (Isaiah 65:17-25; Revelation 21:1-24). Psalms 102:16 When the Lord shall build up Zion; rather, because the Lord hath built up Zion. The psalmist, in prophetic ecstasy, sees the future as past. The verbs in this and the next verse are all preterite. He shall appear in his glory; rather, hath appeared in his glory (see Isaiah 40:5). Psalms 102:17 He will regard the prayer of the destitute, and not despise their prayer; rather, he hath regarded … and hath not despised (see the Revised Version). The word translated "destitute" is elsewhere (Jeremiah 17:6) only used as the name of a shrub—probably the dwarf juniper, still so called by the Arabs. The dwarf juniper has "a gloomy stunted appearance" (Tristram), and well symbolizes the Israel of the Captivity period, dry and withered, like a wretched desert shrub. Psalms 102:18 This shall be written for the generation to come; or, let it be written; γραφήτωαὕτη, LXX. The mercy of God in restoring his people to their own land and city must be recorded in writing, as his past mercies have been (Exodus 17:14; Deuteronomy 31:19), for the edification of future generations. The record was made by Ezra and Nehemiah. And the people which shall be created shall praise the Lord. Restored Israel is spoken of as a new creation (comp. Psalms 22:31; Isaiah 43:7, Isaiah 43:21). It was, indeed, a sort of resurrection from the dead (see Ezekiel 37:1-10). (For the "praise" immediately rendered, see Ezra 3:10, Ezra 3:11; Ezra 6:16-22; Nehemiah 12:27-43.) Psalms 102:19 For he hath looked down from the height of his sanctuary. God’s true sanctuary is the heaven of heavens wherein he dwells. Earthly sanctuaries are but shadows of this. From heaven did the Lord behold the earth (comp. Exodus 2:23-25). As God in the days of old had looked down on the affliction of his people in Egypt, so did he now "look down" and "behold" their sufferings in Babylon. Psalms 102:20 To hear the groaning of the prisoner (see Exodus 2:24, "God heard their groaning;" and comp. Exodus 3:7; Exodus 6:5). To loose those that are appointed to death; literally, the sons of death (comp. Psalms 79:11). Captive Israel regarded its life in Babylon as little better than death (see Ezekiel 37:11). Psalms 102:21 To declare the Name of the Lord in Zion; rather, as in the Revised Version, that men may declare. The great object of Israel’s restoration was the glory of God—that Jew and heathen, joined together in one, might unitedly bless God, and praise his glorious Name. The complete fulfilment was, of course, only after the coming of Christ. And his praise in Jerusalem. Especially in the "new Jerusalem" (see the comment on Psalms 102:15). Psalms 102:22 When the people (rather, the peoples) are gathered together, and the kingdoms, to serve the Lord (comp. Psalms 22:27; Psalms 68:29-32; Isaiah 49:6, Isaiah 49:7, Isaiah 49:18, etc). Psalms 102:23-28 The third strophe begins with an acknowledgment of weakness—a sort of "renewed complaint" (Hengstenberg). But from this there is an ascent to a higher confidence than any displayed previously—a confidence that God, who is everlasting (Psalms 102:24-27), will perpetually protect his people, and, whatever becomes of the existing generation, will establish their seed before him forever (Psalms 102:28). Psalms 102:23 He weakened my strength in the way. The reading "my strength" (כחי) is greatly to be preferred to that of "his strength" (כחו), which cannot be made to yield a tolerable meaning. It is judiciously adopted by Professor Cheyne, who translates, "He has brought down my strength in the way," and explains "the way" as "the journey of life." So also Rosenmuller and Hengstenberg. He shortened my days; i.e. "made me grow old prematurely" (comp. Psalms 102:11). Psalms 102:24 I said, O my God, take me not away in the midst of my days. Compare the complaint of Hezekiah (Isaiah 38:10). A pious Israelite regarded himself as entitled to a fairly long life, which was promised him directly (Exodus 20:12) and by implication, since it was only the wicked that were "not to live out half their days" (Psalms 55:23). Thy years are throughout all generations. Dathe and Professor Cheyne translate, "O thou, whose years are eternal." But the Hebrew will scarcely admit of this rendering. Psalms 102:25 Of old hast thou laid the foundation of the earth (comp. Isaiah 48:13). And the heavens are the work of thy hands (see Genesis 1:1, Genesis 1:7; Genesis 2:4; Psalms 89:11; Hebrews 1:10). Psalms 102:26 They shall perish. The coming destruction of the world that now is, is very frequently declared in Holy Scripture. But thou shalt endure. With the perishable nature of the whole material creation, the psalmist contrasts the absolute eternity of God (comp. Psalms 102:12; also Psalms 9:7; Hebrews 1:11). Yea, all of them shall wax old like a garment (comp. Isaiah 51:6). As a vesture shalt thou change them, and they shall be changed. Compare the prophecies of "a new heaven and a new earth" (Isaiah 55:1-13:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1). Psalms 102:27 But thou art the same; literally, but thou art HE (comp. Isaiah 44:4; Isaiah 46:4); i.e. "thou art the one eternal and unchangeable existence—the one reality." And thy years shall have no end. It is by an accommodation to human modes of thought that God’s "years" are spoken of. An eternal existence is a unity—not made up of years and days. Psalms 102:28 The children of thy servants shall continue. "The nation descended from those who served thee of old shall continue," or, "abide"—i.e. not only continue to exist, but have a permanent abid-ing-place (comp. Psalms 37:39; Psalms 69:36). And their seed shall be established before thee (comp. Jeremiah 30:20). Psalms 102:1-11 Affliction. "Many are the afflictions of the righteous"—even of the righteous, and sometimes these are almost, if not altogether, overwhelming. We expect to find suffering and sorrow among the guilty, but experience teaches us that it is— I. THE PORTION OF THE GODLY. Seldom, indeed, is the good man reduced to such distress as that described in the text; yet it does occur; troubles do sometimes accumulate where they seem least deserved or least necessary. But if not found in this degree, yet they are found in company with: 1. Bodily pain (Psalms 102:3), or weakness, or lingering disease, or some form of physical privation. There may be associated: 2. Depression of spirit; so that food is distasteful (Psalms 102:4), and the simple comforts of life bring no enjoyment; fair scenes give no pleasure to the eye, sweet sounds have no charm for the ear. There may be added: 3. Loneliness; either because (1) friends have lost faith, and have deserted; or (2) because the dejected spirit declines all human fellowship, and retires to a disconsolate obscurity (Psalms 102:6, Psalms 102:7). 4. Added to these may be positive enmity and opposition (Psalms 102:8). Perhaps the evil which is hardest to be borne is the accusation or the insinuation of misconduct made by former friends, who are now the most cruel of enemies, and who use the language of reproach or innuendo. Beside all this is: 5. A painful sense of departure (Psalms 102:3, Psalms 102:11). The mind is oppressed by the thought that, like the lessening shadow, life is going; the opportunity for clearing reputation, for doing good work, for taking a good position, for reaping any of the fruits of toil, is rapidly being consumed; it will soon be gone, and then the best of life will have been lost. It is the servant of God who is sometimes called upon to "eat ashes like bread," and to "mingle his drink with his tears ’ (Psalms 102:9). But even in the midst of his distress and of his perplexity there will be— II. A DEVOUT TO THE WILL OF GOD. The sufferer is a man who has mens conscia recti; he is the victim of injustice; he wonders why he is thus assailed, thus brought low; but he does not question the presence or the ordering of Divine providence. God has allowed it all: "Thou hast lifted me up, and cast me down." The Christian man in similar distress has learnt of Christ that calamity is not always a sign of Divine displeasure (Luke 13:1-5); he does not therefore speak about "thy wrath and anger." Moreover, he has learnt of his Master that persecution is often the highest honour (Matthew 5:10-12); and from his apostle that affliction is often not punitive at all, but curative; the evidence, not of Divine anger, but of Fatherly love and wisdom (Hebrews 12:3-11). He therefore accepts what he suffers as the will of God concerning him, assured that it has a gracious purpose, and will work a spiritual and eternal good that will more than outweigh the physical and temporal distress. III. THE APPEAL TO GOD. (Psalms 102:1, Psalms 102:2.) 1. It is a real relief to utter his thought in the conscious presence of God; the very recital of his griefs in God’s ear brings some comfort. To tell all our troubles to a sympathetic friend, even when we do not expect him to be able to help us, is a relief to us; how much mere to breathe them into the ear of him who has the most perfect sympathy with every one of his people (Matthew 8:17; Hebrews 4:15)! 2. We may confidently count on our heavenly Father’s’ help. It is the natural, and therefore the right, thing for us, in our moment of spiritual agitation, to use the language of earnest, if not agonizing entreaty, and to let earnestness pass into importunity ("hear me speedily"); it is altogether wise and right to continue in prayer for Divine succour when that seems to be delayed; but it is needful, for true sonship and perfect service, to rest calmly assured that God does always hear our prayer, and that he will help us, either by delivering us from our evil condition, sooner or later, here or hereafter, or by so multiplying his sustaining grace that we shall positively triumph in our endurance (2 Corinthians 2:14; 2 Corinthians 9:10, 2 Corinthians 9:11). Psalms 102:13-22 God’s care for his people (Christ’s care for his Church). The psalm passes from the individual to the nation or the society, and we have an earnest, effectual appeal for Divine pity and restoration. Primarily applicable to the ancient people of God, it applies as well to the recurring necessities of the Christian Church. We have— I. THE (THE CHURCH) IN SORE . It is in a position to receive the mercy—the pity and the redemption of the Lord (Psalms 102:13). Its state is one of destitution (Psalms 102:17); it is brought very low, is naked, is helpless. II. ITS APPEAL TO THE DIVINE SAVIOUR. We are weak and powerless, "but thou, O Lord, shalt endure forever" (Psalms 102:12); thou art the Eternal and the Almighty One; "thou canst save, and thou canst heal." When the captain and the crew have done their utmost, and shipwreck seems inevitable, they can and they do "cry unto the Lord" (Psalms 107:1-43.). Man’s extremity is God’s opportunity. When from every human point of view the case is hopeless, then all hearts turn their thought to heaven, thou every voice is raised in earnest supplication. Nothing is too hard for the Lord. III. THE GROUNDS OF ITS APPEAL. 1. The duration of its distress. Has not the time fully come for God’s favour (Psalms 102:13)? Zion must have endured her appointed time of tribulation (see Psalms 90:13-17). 2. The disinterested attachment of its friends (the disciples of the Lord) (Psalms 102:14). Its very ruins are dear to them; they cleave to it in its extremity. 3. The spiritual well being of those outside its borders (Psalms 102:15). Let Zion be exalted, and then those who are now either indifferent or hostile will be gained; in their hearts will be planted the fear of the Lord, the love of Jesus Christ. 4. The glory of God, the hallowing of his Name, the exaltation of the Redeemer (Psalms 102:16, Psalms 102:21, Psalms 102:22). 5. The character of the pitiful Father. To regard the destitute, to hear the groaning of the prisoner, to save from death,—is that not just what his people may rightly ask of the benignant and compassionate Saviour? Our heavenly Father is never nearer to us, or likelier to hear and help us, than when our hour is darkest and our hearts are saddest. IV. ITS LASTING ISSUE. (Psalms 102:18.) The interposition of God, and his redeeming grace, will not only command the wondering attention of the living; it will go down to the generations yet unborn, and those who "will be created" in distant days will believe and praise. Psalms 102:23-28 The mortality of man and the eternity of God. The psalmist returns to his own personal condition; he considers himself as one who has but a narrow span of life, and even that small span is likely to be shortened; his heart is troubled at the thought of— I. THE BREVITY AND OF OUR MORTAL LIFE. 1. The length of our life is regarded by us very differently, according to the portion of it which we have spent. In youth it seems long, and we are eager to get on further, we anticipate the coming years; but in age it seems short indeed, and we wish we were younger than we are. Many, immersed in cares or pleasures, have no time to measure the life they are fast expending; but to the thoughtful (as well as to the merely imaginative) human life seems a painfully short time in which to sustain its pure and holy relationships, in which to gather its fruits of learning and wisdom, in which to do its work and achieve some solid and enduring task. All too soon does that shadow decline, all too quickly do the flowers wither (see Psalms 102:11). 2. And this pensiveness is deepened by the thought of the uncertainty of life. Sudden sickness comes, and the strong man in his prime is laid on the bed of death. The fatal accident occurs, and men and women are removed in an hour from the scenes of their activity, the homes of their affection. The land mourns its prince, its statesman, its scholar; the Church deplores its ruler, its minister, its counsellor; the home laments its head, its mistress, its ornament,—that one that should long have stayed and been its strength and joy. But in sharp and striking contrast with this is— II. THE OF GOD. 1. He is from everlasting. Our finite mind cannot possibly comprehend the idea of the infinite. We cannot take into our imagination the absolutely boundless past. But we can think of that which was indefinitely and immeasurably remote, and consider that God was long before that. We think of the ages behind us, when the first foundations of the earth were laid, and we reflect that all that vast and unknown period counts not even one degree of the time that God has been. 2. He is to everlasting. Similarly, we look on to that distant hour, inconceivably far away, when our planet itself will be consumed or be congealed, or even to the time when the whole sidereal system will be dissolved, and we think that that immense tract of time will not count one unit of "the years of the right hand of the Most High." 3. He is the Unchangeable One. Not that the idea of boundless temporal duration includes that of moral and spiritual constancy; but it suggests it, and it may be said to imply it; for surely it is only the Unchangeable that could be and would be the Eternal. So that while we are placing our mortality in contrast with the immortality of God, we may also place our fickleness and unreliableness in contrast with his immutability, and give the fullest meaning to the words, "thou art the same" (see James 1:17; Hebrews 13:8). III. THE THOUGHT. The psalmist seems to feel that God, out of the exceeding riches of his eternity, might well bestow upon him a few more years of life (Psalms 102:24). But he closes with the relieving thought that the children of God’s servants will dwell in the land, that they will find a home there from which they will not be driven, and that their children will still be found in happy occupation, through coming generations (Psalms 102:28). We have, in this Christian dispensation, a far more precious consolation. That is twofold. It consists of: 1. The fact that the briefest human life, spent in the service of God and of man, holds a worth which no arithmetic can compute, no wealth can weigh. 2. The truth that a holy life on earth conducts to a blessed and glorious immortality beyond. "They shall perish, but thou shalt endure." So also shall we, and our years shall have no end; for "he that doeth the will of God abideth forever." BY S. CONWAY Psalms 102:1-28 Light arising in darkness. The authorship and therefore the date of this psalm cannot be certainly fixed, or whether it be a national or an individual utterance; probably it is the latter. The alternations of thought and feeling are very noteworthy. We have— I. EARNEST PRAYER. (Psalms 102:1, Psalms 102:2.) There is an ascending scale, reaching to a climax. 1. That the Lord would hear. "Hear, O Lord." 2. For close access. "Let my cry come unto thee." Do not hear me from afar, but come near to me. 3. For gracious hearing. "Hide not thy face," etc.; when I see thee, let not thy face be averted, but graciously turned to me. 4. For attentive hearing. "Incline thine ear;" as one anxious to hear bends down his ear, that he may more easily hear what is said. 5. For prompt reply. "Answer me speedily;" let there be no long delay. It is a blessed thing when our troubles and distresses lead us to God in prayer, and in prayer thus earnest and believing. II. SAD . There are nine verses of this (Psalms 102:3-11). They tell of: 1. The swift approach of death. (Psalms 102:3.) As fuel in fierce heat and flame is swiftly consumed, so is it with his life. 2. Of his bitter sorrow. (Psalms 102:4.) All its strength and joy smitten, as is the grass with the sun-stroke, so that he cares not to live, forgets to eat bread. 3. His wasted form. He is worn as a skeleton, his bones cleave to his flesh. 4. His utter loneliness. (Psalms 102:6.) As the cormorant of the wilderness (Zephaniah 2:14; Isaiah 34:11), and as the owl. The owl is called in Arabic, "mother of the ruins." 5. His cruel enemies. (Psalms 102:8.) These, when they curse, point to him as an example of misery; when they would imprecate vengeance on any, they ask that those whom they curse may be wretched as the psalmist. 6. His abiding and unrelieved sorrow. (Psalms 102:9.) It mingles with all his food. 7. The cause of it. The Divine displeasure. "God’s wrath has seized and hurled him aloft, only to cast him, as worthless, away" (cf. Isaiah 22:18). 8. The result of it all. Death is close at hand. Not improbably some exile dying far away in Babylon poured forth this bitter complaint. As the groans of a sick man are a relief, so is the outpouring of our trouble to God a relief to the burdened heart. It is ever well so to do. But now, out of these depths comes— III. DIVINE COMFORT. There are eleven verses of this (Psalms 102:12-22). And this comfort is drawn: 1. From the remembrance of the eternal God. (Psalms 102:12.) God does not die, though man does; God lives to carry on his work when men pass away. 2. The conviction that Zion’s redemption is at hand. (Psalms 102:13.) He gathers this from the fact that the minds of the people of God were turned to the fallen Jerusalem (of. Nehemiah 1-2:3). There were probably many conferences and much interest and prayer in regard to Zion (Psalms 102:14); and the psalmist recognizes in all this one of the evidences that God’s set time to be gracious to Zion has come. 3. The anticipation of the blessed results that shall follow on Zion’s restoration. (Psalms 102:15, Psalms 102:16.) This is ever the harbinger of the world’s conversion. 4. His grateful sense of the exceeding goodness of God which is to be made manifest (Psalms 102:17-22). He thinks of the destitute, of the prisoner groaning in his misery, of those appointed unto death, and of the blessed help and deliverance that shall come to them all, and his heart leaps up in praise. But next we see— IV. SADNESS SEEKING TO COME BACK AGAIN. (Psalms 102:23.) As is the way of sadness, it haunts the soul, and, though banished awhile, it will return. It was so with the psalmist. The remembrance of his own sore trouble comes over him again, and he bursts out in this piteous lament, "He weakened my strength in the way," etc; and he cries, "O my God, take me not away," etc. But God does not leave him; such holy troubled souls never are left. We next see— V. SADNESS AGAIN DRIVEN AWAY. (Psalms 102:25-28.) His trust is restored; for: 1. He remembers the eternal God. This had been his comfort before (Psalms 102:1, Psalms 102:2); and now it comes to his help once more. "Thou art the same, and thy years," etc. (Psalms 102:27). And then he thinks of: 2. His children. They shall be established before God (Psalms 102:28). And so the light again ariseth in the darkness.—S.C. Psalms 102:7 As a sparrow alone. A sad, a not unseldom, and often a salutary, condition this. For the soul, when thus left alone of men, retreats into the sure sweet shelter of the love of God. We are apt to think we can do very well without that; when the smiles and favour of our fellow men rest upon us. But unquestionably it is a sad and painful condition, however it may be caused. I. SO, OFTEN, THE SOUL SEEMS TO BE. The world says it: "God hath forsaken him; persecute him and take him." And the soul itself says the same: "Why art thou so far from me, O God?" It is a frequent complaint. Even our Lord knew this distress. "My God, my God, why hast thou forsaken me?" But he was then, and all God’s children were and are wrong; for God never forsakes his people (John 16:31, John 16:32). They may think he does. II. SO, AT TIMES, IT WILL BE. But this is in regard to the world. The soul must "come out, and be separate". III. SO EVER IT MUST BE IN REGARD TO GOD IN THE WORLD. There can be no compromise.—S.C. Psalms 102:16 When the Lord shall build up Zion. I. WHAT IS THIS WORK HERE SPOKEN OF? The building up of Zion. 1. By the conversion of individual souls. The true Church can be built up in no other way. 2. By the public confession of their faith on the part of these converted ones. If they refuse this, how can the Church be built up? 3. By their union in the fellowship of the Church. They must openly range themselves on the Lord’s side in this his appointed way. 4. By the full sanctification of these converts. This is a further gift of grace, and it is the privilege of all who will fully consecrate themselves to the Lord, and then trust him to accomplish his own will in them—even their sanctification (1 Thessalonians 4:3). Thus are they qualified to become coworkers with God in the further upbuilding of his Church. 5. By their becoming builders for God—going forth to make converts and win others. Such is this blessed work. II. WHAT IS HERE SAID OF IT? 1. It is the Lord’s work. Many may cooperate, but apart from God he can do nothing. 2. It will be a gradual work. The very idea, of building implies this. 3. That from various causes it may be at a standstill, or almost so. Who does not know this? Oh, these miserable lulls in the work, these ebb tides in the flow of holy zeal, faith, and love! It is so in the Church and in the individual soul. 4. There are special times for this upbuilding. (Cf. Psalms 102:13, Psalms 102:14.) A hallowed excitement on the matter is felt, a sacred and deep sorrow because of Zion’s desolation (cf. Nehemiah). A faithful ministry is raised up. Such are some of the indications of the set time to favour Zion having come. 5. Great glory accrues to God. The building of his Church is God’s greatest glory, that for which he put forth his greatest power, that on which he lavished his greatest love, even the gift of Christ. That glory appears in the poorness of the instruments he employs (1 Corinthians 1:26-30); in the setting aside of man’s chief agencies, their great churches, hierarchies, and priesthoods; in the discomfiture of the innumerable and mighty adversaries which stand in the way of this work. All this is taught here. III. THE THAT FOLLOW. 1. The work shall surely be done. "I will build my Church," said Christ. It is not a mere possibility, but a fixed will. 2. As to our duty. To be patient. To inquire what is our relation to this work. Are we helping or hindering? Are we ourselves forming part of this glorious building, or are we wilfully refusing, as we can do, to have part or lot therein? If we are of the Lord’s Zion ourselves, are we striving to win others? Many fail here. Let us be found workers together with God.—S.C. Psalms 102:17 The prayer of the destitute. I. A TRUE OF MAN’S . He is destitute, not merely badly off; and he is without expectation, and without power of his own to better his condition. II. A WISE COUNSEL THAT WE ALL SHOULD FOLLOW. That we should wait upon God in fervent prayer and earnest cry. There is nothing else that we can do. There is nothing better that we could do. There is nothing that has ever succeeded so well. There is no fear that, notwithstanding the Lord’s greatness and majesty, he will disregard us. III. A TO FOLLOW THIS COUNSEL. The text is a plain declaration of what the Lord will do, not merely of what we may desire he should do. Our Lord was surrounded by destitute people, who begged of him, and he never sent one away unblessed. And when he comes in his power he will do the same. Only let us remember that we must come as destitute.—S.C. Psalms 102:24 Lives taken away in the midst. I. WHAT LIVES ARE THESE? 1. They are not those of little children. They have not yet come to the midst of their days. And the sadness that overwhelms us when they die is, after a while, lit up with the conviction that they rest in the love of God, and can never know the sins and sorrows which men and women cannot but know. 2. But they are lives mature, but not aged—lives in the full meridian of their strength. Of such the psalmist is here speaking. 3. And there are others, and yet more sad. For old age has been denied to many of God’s beloved ones—to the well beloved Son himself, for he was one of those who seemed to be taken away in the midst of their days, in the very prime of his manhood and his service. We may desire length of days; many and worthy motives prompt such desire; but it is often refused. God may have some better thing for us and for our beloved ones, and so we have to go. But the real sadness is not in such shortened lives, but in those which end, it may be, not literally in the midst of their days, but with the real purpose of life unachieved. God’s forgiveness not gained because never sought after. The regenerate nature, indispensable for entrance into the kingdom of God, never desired, and therefore never striven for in faith and prayer, and therefore never given. The good works by which God should be glorified, and his fellow men cheered and blessed, never wrought, his day’s work all undone. The bright hope of eternal life with God never valued, never cherished, and now never to be realized; death coming on the man with all its sting, and the grave exulting in its victory. These are the real incompleted lives by side of which the sorrow over mere brevity of earthly life is but small indeed. God grant our lives may not be thus really cut off in the midst! II. ARE THEY SO ? See how piteous is the psalmist’s supplication. Wherefore this? Because for him, like Moses, who— "On the very verge did stand, Of the blessed promised land," but yet was never permitted to enter; so the psalmist feared that in the restoration of his own people to Zion he should not live to share. But for all, life is such a blessing when the purpose for which it was given is attained; that for men to die without that purpose being attained is sad indeed. Think of life’s capacities: what glory it may bring to God! what blessing to one’s fellow men! what peace, purity, and joy to one’s own self! And all this which might be, not attained! III. BUT THIS NEED NOT BEFALL ANY ONE. He who will commit his way unto the Lord shall find that the Lord will bring it to pass. He shall not be one who goes about asking—Is life worth living? and voting it all a failure. God did not bring us into existence for nothing, or without gracious purposes of good in regard to us. He sets before us life and death, and we are free to choose. Alas! many sin blinded ones mistake the one for the other, but "whosoever will may take of the water of life freely."—S.C. BY R. TUCK Psalms 102:1 The prayer of the afflicted. It is uncertain whether in this psalm we have an expression of personal feeling in a time of personal suffering, or an idealizing of the afflicted nation. If we take the former view, personal and national views must be regarded as blended. If we take the latter view, we may give heed to Bishop Wordsworth’s suggestion, that the psalm was composed by Nehemiah when he went by night to examine the walls of Jerusalem, and was so deeply affected by the ruinous condition which he found. Bible writers prefer to associate the psalm with the later days of the Exile, when the sufferings of the Lord’s people had become almost unendurable, and the time prophesied for the length of the Exile was nearly completed. It is the prayer of a patient sufferer for himself, and for the Jerusalem that lies in ruins. The sorrow of the psalmist has in it no touch of doubt or repining. But he does feel the difficulty and mystery of the Divine delays. That is, indeed, one of our gravest sources of anxiety. If God is acting, we are well assured and comforted. He is manifestly present; we feel his presence—that is enough. But when he delays, we easily get the impression that he is holding aloof; that he is indifferent; that he is not heeding our prayer. Then, with the psalmist, we begin prayer by praying to be heard and heeded. I. THE PRAYER OF THE SHOULD BE A , NOT A . Complaint of God must always be wrong and unworthy. No pious man can ever be placed in any circumstances of distress in which he gains the right to complain of God. No pious man keeps his piety and ever wishes to complain. Submission to the infinitely wise, strong love is absolutely essential to piety. "Thy will be done," and borne. But the pious soul is invited to the fullest confidences with God. He may speak out his feelings fully and freely. Great relief comes in times of trouble by giving our confidence to a trustworthy friend; and God permits us freely to complain to him. II. THE PRAYER OF THE SHOULD BE A SIGN OF FAITH, NOT OF FEAR. The faith should assure (1) of God’s attention; (2) of God’s sympathy; (3) of God’s ability to help; (4) of God’s wisdom in delaying his intervention. 1. Fear would be a dishonour to our past of Divine deliverances. 2. Fear would tell of our circumstances mastering our souls. 3. Fear would show suspicion of the Divine power and promise. We ask God to "hear our prayer," because we know that is just what he is doing.—R.T. Psalms 102:3-5 The depression attending bodily pain. The point of this pathetic complaint on which we just now dwell is given in Psalms 102:4. "My heart is smitten, and withered like grass." There may be pain of body, and sorrow of circumstance, but these only become seriously distressing when they affect our minds, our spirits. "As the smitten flower no longer drinks in the dew, or draws up nutriment from the soil, so a heart parched with intense grief often refuses consolation for itself, and nourishment for the bodily frame, and descends at a doubly rapid rate into weakness, despondency, and dismay." I. SOME FORMS OF DISEASE INVOLVE OF SPIRITS. Certain types of stomach and kidney disease have depression as a necessary symptom. So certain brain and nerve diseases. Then depression is not to be dealt with as a moral, but as a physical, evil. This feature of disease is specially trying to the Christian, who longs to keep ever alive his joy in God. And it makes extremely painful the duties of those who watch and tend the sick. Such may often gain patience for bearing work by treating depression as but a symptom of disease. II. OF SPIRITS IS . 1. By the good man. Often leads him to think he has been deceiving himself, and has never known the grace of God. As well say, when there are clouds in the sky, that they prove we were mistaken when we believed the sunshine warmed us. Varying moods of feeling do not affect spiritual facts. Depressions belong to the sphere of the feelings, the emotions; they do not belong, necessarily, to the sphere of the will. If the will were set against God, we should never be depressed about it. 2. By those who are in relations with the good man. They are easily carried away by his despondencies, and they are filled with fear concerning him. The low spirited will often say and write bitter things against themselves; and we are always wise to make no decisions about them, and form no opinions concerning them, while they walk in darkness. "At eventide it shall be light." III. OF SPIRITS CALLS FOR ALL- . On those who have to deal with such persons, patience has its perfect work. (1) We think how much patience the depressed require from their fellows; but (2) can we conceive aright of the infinite patience God has with them? For at such times they not only say bitter things against themselves, they say bitter things against God.—R.T. Psalms 102:6, Psalms 102:7 The loneliness of the afflicted. Removed from the interests and activities of life, the bed ridden sufferer feels as if left alone; his very weakness and helplessness make him feel lonely; there must be long hours of the day when he is actually alone, and long, sleepless hours of the night when he seems all alone; and he must go altogether alone down into the "valley of the shadow." Here the psalmist uses as figures three birds which were regarded, in his day, as types of loneliness. The pelican is the bird of the swamp; the owl is the night bird of the desolate ruin; the sparrow is melancholy when it loses its mate. Tristram describes the pelican as sitting motionless for hours after it has gorged itself with food, its head sunk on its shoulders, and its bill resting on its breast. There is a bird in Western Asia, sometimes called a sparrow, which has a custom of sitting solitary upon the habitation of man. It never associates with any other, and only at one season with its own mate; and even then it is often seen quite alone upon the house top, where it warbles its sweet and plaintive strains, and continues its song, moving from roof to roof. I. AS AN ELEMENT OF TROUBLE. There is a forced loneliness, and there is a sought loneliness. That sought loneliness may be right, worthy, useful; but it may also be wrong, trying to others, and making needlessly difficult the work of the nurse. Those who would cheer us by their presence are too often frowned away. Sick people fail sometimes in due self-restraint; they become self-centred, and inconsiderate of the feelings of others. The wish to be alone may be quite wrong. II. AS A CALL TO . Waiting times of pain seem very long; waiting times of mere necessary resting without pain may even seem longer. The visit of mere good cheer is Christian service. The sight of another face, the sound of another voice, the touch of another hand, are full of truest relief and comfort. Ease the lonely hours of every sick friend within your reach. III. AS AN APPEAL FOR DIVINE . That is the point we have in the psalm. God is the Supreme Friend of the lonely heart. Compare "Alone, yet not alone, because the Father is with me." Jesus on the cross is the sublime model of loneliness; yet he could say, "My God, my God!"—R.T. Psalms 102:10 The real bitterness of human affliction. "And that because of thine indignation and wrath." The conscience of sin makes men regard affliction as Divine judgment. For man, God’s favour is life, God’s frown is death—death of peace, pleasure, hope. Man can lose everything and be rich if he can keep the sense of gracious relations with God. Man can keep everything, and be poor and miserable, if he has lost the sense of God’s favour. While this is true of every man, it is in an especial manner true of the man who has once known the joy of God’s smile and favour. It is such a man who feels the bitterness of human affliction when it is seen as Divine judgment. The Book of Job represents the struggle of good men to get right views of human affliction. And what comes out so clearly from its discussions is, that no one explanation will suffice. It may be Divine judgment; but Job’s friends are wrong when they say that it must be. It may be Divine chastisement for correction; but it would be a mistake to say that it is always chastisement. It may be pure testing, simple culture, God’s way of nourishing the good, and not involving the removal of any bad. When a sufferer can see suffering to be Divine culture, or even Divine chastisement, his trials lose their bitterness. But it is always hard to be compelled to call suffering Divine judgment. I. THIS MAY BE THE VIEW OF OUR THAT OTHERS TAKE. it is the view Job’s friends took at once, and they would hear nothing else. Job had at least secretly sinned, and his suffering was his judgment. Of Messiah it is said, "We did esteem him stricken, smitten of God, and afflicted." It is what we first think of others, and what others first think of us. But it had better never be spoken, for it may not be true, and it will certainly add to the sufferer’s burden. What a mistake to think of the suffering Jesus as a malefactor! II. THIS MAY BE THE VIEW OF OUR THAT WE TAKE RIGHTLY. It may be the explanation. And some heart searching is proper at the beginning of all times of affliction. Perhaps we have been going astray, or becoming wilful or negligent. There are "secret faults," "presumptuous sins," "leavings of first love," which must be dealt thus with. God’s people have to come into judgments which will mark the character of their sins, and into chastisements which will deliver them from their power. III. THIS MAY BE THE VIEW OF OUR THAT WE TAKE WRONGLY. Many good Christians are too ready to think evil of themselves, and write bitter things against themselves. Absolute sincerity and truthfulness should be sought, even in dealing with our own faults and failings. We may even confess too much.—R.T. Psalms 102:12, Psalms 102:25-27 Changing self; changing world; unchanging God. A very favourite contrast with psalmists and poets. I. A BASED ON A FACT. The fact is that man’s life is changeable and brief. This is true of a man’s bodily life, intellectual life, and life of relations. It is impressed on a man in his times of sickness, especially when sickness comes breaking into and breaking up his plans, as in the case of king Hezekiah. Here the psalmist puts the fact into two figures—the passing shadow, the quickly withered grass. Precisely the metaphor is taken from the lengthening, that is, the evening shadow, which Rashi thus explains: "When it is the time of evening the shadows lengthen, but when it is dark they are no longer discernible, but come to an end and go." The figure of the short-lived grass is one of the most familiar in the Bible. It is more striking in the hot Eastern countries, where blasting winds come, than with us. The contrast is the Divine continuity and persistency. The cedars outlive the storms of many winters, but die at last. They endure through some generations, but fall at last. God survives all kinds of winters, and lasts through all generations. The successions of the afflicted have always the Divine Healthy One to whom they can look. They may comfort themselves with the assurance that what he was, he is, and ever will be. II. A BASED ON AN . Nobody really knows anything about the earth perishing, and the heavens being folded up, though scientific men venture now to calculate the actual number of years that the earth may be expected to last. Psalms 102:25 is poetry, and based on Eastern knowledge and ideas of the form of earth and heaven. We can imagine all material things changing and passing. We know that nothing created retains its form long. And yet certain things of creation seem permanent and immovable. We speak of the "everlasting mountains," the "solid earth," the "infinite heavens." But think of the mountains shaken down, the earth shifted from its place, and the heavens folded up, and then God is the same, unaffected; nay, he is the supreme force that crumbles the mountains, refashions the earth, and rolls up the heavens that he "spread abroad." God stands in absolute contrast with (1) all our experiences, and (2) with all our imaginations. The flux and reflux characteristic of material things never affect him "whose years are throughout all generations."—R.T. Psalms 102:16 God glorified in fulfilling his promises. The psalmist has evidently in mind the anticipated return of the exiles, and the rebuilding of Jerusalem, and the re-establishment of the Jehovah worship. By his servants the prophets God had made distinct promises to his people of a return from the Captivity. He had even fixed a precise time, though the date from which the seventy years were to be reckoned was not clearly defined. But seventy years of humiliation is a long time in which to keep up faith and hope. Many were likely to fail under the strain, and to say, "Our way is hid from the Lord, and our judgment is passed over from our God; …. God hath forgotten to be gracious." Better souls, like this psalmist, kept faith in God, sung in their hope, and were filled with confidence that God would keep his time, that he did not really tarry, and that he would surely be glorified, before all men, as the "Faithful Promiser." I. GOD IN KEEPING HIS WORD. "Hath he said, and shall he not do it? hath he spoken, and shall he not make it good?" Men sometimes are neither right nor wise in keeping their word, because they had promised unadvisedly, had spoken impulsively; there had been no sufficient thought behind their promise. That fear can never be applied to God. We may always be sure that efficient knowledge and adequate thought lie behind all his promises. And these come fully to view when the blessings promised are realized. God is glorified to our view when his word is kept, because we read him through the blessing his fulfilled promise becomes to us. II. GOD IN THE WAYS IN WHICH HE FULFILS HIS . For he fulfils them through the orderings of his providence, and these are often full of surprises, which excite our admiration of the Wonder worker. Illustrate from the providential order that brought about the return of the exiles. Who could have expected Cyrus to appear on the scene? III. GOD IN THE TIMES HE FOR THE OF HIS . He promised restoration from Babylon, and we can see that the time chosen was the only time when, in any sense, an independent Jewish national life could be resumed. The shiftings of authority in the great Eastern nations made that possible just then. So the coming of Messiah is declared to have been just at the "fulness of times"—the precise time of the world’s peace, and of the universal sway of Rome, when he could be the "Saviour of the world."—R.T. Psalms 102:23, Psalms 102:24 Prayer for renewal of imperilled life. All love life, and desire to have it prolonged. But the psalmist does not ask for its renewal on merely personal grounds. He pleads that he is so sure God’s restoring mercies are just at hand; and, if he could see them realized, he could die in peace. Compare Simeon’s song as he held the Babe-Saviour. Death coming when a man is in the very midst of life’s work is the most trying of human experiences. We always feel intensely sorry for Moses, though he was so aged, because he must leave his life work incomplete. See the intense distress of Hezekiah, because his "purposes were broken off." This was the special bitterness of his grief: "I said, I shall not see the Lord, even the Lord, in the land of the living." So with this psalmist of the Exile. He shrank from dying just at the time when he was expecting that manifestation of the Divine power for which he had been so long hoping and waiting. To die on this side of our promised land is always hard work. Death is dreaded in the midst of (1) manhood; (2) prosperity; (3) responsibility; (4) spiritual growth; (5) Christian work, etc. I. THE MISSION OF DEATH IN THE MIDST OF LIFE TO HIM WHO DIES. Show how supreme a moral test it may be. It tries a man’s submission. It reveals incompleteness of culture. It shows what an undue hold the world may have gained on a man. It puts him on proving the power of prayer. It humbles him by showing that he is not so essential to the well being of humanity as he had thought. Sickness, imperilling life, coming to a man in the midst of his days, often proves to be a most humbling and sanctifying experience. II. THE MISSION OF DEATH IN THE MIDST OF LIFE TO THOSE WHO HAVE TO LIVE ON. Nothing so effectively convinces of the uncertainty of life. Nothing better pleads for the faithful doing of the duty of every hour. Nothing more effectively convinces that no man is necessary to God’s work in the world. It teaches us that as our life-work may be "rounded off" at any moment, it should always be ready for "rounding off." The imperilled may pray for renewed life and lengthened days, but not in any unconditional way, since length of life is no supreme and necessary good. Such prayer must wait on the holy will.—R.T. A PSALM of joy and thanksgiving for God’s manifold mercies, especially for his loving kindness in forgiving sin and transgression (Psalms 103:3, Psalms 103:8-12, Psalms 103:17) passing into adoration of him upon his heavenly throne (Psalms 103:19), and a call on all creation to praise him (Psalms 103:20-22). The "title" assigns the psalm to David, and this view of its authorship is taken by Hengstenberg and Professor Alexander. But other critics see in "certain Aramaic terminations" indications of a later date. Whoever the author, we must regard the composition as less "the outbreathing of gratitude from one individual spirit" than "intended to be used as a national thanksgiving" (Kay). The psalm divides itself into four portions: the first (Psalms 103:1-5) an outburst of praise for blessings granted by God to each man severally; the second (Psalms 103:6-14) an enumeration of his loving kindnesses towards his Church as a whole; the third (Psalms 103:15-18) a representation of man’s weakness and dependence on God; and the fourth (Psalms 103:19-22) a glance at God’s unchanging glory, and a call upon all his creation to bless and worship him. Psalms 103:1 Bless the Lord, O my soul. Repeated in Psalms 103:2; also at the end of the psalm; and again in Psalms 104:1, Psalms 104:35. To "bless" is more than to praise; it is to praise with affection and gratitude. The psalmist calls upon his own soul, and so on each individual soul, to begin the song of praise, which is to terminate in a general chorus of blessing from all creation (Psalms 104:20-22). And all that is within me. "All my whole nature—intellect, emotion, feeling, sentiment—brain, heart, lungs, tongue," etc. Bless his holy Name; i.e. his manifested Personality, which is almost the same thing as himself. Psalms 103:2 Bless the Lord, O my soul. Repetition, in Holy Scripture, is almost always for the sake of emphasis. It is not "vain repetition." Our Lord often uses it: "Verily, verily, I say unto you;" "My God, my God, why hast thou forsaken me? …. Feed my sheep … Feed my sheep." And forget not all his benefits (comp. Deuteronomy 6:12; Deuteronomy 8:11, Deuteronomy 8:14, etc.). Man is so apt to "forget," that he requires continual exhortation not to do so. Psalms 103:3 Who forgiveth all thine iniquities. This is the first and greatest of "benefits," and is therefore placed first, as that for which we ought, above all else, to bless God. God’s forgiveness of sin is a frequent topic with the psalmists (see Psalms 25:11, Psalms 25:18; Psalms 32:1; Psalms 51:9; Psalms 85:2; Psalms 86:5, etc.). Who healeth all thy diseases. This is best understood literally—not as mere "parallelism." Among the greatest blessings which we receive of God is recovery from sickness. Psalms 103:4 Who redeemeth thy life from destruction. When sickness seems about to be mortal, or when danger threatens from foes, God often steps in and "redeems" men—i.e, saves them, rescues them (see Psalms 56:13; Psalms 116:8; Isaiah 38:16, Isaiah 38:20). Who crowneth thee with loving kindness and tender mercies (comp. Psalms 8:5; Psalms 18:50; Psalms 23:6, etc.). Psalms 103:5 Who satisfieth thy mouth with good things. So Dean Johnson and our Revisers. But the rendering of עדי by "mouth" is very doubtful. The original meaning of the word seems to have been "gay ornament," whence it passed to "gaiety," "desire of enjoyment," "desire" generally (τὴνἐπιθυμίανσου, LXX.). Dr. Kay translates, "thy gay heart;" Professor Cheyne, "thy desire." God satisfies the reasonable desires of his servants, giving them "all things richly to enjoy" (1 Timothy 6:17), and "satisfying the desire of every living thing" (Psalms 145:16). So that thy youth is renewed like the eagle’s; rather, like an eagle (comp. Isaiah 40:31). The meaning is, not "thy youth is renewed as an eagle’s youth is," for an eagle’s youth is not renewed; but "thy youth is renewed, and is become in its strength like an eagle." Psalms 103:6 The Lord executeth righteousness and judgment; literally, righteousnesses and judgments; i.e. "acts of righteousness and acts of judgment." For all that are oppressed. The care of God for the "oppressed" is a marked feature of Holy Scripture (see Exodus 2:23-25; Exodus 3:9; Judges 2:18; Judges 6:9; Job 35:9-14; Psalms 9:9; Psalms 10:18; Psalms 79:1-13:21; Psalms 146:7; Isaiah 1:17, etc.). Psalms 103:7 He made known his ways unto Moses. God’s ways are "past finding out" by man (Romans 11:33); they must be "made known" to him. God made them known to Moses by the revelations which he gave him, especially those of Sinai. His acts unto the children of Israel. The rest of the Israelites were taught mainly by God’s "acts"—not that his words were concealed from them, but because "Segnius irritant animum demissa per aures, Quam quae sunt oculis subjecta fidelibus." Psalms 103:8 The Lord is merciful and gracious, slow to anger, and plenteous in mercy. This was a part of the revelation made to Moses (Exodus 34:6), whose words the psalmist closely echoes, both here and in Psalms 86:15 (comp. also Psalms 111:4; Psalms 112:4; Psalms 145:8). Psalms 103:9 He will not always chide; or, contend (see Isaiah 57:16; and comp. Jeremiah 3:5, Jeremiah 3:12). God will relent from his anger and forgive men, after a while. He will not be "extreme to mark what is done amiss." Neither will he keep his anger forever. He is not implacable. He will accept repentance and amendment (Ezekiel 18:27) He will accept atonement (1 John 2:2). Psalms 103:10 He hath not dealt with us after our sins; nor rewarded us (rather, requited us) according to our iniquities. God never punishes men so much as they deserve to be punished; "in his wrath he" always "thinketh upon mercy." Psalms 103:11 For as the heaven is high above the earth, so great is his mercy toward them that fear him (comp. Psalms 36:5, "Thy mercy, O Lord, is in the heavens, and thy faithfulness reacheth unto the clouds"). The metaphor is bold, yet inadequate; for God’s mercy is infinite. Psalms 103:12 As far as the east is from the west, so far hath he removed our transgressions from us. God’s mercy is the cause, the removal of sin the result. The two are commensurate, and are "described by the largest measures which the earth can afford." Psalms 103:13 Like as a father pitieth his children, so the Lord pitieth them that fear him (comp. Deuteronomy 32:6; Job 10:8; Isaiah 29:16; Isaiah 63:16; Isaiah 64:8, etc.). (For the nature of the "fear" spoken of, both here and in Psalms 103:11, see the description in Psalms 103:17, Psalms 103:18.) It must be a fear that produces obedience, or, in New Testament phrase, that is a "godly fear" (Hebrews 12:28). Psalms 103:14 For he knoweth our frame; or, our formation (Kay)—the manner in which we were formed (see Genesis 2:7). He remembereth that we are dust (comp. Genesis 2:7; Genesis 3:19; Genesis 19:27; Job 34:15, etc.). Psalms 103:15 As for man, his days are as grass. Here is a new departure. From the loving kindness and mercy of God the psalmist passes to the weakness and helplessness of man. Man is like grass (Psalms 37:2; Psalms 90:5, Psalms 90:6; Psalms 102:11; Isaiah 40:6-8, etc.). His days fleet and fade. He never "continueth in one stay." As a flower of the field (comp. Job 14:2; Isaiah 28:1; Isaiah 40:6; James 1:10; 1 Peter 1:24, etc.). He flourisheth; i.e. he cometh up in full vigour, glorious to look upon, rejoicing in his youth and strength, but within a little time he fadeth, falleth away, or is "cut down, dried up, and withered." There is no strength or stability in him. Psalms 103:16 For the wind passeth over it, and it is gone; literally, it is not. The burning sirocco, the wind of the desert, variously named in various places, blows upon the flower, and almost immediately scorches it up. So man, when he flourishes most, is for the most part brought low by the wind of suffering, trouble, sickness, calamity, and sinks out of sight. And the place thereof shall know it no more; rather, knows it no more. Seeing it not, forgets it, as if it had never been. So with the greatest men—they pass away and are forgotten (comp. Job 7:10). Psalms 103:17 But the mercy of the Lord is from everlasting to everlasting upon them that fear him (comp. Psalms 103:11, Psalms 103:13). Through this "everlasting mercy" of God, man, though so feeble and fragile, does not wholly pass away, but continues to be the recipient of God’s bounty. And his righteousness unto children’s children. God’s "righteousness" is his everlasting justice, by which he gives to men according to their deserts. Psalms 103:18 To such as keep his covenant; i.e. "to the faithful"—to those who, notwithstanding many lapses and many shortcomings, are yet sincere in heart, and seek to do his will. Such persons remember his commandments to do them. Psalms 103:19 The Lord hath prepared (or, established) his throne in the heavens. In conclusion, the incomparable majesty of God is set before us, in contrast with the feebleness of man, and he is put forward as the one and only fit Object of worship, alike to the spiritual (Psalms 103:20, Psalms 103:21) and the material creation (Psalms 103:22), as well as to the psalmist himself (Psalms 103:22). Seated on his everlasting throne, he challenges the adoration of the whole universe. And his kingdom ruleth over all (comp. Psalms 47:2; Daniel 4:34, Daniel 4:35). Psalms 103:20 Bless the Lord, ye his angels (comp. Psalms 148:2). That excel in strength. The angels that "excel in strength"—literally, are mighty in strength—may best be understood as those called in the New Testament "archangels" (1 Thessalonians 4:16; Jude 1 Thessalonians 1:9), the highest of the glorious beings that stand around the throne of God (Revelation 8:2, Revelation 8:6; Revelation 10:1) and execute his behests. These are they that, in an especial sense, do his commandments, hearkening unto the voice of his word. Psalms 103:21 Bless ye the Lord, all ye his hosts. Here the inferior angels seem to be meant—that "multitude of the host of heaven" which appeared to the shepherds on Christ’s natal day (Luke 2:13), and which is elsewhere often referred to in Holy Scripture. Ye ministers of his (comp. Psalms 104:4) that do his pleasure. The inferior, no less than the superior, ranks of angels continually carry out the will of God, being "ministering spirits, sent forth to minister for them who shall be heirs of salvation" (Hebrews 1:14). Psalms 103:22 Bless the Lord, all his works in all places of his dominion (comp. Psalms 19:1-4; Psalms 145:10; Psalms 148:7-13). The "works of God"—i.e. his material universe—cannot, of course, he said to "bless" God in the same sense that men and angels do; but, in a language of their own, they set forth his glory, and to the poetic mind seem truly to sing his praise. The "Song of the Three Children" is a natural outburst from devout hearts. Bless the Lord, O my soul (comp. Psalms 103:1, and the comment ad loc.). Psalms 103:1-5 God’s goodness to ourselves. The psalmist begins by addressing himself; he has before him his own personal experience during a long (or lengthening) life; and he finds ample reason for full, heartfelt gratitude. Of the "benefits" he has received, he gives— I. A RECITAL OF THEM. They include: 1. The Divine mercy when he has sinned (Psalms 103:3). These sins have been (1) very many; (2) of various kinds, including not only smaller and greater wrong doings, but the long catalogue of omissions—of submission and service unrendered; (3) they may have been aggravated and of a deep dye; (4) they may have been committed in all the many relationships and through all the successive stages of human life. 2. Divine restoration. (Psalms 103:3, latter part, and 4.) And this is inclusive of (1) restoration from daily weariness and exhaustion; (2) recovery from the less serious ailments and evils to which every one is subject; probably (3) bringing back from the grave when dangerous illness has brought low. 3. All the loving kindnesses which make life beautiful and glad (Psalms 103:4). The excellency of human love, the comforts of home life, the sacred joy of worship. 4. The continuance of Divine protection and replenishment to later life (Psalms 103:5). God had satisfied his prime (marginal reading, Revised Version) with good things—had so visited and renewed him in his manhood, that now, instead of a growing feebleness, he felt the vigour and hopefulness of youth; perhaps he was far enough on the way to be said to be "still bringing forth fruit in old age." He calls on himself to cherish— II. A OF THEM. "Forget not," etc. (Psalms 103:2). Antecedently that seems impossible; certainly in the case of any one claiming to be devout. Yet it is quite possible for us to be (1) so sensible of our own agency in securing our comforts as to lose sight of the Divine action, and so to overlook them; or to be (2) so occupied with present cares and pleasures, or with future claims, that we may be regardless of them (see Deuteronomy 6:12; Deuteronomy 8:11-18). What the wise and good man will desire for himself is that he will constantly carry with him a deep sense of God’s abounding goodness to him through all his course. This will lead to— III. FULL-VOICED AND FULL-HEARTED OF PRAISE. (Psalms 103:1, Psalms 103:2.) God’s praise is not to be rendered by an occasional and formal "returning of thanks" either at the table or in the church. It is to be a daily offering, and one that comes from the heart as well as from the lips. "All that is within us," the whole range of our faculties, is to combine to speak and to sing his praise. Gratitude to God for his abiding and abounding goodness to us, both as citizens of this world and as his children, should be a very leading and powerful factor in our soul, making our character beautiful with spiritual worth, and our life resonant with holy song. Psalms 103:6-18 The confidence of God’s children. These strong, sustaining words call us to consider— I. TO WHOM THE DIVINE ARE GIVEN. It is clear that they are given to the servants of God. The thought runs through the whole passage (see Psalms 103:11, Psalms 103:13, Psalms 103:18). Where this is not explicitly stated, it is to be understood (see particularly Psalms 103:12). Those may not claim the fulfilment of promises to whom they were not made. First enter the service of Christ, and then look up for all the blessings assured to those who believe in him. II. THESE DIVINE . 1. The overthrow of evil, and the consequent deliverance of the good (Psalms 103:6). God "executes righteousness and judgment" in two ways—sometimes by a Divine intervention, when he overturns the designs of the wicked, and at the same time redeems his people (e.g. the Jews from Pharaoh and from Haman and from Sanballat); more often by the constant outworking of those righteous laws which are always acting on behalf of rectitude against iniquity (see Psalms 34:15, Psalms 34:16). 2. Divine patience. (Psalms 103:2.) God is "slow to anger." It was said of a noble modern ruler that, under great provocation, he was "slow to smite, and swift to spare." Of how many might the opposite be said? Our God is "slow to anger." His displeasure is awakened, his condemnation uttered, only when it would be unrighteousness to remain unmoved and silent. 3. Divine mercy. (Psalms 103:10-12.) Instead of inflicting pain, poverty, misery, death—the wages of sin—God has (1) spared to us our life and our health; (2) multiplied to us our comforts and our joys; (3) offered to us, in Jesus Christ, a full restoration to his Divine favour; (4) planted within our hearts the seeds of piety and holiness; (5) made us heirs of eternal life. The mercy of God, in Christ Jesus, has such immeasurable heights and breadths (Psalms 103:11, Psalms 103:12). 4. Divine pity. (Psalms 103:13.) Nothing can exceed the pity of the parent for his or her child when in pain or trouble. Then the very tenderest and strongest as well as the purest emotions of the human heart are stirred. "As one whom his mother comforteth"—with such perfect sympathy, such exquisite tenderness—does God comfort us (Isaiah 66:13). God’s pity for his children is felt (1) in their various distresses, and may be counted upon in all time of need (see Hebrews 4:15, Hebrews 4:16); (2) in their spiritual endeavours and struggles, when the work is hard, and the soul is weak, and the issue is uncertain. And here we have, as we may well rejoice to have, the assurance of: 5. Divine considerateness. (Psalms 103:14.) Christian service is imperfect; our character is blemished, and our work is faulty; but it is sincere; it is rooted in faith; it is animated by love; it is purified by prayer. And he who accepted the service of his apostles in the garden, "knowing their frame" and the weakness of the flesh (Matthew 26:41); he who has owned and blessed the spiritual endeavour and the earnest labours of his people in every age and in every Church since then;—will accept our service and crown our labours now, though in the one and in the other we fall far short even of our own ideal. Well, indeed, would it be if we made as generous allowance for one another as our Master makes for us all. 6. Divine continuance. (Psalms 103:15-17.) With the brevity of all human things we contrast the continuance of the Divine. We ourselves pass away and are forgotten, but God’s mercy and his righteousness remain forever. We can always count on them. Men may be very true and very kind, but they pass to where they cannot reach and help us. Let us commit ourselves to the goodness and the faithfulness of God, for on that we may build with absolute security. This is the true confidence of the children of God. But we are reminded in one verse (7) of— III. THE ONLY HOPE OF THE . God revealed himself, "his ways, and his acts," to Moses, but grace and truth have come by Jesus Christ (John 1:17). In the gospel God has revealed himself as the Divine Father, who waits to receive his wayward but penitent children. Those that are obdurate and impenitent may not plead his promises, may not appropriate to themselves the sustaining assurance which apply to other persons. But they may—they must—return in humility and in faith to the Father whom they have forsaken; and, once at home with him, they may rest in his loving favour and rejoice in his upholding Word. Psalms 103:19-22 The range of God’s rule and claim. We have here - I. THE WIDE RANGE OF GOD’S RULE. (Psalms 103:19.) If his throne were "prepared" anywhere on earth, while within sight of a few, it would be out of sight of and, in that sense, far away from many cities and provinces; but being "prepared in the heavens," it is (in thought and feeling) in view of all, and is thus near to all, and "his kingdom ruleth over all." "The Lord looketh from heaven, he beholdeth all the sons of men; from the place of his habitation he looketh upon all the inhabitants of the earth" (Psalms 33:13, Psalms 33:14). To our imagination, and therefore practically to ourselves, the heavens are much nearer to us, much more "central," than any Jerusalem could be. Every kingdom, every city, every human home, is in the regard, under the control, subject to the rightful sway, of the Divine Sovereign. II. THE FULNESS OF THE DIVINE CLAIM. God’s claim: 1. Ascends to the highest intelligences; the "angels that excel in strength" owe to him their homage; they do, indeed, hearken and obey. 2. Descends to inanimate nature. All his works praise him; unconsciously they "declare his glory." "There’s not a plant nor flower below But makes his glory known." 3. Includes all that come between. Whatever or whoever are intended by the "hosts" and "ministers" of Psalms 103:21, it is certain that the psalmist included the children of men. It may, indeed, be said that it is impossible to conceive of any of God’s creatures or children who owe him so much as we do. For our creation, our endowment, our temporal mercies, our redemption at an infinite cost, and for all the Divine love, patience, considerateness (see above), we have been receiving from him, we owe him "perpetual songs of praise." III. THE OF OUR SERVICE. 1. Our praise is to be the devout expression of our deep feeling; much more than a reverent attitude or an appropriate deliverance: "all that is within us" (Psalms 103:1) is to come forth in grateful utterance; our song is to express our soul; it is to be the natural, unbidden voice of our homage, our attention, our love, our submission, our consecration. 2. We may he concerned about the piety of our neighbour; but the first thing to do is to address ourselves: "Bless the Lord, O my soul!" BY S. CONWAY Psalms 103:1-5 A pattern of praise. This psalm is all praise; there is no supplication in it. It has helped myriads to praise God, and the secret of such help is that the psalmist was himself filled with the spirit of praise, and it is the blessed contagion of that spirit that helps us today as in the days of old. And it is a pattern of all true praise. It is so in these ways. I. IN ITS OBJECT. 1. It is praise of the Lord. All is addressed to him, and is for him. 2. And in his holiness. "Bless his holy Name." What a happy fact this reveals as to the psalmist and all who sincerely adopt his words! We can bless God for his beneficence and mercy and goodness, but only a holy soul can bless him for his holiness. Such soul delights not merely in the kind acts of God, but in the pure and perfect character of God. II. ITS METHODS. It shows us how we should praise the Lord. 1. Personally. "Bless the Lord, O my soul!" It is not a work to be handed over to any choir or any people whatsoever. It is to be our own personal work. 2. Spiritual. It is to be the soul’s work. Poetic speech, eloquent phrase, beautiful music, skilled song,—all count for nothing if the soul be not in the work. 3. Whole hearted. "All that is within me." Intellect, memory, imagination, affection, will, all the energies of our spiritual nature, should be engaged. 4. With set purpose. See how he calls on himself, stirs himself up to this holy work, repeats his exhortation and protests against that one chief cause—forgetfulness—of our failure to render praise. "Forget not any of his benefits." This is how we should praise the Lord. III. ITS REASON. He tells wherefore we should bless the Lord. 1. For forgiveness. This our first necessity; all else avails not without that. 2. For the healing of the soul. It would be but a poor salvation if soul healing did not follow forgiveness, for without the latter we should soon be back to our sins again (2 Peter 2:22). Therefore we need this healing of the soul. And it is promised (see Ezekiel 36:25). 3. For penalty in this life averted. He "redeemeth thy life from destruction." God does not redeem our life from all the consequences of our sin (Psalms 99:8), but from the worst he does. The forgiven man may have to suffer much in consequence of his past sins, but it is as nothing compared with what he would have had to suffer had he not been forgiven. The comfort of God’s Spirit, power to witness for Christ, victory over sin, hope bright hope of life eternal,—all these are his; his life is redeemed from destruction. 4. For, next, God crowneth with loving kindness. See all this illustrated in the story of the prodigal son—forgiven, healed, redeemed, crowned, the ring, the robe, the shoes, the feast, were for him; and what answers to them yet is the crowning told of here. 5. For satisfaction with good. This also awaits us: would we but trust God more, we should know it for ourselves. They who walk with God, abide in Christ, know what it is. Let us not rest until we know it for ourselves. 6. For youth of soul renewed. (See homily on this subject.) The outward man may, will, decay, but the inward man shall be renewed day by day. IV. ITS RESULTS. What a history it would be if we could only trace out what this psalm has done for God’s saints in all ages! What spiritual victories it has won! what strength it has imparted! what holy joy! Christian, sing this psalm more heartily, so that many poor lost ones, hearing its sweet evangel, may turn and with you bless the Lord.—S.C. Psalms 103:5 Renewed youth. How can that be? We must grow old. Every day brings us nearer to old age, and there is no escaping it except by premature departure. We pass on by stages which succeed each other in regular and well marked order from infancy to the last scene of all, the second childhood, which finds us "sans teeth, eyes, taste—everything." With all of us age creeps on apace, but almost unnoticed. Now, our ideal of age shifts. Children think all grown up people old, and some very old. But when men come to the verge of three score years and ten, they will often flatter themselves that even yet they are not old. But there are certain unmistakable signs which no observant man can fail to notice, and which remind him that the day of life is on the wane. Physical fatigue; less of elasticity and power; he gives in sooner than he did when strain is put on his strength. The way the young treat us. In Thackeray’s beautiful story, ’The Newcomes,’ he pictures the colonel sitting in his cheerless room, and hearing his boy and his friends singing and making merry overhead. He longed to join them and share in it; but the party would be hushed if he went in, and he would come away sad at heart to think that his presence should be the signal for silence among them, and that his son could not be merry in his company. "We go into the company of young men like Chris Newcome and his friends; they cease their laughter and subdue their talk to the gravity which is supposed to be fit for the ears of the seniors. Then we know, too plainly to be mistaken, what has befallen us; we are growing older; the stamp of middle age is upon us." But if the juniors do not bring home the fact to us, the conduct of the seniors does. Old men have confidence in our judgment, grow civil as they see we are approaching to their side, and have arrived at an age when it should be no longer true that "knowledge comes, but wisdom lingers." They think they can trust no man, and they consult us as they never would have done had not the dew of our youth long ago disappeared. Yes; we must grow old. And why should we regret it? It is an honour and reward which are given of God. "Thou shalt come to thy grave in a full age, as a shock of corn," etc. The Bible never speaks of "the dreary gift of years;" and if, in melancholy mood, Moses asserts that which, thank God, is so often untrue, that in the years of old age "their strength is but labour and sorrow," the general tone of the Bible tells that days "long in the land" are God’s own reward to his people. But whether we be content or no at the inevitable advance of age, there is the fact, and hence the question comes again—How can a renewed youth be? "Can a man enter the second time into his mother’s womb, and be born?" Now— I. THE TEXT THE FACT OF RENEWED YOUTH. And this in no mere poetic sense, but literally and truly. It says, "like the eagle," which year by year renews its plumage, and so seems to renew its vigour and activity along with its new garment. 1. But the renewal of our youth is not physical. Though the bodily life be sustained and nourished by appropriate food and rest, yet, in spite of this, the physical energies succumb to the decay of nature. The outward man not only does, but must, perish. The reservoir gets lower, the constant drain is but inadequately repaired, and by and by our life has all run out. No elixir vitae can prevent this. It is inevitable. 2. But the renewal told of in the text is spiritual. As in Job 33:23-26, where not physical, but spiritual, rejuvenescence is the theme. "They go from strength to strength;" "They that wait upon the Lord shall renew their strength;" "Whoso liveth and believeth on me," said our Lord," shall never die." Of Moses it is said that his eye was not dim, nor his natural force abated. What an illustration have we in the life of St. Paul of this ever-renewed youth! 3. The characteristics of youth belong to such. Capacity for progress, growth, development. It is never too late for them. "It doth not yet appear what we shall be." Hopefulness. The path of their life is lit up by the sunshine of the love of God, and it grows brighter and brighter. Enjoyment. The keen relish for all that is delightful is one of the blessed appanages of youth, and that which is like to it is part of the blessedness of that rejuvenescence of which we are speaking. Fulness of joy in his presence is theirs. Innocence, also. "The wicked one toucheth them not." Strength and vigour. They are as athletes in the contests which they have to wage: in the spiritual conflicts they fight, "not uncertainly, as one that beateth the air," but theirs is "the good fight," not only for the object for which it is waged, but for its manner and issue also. Such is this renewed youth. II. ITS SECRET. "He satisfieth thy mouth with good things." Christ is the Bread of their life, and they live by him. His are the "good things" by which they are sustained. This is the renewing of the Holy Ghost, which accounts for their renewed youth. They eat the flesh of Christ, and drink his blood; he is their living Bread. They follow his footsteps, they drink into his Spirit; the mind which was in Christ is formed in them, and they grow up into him in all things. III. US TO MAKE IT OUR OWN. Is youth yet ours? Then by yielding our young hearts to the Lord Jesus Christ, let us receive from him that eternal life, that life of the Spirit, whose youth is ever renewed. But if youth has passed away for us, let us in like manner renew it, and gain again all those blessed characteristics, only in far higher degree and manner, which are God’s gift to them that are young.—S.C. Psalms 103:9 He will not always chide. This psalm is full of the recital of things to be thankful for, and of expectation that we be thankful. Amongst these things, this fact declared in our text is one. And— I. WE SHOULD BE THAT IT IS ONLY CHIDING, not something worse. God is speaking to his own children, not to the world of the ungodly. These latter he is angry with every day, and sternly punishes, and if they repent not he will destroy them. But though God chide his children, there is not the severity, nor the lack of alleviation, nor the endlessness and hopelessness, which characterize his dealings with hardened and ungodly men. II. THAT THERE IS SUCH CHIDING. "For what son is he whom the father chasteneth not?" (Hebrews 12:7). If God did not make sin full of smart and pain, we should be sure to go back to it again. But when the world sees that there is no partiality with God, that his own children have to suffer even as, and often far more than, others when they do wrong, this tends to beget a holy fear. Yes; blessed be God for our chiding! III. THAT EVEN THIS WILL HAVE AN END. When we repent of our sin, when God’s purpose is fulfilled, when we enter heaven. "Therefore humble yourselves," etc.—S.C. Psalms 103:13-18 Wherefore another gospel when we have this? It should seem as if no gospel could be more full, precious, clear, and heart uplifting than this. It is paralleled but not surpassed by St. John’s word, "God is love." Why, then, was it needful for Christ to come in order to reveal to us another gospel? Have we not everything here, in this utterance of the Old Testament, and in those others in the same Old Testament, which are like unto it? What more, then, could be needed? We reply— I. THE MISSION OF CHRIST WAS NEEDED IN ORDER TO REVIVE AND QUICKEN THE OF THE TRUTH OF THE LOVE OF GOD. It had been, when our Lord came, so limited, petrified, and practically lost, that it was almost as if it had not been. Pharisaism and Sadduceeism had so overlaid or lessened it, that only a few elect souls knew of it or believed it. God’s Fatherhood was not much more in our Lord’s day than a dead letter. II. TO MAKE IT REAL TO MEN. True, our text stood there in the psalm, but the life of the Lord here on earth could alone make it stand out as a real, living truth. Then there was held up—placarded, as St. Paul says (Galatians 3:1)—before the eyes of all men, what the pity and love of God could do and endure for the sake of sinful men. And so, as our Lord said, "I, if I be lifted up, will draw all," etc. III. TO ENSURE ITS BEING SPREAD ABROAD. The Jews, we well know, would never have allowed this. Their inveterate exclusiveness and scorn of all other nations would have kept it to themselves alone. It was necessary that Christ should come and command his disciples to "go into all the world, and preach," etc. IV. TO REVEAL ITS SCOPE AND AIM. Life and immortality were brought to light by the gospel. Death, till Christ came, kept its sting, and the grave its victory, but he took both away. Such were some of the reasons wherefore God became man, and lived and suffered and died in the Person of Christ. Doubtless there are others, but amongst them all that horrible one, so sadly dear to theologians of a bygone age, is not to be found—that it was to turn the heart of God from anger to love, for God was and eternally is Love—S.C. Psalms 103:13 The pity of God. I. THE FULL, CLEAR OF THIS IS FOUND ONLY IN THE BALE. 1. It is not in ancient mythology. The gods of the heathen were strong and much else, but not pitiful. 2. Nor in Nature. How heartless, how cruel, how utterly unsympathizing, she is! The dearly loved, the precious, the innocent, suffer, die in thousands, and Nature has not a solitary tear for them. 3. Nor in society. Law, the bond of society, cannot pity, it can only enforce its commands. II. , OF IT ARE TO BE FOUND. The lower animals seem to have no affection for their offspring; but: 1. Such suggestions are traceable amongst the higher orders of animal life. See the affection of the mother bird or beast. See the affection of the dog for his master. And of the horse. A blackbird has been known to care for and feed a young robin that had fallen from its nest. 2. And amongst men. Not much amongst savages; but pity advances as we observe the higher races and the more civilized. III. BUT FAR MORE IS HUMAN PITY SEEN IN THE HUMAN FAMILY AND HOME. 1. There we get the idea most of all realized. "Like as a father," etc. God has made use of our happy familiarity with parental love and pity to teach us what he himself is. 2. And there we learn what pity is and will do. It will inflict pain. Every father and mother do, but not, if they be wise, in anger, in revenge, or in passion, or carelessly, but ever out of love, for the sake of the child. IV. THUS WE LEARN THE PITY OF GOD. 1. It will inflict pain if for our good. 2. But such infliction does not argue that the sufferer is shut out from the love of God. Man’s punishments too often are utterly loveless. See how we treat our criminals, both in prison and when they come out. What a contrast to the Lord’s way I See how the father of the prodigal forgave, but the elder brother did not. See the parable of the two debtors. 3. It bids us trust it utterly and forever.—S.C. Psalms 103:19 The kingdom of God. The psalm does not go about to prove—Scripture never does—the existence of God, nor the fact that he exercises dominion over us; it takes both for granted, and proceeds to speak of the nature and obligations of the Divine rule. That rule is here asserted. Note— I. ITS . 1. Its basis and foundation. These are immutably right. His is not the mere right of might, but a far higher thing, the might of right. Not δυνάμις alone, but ἐξουσί. 2. Its extent. This is so vast, that not alone is our eyesight aided with all conceivable telescopic power far outstripped, but even our thought fails to grasp in its comprehension, or even in its imagination, the wide range either of the material or moral universe over which God reigns. 3. Its regulating law. That law is holy, just, and good, and clothed with power to enforce its sacred sanctions. Its moral perfection is seen supremely in the atoning work of our Lord Jesus Christ. 4. Its purpose and aim. These are the highest possible. The glory of God is to be secured, that glory on which the well being of the whole universe depends. Let God be banished from his throne, and straightway chaos comes again. And the highest well being of his creatures. The two are never antagonistic, but joined in inseparable union. Where one is, there is the other. 5. Its duration. Forever and ever. Such are the characteristics of this blessed and glorious kingdom, whose subjects consist only of regenerated souls—souls that can say, "Oh how I love thy Law! it is my meditation all the day." II. THE EFFECT WHICH OUR FAITH IN THIS DIVINE KINGDOM SHOULD HAVE UPON US. 1. Obedience. To know God’s will should be to obey. "Blessed are they that keep his commandments." 2. Praise. What truer gospel can there be that such a rule is that under which we live? 3. Trust. We cannot always understand the ways of God; they are high above our thought; but we can ever trust, and that is ever good. 4. Confident hope. "He must reign till he hath put all enemies," etc. And he will do this. S.C. Psalms 103:22 The peril of the spiritual guide. Such is the title which a great preacher has given to a sermon on this text. The subject is suggested by its closing words. The psalmist had been summoning angels and all the works of the Lord to bless the Lord, and, as if he remembered that he might be— I. CALLING OTHERS TO PRAISE THE LORD, AND YET IT HIMSELF, he adds, "Bless the Lord, O my soul!" 1. And this is a real possibility and a terrible peril. Like as a guide to the loveliest scenes of nature may lead a traveller to different points of view, which will show the glorious landscape at its best, and may expatiate on the beauties that are to be seen, yet may himself be not in the slightest degree stirred or moved by what he calls on the traveller to admire. He has come to be so familiar with it all; he has said the same thing so many times, it is part of his professional talk; he has seen all these glorious things so often, that they have lost their power to affect him. At first it was otherwise; he had become a guide to these scenes because he so delighted in them. But that was a long time ago. He had thought that he could not spend his life more happily than in conducting others to these same beautiful places, and showing them their glories. But all that enthusiasm has long passed, and he is now a mere professional guide. 2. And so, the great preacher to whom I have referred points out, it may be with the spiritual guide—the minister of Christ, the teacher of others in holy things. He may have begun with enthusiasm for the blessed truths and the bright prospects to which he was to lead others; he had such joy in them himself, that to show to others these things seemed an employment to which he might, as in fact he did, give his whole life and soul. But alas! he has got so familiar with it all; the work has become such a routine, that all the old zest and glow and enthusiasm are gone, and he too has become a mere professional guide. God help him and all such! This is the peril. II. THE is, by continual meditation, prayer, and obedience to the Lord, to maintain the freshness, the force, and the "first love." And this safeguard is sure.—S.C. BY R. TUCK Psalms 103:3 God the Healer of disease. Though this psalm is one of the most familiar, both its authorship and its particular occasion are quite unknown. Early in the psalm this text comes. It is part of a review of God’s personal mercies to the psalmist, but it is doubtful whether the psalmist referred to times of bodily disease and bodily healing, or to the soul diseases which answer to "iniquities." In view of the way in which Eastern poets loved to repeat their thought with slightly altered phraseology, it is quite possible that the text may read, "Who forgiveth all thine iniquities, and healeth all thy soul diseases—those soul conditions of frailty and infirmity, out of which iniquities come." But, however that may be, it is certainly true that God is the Healer of all men’s diseases. The work of the physician must always be traced back to the Divine Physician, who alone has proved to be the recuperative force in human vitality. God has healed us again and again through the agency of the doctor and the medicine. I. WHAT IS SAID ABOUT MEN’S IN THE OLD ? Abraham and Isaac died of sheer old age. So indeed did Jacob, but there is a fuller reference to his ending. For all that appears in the record, neither the patriarchs nor their families suffered any sicknesses during their lives. Evidently, these experiences of sickness were not then seen in their relation to character, and so there was no need to leave any narratives concerning them. Sickness is reckoned with under the Mosaic system, but in a very peculiar way. It was treated as an outward sign and consequence of sin; both the sick person and those who tended him being treated as "unclean." To limit this rule because, in its working, it occasioned very serious family and social disturbance, one particular form of disease—that most typical form of disease, leprosy—was taken as the representative of all forms, and the law of the "unclean" was strictly enforced in relation to it. Judaism never suggests the idea that character is cultured by the experience of sickness; and so even its priests and Levites offer no example of tending the sick poor. Sickness, in the old economy, served its purpose simply as the outward sign of God’s judgment on sin. When Job’s friends came to comfort him, they could think of no other view of sickness than this, though Job felt sure that there must be a higher meaning, if only he could reach it. In the historical books the references to sickness—other than great pestilences—are very brief. One king suffered from internal disease, and one had the gout, but there is only one instance in which any details of a sickness are given, and in that case the relation of it to character first clearly appears. Hezekiah, in the middle of his reign, but before any son and heir was born to him, was smitten down with a bad kind of boil or carbuncle, which put his life in peril. He turned to God in his distress, and gained from God recovery. Evidently he prayed the prayer of faith. As evidently the Prophet Isaiah prayed for him the prayer of faith. And yet it is significantly told us that means were used to ensure his recovery, "Now Isaiah had said, Let them take a cake of figs, and lay it for a plaister upon the boil, and he shall recover." The Book of Job is not a discussion of the question—What ought a godly man to do who is smitten with sickness? Its subject is rather this—What moral end can explain the Divine permission of sickness? One king was seriously reproved because, when he was ill, he "sought unto the physicians, and not unto God." But the wrong was not in his seeking the help of the physicians, but in his failing to seek God first, and to let him send him to the physicians: All we can say about this matter, in connection with the Old Testament, is that when moral considerations began to prevail over ceremonial ones, a truer and worthier view of sickness began to gain power. Then sickness was seen to be one of the great moral agencies by means of which God wrought his higher work in characters and in souls. II. WHAT IS SAID ABOUT IN THE GOSPELS? Our Lord, as a moral and spiritual Teacher, our Lord as a Saviour, found in men’s sicknesses, infirmities, and. disabilities his best agencies for reaching their souls with saving influences. To him suffering was the issue and consequence of sin. And so it was to everybody in his day. Sickness illustrated sin. Suffering produced moods of mind in men which laid them open to his higher influence. So he worked very largely for and among sick people, always trying to get their sicknesses sanctified to them, even in the very act of healing or removing them. He revealed fully to the world the moral relations of sickness, the moral possibilities that lie in sickness. Our Lord’s dealing with it is unique, not so much because it was supernatural, as because it was moral. He dealt with it only as a means of securing soul healing. Since Christ’s time, sickness, disease, and disability have taken rank among God’s remedial agencies, God’s character culturing agencies, God’s sanctifying agencies. III. WHAT IS SAID ABOUT IS THE ? The apostles never claimed to exert any independent powers. They always healed "in the Name of Christ." They conceived of themselves as holding that special ability in trust for particular ends in the propagation of the gospel. They did not heal everybody. They only healed when the healing could make a way for the gospel, draw attention to it, or prove its Divine origin. And the historical fact is that the power of healing passed away with the first generation of disciples. It is found, in later ages, only in separate and highly endowed individuals, to whom has been entrusted a genius for healing. The case of the Apostle Paul is a remarkable one. He had the gift of healing. He did heal the father of Publius. But he was not carried away by the gift he possessed. He held all his gifts under the most careful restraints. His friend and fellow labourer, Epaphroditus, was "sick, nigh unto death," but St. Paul put forth no power to heal him. God had mercy on him, and restored him in the ordinary way. Trophimus was left at Miletum sick, but it did not enter the apostle’s mind that he, or the eiders, could have cured him if they had tried. St. Paul himself had some bodily infirmity which he calls a "thorn in the flesh," but he simply prayed about it, as we pray about such things now. The reference made to this matter by the Apostle James has been gravely misunderstood. It must be read in the light of the chief point he deals with in his Epistle, viz. that faith which cannot get expression in action is not acceptable faith, it is mere sentiment. Anointing sick people with oil was no religious ceremony in the days of the apostle. Using oil in the toilet was simply the sign of health. Those who prayed in faith for the healing of the sick should show their faith by acting as if their prayer was answered. Get the sick man up, dress him, anoint him, in the full confidence that God answers prayer. So Jesus said to the man with the withered hand, "Stretch forth thine hand!" If he believed, he would do what Christ told him, and find power come in so doing. In every age God has healed diseases through his own appointed healing agencies; and those we must use in faith.—R.T. Psalms 103:4 The Divine crown on man. "Who crowneth thee with loving kindness and tender mercies." What various answers could be given to the question—What is the true crown of a man’s life?" No doubt the term "crown" may be used in a variety of senses. The psalmist seems here to think of the crown as that which bedecks and beautifies; and he makes us think of the crown of flowers on the May queen, rather than of the jewelled crowns on wealthy kings. So the question comes to be—What is the true adornment, or enrichment, the true decoration, of a human life? Then the answer comes—It is what God gives a man beyond his mere necessities, in the rich outpouring of Divine loving kindness and mercy. It may be put in this way—The Divine provisions are crowned with Divine bestowments. I. DIVINE . We cannot be surprised that God, as Creator, should supply all the reasonable needs of his creatures; or that God, as Father, should supply all the wants of his children. There is a certain obligation resting on God that arises out of his relationships. There is a fairly good sense in which the creature and the child may be said to have claims on God, to which, if he be God, he must respond. "The eyes of all wait upon thee, and thou givest them their meat in due season." But the limit of the claim to necessities should be clearly shown. And real necessities are very few, and can be easily defined. Try to conceive the change, in life and relations, if God were now to draw back from us everything but our actual necessities. St. Paul could say, "I have all, and abound." II. DIVINE . Illustrate by the luxuries and delicacies that the housewife provides beyond the necessaries of the table and the house. She enriches, or crowns, her provisions. So with our Father-God. He meets need, but goes beyond need to give us all things "richly to enjoy." All the extra things, all the pleasant things, all the pretty things, of life, are bestowments of the Divine loving kindness and tender mercies. If we may think of God’s duty in what he provides, we may think of his personal love to us in what he bestows. Then show that personal love can never rest satisfied with its objects being merely provided for; it never can rest until they are happy—happy up to the very limit of their power to be happy. What must God the Father’s idea of happiness for his earth children be? With that he would crown them.—R.T. Psalms 103:6 The Lord of the oppressed. The point set forth prominently is that God is actively engaged in securing the interests of the oppressed. That goes into the word used, "executeth." We might think of justice and judgment as the pillars of God’s throne, and yet conceive of him as only announcing his just decisions; leaving to others the work of carrying them out. To put it in a formal way, the legislative rights of God may be recognized, but the executive rights of God may be denied. We may fully hold both truths of fact. God does pronounce his own judgments; God does execute his own sentences. The figure for God is especially effective in Eastern countries, where justice is so often perverted, and the oppressed have no chance if they happen to be poor. Illustrate by our Lord’s parable of the unjust judge and the importunate widow. All the oppressed and poor may be absolutely sure that Jehovah will considerately hear their cases, deal with perfect uprightness in relation to their trouble, and carry out his decisions, whatever they may involve. I. THE LORD OF THE HEEDS THE . The poor often find it nearly impossible to get their cases brought before the magistrates, judges, or kings of earth. It is the righteousness of God that he is right towards every one; all may seek, and none ever seeks in vain. There is absolute freedom given to every man and woman under the sun to tell out the trouble to the Lord. And we may have absolute faith that no tale of human need was ever poured out before God, and disregarded by him. It is a beginning of hope, that the Lord surely heeds us. II. THE LORD OF THE ACTS FOR THE . God’s decisions never merely lie on a statute book, like many acts of earthly courts and parliaments. If God decides a thing, it has to be carried out; nay, he himself presides over the carrying it out. We are to have confidence in the Divine energy and activity. "Commit thy way unto the Lord, and he will bring it to pass." How, when, where, he will execute his judgments, we may not anticipate; it is enough for an oppressed soul to know that God is acting for him. "He will bring forth our righteousness as the light, and our judgment as the noon day." III. THE LORD OF THE ACTS UPON THE . It is not merely that the oppressed are delivered or defended; it is that those who have injured them feel the weight of Divine indignation. Judgment is in one sense for the oppressed, and in another sense for the oppressors.—R.T. Psalms 103:9 Chiding, but not keeping on chiding. "He will not always chide." A prophet prays, "O Lord, correct me, but in measure." The supreme danger of all who are in positions of authority over others—parents, teachers, masters—is that they may chastise beyond the requirements of the particular case; they may continue the chiding under the impulse of feeling, when judgment requires its strict limitation. They who chide when in a passion always over chide; they try to satisfy their feeling—and it is unrestrained feeling—rather than the actual demands of the case. Now, the psalmist has the utmost satisfaction in God, because he is quite sure that God never over chides. There never yet was one unnecessary stroke given by the Lord’s rod. That complaint no man ever yet fairly made. I. GOD NEED NOT OVER CHIDE. Either by making the chiding over severe or by keeping it on too long. He need not: 1. Because he is never carried away by feeling. God is the infinitely self-restrained One; and so he is always himself, and perfectly competent to deal with every case. 2. Because he has the infinite power to estimate influences and results. This is often the explanation of man’s over chiding. He cannot follow influences, and so see quickly when his object is attained. And it may he added that God has power to stop chidings. Man has not. He may be compelled to keep on awhile a training work he has begun, because, even if he could stop it, he would do serious mischief by stopping it. The omniscience and omnipotence of God prevent him from ever needing to over chide. II. GOD DOES NOT OVER CHIDE. For the assurance of this, appeal may be made to the experience of God’s people in all ages. Their marvel always has been, and always will be, that God should put such strict limitations on his chidinge, and accomplish such an "exceeding and eternal weight of glory" by such "light afflictions." This complaint no child of God, who was in his right mind, ever made; certainly no child of God ever had a right to make. That God will surely chide us is our ground of assurance. Our self-willedness will never be left alone, to ruin us. That God will never over chide is our abounding consolation.—R.T. Psalms 103:10 The measure of the Divine dealings. The point made by the psalmist is that God’s dealings with men are not measured with the same measure as man’s dealings with his fellow men. If we think precisely we shall admit that God does deal exactly with us "after our sins;" but it is as our sins are divinely estimated. When man proceeds to recognize and punish sins, he deals with sins, rather than with sinners; and metes out his punishments according to standard, with no consideration for the individual. Man, when he authoritatively punishes, is not supposed to make allowances. Judges administer law irrespective of persons. Clemency, with us, is left to the supreme authority behind the judge; and only comes in after the judge has given his judgment according to standard. Man’s law concerns acts, not motives. God’s judgments are after another standard. God judges sinners, not merely sins. God unites the clemency of the king with the justice of the magistrate. God makes all reasonable allowances. God considers the force of human frailty. God estimates circumstances and motives. Then God’s is the higher standard, but it is one which only the God of infinite wisdom and perfect righteousness can use. This may be worked out along two lines. I. THE MEASURE OF DIVINE DEALING IS WHAT IS FOR THE RACE. God never measures humanity by the standard he provides for the angels. He never measures humanity fallen by the standard he provides for humanity intact. He does not measure the race in its savage condition with the standard for the race civilized. He does not make one absolute standard to apply equally to every branch of the race. He is mindful of, and considerate towards, all forms of racial peculiarity and disability. Carefully show the distinction between an absolute standard of morals, and an absolute setting, or application, of that standard. If God deals with a morally fallen and frail race, he lets mercy help justice to fix the standard. II. THE MEASURE OF DIVINE IS WHAT IS TO THE . This is fully treated under verse 14. One point only need be mentioned. In every sin committed by the individual the element of heredity has to be taken into account. The sin is not absolutely and entirely the man’s own. Yet man can never measure this heredity; so his measures will never suffice for deciding the Divine judgments and dealings.—R.T. Psalms 103:12 Limitless forgiveness. What figures will best suggest the entireness of the removal of man’s sin, when God, in his infinite goodness and mercy, deals with it and removes it? That question is specially interesting because, when man is forgiven his sin, he finds it so hard to get rid of the memory of it. In a sense it may be said that a man "never forgives himself." There is always, therefore, the danger that a man will transfer his own feeling to God, and persuade himself that, though God may forgive, he never really forgets. The psalmist, speaking after the manner of men, and using terms for God which can only in strictness apply to men, declares that God can, and does, and will, utterly forget; "remember our sins no more." The voluntary Divine forgetfulness is a sublime conception. Jeremiah (Jeremiah 50:20) has this declaration, "In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found." Three figures set before us the limitlessness of God’s forgiveness. I. THE OF EAST FROM WEST. (See text.) "Fly as far as the wing of imagination can bear you, and if you journey through space eastward, you are further from the west at every beat of your wing." The distance from north to south can be measured. There are north and south poles—fixed points. There are no eastern or western poles. From every point alike in the circuit of the world the east extends in one direction, the west in the other. Thus the traveller westward may be said to be ever chasing the west without coming nearer to it. II. REMOVAL BEHIND THE BACK. (Isaiah 38:17, "For thou hast cast all my sins behind thy back.") Two ideas are suggested: 1. "Behind the back" is a strong figure for "out of sight" and "out of mind." 2. "Casting" behind the back implies resolute purpose. It is as if God had thoroughly made up his mind that he would never look upon them again; he had done with them forever. III. INTO THE SEA. (Micah 7:19, "Thou wilt cast all their sins into the depths of the sea.") Nothing brings to us the sense of hopeless, irretrievable loss, like dropping a thing into the fathomless depths of mid-ocean. If our sins are cast into the sea, we shall never see them more. God’s gracious dealings with our sins depend on our right dealings with them. Only sins that we have put away from ourselves by repentance can God put away from us by his full and free forgiveness.—R.T. Psalms 103:14 This body of our humiliation. There is a truth revealed in God’s Word which seems to have a painful side. God is to us as we are to him. "Thou renderest to every man according to his work;" "With the froward thou wilt show thyself froward." It is a truth which needs careful qualifications. We have one such in this text. God’s ways with us are taken upon due consideration of our bodily frailty. There may be a right or a wrong excuse drawn from the weakness of human nature. We certainly are under limited conditions, and these must be duly considered. I. GOD’S WAYS WITH US ARE TAKEN WITH FULL OF OUR BODIES. Observe that "frame" is more than "body." This vehicle of the human spirit is wholly the plan of God. 1. Its actual parts, powers, relations, are known to him. "Fearfully and wonderfully made." Illustrate hand, eye, brain. 2. The special tone and habit of each individual are known to him. We may think of him studying each one as a parent does the disposition of each child. 3. The conditions due to hereditary taint and to civilization. Some have a great fight with bodily and mental taint or bias. And there are special influences of disease, and mischievous results often follow it. 4. The general frailty, the passing away, the gradual decaying of the vital powers, God knows and estimates. II. GOD’S WAYS WITH US ARE TAKEN WITH FULL OF THE BETWEEN OUR BODIES AND OUR MINDS. Minds are spiritual things, but they work through a material frame. The brain is the central machine, to which are attached the separate machines of the senses. The force of the machine is the blood. The spiritual operations of the mind are helped or hindered by the condition of the body. Illustrate a speck in the brain, or weakness in the heart. Sometimes we cannot think—we must just be still. Sometimes we feel depressed, and a sombre tone is put on our thinking. We fret over such things, until we remember that our God knows all. He expects no more work from us than he knows we can do; and he never counts the times of repairing and refreshing our bodily machine to be idle or wasted times. III. GOD’S WAYS WITH US ARE TAKEN WITH FULL OF THE BETWEEN OUR BODIES AND OUR . What he asks from each of us is just this—the noblest religious life we can reach under our existing body conditions. We fret to be free from the body, as St. Paul apparently did: "Who shall deliver me from the body of this death?" But precisely the test under which each one of us is placed is this—Can you live a godly life in that body of yours, and under those precise body conditions of yours? Only when you can will God find it fitting to entrust you with the immortal and incorruptible body. Oar religious life is a thing of varying moods. Sometimes our "title is clear;" sometimes "our feet are firm;" sometimes our "head is lifted up;" sometimes we "walk in darkness, and have no light;" sometimes we say, "All these things are against me;" "I shall one day perish by the hand of Saul." The very variety unduly troubles us, and we fear lest God should regard us as unstable. But he "knows our frame." Christian joy is very closely linked with bodily health, and Christian gloom with bodily disease. Some diseases spoil the vision. And the body is the great spoiler of the soul’s vision. The glorious attainment of the religious life is to get above bodyhinderings; to become master of our bodies in Christ; to "know how to possess the vessels of our bodies in sanctification and honour." Feeling this to be the great aim in life leads to the excesses and extravagances of hermits and devotees. Remember, then, two things: 1. God sees souls. 2. God duly reckons for the body. It may be that we shall be surprised to find what soul progress we have really made, when the body-clog drops off. This tender and considerate representation of God is full of comfort to us. But then God has not left this sentence to lie in his Word as a general statement. He has taken our frame on himself, so that he might gain experimental knowledge of it. Jesus is the Brother-Man of sorrows. We may think of God’s ways with us as based on the experience of Jesus. And if God’s omniscience is a reason for trust, how much more is Christ’s human experience!—R.T. Psalms 103:18 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ "THE psalmist, in a time of severe trouble, arising from the power of the heathen, seeks consolation in reflecting on the greatness of God in nature," So Hengstenberg, correctly. The main topic of the psalm (Psalms 104:2-32) is thus the greatness of God as seen in his works. A direct ascription of praise precedes (Psalms 104:1) and follows (Psalms 104:33-35) the description of God’s wonders in nature. Psalms 104:1 Bless the Lord, O my soul (see the comment on Psalms 103:1). O Lord my God, thou art very great. The keynote is struck at once. All the rest will be nothing but a development of this vast theme—God’s greatness. Thou art clothed with honour and majesty; or "thou hast robed thyself in glory and grandeur" (Cheyne). Psalms 104:2 Who coverest thyself with light as with a garment. Light was the first thing created (Genesis 1:3), before either the heaven (Genesis 1:6-8) or the earth (Genesis 1:9, Genesis 1:10). In light God, the invisible, as it were, enshrouds himself, making it the image of his hidden glory. Who stretchest out the heavens like a curtain; or, "a canopy" (comp. Isaiah 40:22; Isaiah 42:5; Isaiah 44:25). The metaphor is taken from the stretching out or "spreading out" of a tent (see Isaiah 40:22). Psalms 104:3 Who layeth the beams of his chambers in the waters. God forms himself an upper chamber, as a dwelling place, in "the waters that are above the firmament" (Genesis 1:7), as a man builds himself an upper chamber with beams and rafters. Who maketh the clouds his chariot (comp. Isaiah 19:1, "Behold, the Lord rideth upon a thick cloud"). Who walketh upon the wings of the wind (comp. Psalms 18:10). The anthropomorphism will be pardoned for the sake of the beauty of the imagery. Psalms 104:4 Who maketh his angels spirits. Professor Cheyne renders, "Who maketh his messengers of winds;" and so (in substance) Jarchi, Aben. Ezra, Rosenmuller, Professor Alexander, and even Hengstenberg. The difficulty in adopting this rendering is that furnished by the application of the passage in Hebrews 1:7; but the arguments of Hengstenberg go far to meet that difficulty. It is to be noted that our Revisers, while admitting either rendering, have preferred that of Professor Cheyne. And his ministers a flaming fire; or, "his ministers of flame and fire." Psalms 104:5 Who laid the foundations of the earth; rather, as in the margin, who founded the earth upon her bases; i.e. fixed the earth in its place, on bases—not necessarily material bases—which keep it steadily where it is (comp. Job 26:7). That it should not be removed forever (comp. Psalms 93:1). Psalms 104:6 Thou coveredst it with the deep, as with a garment (see Genesis 1:9). A watery covering was spread at first over the whole earth, and enveloped it like a garment. The waters stood above the mountains. The highest inequalities of the land were concealed under the watery integument. Psalms 104:7 At thy rebuke they fled. It required only a few words from God (Genesis 1:9) for the whole surface of the earth to be changed. The waters "fled"—they shifted their place—removed from some portions of the earth’s surface, and "gathered themselves together" into others, allowing the dry land to appear. Elevations and depressions of the land must have at the same time occurred. At the voice of thy thunder they hasted away (comp. Job 40:9, "Hast thou an arm like God, or canst thou thunder with a voice like his?"). The voice of God, especially when he speaks in "rebuke," is as thunder, Psalms 104:8 They go up by the mountains; they go down by the valleys; rather, they went up mountains; they went down valleys. In the general commotion of the waters, as they "hasted away," sometimes vast waves swept over mountain tops, sometimes huge floods washed down the courses of valleys—a graphic description of the scene which no eye saw, but which the poet figures to himself—a turmoil and confusion beyond that even of the great Deluge itself (see Genesis 7:17-19; Genesis 8:1-3). Unto the place which thou hast (rather, hadst) founded for them. The ocean bed, which had, in intention, been already prepared to receive them. Psalms 104:9 Thou hast set (or, didst set) a bound that they may not (rather, might not) pass over (comp. Job 38:10, Job 38:11; Jeremiah 5:22). The Deluge is for the time beyond the ken of the poet, who is singing God’s greatness in nature, and in the general laws under which he has placed it. Neither turn again to cover the earth. This law, once Broken by the miracle of the Deluge, was thenceforth made absolute and inviolable (Genesis 9:15). Psalms 104:10 He sendeth the springs into the valleys; rather, into the water courses, or torrent beds—dry for the greater part of the year, but deriving life and beauty from the springs which, after rain has fallen, flow into them. Which run among the hills; literally, between the hills (i.e. the hill slopes on either side) they wend their way. Psalms 104:11 They give drink to every beast of the field. God’s mercy is "over all his works" (Psalms 145:9). He careth for the whole animal creation (see Exodus 20:10; Exodus 23:19; Deuteronomy 25:4; Psalms 104:27; Psalms 145:15, Psalms 145:16; Jonah 4:11, etc.). The wild asses quench their thirst. Herodotus (4.192) says that wild asses are ἄποτοι—i.e. "do not drink" but modern travellers declare the contrary. They drink infrequently, and are so shy, that at such times they rarely fall under human observation. Psalms 104:12 By them; i.e. "by the springs" (see Psalms 104:10). Shall the fowls of the heaven have their habitation. Birds need water as much as any other animals, and in dry tracts frequently congregate at the springs. Which sing (or, utter a voice) among the branches of the trees which in the East spring up wherever there is moisture. Psalms 104:13 He (i.e. God) watereth the hills from his chambers (comp. Psalms 104:3). The mountains themselves, even their highest tops, are not left dry. Where springs cannot reach, rain falls from God’s "chambers" in the sky, and spreads equal refreshment. The earth is satisfied with the fruit of thy works. The whole earth—mountains, hills, plains, valleys—is thus "satisfied," i.e. sufficiently supplied with water, by the means which God has elaborated. Psalms 104:14 He causeth the grass to grow for the cattle. The results of God’s careful arrangements are now spoken of. In the first place, grass—fodder of every kind—is provided for the beasts on which man’s life so greatly depends—a boon both to man and beast, of inestimable value. Next, there is brought forth herb for the service of man—i.e. for his direct service—vegetables and fruits for his food; spicy shrubs for his delectation; flax, papyrus, saffron, aloes, etc; for his use. That he may bring forth food out of the earth. That man himself may by his labour, by the cultivation of the natural products, obtain from the earth the food suitable to him. Psalms 104:15 And wine that maketh glad the heart of man. The food suitable to man consists, first, of wine, which gladdens his heart (comp. Judges 9:13); secondly, of oil to make his face to shine, or give him a cheerful countenance; and thirdly, of bread, which strengtheneth man’s heart, which is "the staff of life," and the main sustenance of the entire body. It was the glory of the promised land to produce in abundance these three essentials (Deuteronomy 8:8; Deuteronomy 11:14; 2 Kings 18:32). Psalms 104:16 The trees of the Lord are full of sap; rather, are satisfied, or have their fill; i.e. drink in sufficiently God’s rain, so that they grow up and flourish amazingly. Even the cedars of Lebanon (see Psalms 29:5, Psalms 29:6; Psalms 92:11). These are particularized as the grandest of God’s vegetable productions known to the psalmist (comp. Judges 9:15; 1 Kings 4:33; 2 Kings 14:19; Isaiah 2:13; Ezekiel 31:3). Which he hath planted (comp. Numbers 24:6). Psalms 104:17 Wherein the birds make their nests (comp. above, Psalms 104:10). As for the stork, the fir trees are her house. Again, God’s care for the animal creation is in the psalmist’s mind. As the grass is "caused to grow for the cattle" (Psalms 104:14), so trees—even the grandest—are partly intended for the birds. Psalms 104:18 The high hills are a refuge for the wild goats. Even the desolate ranges of the higher mountains are designed by God for the good of his creatures. They furnish a refuge for the ibex, or wild goat, when the hunter presses ca him; and, if they cannot give him food, give him safety. And the rocks for the conies; rather, for the marmots. Marmots still inhabit Palestine, though they are rarely seen; "conies," i.e. rabbits do not. The marmots are "a feeble folk, that make their houses in the rocks" (Proverbs 30:26). Psalms 104:19 He appointed the moon for seasons (comp. Genesis 1:14). The Jewish festivals depended greatly on the moon, the Passover being celebrated at the time of the full moon of the first month (Exodus 12:6), and the other festivals depending mostly on the Passover. And the sun knoweth his going down. Observes the laws, that is to say, appointed for him. Psalms 104:20, Psalms 104:21 Thou makest darkness, and it is night. The mention of the moon and sun introduces a picture of night (Psalms 104:20, Psalms 104:21) and a picture of the day (Psalms 104:22, Psalms 104:23). The day draws in—darkness descends—night is come. At once there is a stir in the animal world. Man has gone to his rest; but the time is arrived wherein all the beasts of the forest do creep forth. The primeval jungle is alive with motion and sound. All the animals are on the alert. seeking their prey. The young lions are heard above all; they roar after their prey, and seek their meat from God. The awful sound of their hungry roar drowns almost all other sounds, and shakes with terror the hearts of those that hear. Suddenly, however, night turns into day— Psalms 104:22, Psalms 104:23 The sun ariseth. Bright beams of light flame up the eastern sky; and earth basks in the sun’s smile. But it is a signal to the lions and the other wild beasts to withdraw. They gather themselves together, and lay them down in their dens. Hiding themselves from the eye of day, and retreating into places where they are safe. Then it is the turn of humanity to reappear. Humanity wakes up; and man goeth forth auto his work and to his labour uutil the evening; i.e. man proceeds to his appointed task, which is "work"—once a curse (Genesis 3:17-19), now a blessing (Ephesians 4:28). Psalms 104:24 O Lord, how manifold are thy works! This is a parenthetic ejaculation, from which the psalmist cannot refrain, as he contemplates creation so far. It breaks the continuity of his description (Psalms 104:2-32), but not unpleasingly. In wisdom hast thou made them all (comp. Proverbs 3:19, "The Lord by wisdom hath founded the earth; by understanding hath he established the heavens"). (On the "wisdom" of God, as shown in creation, see the whole series of ’Bridgewater Treatises.’) The earth is full of thy riches; or possessions (comp. Psalms 105:21). "The earth is the Lord’s, and the fulness thereof" (Psalms 24:1). Creation gives the right of ownership. Psalms 104:25 So is this great and wide sea; rather, yonder sea too (is thy work), so great and wide stretching. Wherein are things creeping (rather, moving things) innumerable. The abundant life of the sea, even in its depths, is the admiration of all naturalists. Tens of thousands of microscopic shells have been brought to light by the dredger’s labours almost everywhere. Both small and great beasts. Microscopic shellfish on the one hand; seals, walruses, sharks, whales, on the other. Psalms 104:26 There go the ships. These may seem out of place among the works of God. But are they not his, in a certain sense? Did he not contemplate them when he made the sea, and make it to some extent for them? And did he not give men wisdom to invent and perfect them? There is that leviathan. "Leviathan" is here probably the whale, which may in early times have frequented the Mediterranean. Which thou hast made to play therein; or, to play with him. So the LXX. (ἐμπαίζειναὐτῷ); and, among moderns, Ewald, Hitzig, Olshausen, Kay, Cheyne, and our Revisers. The anthropomorphism is not beyond that of other passages. Psalms 104:27 These wait all upon thee; that thou mayest give them their meat in due season (see Psalms 104:14, Psalms 104:23). As cattle have "grass," and lions "meat," from God, so every kind of animal receives from the same source its proper food. Psalms 104:28 That thou givest them they gather; literally, thou givest to them; they gather. Thou openest thine hand, they are filled with good; or, "are satisfied with good" (Kay, Revised Version). Psalms 104:29 Thou hidest thy face, they are troubled. If God withdraws the light of his countenance from any living thing, instantly it feels the loss. It is "troubled," cast down, confounded (comp. Psalms 30:7). Thou takest away their breath, they die. As the living things have life from God, so they have death from him. Not one of them perishes but he knows it, and causes it or allows it (see Matthew 10:29). And return to their dust. Return, i.e; to the dead matter out of which they were created. Psalms 104:30 Thou sendest forth thy spirit; or, thy breath. As God "breathed into man’s nostrils the breath of life" (Genesis 2:7), so it is an effluence from him that gives life to every living thing. They are created: and thou renewest the face of the earth. As after the Deluge (see Genesis 7:4; Genesis 8:17). Psalms 104:31 The glory of the Lord shall endure forever; rather, let the glory of the Lord, etc. The psalmist prays that there may be no further interruption of the glorious course of nature besides the Deluge, which has come into his thoughts in connection with the destruction of animal life (Psalms 104:29). Henceforward he trusts and prays that the Lord shall rejoice in his works, and not again repent him that he has made them (Genesis 6:7). Psalms 104:32 He looketh on the earth, and it trembleth (comp. Psalms 18:7; Psalms 114:7). The earth "trembles," as knowing that it can be destroyed at any moment. He toucheth the hills, and they smoke; or, the mountains—the strongest portions of the earth (Psalms 36:6; Psalms 65:6)—"smoke" when he touches them (see Exodus 19:18; Deuteronomy 4:11; Psalms 144:5). Psalms 104:33-35 The peroration (like the opening) is simple praise of God himself, considered in himself. All his life the psalmist will praise God (Psalms 104:33)—his soul shall praise him (Psalms 104:35), he will be glad in him (Psalms 104:34); finally, he calls upon all men to join in his praise (Psalms 104:35, last clause). Psalms 104:33 I will sing unto the Lord as long as I live (comp. Psalms 63:4; Psalms 146:2): I will sing praise to my God while I have my being. An echo of the preceding hemistich. Psalms 104:34 My meditation of him shall be sweet; rather, may my meditation be pleasing to him! (Kay, Cheyne, Revised Version). I be glad in the Lord (comp. Psalms 32:11; Psalms 33:1, etc.). Rejoicing in the Lord is a form of praising him. Psalms 104:35 Let the sinners be consumed out of the earth; i.e. "Let the great blot upon creation—sin and sinners—exist no more. Let the harmony upon the earth be complete, by the elimination of this "one jarring string." And let the wicked be no more. Repetition for the sake of emphasis. Bless thou the Lord, O my soul. Then, when this blot is removed, when the trials of the godly, from the persecutions and vexations of sinners, are over, it will be the part of my soul, with greater heartiness than ever, to "bless the Lord." Praise ye the Lord. Then, too, all mankind may well be called upon to join in a chorus of praise and blessing, and to sing, as saints and angels sing in the courts of heaven, "Hallelujah!" (Revelation 19:1, Revelation 19:3, Revelation 19:4, Revelation 19:6). Psalms 104:1-35 The greatness of God. This psalm, charged with the truest poetry, sings of the greatness of God (Psalms 104:1) and of the heritage of man. The subjects are inseparably mingled. Of the former we have suggested to us - I. HIS GLORY. (Psalms 104:1, Psalms 104:2, Psalms 104:31.) II. HIS POWER. (Psalms 104:3-9.) The winds are his messengers; the fire is his servant; the clouds are his chariot; the waters flee at his command; the ocean stays at the bound he has drawn. III. HIS WISDOM. (Psalms 104:5, Psalms 104:10.) Nowhere is his wisdom more apparent than in: 1. Providing for the security of the earth. The diurnal and annual rotation (with which we are familiar), giving us our change of night and day, and also of our seasons, in no way interferes with the sense of our security, while it brings into view the wonderful wisdom of God (see Psalms 104:24). 2. In the provision of water for his thirsting creatures. The beautiful circulatory system, by which the vapour is drawn up from the seas and the lakes, carried as clouds by the winds, drawn down by the hills and the trees, purified by the earth through which it passes, comes forth as the springs which flow down in the streams and rivers through the land, and end their course by replenishing the sea,—this is another striking instance of those "manifold works" "made in Divine wisdom." IV. HIS . 1. In supplying water for man and beast (Psalms 104:10-13). 2. In providing nourishment (Psalms 104:14-16). 3. In giving shelter and protection to the weak—to the bird, to the goat, to the cony (Psalms 104:17, Psalms 104:18). 4. In dividing time into seasons (Psalms 104:19; see Genesis 1:14); so that we can calculate with perfect accuracy the incoming and outgoing of the tides, as well as the return of summer and winter. 5. In the amplitude of the gift of life. Not only are the air and the earth full of happy life, but so is the "great and wide sea" (Psalms 104:25). All these innumerable hosts of living things—insects, birds, beasts, fishes—are spending a happy life in their own element, and after their own instincts. Who can form any conception of the sum of sentient life and enjoyment at any moment upon this earth? 6. In providing the materials for locomotion. Those ships of Psa 104:26 are suggestive of all the forces at our command, every year becoming greater, for moving rapidly over land and sea, indefinitely promoting the circulation of produce and intercourse between man and man. All these instances of Divine beneficence are suggestive of— V. HIS GRACE to his human children. For: 1. If God cares so much for bird and beast, he will care very much more for us, his children by faith in Jesus Christ. 2. if he provides so bountifully with the necessaries of mortal life, we can well believe that he has made ample provision for our spiritual and eternal good. Psalms 104:1-35 The heritage of man. The psalmist sings of the greatness of God (supra), and also of the fair heritage bestowed upon us. This includes— I. AND VARIETY OF FOOD. "These [all the living creatures, including man, that have been specified] wait on thee, that thou mayest give them their food," etc. (Psalms 104:27); and the "herb" (Psalms 104:14), for the service of man, stands for all the variety of fruits and vegetables with which our need is met and our taste is gratified. The constant supply of necessary and of palatable food is no small part of our heritage. II. AND HEALTH. The gift of bread which "strengtheneth man’s heart" is suggestive of all the bountiful provision God has made for building up our bodily frame, raising it from infantile helplessness to manly vigour, and frequently restoring from the weakness of disease to the wholeness and capacity of health. Strength is the normal condition, and if we conformed to the laws of nature, i.e. to the will of God, it would be the general and the lasting condition. III. . The "wine that makes glad the heart of man" may well stand for all those gifts of God which stimulate and gladden the soul, which give sparkle and joyousness to human life; e.g. the good wine of human fellowship, and that of honourable enterprise, and that of generous helpfulness. IV. LABOUR. For while oppressive toil is an evil and a part of the penalty of sin, wholesome and regular activity, developing muscle and nerve, ministering to health, conducing to moral soundness, resulting in many kinds of wealth, is a true blessing to our race. V. REST. God makes the darkness, in which the wild beasts come forth for their prey (Psalms 104:20, Psalms 104:21), but in which also man lies down to rest; and the sleep which comes with the night is as welcome as the labour which comes with the day (Psalms 104:23). The invigoration which comes between the evening and the morning, fitting the body and the mind for new life, is one of God’s kindest gifts to man. VI. JOY IN GOD AND IN HIS SERVICE. (Psalms 104:33, Psalms 104:34.) The act of contemplation when God (with his loving kindness) is the Object of our thought, and the service of praise, are specified; but these are suggestive of all the blessedness which springs from piety and devotion. All reverent thought, all worship, all sacred study and sacred song, all Christian service rendered "as unto God," all really religious offerings,—all this is a large part of the human heritage. And it all demands of us the frequent utterance (Psalms 104:1, Psalms 104:35) as well as the deeply cherished spirit, of gratitude and praise. Psalms 104:28 God gives-we gather: harvest thanksgiving. I. GOD’S GIFT IN THE HARVEST. God gives: 1. The soil. 2. The seed. 3. The forces which make the seed extract the virtues of the soil. 4. The sunshine, the rain, and the wind, which minister to the growth of the blade, and which ripen the grain. 5. The intelligence which enables us to cultivate the ground, to acquire the art of agriculture (Isaiah 28:26). II. OUR HUMAN SHARE IN IT. We "gather." There are places where the gathering is all that man has to do; e.g. the bread fruit in the tropics. But usually "gathering" includes more than that—it includes the preparation of the soil, sowing, weeding, watering, etc. To the production of the harvest there goes not a little human thought, skill, labour. Where, then, is— III. GOD’S IN IT? 1. Our share is very much the smaller. 2. God’s gifts are bestowed on us with such ceaseless constancy, never failing through all the ages of human existence, and in spite of the ingratitude, the atheism, or even the idolatry, of the husbandmen. 3. God’s requirement of our labour is an instance of Divine goodness, to be added to, not subtracted from, his other loving kindnesses (see supra). BY S. CONWAY Psalms 104:1-35 God’s love for living creatures. This psalm celebrates and proves it. For, see— I. HE HAS PLACED THEM . The sea, the air, the land, all teem with it, as this psalm tells. And the lower life points to the higher, and proclaims that when God’s will is done, that, too, shall fill earth and heaven. II. HE HAS FOR THEM. Food, habitation, refuge (Psalms 104:16-18). And Christ came, that we might have life, and have it more abundantly. "He is able to save to the uttermost." Full provision for fulness of life is made. III. AND . The trees for the birds’ nests, the hills and rocks for those creatures that dwell there. And so his grace is according to our need. He has a niche for each of us to fill, which will suit none else so well, and he prepares us for the place in which he would have us be. IV. AND ALL HIS BUT GLADLY ACCEPT HIS . They never refuse his bounty, but depend on it always. Each makes its way to its own home. Christ is the soul’s home: shall we turn away from that?—S.C. Psalms 104:1, Psalms 104:2 The psalm of creation: the first day. This psalm should he read in connection with the story of God’s creating the heaven and the earth. I. IT BEGINS BY THE SEEKING TO ATTUNE HIS SOUL FOR HIS STUDY OF THE WORKS OF GOD. 1. He would that the Lord should be praised, and by himself especially. "O my soul" (cf. Psalms 103:1-22.). If the study of nature were entered on with this desire, how far more fruitful it would be! None of the good that has resulted from that study would be lost, but much of the incidental ill that too often accompanies it would be avoided. Science would be transfigured into worship, with all the moral and spiritual advantages that worship brings. 2. Then there is the spirit of awe. "Thou art very great." 3. Of adoration. "Clothed with honour and majesty." It is not the mere power, skill, and ingenuity of the Creator that strike the psalmist’s soul, but the moral characteristics of God, which bring to him honour and majesty as they ought to do. A study so begun cannot but be fruitful of good. II. THEN HE SPEAKS OF THE WORK OF THE FIRST DAY—THE OF THE LIGHT. He does not tell, as Genesis does, of what preceded that, but comes at once to the blessed and final result. 1. There had been a previous creation. "In the beginning God created," etc. Without doubt it had all been fair and beautiful, as in the moral creation; for there, too, man was made in the image of God, perfect, upright, without sin. 2. But ere the light was formed, a sad change had come. We find that "the earth was without form," etc. Chaos reigned. Moreover, the waters seem to have rushed in, and darkness brooded over all. What a true picture of the moral condition ere the spiritual light came! Disorder, subjection to sin, impenetrable ignorance, the darkness of the soul. 3. There must have been, ere this, some terrible shock which turned God’s far off original creation into the hideous deformity of which Genesis 1:2 tells. Certainly it is so with man’s moral nature. God made him in his own image. He is, until regenerated, the victim of a moral chaos. There must have been some "fall," some terrible catastrophe, which changed man, made in God’s image, into what we know unregenerate human nature to be. 4. But, as with the earth and heavens, so with redeemed man, there has come a blessed change. God shed abroad the light, covered himself with it "as with a garment" (Genesis 1:2). This is how God began the creation work. "Let there be light." There had been, indeed, the Spirit brooding over the face of the deep, but the first manifestation of the creating work was in the creation of the light. And is it not ever so? Does not God always begin thus his regenerating work? The man comes to see himself as he really is—how wretched, miserable, apart from God; how hopeless, helpless, and every day getting worse; and then cometh the further light of God in Christ (2 Corinthians 4:6). And then, as the forlorn earth yielded itself to the plastic hand of the Creator, to be formed and fashioned as he willed, so, under the power of the light of the soul, it yields itself in like manner. And the Spirit of God is the Author of all this. We know not how long he may have been brooding over the darkness in the one case or the other, only that the light was through him. This impartation of light is ever his work. When he comes he convicts the world of sin, of righteousness, and of judgment: that is the first and preparatory work. God says, "Let there be light," and there is light. The result is that when God comes into the soul he seems to be clothed with light, so widespread, so intense, is the illumination of the soul. The peril is lest any should quench that light, or, having seen it, should cease to walk in it. What wonder, when the light is seen and welcomed, there should be a quickened conscientiousness, a scrupulosity and carefulness, which hitherto the soul had never known! III. LET US PRAY THAT THAT FIRST DAY’S WORK MAY BE DONE IN US. So only can we truly know ourselves in God; so only can we enter on that career which all along shall have the favour of God and end in the eternal rest.—S.C. Psalms 104:2-4 The psalm of creation: the second day. In Genesis we have simply the declaration of how God created the firmament, or the expanse, and what was effected by it. Here we have nothing said of the creation of the firmament, but only of its glory as the habitation of God. That firmament—the glorious new-lit cloud-caprisoned and star-bespangled heavens, whose beauty and splendour far surpass all human power to set forth, and which is here spoken of as the palace of God—was the creation of the second day. The close of the first day saw the creation of the light, but there was as yet no life possible. For that there was needed the gift of God which we call the atmosphere, the air we breathe, that without which no life of plant or animal could be. That wide expanse which surrounds our earth, and in which we live, and move, and have our being, "softer than the softest down, more impalpable than the finest gossamer, it leaves the cobweb undisturbed, and scarcely stirs the lightest flower that feeds on the dew it supplies; yet it bears the fleets of nations on its wings, and crushes the most refractory substances with its weight." But that which is named in Genesis is its power to separate the waters that lie on the surface of the earth from those that float above it. And this it does, first drawing them up in vapour from the sea, and then suspending them in cisterns of clouds, but casting them down again in snow, rain, or dew, when they are required. But all this is full of sacred suggestion in regard to the things of the soul. And this— I. IN ITS . 1. That which the atmosphere does for the cold dark waters which enshrouded the earth, those waters, fit type of the sin-laden soul of man,—that does the blessed breath of God accomplish for the human soul. That desolate round earth was taught as it were the law of sacrifice, and yielded up itself to the encompassing breath of God. At once the vapours uprose along the unseen channels of the air, and are no longer desolate and deadly waters, but are transformed and transfigured into the glorious heavens. 2. And this is what is taught also by the ancient law of sacrifice. The worshipper brought his sacrifice, telling of his own will and desire to be surrendered to God—the blood, symbol of the will, was poured out; the body that had thus yielded its very life was placed on the altar, and the fire fastened upon it and transformed that cold, material, dead body into a spiritual thing, so that it seemed on the wings of the fire to mount up to God. 3. And this is all true of the human soul. Let that yield itself to the breath of God, and give itself up to the will of God, rising up to him in that blessed self-surrender, and it will be indeed "born again." II. IN ITS . 1. See the glorious heavens. 2. See God dwelling in the place of sacrifice. 3. See the present indwelling of God in the surrendered soul, and the soul dwelling with God in the eternal glory hereafter.—S.C. Psalms 104:5-18 The psalm of creation: the third day. On all this the preacher will compare Milton’s magnificent lines (’Paradise Lost’). The opening verse of this section was laid hold of by those who opposed Galileo, as with equal reasonableness or unreasonableness like verses are laid hold of in like controversies now—as utterly contradicting the conclusions to which his investigations had led him. Ever since there has been a clearer perception that the poetry of the Bible is poetry, and is to be judged by its appropriate laws. In the former homily we traced suggestions of the law of self-surrender to God; in this there are yet others on the same theme. The verses of this section tell of the separation of the land, the other part of the created earth, from the waters, and the fruitfulness that then followed. The deep mountains were still beneath the waters: "Above the mountains did the waters stand." There has been already an uplifting of the waters by means of the creation of the atmosphere, and their glorification in consequence. How we are to see another aspect of the law of self-surrender in the blessed service of the waters, in the ministry they fulfil. In this section, therefore, as in the corresponding one in Genesis, which tells of the creation work of the third day, we have the twofold command. I. TO THE WATERS. 1. They were to "be gathered together into one place." Here, in the psalm, this is poetically described as the result of the Divine rebuke. The terrible volcanic action by which the mountains were uplifted and the deep valleys hollowed out, and the consequent downrush of the waters, is told of as if it were the thunder voice of God bidding them haste away. "Immediately the mountains huge appear Emergent, and their broad, bare backs upheave Into the clouds, their tops ascend the sky; So high as heav’d the tumid hills, so low Down sunk a hollow bottom, broad and deep, Capacious bed of waters," etc. So Milton renders verse 7. "The mountains rose, the valleys sank down into," etc. Thus by this emergence of the dry land the waters of the wild seas, hitherto flowing everywhere, are appointed their bounds, over which they may not pass. Straitened, shut in, subdued, and beaten back are they, as they never were before, for such is their Creator’s will. The life of the ocean wave seems a poor affair compared with what it was. But is it so? 2. See, now, the ministry of the waters. It is told of in verse 10 onwards. On the wings of the air the waters send up of their strength, and they thus mount on high, and in the form of snow, and dew, and rain they fall on mountain, valley, hill, and plain; and then, by means of moss and glacier and tree (see Hugh Macmillan’s beautiful sermon on ’Mountain Springs’), God sendeth forth the springs along the valleys. Thus he "watereth the earth from his chambers: and the earth is satisfied with the fruit of his work" (verse 13). Thither come the beasts of the field, and from the branches of the trees, which love to dwell where the springs are, the birds fly down, and alike quench their thirst. And grass and herb, corn, vine, and olive, and the noblest trees, are sustained, and myriad creatures of God are blessed; and even the barren rocks, the steep precipices, and the high mountains, are for the good of some—the wild goats and the conies make these their home. Is it not all a parable? The waters, at the command of God, give up their strength, and they become the glorious heavens, the visible palace of God. And this is not all. They now render unspeakable service; life, and beauty, and strength, and joy spring into existence as the result of their ministry, and this psalm is the song thereof. 3. And so also is it with the surrendered soul. Yield it up to God in loving self-sacrifice, and he will glorify that soul and use it for the blessings of others far and wide. II. TO THE LAND. Take it, as so often has been done, as a type of, or rather as suggestive of, man regenerate. See God’s will for him as pictured here. 1. He is to live a separate life. Hitherto earth and sea had been mingled together, as man in the world, but now God’s will is this—separation. 2. And this separation is to be evident. "Let the dry land appear." There must be no hiding away, but open confession of God. 3. And fruitful of good. The earth was to yield "grass," the common excellences of the renewed nature, and not these only, but those more precious, and yet more precious still (see verses 14-16). But all this: 4. Is the work of God. What God commands he is able to secure. Be but passive to his will, and all will be brought to pass. 5. The old life will seek to regain its power. (Verse 9.) But will not be able; for: 6. The new life will be sustained and kept satisfied in God. (Verse 13.)—S.C. Psalms 104:19 The psalm of creation: the fourth day. The order of Genesis is departed from, the moon being named first; nor does the psalm tell of the purpose for which the sun, moon, and stars were formed, as does Genesis; nor does it speak at all of the stars. Now, the relation which the "two great lights"—the sun and moon—bear to this earth sets forth the relation which Christ and his Church bear to the human soul. For— I. THE SUN IS A TRUE TYPE OF THE LORD JESUS CHRIST. 1. He is called "the Sun of Righteousness," "the Light of the world," and by other titles which are drawn from the sun and its relationship to the world. And when we think what that is, how all creature life and knowledge and joy seem to depend upon it, we cannot wonder that amongst the noblest of the heathen the sun was worshipped as a living deity. If it were not God, then it was "the brightness of his glory and the express image of his Person." The heathen mind, ignorant of the revelation of Christ, could find no nearer embodiment of its thought of God. 2. See the avowed purpose wherefore the sun was made. It was to rule the day. How emphatically it does this we all know. 3. And in that condition of the enlightened soul, when it has passed out of the darkness and the day is come, the Divine idea is that Christ is to rule—that every thought and faculty are to be subject to him. As the psalm declares that there is nothing hid from the heat thereof, so there is nothing in our whole life and being that is not to come under Christ’s control. 4. The day is also the season of activity. We are to work while it is called today. Men do this in common life; and where Christ, the true Sun of the soul, has risen, that soul will arise and toil in him and for him. He prompts, he enables the activities of the spiritual life. 5. The day, with its light, stands also for joy and brightness. How the natural world rejoices in the light! And the gladness of the soul is in him who is the true Light. There can be no real gladness till he comes. "Thou hast put joy and gladness into my heart, more than," etc. (Psalms 4:7). II. THE MOON. 1. The world is yet in darkness. That tells more truly of its spiritual condition than the day. We speak of this enlightened age, but the words are mockery when we remember man’s present alienation from God. 2. But as the moon was to give light by night, so in this darkness of man’s spiritual condition the Church of Christ is to give light. She is commissioned for this very end. 3. But as the moon gives light only when reflecting the light of the sun, so the Church can be the world’s light only as she reflects the light of Christ. She has none of her own. But when she does, how fair and beautiful she is! and how great the service she renders (So Genesis 6:10)! 4. And the purpose of these great lights is to divide the light from the darkness. How almost instantaneously Christ and those who are truly his act in the world as such dividers! It was said of Christ that through him "the thoughts of many hearts should be revealed" (Luke 2:35). Then— III. THE STARS. These represent the individual Christians, giving their light, as does the moon, by reflection. And all these are for signs to men.—S.C. Psalms 104:25, Psalms 104:26 The psalm of creation: the fifth day. The corresponding verses to these are in Genesis 1:20-23, and they tell of the creation of the inhabitants of the sea and of the air—the fish who, by means of fins, navigate the sea; and the birds who, by means of wings, navigate the air. But as it is in this psalm, so it is in Genesis—the creation of the terrestrial forms of animal life follow on that of the other forms, all of which are to be crowned by God’s highest work, the creation of man, which is the especial work of the sixth day. Let us, therefore, consider these different forms of animal life, all of which were to be made subject to man. They are in three groups. I. THOSE OF THE SEA. 1. The sea, in the Scriptures, is continually taken as the symbol of that which is turbulent, tumultuous, restless, violent. (Psalms 65:7.) And so the sea answers in our nature to those passions in man which are so like the sea. Oh, what shipwrecks they have caused! what widespread ruin and devastation! But when God recreates our nature, then even these strong and seemingly ungovernable passions shall be made to further his glory. Men wonder now that God has formed them with such wild, unruly tendencies. But we forget that these are for our discipline and spiritual education. They are given us to subdue and conquer, not that they should subdue us. And when we do conquer them, great is our reward. The wild, turbulent sea has been subdued by man, for see, "there go the ships;" man has made it his obedient servant, and it perpetually fulfils his will. And so shall it be with that part of our nature which is like the sea for turbulence. Passion wisely controlled, whether it be love, or anger, or ambition, shall bless, and not curse, as now, for want of such control, they too often do. 2. Look at the fruitfulness of the sea. The infinitely abundant and varied life it sustains, from the great seamonsters who play therein, down to the minutest insect which makes there its home. 3. And the sea has been termed "the life blood of the land." What do we not owe to it? And so, when God regenerates our nature, our passions, transformed into holy energies and Christ-like zeal, shall be for the glory of God and the good of our fellow men. II. THE AIR. The sky, the firmament of heaven, so lofty, glorious, beautiful, may stand as the symbol of the imagination, that high endowment of the human soul. How often that has been made the home of that which is evil, unclean, and hateful to God! But, as at the first, this also, when regenerated, shall glorify God. The thought that soars, the love that sings, the heart made pure, shall each avail itself of this fair firmament, and "on wings, as eagles," shall mount aloft to God. III. THE EARTH. The new earth type of the renewed nature. We are told of the creatures that were formed. They tell, according to Scripture usage, of the dispositions and character of the regenerate nature: service, wisdom, strength. So we interpret the cattle, the serpent, the beast of the forest.—S.C. Psalms 104:23 The psalm of creation: the sixth day-the creation of man. We ask— I. WHY DID GOD CREATE MAN? Many think that life is not worth living. Existence is so much pure misfortune. The denial of the Christian faith and hopeless pessimism seem ever to go together. But a preliminary question may be asked— Why did God create anything? II. WE REPLY: 1. God is love, and one necessity of such nature is that he should find objects on which to lavish that love. It cannot remain unexercised. Creation, therefore, seemed to be a necessity of love. 2. But another need is that such love should meet with response. Love yearns for response, to be met by an answering love. But this involved the necessity of the creation of beings who should not be moved by mere instinct, but should possess mind, intelligence, and the capacity of love. Hence was requisite something more than any of the already created inhabitants of the seas, the air, or the land, could supply. A different, a higher being had to be brought into existence; man was needed, since he only could render the response the heart of the Creator desired. All other creatures could obey the laws of their being; man could love the Law giver. 3. And yet another craving of the Divine love, as of all like pure love, is for worthy response. It cannot bear that the response it yearns for should be given to inferior objects; it desires to be chosen and preferred above all these. But such worthy response of deliberate choice can only be made when counter objects of attraction are present. Therefore, that such choice may be possible for us, we are placed in a world where all around us are myriad lures and baits appealing to all sides of our nature, and many of them with mighty power. Hence is it that the love of his people is so precious in his esteem, for it means that they have turned their backs upon all these rivals of God, and have given to him the love he asks for and deserves. 4. And even this low is capable of enhancement in his esteem. It is so when, as with Job, it clings to God in spite of sorest trial and distress; when the man is in the very depths, when to all outward appearance everything is lost and thrown away by such clinging to God; when it has to hang on by naked faith, as at some time or other it has had to do in all God’s saints, and with some of them, as in the martyr ages, it has had to be always so. But love like that, oh how precious is it! how grateful to the heart of God! We can understand somewhat of this when some dear child of ours, rather than grieve or disappoint us, has readily endured persecution and pain. What do we not think of that child? What proof of our love will we withhold from him? 5. But such proof of our love, or of that of God, cannot be given unless there has been the previous trial. And that is why we are placed in a world of trial, often cruel, prolonged, and severe. We are thus given the opportunity of winning the highest prizes of the kingdom of God. Hence man has to go "forth to his work, and to his labour until the evening" Life is no child’s play for him, no place of mere sensuous enjoyment. If he chooses to make it so, he shuts himself out of the kingdom of God. No cross, no crown. Only so can we win back the image of God in which we were first created. This is "the prize of our high calling."—S.C. Psalms 104:30 Voices of the sloping. We are following a good Bible precedent, as welt as yielding to an almost irresistible suggestion, when we seek to listen awhile to some of these teachings of God which he addresses to us through the spring. The references to this season are frequent in the pages of Scripture. They tell of the sowing and the seed time, the springing of the corn, and the varied voices, scenes, and processes of the spring. He who wrote that sixty-fifth psalm had often noticed the earth upturned by the plough, and how the rain loosened the clods, and the hard ridges were made soft with showers, and settled down to the level of the furrows after the corn seed had been cast in, and so God blessed "the springing thereof." And he who wrote this psalm from which our text is taken, had often witnessed the wonderful bursting forth of life after the winter was over and gone, and he here celebrates God’s mighty working: "Thou sendest forth thy Spirit, and they are created: thou renewest the face of the earth." And the eye of our Lord, the great Teacher, once and again fell upon some sower in the springtime going forth to sow, and he tells, in the first of all his parables, of the varied fate of the scattered seed. And he tells, too, how the devil knows the fit season for sowing seed; for when the great husbandman had cast good seed into his field, then the enemy came and sowed tares, which, when the good seed sprang up, appeared along with it to its hurt and harm. From beginning to end, by our Lord and by his apostles, and by the holy men of old who spake as they were moved by the Holy Ghost, the allusions to the seed time and the spring are constant, and they constitute a positive direction to us to keep open eye and mind and heart for the lessons such seasons have to impart. Those lessons are very many. We can but note a few of them. And— I. DOES NOT SPRING SPEAK TO US OF GOD AS THE LORD AND GIVER OF LIFE? For: 1. Life is starting from every pore of nature. The whole face of the earth heaves and throbs with an inexhaustible tide of life; every spot teems with the beginnings of new life. Who does not feel impressed with the unspeakable affluence of him who is its fountain? Every wood and grove, every hedgerow and field, every garden and pasture, bear witness to his bounty. Where but a few weeks before all was sombre and silent, bare, and seemingly lifeless, now, what a change has come over the scene! The grey clouds of winter have been replaced by the bright blue skies, the brown carpet of fallen leaves has yielded to the beautiful green with which the grass has covered the woodland ways. The till now hushed grove is resonant with song and the murmur of innumerable insects. The bare skeleton-like branches of the trees are laden with glorious foliage, and the stripped hedges are all clothed again with leaves and blossoms and flowers. Fulness of life everywhere; this is the common characteristic which meets the eye throughout the whole realm of nature at this beautiful season of the year. 2. And with what wondrous care all this is accomplished! As silently, as irresistibly as the tender blade pushes its way up through the heavy soil which, one would think, must forever hold it down. But slender as is that newly formed blade, yet to that which hath no might God increaseth strength, and so in due time it appears above ground, for God maketh it to grow. 3. And how quietly all this goes on! What a contrast to the noise and strain, the fret and toil, the loud din, and all the other accompaniments of man’s strenuous labour! Here, as was said of Solomon’s temple "No hammer fell, no ponderous axes rung; Like some tall palm the mystic fabric sprung." 4. But whilst all this is interesting to observe in the natural world, it is yet more delightful to look upon the Divine energy of life which each spring tide shows as a promise and pattern of the higher spiritual life, which, with equal generosity, God shall one day cause to spring forth before all the nations. Why should it not be? If all this fulness of life be for the lower creation, shall the higher, the moral and spiritual, be left unblessed? "If God so clothes," etc. True, the lower life has to do with material things, and the higher with spiritual. But can that be any bar to him who called us into being, even as each spring he calls into being the full life we see around us? If, in consistency with that lower nature, he gives the new life, can he not, in consistency with man’s higher nature, cause that also to be born again and to enter into the new and better life? He has done so already with one and another of us, even as he did with all the children of God in all the ages all along. In perfect harmony with man’s freedom, he yet found means to convert, regenerate, and fully sanctify such as Paul, John, and myriads more. And—all glory to his Name!—he is doing this every day. Therefore we accept, not deny or doubt, the blessed prophecy of the spring. And let us each one take it for ourselves. II. AS LOVING ALL THAT IS . See the wealth of beauty which everywhere spring presents, in colour; song; fragrance; beauty everywhere. Then, if God so loves beauty, let him have it. In our worship, our sanctuaries, most of all in our character. In this last God himself will help us. The beauty of the Lord our God shall be upon us even as, and yet more than, it is upon all the grace of nature in this blessed spring tide. III. AS AND THE OF THE DEAD. (cf. 1 Corinthians 15:1-58.) If God gives new life and form to bare grain, shall he not to human souls? "And to every seed its own body." Spring is the perpetual resurrection parable. IV. AS TO US MOST EARNEST APPEAL. "Work while it is called today;" "Now is the accepted time," etc. If the husbandman waste the spring season, what hope of harvest can he have? Its days run along, and will soon be gone.—S.C. Psalms 104:30 The spiritual spring. The natural is as the spiritual— I. IS WHAT IT IS. An awakening from seeming death. In regard to the soul, St. Paul speaks of its condition ere its spring as actually "dead." Certainly to all appearances it was so. But when the grace of God comes to the soul, then it awakes, as doth the earth in spring. There had been long preparation for it. Christ uses all manner of means to accomplish this. It is all his work. II. IN WHAT IT . New life. So in nature, so in grace. If the manifestations of the newlife in nature are beautiful, yet more are they in grace. See the fruits of the Spirit, "Love, joy, peace," etc. And we are to go on to this; not to be satisfied with conversion only; there must be the new life. And Christ, who began the work, will carry it on. III. IN WHAT IT LEADS TO. Spring is the forerunner of summer with all its flowers, and autumn with all its harvests. And so is the spiritual spring the forerunner of all the glorious possibilities of the spiritual harvest. All its holiness and joy of service, etc.—S.C. Psalms 104:31 The Lord’s joy in his works. Then joy is an element in God’s nature. He is "the happy and only Potentate." When we see what a large element it is in our nature, how we delight in it, how we seek after it, we might argue that in being in the Divine image, God must rejoice; and in the text we are distinctly told he does. And— I. IN HIS WORKS IN THE NATURAL WORLD. 1. How beautiful they are! They clearly show the Divine love of beauty. The vision of beauty delights us; and the lavish bestowment of it shows that it delights God. 2. How innumerable! All powers of computation utterly break down when we try to enumerate the works of God. The psalm tells of many, but how far many more are left unnamed? God cannot turn his gaze in any direction but he will behold the works of his hand. 3. And how varied! "Lord, how manifold are thy works!" not many only. 4. And how successful! "In wisdom hast thou made them all." What joy a human inventor has, when, after long study and toil, he at length has discovered how to secure the successful working of that which he has made! The old story of the ancient philosopher rushing from his bath, and crying "Eureka!" because he had hit upon the solution of some knotty problem which had long perplexed him, is an illustration of the inventor’s joy. And the observation of the smooth, successful working of his Divine plans cannot but be a further element of joy, even to him. 5. Yet more because so beneficent. His creatures are "filled with good" by what he has done. While they delight us they also delight him. II. IN . 1. Here, perhaps, we pause. We think of the darker side of life—of the unspeakable suffering, of the bitter sorrows, of the dread problem of evil. And of not a little of this we are compelled to say, "It is the Lord’s doing." The beautiful other side of life—happy homes, successful work, health, love, strength, and all the rest; we can see how fruitful of joy to both giver and receiver it must be; but this dark side, what of that? How can the Lord rejoice in that? 2. Well, remember, God sees the whole of life; we only a mere fragment of it. The shipbuilder enters his yard. Dust, din, clatter, intolerable noise, and dirt and disorder meet him on every hand. The gaunt ribs of some ship on the stocks are the occasion of all this. But the shipbuilder looks quite pleased. Why is this? Because he has in his mind the vision of the completed ship, when fair, graceful, strong, she spreads her sails, and, laden with rich cargo, she sails the ocean like a thing of life. He sees her in all her future glory, to which all that now is leads the way. The application is easy. We believe, with the poet— "That nothing walks with aimless feet; That not one life shall be destroy’d, Or cast as rubbish to the void, When God hath made the pile complete." "Known unto God are all his works from the beginning;" and we stay our souls on that sure truth, and we spurn the atheistic suggestions which have no proof, and only land us in deeper darkness than before. III. IN HIS WORKS. Forgiveness, peace, purity, power, eternal life. Do we cooperate with him in these?—S.C. Psalms 104:34 The blessed meditation of God. The text is true— I. BECAUSE SUCH SO AIDS BOTH AND MEMORY. II. IT WARMS THE HEART. "Whilst I was musing the fire burned," etc. (Psalms 39:1-13.). III. US FROM SINFUL . IV. ROUSES THE OF OUR WILL FOR DUTY. V. GREATLY OUR ADVANCE IN THE LIFE OF GOD. VI. FILLS UP THE MARGINS AND ODD MOMENTS OF OUR TIME. VII. PURGES OUR , So that we see the silver lining of the clouds that distress us. VIII. ENABLES US TO WITH GOD, and to enjoy him, as otherwise we could not.—S.C. BY R. TUCK Psalms 104:2-4 Nature figures of the Divine glory. These are of peculiar interest, because they appeal to man universally; the language of nature is the common, universal language. Only when men attempt to express their ideas and feelings by the languages of the tongue do they get into confusions and misunderstandings and separations. There is hope of reuniting humanity if it can be brought to heed the voice and witness of nature. Dr. Chalmers shows the connection of this psalm with the preceding one. "It begins, as does Psalms 103:1-22; with the view of God’s goodness, but on a different subject; the former psalm being addressed to God, as sitting on a throne of grace; the present psalm to God, as sitting on a throne of nature and of creation; and never have the works of God, and his sovereignty over them, been so magnificently set forth. The glory of the Divine is made palpable, in this psalm, through the medium of the senses." I. THE LORD’S VESTURE. Observe that no attempt is made in Scripture to describe God himself. He can only be known through revelations of himself that he is pleased to make. The immaterial can only be known through the material. God must take form, because man can only apprehend the formal. Moses could only see the "back parts," the afterglow, when the sun had passed down beyond the edge. Eiders only saw a "paved work of sapphire." Isaiah only saw an incense-veiled throne. We can see God’s garments, and argue from them what he must be who is clothed with such a vesture. What a glorious thing is light, sun rays, sunshine! Mysteriously pure; transcendently fine; surpassingly beautiful! It is the robe of God. Royal robes are supposed to represent, with some fitness, royalty. It is true of God that no conceivable robe can be worthy to represent him; it can do no more than suggest him. A young woman gained her sight at the age of twenty-three, by the help of a surgical operation. Looking out upon a sunlit landscape, she exclaimed, "Oh, how beautiful! I never dreamt of anything so beautiful as this." What is he "whose robe is the light"? II. THE LORD’S TENT. By "the heavens" the psalmist means the firmament, the vast blue dome that spans the earth. No doubt the firmament was then conceived as a solid sheet spread out as are the curtains of a tent. The earth was as a tent floor, and those long lines of light which we see between heaven and earth in times of moisture, which do indeed seem to rest in or spring out of the sea, are thought of, by the psalmist, as the poles or pillars of the tent. After unfolding this figure, show that estimates of the wealth and greatness and power of a king are formed from the splendour of his palace and its appointments. Then what must he be whose "canopy is space"? III. THE LORD’S CHARIOT. It is not the terror of tempest clouds that is in the poet’s mind. It is the ever-fascinating sailing of the clouds across the sky, at the impulse of the upper winds. The moving of the vast masses of billowy clouds, ever taking fresh and more fantastic shapes, and now silvered with the midday sun, or tinted with wondrous colouring in the evening light, is a perpetual wonder and joy to all sensitive souls. We judge the status and wealth of our fellow men by their equipages. What, then, must he be who "maketh the clouds his chariot," and, in place of mere horses, is borne away on "the wings of the wind"? So the nature figures bring home to our minds the sublimity of God. These things—the heavens, the light, the clouds, the winds—are the sublimest things that come into the field of human knowledge and observation. They are not God, they are only something God has made; only something God uses; only something that may suggest what cannot be altogether conceived. Impress that rightly reverent, adoring, wondering views of God ought to be encouraged. We all need to have his glory as well as his grace ever kept before us. Professor Agassiz even points out the importance of right impressions of God to the scientific man. "I tell you that my experience in prolonged scientific investigations, convinces me that a belief in God, a God who is behind and within the chaos of vanishing points of human knowledge, adds a wonderful stimulus to the man who attempts to penetrate into the regions of the unknown."—R.T. Psalms 104:4 Nature forces are Divine ministries. The precise rendering of this verse is discussed in the Exposition. Now we treat it as a poetical suggestion, which fits into the general plan of the psalm. It is a hymn of admirations of the eternal King. The first part of the psalm sees the glory of the King through the splendour of his court or palace surroundings. The second part of the psalm sees the glory of the King in the provisions, the order, the arrangements, the happiness, of his kingdom. At the court, the psalmist is moved by the sublimity of the "light" as God’s robe, the blue dome of the sky as God’s tent curtain, and the wind-driven clouds as his chariot. And he further notices the grandeur of the royal attendants, the courtiers, who wait to do the royal bidding. All the forces of nature are at the Divine command, and the force that represents them all—the force that is most mysterious and sublime—is the force of lightning. Illustrate what a marvel of human power and skill it seems to be that man has, in some measure, chained the lightning, and compelled it to yield him light, and to carry his messages. What, then, must he be who has used the lightning force in his service through all the long generations? The figure is a sublime and suggestive one. All the august and awful nature forces are conceived as ministrants in the court of the eternal King. Illustrate by the vision of Isaiah; the six attendant seraphim. I. THE ROYAL DECLARE THE GLORY OF THE GREAT KING. When an impression is to be made on us of the magnificence of Solomon, we are told the number and the dignity of his attendants and courtiers. Their nobility assures us that he must be yet more noble on whom they wait. Then show how grand are the forces of nature—physical, chemical; rain, sunshine, wind, fire, electricity, etc.; or take storms, famine, plague. What must he be who is daily served by such ministrants? II. THE ROYAL THE OF THE KING. They execute his behests, carry out his plans; they execute his thoughts; and so we can read his mind in their doings. 1. The multitude of his ministers suggests that he is continuously working, ceaselessly active. Some of these nature forces are always at work for him. 2. The skill of his ministers suggests that he is ever efficiently working. These nature forces can do what he wills. 3. And the mystery of his ministers reminds us how we are made to feel the surprises of the Divine wisdom.—R.T. Psalms 104:5 The King is the Creator. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ This is sometimes called a "Hallelujah psalm," since it ends with that phrase. It is a song of praise to God for his dealings with his people, resembling in its general character Psalms 78:1-72. The opening passage is nearly identical with 1 Chronicles 16:8-22, and is thought to have been the original from which that passage was taken (Hengstenberg, Cheyne). The first six verse are an exhortation to praise, and constitute the "introduction." The remainder is an account of God’s mercies to Israel as a nation, traced historically from the time of the covenant with Abraham to the occupation of the land of Canaan. The "introduction" forms a strophe by itself. It is usual to divide the historical portion into strophes; but this can only be done arbitrarily, there being no really marked divisions. Psalms 105:1-6 The psalmist exhorts the seed of Abraham (Psalms 105:6) to give thanks to God and call upon his Name (Psalms 105:1-3); to make him known among the Gentiles (Psalms 105:1); to seek him and his strength (Psalms 105:4); and to bear in mind his marvellous works (Psalms 105:5). The "works" intended are those of his providential government of mankind, and especially those of his rule and government over his people Israel. Psalms 105:1 O give thanks unto the Lord (comp. Psalms 106:1; Psalms 107:1; Psalms 111:1; Psalms 136:1; Psalms 138:1). Call upon his Name; i.e. call upon him with prayer and praise, "according to his historically manifested glory" (Hengstenberg). Make known his deeds (or, "his doings") among the people; rather, among the peoples; i.e. the heathen nations (comp. Psalms 18:49; Psalms 57:9; Isaiah 12:4). Psalms 105:2 Sing unto him, sing psalms unto him; or," make melody unto him" (Cheyne); i.e. praise his Name (Psalms 105:1) with song and music. Talk ye of all his wondrous works (comp. Psalms 119:37, Psalms 119:46), Those who are full of gratitude to God for all his mercies that he has vouchsafed them cannot refrain from speaking of his goodness when they converse with others. Psalms 105:3 Glory ye in his holy Name (comp. Psalms 34:2, "My soul shall glory in the Lord’). As worldly men glory in their strength and riches, so the saints of God glory in God. Let the heart of them rejoice that seek the Lord (comp. Psalms 33:21). Psalms 105:4 Seek the Lord, and his strength: seek his face evermore. Turn to the Lord, not from him; seek his favour, his support, the light of his countenance. Psalms 105:5 Remember his marvellous works that he hath done (see Psalms 105:2). These "wondrous works" are apter than anything else to stir up the heart to gratitude and thankfulness to God; and therefore they naturally lead on to the utterance of praise and thanksgiving. His wonders; or, "miracles"—τὰτέρατααὐτοῦ, LXX.—such as those touched on in Psalms 105:27-36 and Psalms 105:39-41. And the judgments of his mouth. His sentences upon sinners, as upon the Egyptians (Psalms 105:28, et seqq.) and upon the Canaanites (Psalms 105:11, Psalms 105:44). Psalms 105:6 O ye seed of Abraham his servant; i.e. "his faithful and obedient follower" (see below, Psalms 105:42; and comp. Genesis 26:24; Galatians 3:9). Ye children of Jacob his chosen; rather, his chosen ones. The word is in the plural, and must be referred, not to "Jacob," but to "children." Psalms 105:7 He is the Lord our God; rather, he, Jehovah, is our God. The psalmist now commences the praise of Jehovah in his own person, acting as spokesman for his people; and first of all declares his Godhead; next, his universal dominion. His judgments are in all the earth; i.e. "his sentences, decrees, laws, have a universal range, and command the obedience of all men." Psalms 105:8 He hath remembered his covenant forever. Thirdly, the psalmist praises God’s faithfulness. God entered into a covenant with Israel, and that covenant still holds good. He has not forgotten it, and will never forget it. It is the word which he commanded to a thousand generations (comp. Deuteronomy 7:9). Professor Cheyne concludes, from this passage, that the psalm was not written during the Captivity. But surely a captive in Babylon might have had faith enough to believe that God had not abolished, but only suspended, his covenant. Psalms 105:9 Which covenant he made with Abraham (see Genesis 15:18). A promise was given even earlier (Genesis 12:14, Genesis 12:15); but it is not spoken of as a "covenant." And his oath unto Isaac. The "oath" was originally sworn to Abraham (Genesis 22:16); but a further promise to "perform the oath" was given to Isaac (Genesis 26:3). Psalms 105:10 And confirmed the same unto Jacob for a law (see Genesis 28:13). And to Israel; i.e. to Jacob, after he had given him the name of Israel (see Genesis 35:12). Psalms 105:11 Saying, Unto thee will I give the land of Canaan (see Genesis 13:15; Genesis 17:8; Genesis 26:3; Genesis 28:13). The lot of your inheritance; literally, the cord, or line, of your inheritance (comp. Psalms 78:55). The words are not found among the promises made to the patriarchs, but are perhaps regarded by the writer as implied in them. When the allotment of Canaan to the several tribes was made, recourse was doubtless had to the measuring line. Psalms 105:12 When they were but a few men in number; literally, when they were men of number; i.e. when they could be easily counted. A few scores at the utmost, or, with their entire households, a few hundreds (Genesis 14:14; Genesis 33:1). Yea, very few, and strangers in it; i.e. "in the land of Canaan" (comp. Exodus 6:4). Psalms 105:13 When they went from one nation to another. Abraham "went from" Ur of the Chaldees to Haran of the Syrians, from Haran to Canaan, from Canaan to Philistia, and once as far as Egypt. Isaac and Jacob were also wanderers, though not to the same extent. From one kingdom to another people. Chaldea, Philistia, and Egypt were "kingdoms;" the Syrians and Canaanites, "peoples." Psalms 105:14 He suffered no man to do them wrong: yea, he reproved kings for their sakes. The reference is to the punishment inflicted on the Pharaoh of Abraham’s time (Genesis 12:17), and on Abimelech of Gerar (Genesis 20:3, Genesis 20:7, Genesis 20:18). Psalms 105:15 Saying, Touch not mine anointed; literally, mine anointed ones; i.e. those consecrated to my service, as were Abraham, Isaac, and Jacob. And do my prophets no harm (comp. Genesis 20:7; Genesis 27:27-29 and Genesis 27:39, Genesis 27:40; Genesis 49:3-27). The actual words of this verse do not occur in Genesis, but they express the lesson which God’s dealings with Pharaoh and Abimelech taught the kings and peoples. Psalms 105:16 Moreover he called for a famine upon the land. To "call for a famine" is the same thing as to create a famine. What God "calls for" immediately exists (see Genesis 1:3). "The land" intended is the land of Canaan. He brake the whole staff of bread (comp. Leviticus 26:26; Isaiah lit. 1). Bread is called a "staff," as the great support of life. (For the severity of the famine in Canaan, see Genesis 41:1; Genesis 42:5; Genesis 43:1.) Psalms 105:17 He sent a man before them, even Joseph. This is the real sense, though it is not fully expressed in the Hebrew. On the providential sending of Joseph into Egypt, see his own words, "God did send me before you, to preserve life" (Genesis 45:5). Who was sold for a servant (comp. Genesis 33:1-20:28, 36; Genesis 39:1). Psalms 105:18 Whose feet they hurt with fetters: he was laid in iron; rather, his soul entered into iron. In Genesis nothing more is said than that Joseph "was bound" in the prison (Genesis 40:3). But the psalmist knows what imprisonment was in those early times. Psalms 105:19 Until the time that his word came; i.e. "came true," "came to pass" (comp. Deuteronomy 18:22; Jeremiah 17:15). Joseph’s "word came," when the chief butler was restored to favour, and the chief baker hanged (Genesis 40:20-22). The word of the Lord tried him. It is difficult to decide what "word of the Lord" is meant. Hengstenberg suggests "the promise of the possession of Canaan." But this had not been made to him. Dean Johnson thinks that there is an "implied promise" to Joseph himself in Genesis 37:5, Genesis 37:9, etc.—a promise that he should be raised to an eminent rank above his brethren, and that it was this promise which, during the time of his affliction, "tried" or tested him. Psalms 105:20 The king sent and loosed him (see Genesis 41:14). Even the ruler of the people. Pharaoh, ruler of the Egyptians. Let him go free; i.e. made him a free man, instead of a prisoner and a slave. Psalms 105:21 He made him lord of his house, and ruler of all his substance (see Genesis 41:40). Psalms 105:22 To bind his princes at his pleasure. The kings of Egypt were despots, and could imprison any subject. Joseph, as the Pharaoh’s alter ego (Genesis 41:40, Genesis 41:44), would, of course, be able to do the same. And teach his senators wisdom. As being wiser than any of them (Genesis 41:38, Genesis 41:39). Psalms 105:23 Israel also came into Egypt; and Jacob. (For the conjunction of both names of the patriarch, see Psalms 105:10. For the journey of the Patriarch from Canaan into Egypt, see Genesis 46:1-7.) Sojourned in the land of Ham; or, was a sojourner. As a "stranger" and a "sojourner," Jacob charged his sons not to bury him in Egypt, but in the land of Canaan, with his fathers (Genesis 49:29; Genesis 50:5). (For the use of the periphrasis, "land of Ham," instead of Egypt, see below, Psalms 105:27; and comb. Psalms 106:22.) Psalms 105:24 And he increased his people greatly (comp. Exodus 1:7, Exodus 1:12, Exodus 1:20). And made them stronger than their enemies. So the Pharaoh who introduced the hard bondage, "The people of the children of Israel are more and mightier than we" (Exodus 1:9). Psalms 105:25 He turned their heart to hate his people. Not by direct action on their heart, but by prospering Israel until their jealousy was stirred. To deal subtilly with his servants (comp. Exodus 1:10). Psalms 105:26 He sent Moses his servant. The mission of Moses is related in Exodus 3:10-18; Exodus 4:1-9. And Aaron whom he had chosen. (For Aaron’s mission, see Exodus 4:14-17.) Psalms 105:27 They showed his signs among them; literally, the matters of his signs; i.e. his long series of signs. Aaron showed the earlier signs generally (Exodus 7:10, Exodus 7:19, Exodus 7:20; Exodus 8:6, Exodus 8:17), Moses the later ones (Exodus 9:10, Exodus 9:23; Exodus 10:13, Exodus 10:22). And wonders in the land of Ham (comp. Psalms 105:23 and Psalms 106:22). Psalms 105:28 He sent darkness, and made it dark (see Exodus 10:21-23). And they rebelled not against his word. If the "not" is to stand in this passage, it must be referred to Moses and Aaron. Professor Cheyne, however, following the Septuagint and Peshito versions, boldly cancels the "not." Psalms 105:29 He turned their waters into blood, and slew their fish (comb. Exodus 7:20, Exodus 7:21). Psalms 105:30 Their land brought forth frogs in abundance (Exodus 8:6). In the chambers of their kings (see Exodus 8:3; and comb. Exodus 8:8). Psalms 105:31 He spake, and there came divers sorts of flies. The ’arob is now generally thought to be either the dog fly (κυνόμυια, LXX.) or some sort of beetle (see the comment on Exodus 8:21). And lice in all their coasts; rather, gnats (see on Exodus 8:17). Psalms 105:32 He gave them hail for rain (see Exodus 9:23). And flaming fire in their land; i.e. lightning, described in Exodus 9:23 as "fire that ran along upon the ground." Psalms 105:33 He smote their vines also and their fig trees. The hail "smote every herb of the field, and brake every tree of the field" (Exodus 9:25; comb. Psalms 78:47). The sceptical objection that Egypt had no vines has long been given up. And brake the trees of their coasts. Hail, though it cannot "break" trees of any size, may do great damage to the leaves and the smaller branches. Psalms 105:34 He spake, and the locusts came (see Exodus 10:13, Exodus 10:14). And caterpillars. Either a kind of locust, or the locust at one period of its growth. Not mentioned in Exodus. And that without number (see Exodus 10:14, Exodus 10:15). Psalms 105:35 And did eat up all the herbs in their land, and devoured the fruit of their ground (comp. Exodus 10:15, "They [i.e. the locusts] did eat every herb of the land, and all the fruit of the trees which the hail had left"). Psalms 105:36 He smote also all the firstborn in their land (see Exodus 12:29). The chief of all their strength (comp. Psalms 78:51). Psalms 105:37 He brought them forth also with silver and gold (Exodus 12:35, Exodus 12:36; comp. Exodus 3:21, Exodus 3:22). And there was not one feeble person among their tribes; literally, there was not one that stumbled among their tribes, or among his tribes. Probably there were many feeble persons, who were carried on beasts of burden, or in carts, or by their friends. But all those who walked had strength given to them, and did not stumble by the way (comp. Isaiah 5:27). Psalms 105:38 Egypt was glad when they departed (see Exodus 11:1, Exodus 11:8; Exodus 12:31, Exodus 12:33). For the fear of them fell upon them. The Egyptians "were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men" (Exodus 12:33). Psalms 105:39 He spread a cloud for a covering. The "pillar of the cloud" is intended. It was a "covering" to the Israelites on the night of the passage of the Red Sea (Exodus 14:19, Exodus 14:20), and perhaps also to some extent in the wilderness, when it may have sheltered them from the sun’s rays (Hengstenberg); but its main purpose was to direct them on their way (Exodus 14:21), to tell them when to move and when to step, and how long to stop (Exodus 40:36-38). And fire to give light in the night. By night the "pillar of the cloud" became a "pillar of fire," shedding a certain radiance around, and giving the people under all circumstances sufficient light (Exodus 13:21; Exodus 40:38). Psalms 105:40 The people asked, and he brought quails; literally, they asked (comp. Exodus 16:3, Exodus 16:13; Numbers 11:31). And satisfied them with the bread of heaven. The "bread of heaven" is the manna, which was given to the Israelites continuously from their first encampment in the wilderness of Sin (Exodus 16:14, Exodus 16:15) to their first Passover in Canaan (Joshua 5:12). The quails seem to have been given only twice. Psalms 105:41 He opened the rock, and the waters gushed out (see Exodus 17:5, Exodus 17:6, and Numbers 20:8-11). They ran in the dry places like a river. A poetical exaggeration of Num 20:11, "The water came out abundantly, and the congregation drank, and their beasts also." Psalms 105:42 For he remembered his holy promise, and Abraham; i.e. his covenant with Abraham to bring his seed into the Holy Land. His servant (comp. Psalms 105:6). Psalms 105:43 And brought forth his people with joy, and his chosen with gladness. The "bringing forth" intended is that of the Israelites from the wilderness into Canaan. It was naturally attended with much "joy" and "gladness." Psalms 105:44 And gave them the lands of the heathen (see Joshua 8-12.). And they inherited the labour of the people; rather, of the peoples (comp. Deuteronomy 6:10, Deuteronomy 6:11). Psalms 105:45 That they might observe his statutes, and keep his laws. This was God’s purpose. How far Israel was from carrying it out appears from the historical books generally, and perhaps still more from the writings of the prophets (see 2 Kings 17:7-23; 2 Chronicles 36:14-17; Isaiah 1:2-23; Jeremiah 2:5-37; Hosea 4:1-18, etc.). Praise ye the Lord (comp. Psalms 104:35; Psalms 106:1, Psalms 106:48; Psalms 111:1; Psalms 112:1; Psalms 113:1, etc.). Psalms 105:1-45 The testimony of history. God reveals himself in many ways; of these one is found in human history. All history may be studied, that we may understand his Divine thought and purpose; but more especially sacred history, his dealings with his ancient people. The psalmist is continually returning to this as a source of striking and convincing illustration. Among other lessons brought out by this psalm are the following:— I. HIS . (Psalms 105:8-11, Psalms 105:42-44.) Though, in the midst of oppression and misery in Egypt, it may have seemed that he had forgotten his covenant, it was not so. He remembered it (see Exodus 2:24). So it often seems to us, when we wait long for deliverance. We are inclined to ask, "Why hast thou forgotten me?" (Psalms 42:9). But when "the end of the Lord" is seen, then we reprove our trustlessness and adore his faithfulness. II. HIS IN . (Psalms 105:12-15.) As God sheltered his people, though "few in number, yea, very few," and held back the threatening hand of the strong so that in their days of pilgrimage they were preserved, so has he guarded his people in all ages, not suffering the great world powers to crush them; thus does he now manifest his presence and his power to individual men as they walk the checkered path of life. III. HIS LOVE. (Psalms 105:20-22, Psalms 105:26, Psalms 105:27.) God’s redeeming kindness shown to Joseph in his bondage and humiliation, and then to the whole nation in its captivity and suffering is an anticipation and a type (1) of his delivering grace shown to us, his children, as we find ourselves first entangled or enthralled, and then graciously extricated or enlarged; (2) of his redemption of our race in the gospel. A greater than Moses was "sent"—that "Servant of the Lord" (Isaiah 52:1-15.), before whom "kings should shut their mouth;" who should work out a salvation compared with which the deliverance from Egyptian bondage was small indeed. IV. THE MYSTERY OF HIS WAYS. (Psalms 105:16-19.) The famines which afflicted Canaan (see Genesis 12:10; Genesis 26:1), which ultimately brought Israel into Egypt, and the disgrace and hard durance of Joseph, were "trying" to the faith of those who passed through them. God does try us now, and "the trial of our faith," in dark and mysterious times, is intended to draw us nearer to himself, and to deepen the roots of our confidence in him. A faith exercised when the way was always plain and pleasant would be a poor and feeble thing; the piety that did not trust when it could not see would be of little worth. V. THE MASTERY OF . (Psalms 105:40, Psalms 105:41.) He who gave "bread from heaven" and "water from the rock" can interpose and save in the darkest hour, in the direst necessity. Nothing is too hard for the Lord; certainly not our own particular embarrassment. VI. HIS . (Psalms 105:39.) God led Israel in a way as well as by a way which they knew not—a way his people could not possibly have imagined. So he leads his children now. We cannot predict either the means by which our God will guide us, or the path by which he will conduct us to our home. VII. HIS PURPOSE IN OUR . (Psalms 105:43-45.) Jehovah brought his people into the land of promise in order "that they might observe his statutes," i.e. in order that they might become a holy nation; for the end of all providential bounty and of all redeeming kindness is character, moral and spiritual worth. God enriches us, he redeems and reinstates us, in order that we may attain unto his own likeness, may be "partakers of his own holiness." Not comfort or enjoyment, but ennoblement, abiding worth, is the true end to which all blessings lead. Psalms 105:1-5 The response of man to the providence of God. What should be our attitude toward God in view of all his providential dealings with us? I. PRAISE. "O give thanks," etc.; "Sing unto him." II. PRAYER. "Seek the Lord, and his strength: seek his face." III. . We must remind ourselves of his works (Psalms 105:5). IV. SACRED JOY IN HIM. (Psalms 105:3.) V. . "Make known his deeds among the people." BY S. CONWAY Psalms 105:1-45 He watching over Israel slumbers not nor sleeps. I. A BLESSED . 1. He knows it is blessed, because, ere the psalmist sets it down, he summons, in intensely earnest, varied, and emphatic wag, all people to give thanks unto the Lord. 2. And he tells them wherefore they should hearken to his Word—because the Lord "hath remembered his covenant forever," etc. (Psalms 105:8). 3. Then comes the covenant history. He tells what the covenant was (Psalms 105:11), with whom it was made (Psalms 105:9), and to whom confirmed (Psalms 105:10). Then he tells of the apparent improbability of its fulfilment (Psalms 105:12), yet how God guarded them (Psalms 105:15). Then how strangely his work was carried on: sending dread famine (Psalms 105:16), and making them exiles in Egypt; sending Joseph, whom he had wonderfully prepared to be their helper in Egypt (Psalms 105:17-23). Then, when they were sufficiently multiplied, stirring up their nest there by means of the persecution they had to bear. Then came the mission of Moses and Aaron, and the ten plagues, so that at length Pharaoh was glad to let them go (Psalms 105:38). Then the triumphant exodus and the perpetual help in the wilderness, ending in the promised Canaan when the people were prepared for it (Psalms 105:44, Psalms 105:45). So did God lead his people by a right way, and so will he ever, though, as with Israel, the way may often seem very strange, unlikely, and the reverse of what we should have thought. II. ITS LESSONS. 1. God’s covenants ever come true, however unlikely and even impossible they may at times seem to be. 2. That it is a terrible thing to stand in opposition to them (Psalms 105:14, Psalms 105:27-37). Let us beware how we hinder the work of God. 3. God knows where to find and how to prepare his ministers in this work. "He sent Joseph; he sent Moses" (Psalms 105:17, Psalms 105:26). They who are to be chief in service have generally first to be chief in suffering. 4. The aim of God’s covenant is the creation of a holy people (Psalms 105:45). 5. The remembrance of God’s leading will ever be blessed.—S.C. Psalms 105:4 Successive steps heavenward. I. THE FIRST IS SEEKING THE LORD. 1. We are slow enough to do this. We will try. as did the writer of Ecclesiastes, almost everything ere we turn to the Lord. 2. But the Lord desires that we should. Hence the plain declarations of his Word. Also the orderings of his providence. God will not let us have rest outside of himself. He is ever stirring up our nest. Thus he would compel us to own our need of him. 3. And there is the Holy Spirit’s convicting work. And when that is done, it leads to this first blessed step heavenward—seeking the Lord. II. SEEKING HIS . For though it be difficult to persuade men to take the first step, it is yet more difficult to keep them trusting in and faithful to the Lord. The real test is whether we abide in Christ. And we shall not unless we seek God’s strength. All the batteries of hell will be turned against us to destroy our soul life, and we shall indeed need to be strengthened "with all might by God’s Spirit in our inner man." That strength will come to us as we are: 1. Diligent in prayer. 2. Faithful in confession of Christ. 3. Feeding upon the Divine Word. 4. Trying to save others. 5. Keeping on believing. III. SEEKING HIS FACE . 1. This tells of the joy of the Lord which comes to us when his face shines upon us. Let us be children of the light; keep on the sunny side of the way. Let there be joy in our service, not mere duty, doing which gets to be very dull work after a while. The elder son in the parable (Luke 15:1-32.) was a mere duty doer, and he had no joy in his service, and therefore had no welcome for his poor prodigal younger brother. 2. If we would serve God effectually, pray for "the joy of God’s salvation." (Psalms 51:1-19.) Then shall we teach transgressors, and get them converted to God. 3. All this is possible. We may have much of heaven before we get there.—S.C. Psalms 105:12 When they were but a few. If we look back to the beginnings of all great enterprises and movements amongst men, this is what might have been said of them all. There was a time when those who were associated with them "were but a few." So was it after the Deluge (1 Peter 3:20; cf. also Nehemiah 2:12). And see the beginnings of the Christian Church. Small like a grain of mustard seed. Now we are prone to be much discouraged when we see only a few caring for the things of God; and we are much elated when we see crowds of people, multitudes, uniting themselves with the professing Church. We may be wrong in both cases. Certainly we are when the fact of mere fewness casts us down. Let such despondents remember— I. THAT IT IS QUALITY, NOT , THAT IS TO BE . A living dog is better than a dead lion. Bigness is not strength. See the composition of the Bible. What great space is given to a little insignificant people, and the stories of their ancestors—a people who inhabited a mere shred and corner of the world, and who were just nothing at all compared with the vast empires that stretched themselves out on all sides of them! But it was because in this little handful of people the Divine life had its home, and that in them, under God, the kingdom of God on earth depended, that, therefore, their history is all-important, and a special providence watched over them. And do not we know, in our experiences, the blessed force which a few, and even less than a few, thorough and wholly consecrated Christians exert, compared with what a crowd of the common sort ever accomplish? II. FEWNESS MAKES NO TO GOD. (Cf. 2 Chronicles 14:11; 1 Corinthians 1:27, 1 Corinthians 1:28.) How many were the men who "turned the world upside down" (Acts 17:6)? III. THE OF OUR OWN , WHICH COMES TO US WHEN THERE ARE BUT A FEW, IS ONE OF THE OF GOD’S WORKING. Our Lord had to make Peter feel what a poor creature he was before he could be used as an apostle; and hence came Peter’s fall. IV. A FEW BECOME A HOST IF GOD LEAD. We may be but a row of ciphers; but if God stand at our head, then they are no longer mere ciphers. And this is not a mere figure of speech, but an actual fact demonstrated over and over again (cf. the vision, 2 Kings 6:17). V. HIS SPECIAL ARE FOR THE FEW. "Where two or three are gathered," etc. (Matthew 18:20). And that promise has constantly been fulfilled. VI. THE FEW ARE HIS CARE. (See Psalms 105:12-15.) And in the history of missions, the little handful who have gone to this country and that, though persecuted, and their ranks thinned by disease and death, yet have they been strengthened to hold on until they have won the battle God sent them to wage. What may not one God filled soul do? Read the history of Gideon to show this. And a company of them. If, then, "where there were but a few," there was no failure in the purpose and promise of God, let us rest assured that in like circumstances now there will be no failure. And let us stir ourselves up to lay hold on God.—S.C. Psalms 105:19 Joseph’s trial. It has been remarked that in every loaf the whole tree is mirrored—root, trunk, branches, leaves (Macmillan). And so each member of Christ’s mystical body resembles him in the way by which he is led. This especially true of Joseph. "Now that he ascended, what is it but that he also descended first into the lower parts of the earth?" These words, supremely true of our Lord, are true also of his servants. They must descend ere they ascend. The text teaches us— I. THAT THE LORD HAS A WORD OF RICH PROMISE FOR EACH ONE OF HIS PEOPLE. Joseph had his word; so likewise have all like him. We may not be able to discern it so clearly as Joseph did, but our lives reveal it more and more, and ultimately we shall clearly know what all along it has been. II. THAT MUCH TIME MAY ELAPSE, AND MANY HAVE TO BE , ERE THAT WORD . See this in history of Joseph. Years had to roll by, and everything seemed to say that his word never could come true. And so of the promise of the kingdom of God, whether in one individual soul or in the world at large. How long it is in coming, and how hopeless it often seems! III. AND UNTIL THAT WORD COME TO PASS IT IS A SORE TRIAL. For in the case of Joseph, that word tried him. 1. By being the cause of his trial. If the Lord had never sent those dreams, none of his troubles would have come. And when the word of God’s grace comes to a soul now, how often it stirs up a very hornet’s nest, both of inward and outward trial! "I came not to send peace on earth, but a sword." How true that word has ever been! 2. By deepening the trial. What a bright, joyous picture that was which Joseph saw before his eyes when the word of the Lord came to him in his dreams! But when stripped of his coat of many colours, then flung into a pit, then sold to the Ishmaelites, then horribly because so falsely accused, then imprisoned,—what a contrast all this! How the light of the glad word made more dense the darkness of his dungeon! 3. By embittering it. What keenness of disappointment, what anguish of heart, the iron entered into his soul! 4. By the dreadful doubts which its non-fulfilment could not but occasion. How hard to keep believing under so hard and undeserved a lot! 5. And yet more, mot only his faith, but his love to God, would be tried. Could it be that God loved him if he let all this shame and sorrow come upon him. (cf. Psalms 42:1-11.)? 6. Then he was tried by being led to almost wish that he had sever received such a word. Would it not have been better if he had been like the rest of his brothers, to whom no such word came? IV. BUT THOUGH THE WORD BE DELAYED, IT WILL COME TO PASS. It did so for Joseph; it does for all like him. Wherefore be of good cheer. And the more, because— V. ALL THAT WEARY TIME WAS WELL-SPENT TIME. It was a discipline indispensable if he were to fitly fill the high station for which God had designed him. And so it ever is.—S.C. BY R. TUCK Psalms 105:1 God in history. "Tell the people what things he hath done" (Prayer book Version). As the word rendered "people" is a plural, the prominent idea seems to be the duty of making the God of history, whose working is so evident in the Jewish history, known to the heathen. If we can read history aright, and see God’s working in it, we must read it aloud, so that others may be helped to find what we have found. Reviews of history are always interesting, and were specially pleasing to the Jews, who regarded themselves as a specially favoured nation. History at first is but a collection of facts, then it becomes the estimate of relations, causes, and results, which we call the philosophy of history. But that philosophy is not complete or satisfactory which fails to recognize the overruling and modifying Divine force which moves history to preordained ends. He only reaches the true philosophy of history who finds God in history. In this psalm we have such a reading of the national history as the Jewish exiles would undertake when the prospect of return to Canaan was near. We have to see the special points of view from which they would conduct their review. The thing prominent in their minds was, that God was about to redeem them from captivity, and to restore them to their own land; so they read the story of their race to find God’s redemptions. And they were easy to find when men looked for them in such a mood. I. GOD’S OF ISRAEL FROM THE FAMINE. This was at the very outset of the national history. The famine affected the neighbouring countries, and God made Egypt a refuge for his redeemed people. Deliverance by quiet providences. II. GOD’S OF ISRAEL FROM THE BONDAGE. For the place of refuge presently became a place of slavery. This deliverance was accompanied with displays of august power, which reached their climax in the death of the Egyptian firstborn. Deliverance by miraculous interventions. III. GOD’S OF ISRAEL FROM ITS OWN . God’s deliverance of a man is never complete while it deals exclusively with his circumstances and surroundings. A man is not redeemed until he is redeemed from his bad self. The nation was not redeemed until God’s gracious working within it had been completed. We see this in scenes of the wilderness journey. We see it all through, up to the great Babylonish captivity. Redemption comes by Divine discipline.—R.T. Psalms 105:4 Seeking the Lord’s face. The idea of reviewing the history is prominent, but the psalmist recognizes how much depends on the spirit in which that review is done, if any real moral and religious benefit is to be derived from it. Read it as one who is seeking for signs of the Lord’s presence and power. Read it in such a mood and way that upon you shall rest signs of Divine favour. Let the result of it be that you will seek to have the shinings of the face on you, which you can see made all the glory of the history. I. SEEKING THE LORD HIMSELF. This may be taken as referring to adequate knowledge of God. This is not in itself sanctifying; for men may know without loving. But it is the proper beginning. Seek to know God. Fearlessly take all his workings into account; both those easy to understand, and those difficult. Never shirk any facts. Only he who is willing to see the revelation of himself which God has made in history all round and all through, will ever get to know God worthily. So much mistake is made by deciding beforehand who and what God is, and then selecting, from the revelations of his Word and works, only what will support our prearranged conceptions. Few of us yet know worthily the unity of the many-sided God. II. SEEKING THE LORD’S . Signs of the Divine power in history. Now, our impression of strength is but a small one while we keep in the material regions, and see only what a man can lift, what he can pull, or what he can carry. The really strong man is he who can master difficulties, put things straight, prove himself mightier than opposing forces, and even opposing forces in combination. This is the strength of the Lord God, of which we want to find signs; and precisely sirens of this—the Lord, the Overcomer, mastering all hostile forces—we find abundant in the Old Testament history. III. SEEKING THE LORD’S FACE. The full face looking at us is the sign of favour. The downcast face is the sign of disapproval. What the child of God wants is to live with his Father’s full open face smiling upon him. "When thou saidst, Seek ye my face, my heart said unto thee, Thy face, Lord, will I seek." We may read God’s dealings in such a spirit as to win God’s favour in the reading.—R.T. Psalms 105:8 Covenant faithfulness. The psalmist, as a just returned, or as a speedily returning, exile—one just making preparations for his return—is anxious to be right hearted in relation to this new national restoration, and he is anxious to help others to be right hearted. So he thinks over aloud his personal experiences of God’s dealings with himself (Psalms 103:1-22.); the marvels of God’s handiwork in nature (Psalms 104:1-35.); the overrulings of Divine providence in the national history (Psalms 105:1-45.); and the causes for national humiliation (Psalms 106:1-48.). The leading idea before us, in this and the following psalm, is this. God and Israel entered into mutual covenant. Read the national story how you may, you will find that God has always been faithful to his pledges in that covenant, and the people have constantly been unfaithful. The marvel of mercy is that God’s patient and persistent faithfulness triumphs at last over man’s wilfulness and unfaithfulness. I. GOD MADE WITH HIS PEOPLE IN OLD TIMES. It is not only that God made promises the marvel of Divine grace is, that God should condescend to stand on man’s platform, and join with man in putting himself under solemn pledge. Covenant making is an idea of early tribal times, when legal documents could not be written and signed. Illustrate God’s covenant with Abraham, which was renewed again and again. Dwell on the fact that there were two persons, and two sets of conditions, in a covenant; and each was released if the other broke his terms. Lead on to show how the name is preserved in relation to the mission of our Lord Jesus Christ. II. GOD WAS ALWAYS TO HIS PLEDGES IN . This the psalmist treats as an unquestionable historical fact. God was true to Abraham, Isaac, Israel in Egypt, Joseph. True to covenant in dealing with Pharaoh, Israel’s oppressor. True in bringing Israel at last to the promised land. Providences are only rightly read as God’s fulfilment of his covenant. That which is true of Israel is true of our persona lives. God has been to us Provider, Guide, Ruler, and Overruler. III. GOD MAY BE FULLY TRUSTED TO PROVE IN NEW SCENES. This is the appeal which the psalmist makes to the returning exiles. God has ever been faithful to your fathers; he will be faithful to you. So our trust is in what we know God to be; and we know him by what he has done, and does. He is the "faithful Promiser;" we may fully trust him.—R.T. Psalms 105:15 Divine defence. "Touch not mine anointed ones" (Revised Version). The reference is evidently to the patriarchs; and they are spoken of in the light of later associations, classified with those who received special Divine communications. "They were as kings and priests before God; therefore they are called ’his anointed;’ they had the word, they knew the spirit of the Lord, therefore they are his ’prophets.’" (Illustrate the term "prophet" from Genesis 20:7.) The psalmist had some special instances in his mind, which he regarded as representative of the Divine defence that is always overshadowing God’s faithful people. They are cases in which the three great patriarchs moved into the territory of alien or alienated people, and were preserved from all harm. I. DIVINE DEFENCE OF ABRAHAM IN CANAAN, EGYPT, AND GERAR. Journeying into Canaan, which was then occupied by several nations, we might have expected his coming to have excited jealousy, it not fear. His tribe was large, his flocks and herds were abundant; he must have eaten up the land as he passed through it. But the Divine defence was over him, and his course was practically unhindered. He never had to fight for any position. God made his way. In Egypt, and again in Gerar, he was placed in much anxiety, and in some peril, by the licentious customs of the age. But the Divine defence was over him and his—no evil befell him; and even the seeming evil proved to be for his own moral good, and for other people’s. II. DIVINE DEFENCE OF ISAAC IN . From a similar anxiety to that which Abraham had experienced, and from the strife which arose about the wells that Isaac digged. It is well to notice that, in the matter of the wells, the Divine defence worked along with Isaac’s wise self-restraint, and refusal to make quarrels. III. DIVINE DEFENCE OF JACOB IN SYRIA, AND IN ESAU’S COUNTRY. Laban of Syria was far more of an enemy than a friend to Jacob. How much the patriarch had to endure! But God ever watched over him. The supreme peril of Jacob’s life was that return to Canaan which involved his meeting the justly offended Esau. Even then we find him within the Divine defence.—R.T. Psalms 105:17-22 The mission of Joseph. "He had sent a man before them" (Prayer book Version). The point is, that God had been beforehand, foreknowing how the famine would affect Jacob’s tribe, and getting preparations made for affording necessary relief when the testing time came. Joseph, relative to his family, was a forerunner; one sent on first in order to prepare the way. But herein is a remarkable thing—the providences that brought round to him the power to save his family, involved his own personal sufferings. An illustration of the truth that we can never do the highest good to men save at the cost of self-sacrifice, and burden bearing. Our Lord saved the world through suffering for it. The mission of Joseph is usually treated in its relation to Egypt, but the psalmist considers the mission entirely in its relation to the covenant people of God. Joseph was disciplined so as to save them. Joseph saved them in their time of peril. Joseph’s salvation brought them into a special Divine discipline. These three points are suggested and illustrated in this psalm. I. JOSEPH WAS SO AS TO SAVE HIS FAMILY. A man must gain the mastery of himself before he can gain true power to serve others. See the providences which brought Joseph into circumstances which provided moral discipline. 1. The trust Potiphar placed in him. 2. The moral temptation to which he was exposed. 3. The delay in the vindication of his innocence. The effect of that delay is given by the figure, "the iron entered into his soul." We can see that this mastery he gained over himself prepared him to master the hatred he must have felt towards the brethren, who planned his murder, and accomplished his enslaving. The greatness of the disciplinary triumph can only be fairly judged in view of the intense, uncontrolled feelings of vengeance characteristic of that age. II. JOSEPH SAVED HIS FAMILY IN THEIR TIME OF PERIL. Had the famine been only a temporary one, due to a single failure of the Nile, Joseph might have sent supplies to Canaan; but only the position and power he had gained in Egypt enabled him to meet the case of seven years’ famine. III. JOSEPH’S BROUGHT HIS FAMILY INTO A SPECIAL DIVINE . And so worked out the providential designs concerning the race. Joseph’s personal experiences in Egypt were, in a way, repeated in his race. They came into severe Egyptian discipline, by means of which they were prepared to exchange the wandering tribal for the settled national life. Impress, that God works moral ends through disciplinary experiences.—R.T. Psalms 105:23-25 Disclplinary experience. It is singular that in Psalms 105:25 God should be spoken of as the agent in turning the hearts of the Egyptians to hate his people. Some would soften the expression, and make it mean only that God suffered the hostility arising from the increase of the people. But there is no difficulty when once we see that God’s dealings with us are disciplinary; that he uses the ordinary events of life for his disciplinary purposes, and that in a poem he may be said to arrange and control the events which he uses for his moral ends. I. ALL HUMAN LIFE IS . It is precisely this that ennobles human life, and distinguishes it from the life of the brute. The events and relations of life do nothing for the animal save complete its animal nature. The events and relations of life mould and train man. He is the better or the worse, morally, forevery incident of his career, and forevery person with whom he comes in contact. To say that a thing is testing, or trying, is to say that it has a culturing force in it; it has a moral aim. Self-mastery can only be won through discipline. II. COMES THROUGH THINGS THAT ARE GOOD. Here, in the case of Israel, our attention is directed to that swift increase of population which is the best idea of national good (Psalms 105:24). It is representative of the successes which God often gives men. But the disciplinary feature of world success is not sufficiently recognized. No severer strain is put on men’s characters than that which comes by letting them succeed. Gaining wealth or fame has overstrained many a man. Moral character failed under the strain. III. COMES THROUGH THINGS THAT ARE . The sphere of the mysterious enlarges as we grow in knowledge and experience. The young student can explain everything. The grey-haired professor can explain nothing. Discipline comes by finding that we cannot know. It tests whether we can believe, and let faith give its tone to life. Science boasts that it knows, but science can do nothing without the scientific imagination; and that brings in the element of uncertainty. IV. COMES THROUGH THINGS THAT ARE EVIL. This is true in both senses of the word "evil," which may mean "wicked" or "calamitous." Israel was disciplined through the hatred of Pharaoh, and also through the sufferings of their lot. The sanctifying power of affliction for Christians is often dwelt on; the disciplinary power of hard and trying circumstances, forevery one, needs fuller and wiser treatment.—R.T. Psalms 105:27 Delivering judgments. The "signs" here mentioned are the "plagues" which Jehovah sent on Egypt for the humbling of its weak but obstinate Pharaoh. They were "judgments" for Egypt; they were first steps of "deliverance" for Israel. So the salmist, regarding them from the standpoint of God’s dealing with his ancestors, very properly treats them as "delivering judgments." All Divine judgments are two-sided: we see what they are to those who are judged; we ought to see what they are to those who are called to learn through the judgments. I. WHAT ARE DIVINE TO THOSE WHO ENDURE THEM? Such the plagues were to Pharaoh and the Egyptians. Observe that the question really at issue was, the relative claim and ability of the Egyptian gods and Israel’s God. Then it is easy to see that the plagues demonstrated the helplessness of the idols, and the supreme power of Jehovah. And that is the proper issue of all Divine judgments. They are intended to break us off from all forms of self-trust, and to convince us of the supreme authority and power of God, who is "known by the judgments that he executeth." "When his judgments are abroad in the earth, the inhabitants of the world will learn righteousness." II. WHAT ARE DIVINE TO THOSE WHO WATCH THEM? Such were the Israelites, whose territory of Goshen was not affected by the plagues. But they were in danger of taking up with the idolatry of Egypt; they found it hard to keep true to the unseen Jehovah. So the judgments they did but observe, and did not feel, exerted a similar influence on them. They convinced them of the utter helplessness and uselessness of the Egyptian gods. They proved that the unseen Jehovah-God was practically effective in the actual scenes of nature and life. They even saw more than this. The judgments which thus fell on those who held them in bondage, were plainly beginnings of God’s deliverance for them. If they seemed to tighten the Egyptian hold, they really loosened it. And when the series of judgments reached their climax, Pharaoh and his Egyptians were ready enough to thrust them out. So, while to those who come under Divine judgments they prove humblings; to those who watch and learn, they seem to be Divine deliverances.—R.T. Psalms 105:40, Psalms 105:41 The sin of trying to make terms with God. "The people asked, and he brought quails." The sin of this does not immediately strike the reader. It is not said that the people asked for quails. What we are to understand is, that God was graciously and wonderfully providing their staple food for the people: manna food from the skies, spring waters from the rocks. But the people were discontented with what God, in his infinite wisdom and love, provided, and wanted to arrange with God what he should provide. They wanted to make terms with God; and that meant taking the arrangement of their affairs out of the hands of God, and managing them for themselves; or, rather, making God manage them at their dictation. From this point of view we see their sin plainly enough. God met their desires, but brought upon them a most humbling judgment through the very obtaining of what they wished. He showed them how utterly incapable they were of managing for themselves, and ordering their own lives, by giving them the meat they desired, in plenty, and letting them do what they would with it. See the consequence. Quails were wholesome enough when eaten in moderation. The people devoured them unrestrainedly; they showed no sort of moderation; and the consequence was a disease which became epidemic, and swept away multitudes. On the monument for those dead men this inscription might well have been put, "Never try to make terms with God." I. SEE THIS SIN IN THE LIGHT OF WHAT GOD IS. Take the attributes, and show that God must both know, and be able to do, what is every way wisest and best. Who understands our real needs as God does? Who controls all things as God does? Take the Father name which we are permitted to use for God, and show how wrong children are who attempt to dictate to their father as to what he shall provide. II. SEE THIS SIN IN THE LIGHT OF WHAT GOD HAD DONE. All Jehovah’s relations with his people had been gracious and considerate. They had never wanted any good thing. Defence had been close alongside danger, and provision ready for all need. Signs of distrust and murmuring were most unbecoming. III. SEE THIS SIN IN THE LIGHT OF WHAT THE PEOPLE WERE. Had they any right to the confidence that they knew what was good for them butter than God did? Their past should have taught them submissiveness and humility.—R.T. BY C. SHORT Psalms 105:1-6 God in history. "The mighty acts of Jehovah for his people from the first dawn of their national existence are recounted as a fitting subject for thankfulness, and as a ground for future obedience." I. GOD HAS HIMSELF IN HISTORY. 1. By his marvellous work of love. To the Jews and to the world. Christianity a grand historical embodiment and exhibition of the love of God. 2. By his everlasting faithfulness. As witnessed in the fulfilment of his promises and threatenings to the Jews and the Christian Church. God departs neither from his word nor his plan. 3. By his righteous judgments upon the wickedness of men and nations. His righteousness is the guarantee both for his rewards and his punishments. Doing right is as much a part of the Divine character as doing good; i.e. justice and beneficence are both necessary to a perfect being. 4. By the publication of his law to mankind. (Psalms 105:5.) "The judgments of his mouth" are the utterances of his moral law which he has given by the deliverances of Moses and of Christ. II. HOW THIS SHOULD BE . 1. With rejoicing gratitude and thanksgiving. This one of the highest parts of the worship of God. Joyful gratitude is love, and when this is followed by obedience, then God is worshipped most acceptably. 2. With devout meditation. Thought, meditation, is necessary to understand the smallest fact of life; but infinitely necessary to interpret the stupendous facts of redemption. 3. With a spirit of earnest inquiry. We have only just begun to understand the Divine work, and if "the angels desire to look into these things," how much more eager should we be to bend over them with inquiring thought! We are only in the incipient stages of spiritual intelligence.—S. This is the first of the strictly "Hallelujah psalms"—i.e. of the psalms beginning with the phrase "hallelujah"—which are Psalms 106:1-48, Psalms 111:1-10, Psalms 112:1-10, Psalms 113:1-9, Psalms 135:1-21, Psalms 146:1-10, Psalms 147:1-20, Psalms 148:1-14, Psalms 149:1-9, and Psalms 150:1-6. Eight of these ten also end with the phrase. Psalms 104:1-35, Psalms 105:1-45, and Psalms 107:1-43, end with it, but do not begin with it. This psalm has a general resemblance to Psalms 78:1-72 and Psalms 105:1-45, but carries the historical sketch to a later period, and makes more pointed allusion to the Babylonish captivity (Psalms 105:41 -46). It consists of an introduction (Psalms 105:1-5), comprising praise and prayer; an historical sketch, which is mainly a confession of the sins of the people (Psalms 105:6 -46); and a conclusion, in which prayer and praise are again united, as in the introduction. Psalms 106:1 Praise ye the Lord (comp. Psalms 104:35; Psalms 105:45). O give thanks unto the Lord (so in Psalms 105:1). Even in their greatest afflictions, the Israelites were bound to give God thanks. His mercies always exceeded his punishments. For he is good (see the comment on Psalms 100:5). For his mercy eudureth forever. According to Chronicles, this phrase was used at the dedication of David’s tabernacle (1 Chronicles 16:34, 1 Chronicles 16:41), and again at the dedication of the temple (2 Chronicles 5:13). It here first occurs in the Psalms. Psalms 106:2 Who can utter the mighty acts of the Lord? (comp. Psalms 50:2; and for the impossibility of expressing God’s greatness, see Job 11:7-9; Psalms 92:5; Isaiah 40:12-17; Romans 11:33-36). Who can show forth all his praise? i.e. "all the praise really due to him." Psalms 106:3 Blessed are they that keep judgment, and he that doeth righteousness at all times. No distinction of meaning is intended between "keeping judgment" and "doing righteousness." The second clause merely repeats the first. Psalms 106:4 Remember me, O Lord, with the favour that thou bearest unto thy people. A prayer for individual blessing, not very usual in a psalm concerned with national sins and national deliverances. Professor Cheyne compares the parenthetic utterances of Nehemiah (Nehemiah 5:19; Nehemiah 13:14, Nehemiah 13:22, Nehemiah 13:31), but doubts whether the entire passage (verses 4, 5) is not an interpolation. O visit me with thy salvation (comp. Psalms 18:35; Psalms 85:7). Psalms 106:5 That I may see the good of thy chosen; or, the good fortune, the prosperity, of thy chosen; i.e. their happiness when they are released from the captivity, and return to their own land (comp. Psalms 106:47). That I may rejoice in the gladness of thy nation; i.e. "the gladness" that would be theirs when re-established in their own country (see Ezra 3:12; Ezra 6:22). That I may glory with thins inheritance; or, triumph. Psalms 106:6-46 The psalmist now enters on his main subject—the transgressions of Israel in the past, and God’s manifold mercies vouchsafed to them. These he traces from the time of the Exodus (Psalms 106:7) to that of the Babylonish captivity (Psalms 106:46). Psalms 106:6 We have sinned with our fathers (comp. Leviticus 26:40; 1 Kings 8:47; Ezra 9:6, Ezra 9:7; Nehemiah 1:6, Nehemiah 1:7; Nehemiah 9:16-18, Nehemiah 9:26; Daniel 9:5-8). We have committed iniquity; or, "dealt perversely" (Kay). We have done wickedly. The confession is as broad and general as possible, including all under sin—the "fathers" from Moses downwards, the whole nation from the time of its settlement in Canaan, and even the afflicted exiles in Babylon. Their guilt is emphaized by the use of three verbs, each more forcible than the last. Psalms 106:7 Our fathers understood not thy wonders in Egypt; rather, considered not—did not give serious thought to them; took them as matters of course, and so were not impressed by them. They remembered not the multitude of thy mercies (comp. Psalms 69:16; Isaiah 63:7; Lamentations 3:32; and infra, Lamentations 3:45). But provoked him; rather, were rebellious (see the Revised Version). At the sea, even at the Red Sea (comp. Exodus 14:11, Exodus 14:12). Psalms 106:8 Nevertheless he saved them for his Name’s sake, that he might make his mighty power to be known. (On this motive for the mighty works done in Egypt, see Exodus 7:5; Exodus 14:4, Exodus 14:18; Exodus 15:11-16.) Psalms 106:9 He rebuked the Red Sea also (comp. Psalms 104:7, "At thy rebuke they [i.e. the waters] fled;" see also Isaiah 50:2; Nahum 1:4). The Hebrew poets constantly represent God’s dealings with inanimate nature in terms proper to his dealings with his rational creatures, thus personifying material things. And it was dried up (see Exodus 14:21, Exodus 14:22). So he led them through the depths, as through the wilderness (comp. Isaiah 63:13). Midbar, the word translated "wilderness," is properly a smooth stretch of down, very level, and suited for sheep walks. Psalms 106:10 And he saved them from the hand of him that hated them. The Pharaoh of the Exodus, whose "hatred" had been shown by his oppression (Exodus 2:23; Exodus 3:9; Exodus 5:6-19), his prolonged refusal to let Israel go, and final pursuit of them, and attempt to destroy them on the western shore of the Red Sea (Exodus 14:5-10). And redeemed them from the hand of the enemy. The deliverance from Egypt, typifying man’s deliverance from sin, is constantly spoken of as a "redemption" (Psalms 74:2; Psalms 107:2; Exodus 6:6, Exodus 6:7; Exodus 15:16, etc.). Psalms 106:11 And the waters covered their enemies (see Exodus 14:28-30; Exodus 15:10). There was not one of them left. The words of Exo 14:28 (last clause) are almost exactly followed. Psalms 106:12 Then believed they his words. So in Exodus 14:31, "The people feared the Lord and believed the Lord"—believed, that is, when they could no longer disbelieve. They sang his praise. The allusion is to the "Song of Moses" (Exodus 15:1-18), in which the Israelites generally joined (Exodus 15:1, Exodus 15:20). Psalms 106:13 They soon forgat his works; literally, they hasted and forgat his works. Their gratitude and devotion were short-lived. They almost immediately forgot the omnipotence and extreme goodness of God towards them. They "murmured" at Marah (Exodus 15:24), complained in the wilderness of Sin (Exodus 16:3), "lusted" (Numbers 11:4), "tempted God," etc. They waited not for his counsel; i.e. "they did not wait for the development of God’s plans respecting them, preferring (Psalms 106:43) their own counsel" (Kay). Psalms 106:14 But lusted exceedingly in the wilderness; literally, "lusted a lust." The expression is taken from Numbers 11:4, where it is translated in the Authorized Version by "fell a-lusting." The lust was for "flesh," and for "the fish, the cucumbers, the melons, and the leeks, and the onions, and the garlic, which they did eat in Egypt freely" (Numbers 11:5). And tempted God in the desert (comp. Psalms 78:18). Psalms 106:15 And he gave them their request. By sending the quails (Numbers 11:31, Numbers 11:32). But sent leanness into their soul. By "leanness" is meant dissatisfaction or disgust. After eating freely of the quails for a full month, the food became "loathsome" to them (Numbers 11:20). Whether it actually produced the pestilence which followed (Numbers 11:33). or whether that was a separate and distinct affliction, it is impossible to determine (compare, on the whole subject, Psalms 78:18-31, and the comment ad loc.). Psalms 106:16 They envied Moses also in the camp. The writer passes now to the sin of Korah, Dathan, and Abiram, with their followers, which was "envy" or jealousy of the high position assigned by God himself (Exodus 3:10; Exodus 4:1-17) to Moses and Aaron (comp. Numbers 16:1-3). These "gainsayers" (Jude 1:11) maintained that they had as much right to be priests as Moses and Aaron, since "all the congregation was holy" (Numbers 16:3). And Aaron the saint of the Lord; or, the holy one. It is rather Aaron’s official sanctity (Le Psalms 8:2 -12) than his personal holiness that is intended. (Compare the use of the phrase "man of God" in 1 Kings 13:1, 1 Kings 13:4, 1 Kings 13:6, etc.) Psalms 106:17 The earth opened and swallowed up Dathan (see Numbers 16:31-33). And covered the company of Abiram. It is asked why there is no mention of Korah here, and suggested that he owed his escape from mention to the favouritism of the Levitical "temple poets" (Cheyne). But the real reason seems to be that Korah was not "swallowed up;" he and his company were destroyed by fire, and are alluded to in Psalms 106:18 (so Hengstenberg). Psalms 106:18 And a fire was kindled in their company (see Numbers 16:35, Numbers 16:40; Numbers 26:10). The flame burned up the wicked. Korah and his "company" were more "wicked" than Dathan, Abiram, and their followers, since they had received a favour from God which ought to have satisfied them (Numbers 16:9, Numbers 16:10), and since they ought to have been better instructed in the Law than ordinary Israelites. Hence Korah alone is mentioned in Jude 1:11. Psalms 106:19 They made a calf in Horeb (comp. Exodus 32:4; Deuteronomy 9:8-16). And worshipped the molten image; rather, a molten image (comp. Exodus 32:4, Exodus 32:24; Deuteronomy 9:12, Deuteronomy 9:16). The sin was not only against the light of nature, but was expressly forbidden by the second commandment (Exodus 20:4, Exodus 20:5). Psalms 106:20 Thus they changed their glory into the similitude of an ox that eateth grass; i.e. they exchanged the spiritual revelation of Jehovah, in all his glorious attributes, for a material emblem, which would naturally suggest low and unworthy thoughts of the supreme Being. So Schultz and Cheyne. The expression, "an ox that eateth grass," emphasizes the contempt of the writer for a people who could so act. He has, probably, in his thoughts not only the golden calf, but the Apis bulls of Egypt. Psalms 106:21 They forgat God their Saviour (comp. Psalms 106:13). "God their Saviour" is "God who had so recently saved them out of the hands of Pharaoh." Which had done great things in Egypt. The allusion is principally to the long series of "plagues." Psalms 106:22 Wondrous works in the land of Ham (comp. Psalms 78:51; Psalms 105:23, Psalms 105:27, for the expression "land of Ham;" and for the "works" themselves, see Exodus 7-12). And terrible things by the Red Sea (see Exodus 14:24, Exodus 14:27-30). Psalms 106:23 Therefore he said that he would destroy them; literally, and he said. On the apostasy at Sinai, God expressed to Moses an intention to destroy the entire people of Israel, save only himself, and to "make of him a great nation" (Exodus 32:10; comp. Deuteronomy 9:14, Deuteronomy 9:25). Had not Moses his chosen steed before him in the breach. Moses was "chosen" by God to lead the Israelites out of Egypt (Exodus 3:10), and forced to accept the office (Exodus 4:1-17). When Israel angered God at Sinai, he "stood in the gap," like a brave soldier guarding his city when the enemy has breached the wall (Exodus 32:11-13, Exodus 32:31-34). To turn away his wrath, lest he should destroy them. God was ready to have destroyed all Israel, and to have raised up a new Israel out of the descendants of Moses, had not Moses pleaded with extreme earnestness on the people’s behalf (Exodus 32:32). Psalms 106:24 Yea, they despised the pleasant land. The psalmist passes to the consideration of another sin. After the ill report of the spies (Numbers 13:27-33), the Israelites "despised" the land promised to them (Numbers 14:31), and relinquished all desire for it. They were ready to have turned back into Egypt (Numbers 14:3). They believed not his word; i.e. his promise to give them the land (Genesis 15:18-21; Exodus 23:31, etc.). Psalms 106:25 But murmured in their tents. The "murmuring" intended is undoubtedly that mentioned in Numbers 14:1-4. The phraseology employed is from Deuteronomy 1:27. And hearkened not unto the voice of the Lord; i.e. hearkened not to the many promises which God had made to drive out the Canaanitish nations before them (Exodus 3:17; Exodus 6:8; Exodus 15:15-17, etc.). Psalms 106:26 Therefore he lifted up his hand against them. The phrase is used with reference to the uplifting of the hand width accompanied an oath. To overthrow them in the wilderness (see Numbers 14:29, Numbers 14:32, Numbers 14:37). The death in the wilderness of the entire generation which had set out from Egypt, save only Joshua and Caleb, is the "overthrow" intended. Psalms 106:27 To overthrow their seed also among the nations. Like Ezekiel (Ezekiel 20:23), the writer regards the Babylonish captivity as in part a punishment for the sins committed in the wilderness. And to scatter them in the lands (comp. Leviticus 26:33; Deuteronomy 28:64). The Israelites were punished, not merely by being carried into captivity, but by being completely broken up as a nation, and "scattered" widely over Western Asia—some in Gozan and on the Khabonr (2 Kings 17:6), some in Haran (1 Chronicles 5:26), some in "the cities of the Modes" (2 Kings 18:11; Tobit 1:14; 3:7), others in Babylonia (2 Kings 24:14-16; 2 Chronicles 36:20; Ezekiel 1:1-3, etc.). The "scattering" has in later times increased ever more and more. Psalms 106:28 They joined themselves also unto Baal-peor (see Numbers 25:3). The exact expression used in the Pentateuch is repeated. It signifies a mystic union, such as was supposed to exist between a heathen god and his worshippers, and to be kept up by sacrificial meals and the like. "Baal-peor"—i.e. "the Lord of Pehor"—is probably identified with Chemosh. And ate the sacrifices of the dead. The corresponding phrase in Numbers (Numbers 25:2) is, "the sacrifices of their gods," who were "dead," as opposed to the true living God. Psalms 106:29 Thus they provoked him to anger with their inventions; or, with their doings. And the plague; rather, a plague. Brake in upon them. The judicial slaughter inflicted by command of Moses (Numbers 25:4-8) is called here, as it is also in Numbers 25:8, Numbers 25:9, Numbers 25:18, "a plague." Psalms 106:30 Then stood up Phinehas, and executed judgment (see Numbers 25:7, Numbers 25:8). Some critics, however, translate יפלל, by "mediated" (Kay, Cheyne). And so the plague was stayed (comp. Numbers 25:8). Psalms 106:31 And that was counted unto him for righteousness (comp. Numbers 25:11-13, and see also Ecclesiastes 45:23, 24; 1 Macc. 2:26, 54). Unto all generations forevermore. The praise awarded to Phinehas, here and in Numbers 25:1-18; is an everlasting testimony to him, though the "everlasting priesthood" of Numbers 25:13 has passed away. Psalms 106:32 They angered him also at the waters of strife; or, "at the waters of Meribah" (Revised Version, Kay, Cheyne); comp. Numbers 20:2, Numbers 20:10, Numbers 20:13. So that it went ill with Moses for their sakes. Moses was not punished for the people’s sin, but for his own sin (Numbers 20:10-12), to which theirs led. The expression, "for their sakes," is used loosely (comp. Deuteronomy 1:37; Deuteronomy 3:26). Psalms 106:33 Because they provoked his spirit, so that he spake unadvisedly with his lips. One man’s sin often leads to another’s, but does not necessitate it. The people "provoked Muses’ spirit" by their murmurs and reproaches (Numbers 20:3-5). Moses, being provoked, made his rash utterance (Numbers 20:10). He was vexed, impatient, carried away by a gust of passion, and made the unfitting speech, "Hear now, ye rebels; must we fetch you water out of the rock?" speaking as if the power were his own. Psalms 106:34 They did not destroy the nations, concerning whom the Lord commanded them. This is reckoned as another sin. Israel, once comfortably settled in Palestine, with sufficient room for its numbers, did not carry out the Divine command to "destroy," or "cast out," the Canaanitish nations, but was content to share the land with them. "The children of Benjamin did not drive out the Jebusites who inhabited Jerusalem" (Judges 1:21); "neither did Manasseh drive out the inhabitants of Bethshean and her towns, nor Taanach and her towns; nor the inhabitants of Dor and her towns" (Judges 1:27); "neither did Ephraim drive out the Canaanites that dwelt in Gezer" (Judges 1:29); nor "Zebulon the inhabitants of Kitten, nor the inhabitants of Nahalol" (Judges 1:30); "neither did Asher drive out the inhabitants of Accho" (Judges 1:31); nor "Naphtali the inhabitants of Beth-shemesh and Beth-anath" (Judges 1:33); nor Dan the Amorites, who "would dwell in Mount Heros in Aijalon, and in Shaalbim" (Judges 1:35). It was not compassion that restrained them, but love of ease, idleness, one of the seven deadly sins; and the results were those described in the next verse. Psalms 106:35 But were mingled among the heathen, and learned their works. This was the effect of the continuous contact. "Evil communications corrupted good manners." The command to exterminate, which to moderns seems so terribly severe, and almost cruel, was undoubtedly based upon God’s foreknowledge of the fact, that otherwise there would be contact, and if contact, then contamination. (For the actual fact, see Judges 2:11-13, Judges 2:19; Judges 3:6, Judges 3:7; Judges 6:25; Judges 10:6, etc.) Psalms 106:36 And they served their idols: which were a snare unto them; or, which became a snare unto them. The idols worshipped were especially Baal and Ashtoreth—the nature-god and nature-goddess, sometimes identified with the sun and moon. These alone are mentioned in the time of the Judges. Afterwards, however, Chemosh, Molech, Remphan, the gods of Syria, and perhaps Ammon of Egypt, were added to the catalogue (1 Kings 11:7; 2 Kings 21:19; 2 Chronicles 28:23; Acts 7:43). Psalms 106:37 Yea, they sacrificed their sons and their daughters unto devils. The Moloch sacrifices of children by their parents are evidently intended (comp. Le Psalms 18:21; Deuteronomy 18:10; 2 Kings 3:27; Jeremiah 7:31; Ezekiel 23:37, etc.). (For the identification of the false gods of the heathen with "devils," comp. Leviticus 17:71; Deuteronomy 32:17; 2 Chronicles 11:15; 1 Corinthians 10:20, 1 Corinthians 10:21.) It is argued by some that the use of the word "devils," or "demons," here does not imply that the objects of the worship were evil spirits. But it is difficult to see what else can be meant. Psalms 106:38 And shed innocent blood, even the blood of their sons and of their daughters. Infants, who could have committed no actual sin, were the ordinary victims in the Moloch sacrifices (see Jarchi on Jeremiah 7:31; Diod. Sic; Jeremiah 20:14; Dollinger, ’Judenthum und Heidenthum,’ 1:427, Engl. trans.). Whom they sacrificed unto the idols of Canaan. Bloody offerings of this horrible kind were made, not only to Moloch, but also to Baal (Jeremiah 19:5), to Chemosh (2 Kings 3:27), and perhaps to other deities. And the land was polluted with blood. Contrary to the commandment given in Deuteronomy 35:33, "Ye shall not pollute the laud wherein ye are." The "innocent blood" shed in the land is often declared to have been the especial cause of God’s anger against Israel, and of his final casting away of his inheritance (2 Kings 24:4; Isaiah 59:7; Jeremiah 7:6; Jeremiah 22:3, Jeremiah 22:17, etc.). Psalms 106:39 Thus were they defiled with their own works. The heathen "works," which they adopted from them (Psalms 106:35), had become "their own works," and made them a "defiled" and "polluted" people. And went a-whoring with their own inventions; i.e. "became spiritually adulterous," deserted God, and were unfaithful to him (comp. Ezekiel 23:2-21; Hosea 2:2-5). Psalms 106:40 Therefore was the wrath of the Lord kindled against his people (comp. Psalms 78:58, Psalms 78:59). Insomuch that he abhorred his own inheritance (see Psalms 78:62). It justly increased God’s anger that the sinners were his own people, his own inheritance. Psalms 106:41 And he gave them into the hand of the heathen. This is the great lesson taught by Jewish history, and especially impressed upon us by Judges and Chronicles. When a nation sins, it is delivered over to its enemies, partly for punishment, partly to lead it to repentance. Israel was delivered into the hand, first, of Mesopotamia (Judges 3:10), then of Moab (Judges 3:12), next of the Philistines (Judges 3:31), then of the Canaanites (Judges 4:2), later on of Midian (Judges 6:1), still later of Ammon (Judges 10:7-18), and then of the Philistines once more (Judges 13:1)—on each occasion because of some flagrant sins, and suffered chastisement until it repented. So we are told in Chronicles with respect to the invasions of Shishak (2 Chronicles 12:2-5), of Pul (1 Chronicles 5:25, 1 Chronicles 5:26), of Tiglath-pileser (2 Chronicles 28:19, 2 Chronicles 28:20), and of Nebuchadnezzar (2 Chronicles 36:13-17), that they were on account of the people’s transgressions. God "slew" them that they might "seek him," and the ordinary result was, that they "turned themselves, and inquired after God." And they that hated them ruled over them. Chushan-rishathaim for eight years (Judges 3:8), Eglon for eighteen (Judges 3:14), Jabin for twenty (Judges 4:3), the Midianites for seven (Judges 6:1), the Ammonites for eighteen (Judges 10:8), the Philistines for forty (Judges 13:1). Psalms 106:42 Their enemies also oppressed them (see Judges 4:3; Judges 10:8; 1 Samuel 9:16; etc.). And they were brought into subjection under their hand. (For pictures of the "subjection," see Judges 4:6-11; 1 Samuel 13:19, 1 Samuel 13:20.) Psalms 106:43 Many times did he deliver them. By Othniel (Judges 3:9), by Ehud (Judges 3:15-29), by Shamgar (Judges 3:31), by Deborah and Barak (Judges 4:4-24), by Gideon (Judges 7:19-25), by Jephthah Judges 11:12-33), by Samson (Judges 15:1-20. (8-20), and finally by David (—2 Samuel 5:22-25). But they provoked him with their counsel; rather, they were rebellious in their counsel (see the Revised Version). And were brought low for their iniquity; rather, in their iniquity (comp. Leviticus 26:39). Psalms 106:44 Nevertheless he regarded their affliction; or, "he saw them in their trouble," i.e. he looked on them, and had regard to them (see 2 Kings 17:13; 2 Chronicles 36:15). When he heard their cry. As God "heard the cry" of his people, when they suffered oppression in Egypt (Exodus 2:23; Exodus 3:7, Exodus 3:9), so also in their other oppressions (Judges 3:9, Judges 3:15; Judges 4:3; Judges 6:6; Judges 10:10; 1 Samuel 12:10, 1 Samuel 12:11, etc), if they did but humble themselves and "cry" to him, he always hearkened and gave them deliverance (1 Chronicles 5:20; 2 Chronicles 12:7; 2 Chronicles 14:11, 2 Chronicles 14:12; 2 Chronicles 20:4-24; 2 Chronicles 32:20, 2 Chronicles 32:21; 2 Chronicles 33:11-13). Psalms 106:45 And he remembered for them his covenant. According to the promise in Leviticus 26:42. And repented according to the multitude of his mercies (comp. Exodus 32:14; 2 Samuel 24:16; 1 Chronicles 21:15; Jeremiah 26:19, etc.). The expression is anthropomorphic, and must be understood so as not to clash with the declaration, "God is not a man, that he should repent" (1 Samuel 15:29). Psalms 106:46 He made them also to be pitied of all those that carried them captives. Solomon had prayed that so it might be (1 Kings 8:50). The fact that compassion was shown to many of the captives appears from 2 Kings 25:27-30; Daniel 1:3-5, Daniel 1:19; Daniel 2:49; Daniel 3:30; Daniel 6:28; Ezra 1:4-6; Nehemiah 1:11; Nehemiah 2:1-8. Psalms 106:47 The historical portion of the psalm here ends, and the writer, in a brief epilogue, returns to the topic of prayer (see Psalms 106:4, Psalms 106:5), only substituting now for the personal supplications of the prologue, a general prayer for the entire nation, and especially for its deliverance from captivity. "It can scarcely be doubted," as Dean Johnson well observes, "that the words of Psa 106:47 refer to deliverance from the Babylonish captivity," which was the only one that involved the dispersion of the whole people, and the suspension of the liturgical offering of thanks and praise. Psalms 106:47 Save us, O Lord our God. Contrast with this the "remember me" of Psalms 106:4. The review of the national history has quickened the psalmist’s sympathies and widened them. Previously he prayed only for himself. Now it will not content him unless the people generally are "saved." And gather us from among the heathen. (On the wide dispersion of the Israelites at the time of the Babylonian captivity, see the comment on Psalms 106:27.) To give thanks unto thy holy Name, and to triumph in thy praise. This is spoken of as the consequence of the gathering together. Dispersion could not, of course, prevent the rendering of praise and thanks by individual Israelites (Daniel 6:10); hut it had stopped the united liturgical expression of them. On the restoration of the Israelites to their own land, this was resumed (Ezra 3:2-11). Psalms 106:48 Blessed be the Lord God of Israel from everlasting to everlasting. This verse is not so much a part of the particular psalm, as a mark that here another Book of the Psalms has reached its conclusion (comp. Psalms 41:13; Psalms 72:19; Psalms 89:52). The form has, however, been modified so as to make it run on smoothly with the verse immediately preceding. And let all the people say. In their praises and thanks to God (see verse 47). Amen. Praise ye the Lord. The other terminal psalms end with "Amen and Amen;" here alone do we have "Amen. Praise ye the Lord." the intention being evidently that the last words of the psalm should be an echo of the first (see verse 1). Psalms 106:1-5 The spirit of godliness. This, under all dispensations, is— I. THE SPIRIT OF . (Psalms 106:1.) The godly man is he in whose mouth the praise of the Lord is found continually, because the spirit of gratitude is deep in his heart. II. THE SPIRIT OF . (Psalms 106:1.) "His mercy endureth forever." To what the past has witnessed the future will testify. "Surely goodness and mercy shall follow," etc. (Psalms 23:1-6.). III. THE SPIRIT OF . (Psalms 106:2.) The godly man stands uncovered, awed, filled with a sense of the nearness and greatness of God, sensible of the wonderful works of his holy and mighty hand. This whole world is the temple of God, and every act of ours should be a sacrifice. IV. THE SPIRIT OF . (Psalms 106:3.) The godly man is earnestly desirous of "keeping judgment and doing righteousness," of preserving inward integrity and. bringing forth its fruits; and this because (1) it is a blessed thing to be right; (2) filial obedience secures the loving favour of the Divine Father; (3) it is attended with a variety and continuity of blessings; it brings a large reward. V. THE SPIRIT OF ON GOD. (Psalms 106:4.) He who is "of God" knows well that it is only as God enlarges and enriches him that he will be blessed indeed; therefore he lifts his heart in daily prayer for God’s "remembrance" and his "salvation." He knows the need of perpetual supplies and of frequent interposition from above. VI. THE SPIRIT OF SACRED, SOCIAL JOY. (Psalms 106:5.) It is not a truly Christian spirit to rest, let our hope and our joy to our own well being. This should continually overflow; it should spread and circulate far and wide. We should enter into the spirit of Moses and of Paul in their magnanimity (see Exodus 32:31, Exodus 32:32; Romans 9:3). Our joy is never so pure, so elevating, so noble, as when we are sharing it with others, and are rejoicing in their blessedness as well as, and as much as in our own. Psalms 106:6-39 Sin in many forms. It is not only the psalmist who says, "I will confess my transgressions unto the Lord" (Psalms 32:5). It becomes us all to say, "We have sinned … we have committed iniquity" (Psalms 106:6). Sin takes many forms, as this psalm makes clear. We may be guilty of— I. SINFUL FAILURE TO . (Psalms 106:7.) As the children of Israel "understood not God’s wonders in Egypt," so we guiltily fail to recognize the wonderful working of the Divine hand, not only in human history and in domestic experience, but also in the daily and hourly ministries of nature, and in the ordering of our individual life (see James 1:16, James 1:17). II. SINFUL . (Psalms 106:7, Psalms 106:21, Psalms 106:22.) 1. We also "remember not the multitude of his mercies," oblivious of all that God has been doing for us and in us through all our days. 2. We are too ready to forget the special deliverances which, at the time of their occurrence, we resolved to keep continually before our eyes; we allow them to be hidden, and to disappear beneath the engagements and excitements that supervene. III. THE SIN OF . (Psalms 106:12, Psalms 106:13.) Is not the Divine Master grieved with us when he has to think of us as he did of his own apostle, who in a few hours passed from loud profession to positive denial (see John 13:36-38)? Spiritual fickleness is a very grave offence; it is also particularly injurious. IV. THE SIN OF . (Psalms 106:14.) In this case it led to unhallowed importunity; to a request that became an impious demand, and that brought down retribution (Psalms 106:15). More often such "lust" of the flesh conducts to other evils—to bodily deterioration, to loss of self-respect, to injury wrought on others, to ruin and to death. V. THE SIN OF ENVY. (Psalms 106:16-18.) To envy those who are distinguished from ourselves by the favour of God is most unworthy and culpable. Instead of being grateful to the Divine Giver for bestowing so great a blessing as a strong and helpful man, we cherish a spirit that is mean and selfish. It is a common but a serious sin. VI. THE SIN OF . (Psalms 106:19, Psalms 106:20, Psalms 106:28.) The guilt of idolatry is in the substitution of the creature for the Creator, rendering that honour to the visible or the human which is due only to the Divine (see Romans 1:19-25). VII. THE SIN OF ; leading here (Psalms 106:24, Psalms 106:25) to discontent, to the loss of inheritance, to cowardly inactivity; leading, in our case, to the neglect of God’s Word and will, to continuance in spiritual obduracy, to a fatal forfeiture of eternal life. VIII. , WARFARE, . (Psalms 106:34, Psalms 106:35.) (1) To leave undone any duty of any kind to which our Lord is calling us, in discharge of what we owe to ourselves, or to our neighbours, or to our kindred, or to our race; (2) to fail to subdue and cast forth from our soul the evil dispositions and unholy principles which are there, when Christ claims us as his own; (3) to admit to close familiarity those who are alien in spirit and opposite in belief to ourselves;—this is to fall short of "the will of God in Christ Jesus," and it is to lay for ourselves a "snare," through which we may fall into grievous wrong. Psalms 106:15 Outward prosperity, inward decline. Let no one think that God’s goodness to us is to be measured by the degree in which he satisfies our craving. It may be that the worst thing that can happen to us is to secure (1) the bodily gratification, or (2) the unhallowed ambition, or (3) the unfavourable friendship on which we have set our hearts. God’s truest kindnesses are often found in his withholding or his removing the objects of our regard. He "breaks our schemes of earthly joy," that we "may find our all" in him and his service. Psalms 106:20 Our God our glory. The "glory" of Israel was found, as this verse indicates, in the God whom her sons worshipped; not in her cultivated fields, not in her varied scenery, not in her peculiar civilization, not even in her temple and its rites, but in her God. No other contemporary nation worshipped one, pure, righteous, pitiful God, who sought the well being, material and spiritual, of all his children. Well may we, to whom God has revealed himself in Jesus Christ, claim that our God is the glory of our land. Psalms 106:44, Psalms 106:45 The hope of the exile. Israel in exile had no hope at all, but in the mercy and the faithfulness of her redeeming God (Leviticus 26:41, 42). When a human soul is far away from God, and can sing no song of joy in the "strange land" of sinful alienation; when it is brought very low with a sense of Divine disapproval, and of a future which it dare not face; when it shrinks from the society of those with whom it once had sweet and sacred fellowship, and shuns the eye of human piety;—there is one thing to remember, one refuge in which to hide—the boundless mercy and the inviolable Word of God. That will not fail a human soul at its very worst. Up that pathway there is an escape from the "lowest hell" to the highest heaven. BY S. CONWAY Psalms 106:1-48 The nevertheless of God’s mercy. This is actually expressed in Psalms 106:44, but it is the theme of the whole psalm. Note concerning it— I. IT IMPLIES AND . And, indeed, there had been such: 1. In sins actually committed. What a catalogue of them the psalm contains! Sin at the very beginning (Psalms 106:7). The former psalm reviewed the history of God’s people as a subject for adoring praise, because of God’s never-failing care. Here, also, a "Hallelujah!" is raised, in view of the same history, because of God’s never-failing forgiveness. And the sins that needed this forgiveness are confessed here—the shortlived gratitude (Psalms 106:13); the shameful murmuring (Psalms 106:15); the wicked envy (Psalms 106:16); the disgraceful idolatry (Psalms 106:19); their unbelief (Psalms 106:24); their sacrifices to Baal-peor (Psalms 106:28): their murmuring at Meribah (Psalms 106:32); their disobedience (Psalms 106:34). What a melancholy list it is! And this is not all; for see: 2. The mercies of God despised. (Psalms 106:13.) 3. Their treatment of Moses. (Psalms 106:16, Psalms 106:23, Psalms 106:32.) 4. Their hardened resistance, so that God’s punishments had no power to change their evil will (cf. John 1:5). Yes, there had been provocation indeed. II. IT THE AND OF GOD. Sin is the dark foil on which the brightness of God’s mercy is all the more seen. That is why the angels of God can never render the praises of the redeemed. What a marvel it is that he should have spared Israel! It is equalled only by the marvel of his sparing us. III. WHEN THE SOUL BECOMES OF ALL THIS, IT IS IN , LOVE, AND PRAISE. See the opening of this psalm and its close. Thus is God’s mercy the spring and abiding impulse of the new life unto him. See the well known verse— "Oh the sweet wonders of that cross On which my Saviour groaned and died Her noblest life my spirit draws From his dear wounds and bleeding side." S.C. Psalms 106:3 The blessedness of the holy life. I. SUCH LIFE IS . It would not be spoken of here and throughout the Scriptures as it is, if it were only an ideal but not a possible life. Surely, if sin be the abominable thing which God hates, he must have contemplated, in his redemptive work, our deliverance from it. What is the first and great commandment, but a command to cherish that spirit towards God which is the spring of the holy life? II. IT IS ENTERED INTO BY A WAY. 1. By self-surrender, which consists in the abandoning of whatever we know to be contrary to the will of God; giving it up, though it be dear as the right hand or eye; and in the surrender of all our powers and possessions to the absolute control and direction of God. 2. Then, when we have thus given ourselves up to God, we are to believe that he accepts us, and we are to keep trusting him, day by day and hour by hour, to cleanse us by the blood of Christ from all sin. If we will persevere in this surrender and trust, nothing can hinder our entering into this holy life. Then— III. IT IS MOST BLESSED. 1. For what it escapes: the misery of a condemning conscience; of paralyzed power—for none can effectually work for God if they are abiding in sin; of knowing that your influence has been evil rather than good; of God’s face hidden from you. 2. For what it wins: the blessedness of inward peace; of confidence towards God; of power with God for man, and with man for God; of the possession of God’s loving kindness, which is better than life (Psalms 63:1-11), and of assured hope. When the people of God live this life, then there will be a turning to God on the part of the world, as now there is not, and for long ages has not been. For men will see that God’s people possess a secret spring of joy, and peace, and purity, and strength, and they will come to covet it with a great desire (Psalms 106:4, Psalms 106:5).—S.C. Psalms 106:4, Psalms 106:5 A holy aspiration. It is threefold (see Psalms 106:5), and it is preceded by earnest prayer for that grace of God which, in the psalmist’s belief, was indispensable for its fulfilment. I. THE . 1. "That I may see the good of thy chosen." He regards God’s people as the subject of a Divine choice; as, indeed, they are. There were many others who, to human eyes, seemed more worthy and more likely to bring glory to God. But God had chosen them. And he had appointed "good" for them. Good outwardly, in the possession of the promised land; good inwardly, in the possession of God’s Holy Spirit and the Divine Law written on their hearts; good instrumentally, in the blessed influence they should exert on others (cf. Psalms 67:1-7.). And all this abiding evermore. And this he craved to see; that is, to share in. It is a good desire. 2. "That I may rejoice in the gladness of thy nation." He believed Israel to be God’s nation; as, indeed, the true Israel of God are. And he believed that the mark of their life was gladness. In their best days Israel was a glad people (Psalms 144:15). And the Israelite, indeed, is ever a happy man. We are made for gladness—the ways of the Lord lead surely to it; but men do not believe this. Nevertheless, these "ways are ways of pleasantness," etc. (Proverbs 3:17). And in this gladness the psalmist would share. 3. "That I may glory with thine inheritance." Note, again, the title given to the people of God. They will glory in God himself, for he is their "exceeding joy;" in what he has done for them, in them, through them. What themes for glorying there are in all this! "Worthy is the Lamb," etc. (Revelation 5:12). Now, this holy aspiration is preceded by Psalms 106:4. II. THE PRAYER for what is needed for its fulfilment. He prays: 1. "Remember me, O Lord, with," etc. What a humble prayer it is! as if he feared he might be overlooked and forgotten, and felt that he deserved to be. And what a holy prayer! And it is one that has never yet been refused. 2. "Visit me," etc. He would that God would have compassion on him, and actually bring him his salvation.—S.C. Psalms 106:15 But sent leanness into their soul. Kibroth-Hattaavah, or "the graves of lust." So the place has been named, for it testified to the terrible truth declared in our text. The history to which it refers is familiar enough, And what followed for Israel has followed again and again, and does so still. I. SEE OF IT. 1. Israel here. The leanness in their souls was caused by a sense of God’s condemnation—they knew they had done wrong; terror of his wrath; hardening of their hearts in sin; the plague that followed. 2. Israel’s desiring a king (Hosea 13:11). 3. Judas. He had plotted and planned, and thought success was sure; but when he saw Jesus was condemned, those thirty pieces of silver burnt him as with the fires of hell. 4. The rich fool. His desire for wealth had been granted; but the Lord had said, "Thou fool" (cf. also 2 Samuel 13:15). The full purse and the lean soul are common companions. 5. The "whips" with which "our pleasant vices" scourge us. Cf. Ecclesiastes: "Vanity of vanities; all," etc.; cf. Ahab’s getting Naboth’s vineyard, and Elijah along with it. "Hast thou found me, O mine enemy?" (1 Kings 21:20). II. THE CAUSES OF IT. 1. Not necessary. If God give us our heart’s desire, that need not send leanness into our soul. Cf. Psalms 116:1-19.: there was no "leanness" there, but the reverse. And, indeed, the sense of God’s favour and help does aid the soul’s true life. 2. But are found in the motive of the prayer, which may be sinful and selfish only; and in the use we make of the answer. If we love God’s gifts better than the Giver of them, then "leanness" will be sure to follow. III. THE LESSONS OF IT. The lines which follow tell them— "Not what we wish, but what we want, Oh let thy grace supply! The good, unasked, in mercy grant; The ill, though asked, deny." —S.C. BY R. TUCK Psalms 106:1 Goodness is graciousness. "For he is gracious" (Prayer book Version). The term which the Authorized Version and Revised Version render "good," the Prayer book renders "gracious;" and so is suggested what is perfectly true when applied to God, that goodness is graciousness. The goodness of God dwelt on in this psalm is his patience and long suffering gentleness with his most trying and wilful people. Psalms 105:1-45 treated Israel chiefly as the passive recipient of Divine favour. Psalms 106:1-48 portrays Israel as continually set in opposition to Jehovah; faithful only when afflicted, and succoured only to apostatize again. Eight illustrative instances are given. I. IN THE LIGHT OF MAN’S TO GOD. In that light goodness is rightness; it is accordance with an authoritative standard. A good man is a good creature who is right with his Creator, a good servant who is obedient to his master, a good son who does the will of his father. This being man’s goodness, and man’s idea of goodness, he tries to transfer it to God, who then becomes the eternally right One. The "Judge of all the earth does right." God is good in the sense of being right, in the sense of willing that which is right, and in the sense of approving those who do the right. "Righteous in all his ways, and holy in all his works." II. IN THE LIGHT OF GOD’S WITH MAN. In this psalm with man corporate. But the national relations do but illustrate the personal and individual. Here comes in a difficulty. God, the infinitely right One, dealing with creatures who were right in all purpose and endeavour, would not need to show the special characteristics that are gathered into the word "gracious." God had to deal with a nation that was wayward, wilful, and self-pleasing, with a stiff-necked generation, one that was troublesome as any spoiled child. Goodness in dealing with such a nation must show itself as patience, pitifulness, considerateness, gentleness, or, to sum up in one word, "graciousness." Illustrate it as (1) goodness that can chastise; (2) that can limit chastisement; (3) that can restore, and give fresh opportunity; (4) that cannot be wearied out; (5) that gives the fullest influence to all qualifying considerations; (6) that keeps on hoping for the best, and working for it. It may also be shown that the gracious goodness of God makes necessary judgments inflicted on some educational and moral forces for the warning and guiding of all.—R.T. Psalms 106:7 The roots of disobedience. It is not sufficient to say that the root of disobedience is "wilfulness." Fairly reading human nature, we can find other roots from which it springs. In the history of the people Israel we can see that they did not always sin from sheer wilfulness. Sometimes they had really lost their faith hold of Jehovah, and sometimes the burdens and trials of the way brought them into conditions of despondency; and unbelief and despondency became roots of disobedience. It is usual to treat the conduct of the Israelites without giving due consideration to their difficult, perilous, perplexing, and wearisome circumstances. Rightly viewed, it would have been the supreme human marvel if they had not failed in obedience and trust. Think what a mighty host it was, yet how imperfectly organized. Think of the strain of their manifest peril at the Red Sea, and the exceeding toil and weariness of their climb up the wadies to Sinai. Think of the difficulty, in that arid region, of providing food and water for so many creatures. Think kindly of them, and though the sense of their sin is not lightened, considerateness for the sinners is nourished. The disobedience that roots in unbelief, or in despondency, puts men into the pitifulness and mercy of their God. I. ROOTED IN . Here a distinction is necessary. Here is an unbelief which is wilful, which a man chooses, and for which he seeks reasons, and this is wholly sinful, and needs humbling punishment. And there is an unbelief which is the natural human response to difficult and trying circumstances, which seem to force doubts upon us. All are liable to this kind of unbelief in sharing the trials of human life. But there is a Divine gentleness in the dealing with the disobedience which has its root in this unbelief. II. ROOTED IN . This reminds us how differently things affect different dispositions. Some are naturally despondent. They always see the dark sides, are ever ready to give up in despair. And this spirit often leads to failing obedience. Men have not spirit enough to do what they ought. But God "knoweth our frame."—R.T. Psalms 106:15 Gratifying sinful wants creates sinful wants. "And he gave them their desire: and sent leanness withal into their soul" (Prayer book Version). These people longed for food of a luxurious character; they asked for it, received what they asked, and discovered that self-indulgence nourished appetite into passion, which carried them away beyond all possibility of self-restraint. Indulgence involved loss of moral power. Feed the body and you will inevitably starve the soul, bring "leanness into the soul." "The gratification of wilful and presumptuous desire begets only an intenser sense of want." Chateaubriand tells how the "Meschacebe, soon after leaving its source among the hills, began to feel weary of being a simple brook, and so asked for snow from the mountains, water from the torrents, rain from the tempests, until, its petitions granted, it burst its bounds, and ravaged its hitherto delightsome banks. At first the proud stream exulted in its force, but seeing ere long that it carried desolation in its flow, that its progress was now doomed to solitude, and that its waters were forever turbid, it came to regret the humble bed hollowed out for it by nature, the birds, the flowers, the trees, and the brooks, hitherto the modest companions of its tranquil course." In Numbers 11:4 we are told that "the mixed multitude that was among them fell a-lusting," and the Israelites joined them in crying for flesh to eat. What ought they to have done? I. SINFUL DESIRES WILL ARISE EVEN IN GOOD MEN. Wanting what is not provided, or what is contrary to the Divine will, under the urgings of bodily passion, is a constant experience. It is even illustrated in the idea of making bread out of stones, to satisfy hunger, which came to Jesus in the wilderness. Every man must take account of the fact that his bodily passions may at any time become temptations. II. SINFUL DESIRES MUST BE WITHIN SAFE LIMITS. And this we do by refusing to let them say anything or do anything. Compelled silence soon weakens them. That power of self-mastery a man may have and hold if he gains it in the first occasion of struggle with uprising desires; but it is very hard to win again if once it is lost. III. SINFUL DESIRES GAIN RUINOUS MASTERY. The common law of wanting to do a thing again which we have once done acts in this. And all indulgence tends to weaken moral power. Illustrated by the drunkard and by the devil possessions (Legion) of the New Testament.—R.T. Psalms 106:16 The character of Aaron. "The saint of the Lord." Perowne renders, "the holy one of Jehovah." The word "saint" is equivalent to "set apart one," "consecrated priest." "The term denotes official sanctity—that derived from a Divine consecration. It will be remembered that Korah, Dathan, and Abiram denied the privileges of the priesthood on the ground that all the congregation were holy, every one of them, and that Moses replied, ’The man whom the Lord doth choose, he shall be the holy one’" (Numbers 16:3-7). Every man, to be studied fairly, must be viewed both in his public and his private character. Officialism may but present to us a character put on. It may be the fair and honest expression of what a man really is. I. THE OF AARON AS A MAN. It has been summarized in this way: "Aaron was of an impulsive character, leaning for the most part on his brother, but occasionally showing, as is not infrequent with such minds, a desire to appear independent." It must be borne in mind that Aaron received no such personal revelations from God as Moses received, and that he never occupied other than a subordinate place, and so never felt the sanctifying pressure of supreme responsibility. He was a man who could follow, but could not lead; who could serve, but could not rule. There are such among us; men who are good and trustworthy servants, but who ruin every business of which they have control. And these very men are often like Aaron, hankering after the positions for which they are unfitted. There is tinder of jealousy in such men at the success of others, which a spark will easily set alight. Aarons can carry out; they cannot initiate. II. THE OF AARON AS A PRIEST. This office suited him precisely, because in it he could be wholly occupied with providing details. A priest is a man who is not required to have a will of his own. A course is prescribed; he is to be loyal in following out that course. Aaron’s official character comes out well, but it was subject to some severe strains. He would have kept all right if things had continued in their regular routine. Routine does not weary the Aaron-type of man. But the unusual upset him. He felt nervous. He could not decide and stand firm; he let others overrule him, and unduly influence him; he could not rely on his own judgment; he tried to master difficulties in the weakest of ways, by compromises.—R.T. Psalms 106:19, Psalms 106:20 The sin of the golden calf. "They changed their glory for the likeness of an ox that eateth grass" (Revised Version). "Into the similitude of a calf that eateth hay" (Prayer book Version). The idea is that the revelation of God as an unseen spiritual Being, requiring the service of righteousness, was the distinguishing glory of Israel. But this revelation they did not rightly value, but, at the first opportunity, bartered it away for a material god, of sensual character, who was served by the licence of self-indulgence. In this they were not merely disobedient; they showed their incapacity for high things, their unfitness to become the agents of God’s most gracious designs for the human race. The sin was a fourfold one. I. IT WAS THE SIN OF TO COMMAND. It should be clearly shown that Israel was bound to obedience to Jehovah before the Decalogue was given. The scene of Sinai is improperly called the giving of the Law; it is properly the formulating of the Law. The people owned allegiance to the God of their fathers, to the God who had delivered them from Egypt; and their willingness to obey was actually pledged afresh before Moses ascended the mount (see Exodus 19:7, Exodus 19:8). They were bidden wait to receive a communication from God; they disobeyed, and acted without direction. Disobedience is often due to the restlessness that cannot wait. II. IT WAS THE SIN OF TO TRUST. The spirituality of God was the supreme national trust. Neither Abraham, Isaac, nor Jacob ever saw God, but he was a real Power in their lives. In Egypt God was never seen, but he did mighty deeds. Put fully, the unity, spirituality, and holiness of Jehovah were committed to the care of the Abrahamic race, and that race was to preserve these truths while the rest of the world freely experimented on constructing religions and deities for itself. To make idolatrous images of God, the spiritual Being, was unfaithful to trust. III. IT WAS THE SIN OF " THE DEVICES OF THEIR OWN HEARTS." Or self-willedness. They asked what they liked, as if they were independent; not what God liked, as if they were dependent on him. The essence of sin for a creature is self-will. Triumph over self-will is the supreme aim of religion. That golden calf was a self-willed thing; as such there could be no religion in it. Through, and by means of, that golden calf the people did but worship themselves; what they personified was their own will, not God. Men deceive themselves when they fashion their own gods; they can only rightly take God as revealed to them. IV. IT WAS THE SIN OF GOD. The symbol they chose was an insult. True, their associations in Egypt suggested no other; and perhaps the ox was in some sense their national symbol. So their god was the personified nation. The spiritual Jehovah is degraded in men’s minds when associated with a mere beast.—R.T. Psalms 106:23 Moses as mediator. "Had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them." "The intercession of Moses is compared to the act of a brave leader, covering with his body the breach made in the walls of his fortress." See the figure as given in Ezekiel 22:30. The account of Moses’ intercession is found in Exodus 32:10-14. The point on which we dwell is the fitness of Moses to be the mediator on this occasion. I. THE FITNESS ARISING FROM HIS . He was the agent appointed by God, through whom his will might be sent to the people. He was the representative of the people, appointed by them to conduct all negotiations with Jehovah in their name. He was the proper person; and foreshadows the Lord Jesus Christ as revealer of God to men, and negotiator for men with God. II. THE FITNESS ARISING FROM THE MOSES HAD WON. He had gained both power and right by his faithful service of the people, and by his holy familiarity with God. We may say that God had proved him, and so had confidence in him. And the people had proved him, and knew well that they had no better friend. Christ is "beloved Son," and our best Friend. III. THE FITNESS ARISING FROM THE FEELING OF Moses. He was supremely indignant at the sin of the people; so much so as to have lost his self-control, and flung down the tables. That right feeling towards the sin fitted him to mediate. He made no excuse; he could but plead for pardon. A man with no adequate sense of the iniquity could not have been acceptable as a mediator. But Moses was also supremely pitiful towards the erring people, and this gave him the fitting tenderness in pleading for their forgiveness. So in Christ we find deepest impressions of the evil of sin, uniting with supreme love for the sinners. IV. THE FITNESS ARISING FROM THE VIGOUR OF MOSES’ RULE. God knew that Moses could punish; and if the more serious judgment on the sin was removed, still there must be such punishment as would adequately impress the evil of the sin. Moses was a fitting mediator, because God was assured that he would not neglect this educative and disciplinary judgment. God, if we may so speak, graciously yielded to Moses’ persuasions, because he knew that his honour was safe in Moses’ hands. So Christ in his mediation "magnifies the Law, and makes it honourable."—R.T. Psalms 106:30 The atonement of Phinehas. (See Numbers 25:11-13.) "Phinehas, himself perhaps a judge in authority, became the type of a righteous zeal, exercising summary vengeance, informal and unbidden, against outrage on decency and on reverence for God" (Dr. Barry). "It is a picture of the one zealous man rising up from the midst of the inactive multitude, who sit still and make no effort." The incident occurred toward the close of the wanderings, when the Israelites were in the neighbourhood of Moab. Unable to gain the right to curse Israel—as Balsam wished, and as it would have paid him well to do—Balsam persuaded King Balak to allow free intercourse between his people and them. "Let the Israelites fall into immorality and sin, and then their God will destroy them, and your end will be accomplished." The scheme succeeded. The vice and iniquity of Israel was full in God’s sight, and the immediate execution of the Divine judgment was commanded. Some great public act of vindication was called for; such a manifest upholding of the Divine authority and holiness as would make a sin-cover, occupy the Divine attention, gain the Divine approval, and be a basis on which judgment might be stayed. Phinehas was the man to do it. A flagrant case of unlawful intercourse had occurred, and when he saw the wicked couple he "rose up from among the congregation, and took a javelin in his hand, and he went after the man of Israel into the tent, and thrust both of them through, the man of Israel and the woman. So the plague was stayed from the children of Israel." I. WAS ZEALOUS FOR THE HONOUR OF JEHOVAH. II. HIS PUBLIC ACT OF MADE A SIN-COVER. III. BECAUSE OF THAT SIN-COVER, JEHOVAH’S MIGHT BE STAYED. See, then, what we must look for in the great atonement, made for us by the Son of God, is some fitting vindication of the outraged honour of God our Father, and so restored relations. Reconciliation can only come with solemn honouring of God’s authority and claim by some public act of loyalty. Scripture presents to us different things that made atonement. A man’s prayer made atonement (case of Moses). An act of official duty made atonement (case of Aaron). An act of judgment made atonement (case of Phinehas). We are left to think what act of Christ’s made atonement for us all.—R.T. Psalms 106:43, Psalms 106:44 The Divine pity and patience. The exiles, when about to return to their own land, were brought to repentance by their sense of the goodness of God to them. In the spirit of penitence, the psalmist, a devout exile, reviews the national history, and finds that over and over again his people had to be penitent for their sins, and over and over again their God found them space and opportunity for repentance. Now, that exile read the national history aright, and he helps us in the endeavour to read our lives aright, and find in them ever-recurring proofs of the Divine pity and patience with the wilful and the wayward. I. SOME OF THE SOURCES WHENCE COME OUR SINS. 1. Fear. Illustrate by provocation at Red Sea (Psalms 106:7). 2. Lust. Inordinate desire. Putting God to the test (Psalms 106:14). Envy. 3. Story of Dathan (Psalms 106:17). 4. Unspirituality. Incident of the calf (Psalms 106:19). 5. Impatience. Despising the pleasant land, because it did not come to them at once (Psalms 106:24). 6. Licence. Case of immorality at Beth-peor (Psalms 106:28) 7. Distrust. Waters of strife (Psalms 106:32). 8. Imperfect obedience, a sign of self-will. They did not destroy the Canaanites, which they were commanded to do (Psalms 106:34). II. THE SORROWS WHICH OUR SINS HAVE CAUSED GOOD MEN. These help us to realize how bad those sins must be. See what sorrow Moses felt in connection with the sin of the golden calf. See what sorrow Aaron felt in the matter of Dathan’s rebellion. See what sorrow Phinehas felt in the matter of Ball-peor. III. THE PITIFUL WITH WHICH GOD HAS EVER DEALT WITH OUR SINS. 1. Waiting until we came to a better mind. Let evil do its own work; it will be sure to punish and humble. God often does so much for us by doing nothing, leaving us to suffer the natural consequences of our sins. 2. Helping us by chastisements to come to a better mind. There may be occasions on which the infinite wisdom decides that it is better not to wait, because there may be active leaders in the evil, or strong self-will, which needs to be dealt with at once. Judgment for some, as in Dathan’s case, may be chastisement for all. The worst thing that could happen to us would be to be finally "let alone." If God is in our life—acting in our life—all is right, however trying the circumstances of life may be.—R.T. BY C. SHORT Psalms 106:40-46 Man’s misery and God’s compassion. "The design of the whole psalm is to awaken the people to a lively consciousness of the truth, that though there is much of sin in us, there is much more of grace in God;" that "where sin abounded, grace did much more abound." Suggests— I. GOD LOVES ALL HIS , BUT HATES THEIR SINS. (Psalms 106:40.) That is, he makes us feel sensible that he is forever opposed to our evil conduct, and creates in us a terror of the consequences of our sins—the punishment they entail. II. PART OF THE OF SIN IS THAT WE ARE GIVEN OVER TO ITS TYRANNY. (Psalms 106:41.) Give ourselves over. This is a natural consequence, a Divine law of our constitution, and is a galling and terrible penalty of the habit of transgression. Our passions come thus to rule over us, instead of our ruling over them. III. WHEN WE ATTEMPT TO RESIST THIS TYRANNY, WE FIND THAT OUR SLAVERY IS MORE THAN WE THOUGHT. (Psalms 106:42). Men often may make some effort to break off from evil ways, but discover that they are under a heavier bondage to their sins than they had supposed. This, too, is a part of the punishment of sin—its enfeebling, debilitating influence. IV. MEN WHOM GOD SEEMS TO HAVE FROM THEIR SINS, AFTER A TIME RETURN TO THEIR FORMER . (Psalms 106:43.) They are then brought low, or impoverished, or weakened—lower than they were before, because now they begin to lose all hope of recovery. House "swept and garnished" is prepared for the return of sevenfold powers of evil, that rule more absolutely than ever. V. SUCH MISERY EXCITES THE DIVINE . (Psalms 106:44.) "Like as a father pitieth his children, so the Lord pitieth them that fear him." God pities those whom he cannot save—because of their unwillingness. "How often would I have gathered thee as a hen doth gather her chickens under her wings, and ye would not!" VI. GOD DOES NOT REPENT TILL MEN REPENT. (Psalms 106:45) God does not change his laws to relieve the disobedient from suffering; but when they change from disobedience to obedience, the result is so great that God seems to them to have changed. To row against the current and to row with the current seems like rowing upon a different river.—S. A SONG of thanksgiving, first for deliverance from the Babylonish captivity (Psalms 107:1-3), and then for other deliverances (Psalms 107:4-32), passing into a general account of God’s providential dealings with mankind, both in the way of chastisement and of loving-kindness, but especially the latter (Psalms 107:33-42). The composition closes with a single gnomic reflection on the wisdom of pondering such matters as those brought forward by the writer. Formally, the psalm falls into seven divisions: (1) a thanksgiving for the return from Babylon (Psalms 107:1-3); (2) one for deliverance from the perils of travel (Psalms 107:4-9); (3) one for deliverance from prison (Psalms 107:10-16); (4) one for recovery from sickness (Psalms 107:17-22); (5) one for escape from the perils of the sea (Psalms 107:23-32); (6) a general account of God’s dealings with men (Psalms 107:33-42); and (7) a commendation of the entire subject to the consideration of God’s people. Parts 2, 3, 4, and 5 are terminated by a refrain. Psalms 107:1 O give thanks unto the Lord, for he is good (comp. Psalms 106:1; Psalms 118:1; Psalms 136:1). For his mercy endureth forever (see the comment on Psalms 106:1). Psalms 107:2 Let the redeemed of the Lord say so. "The redeemed of the Lord" in this place are those whom the Lord has just delivered out of exile and captivity (comp. Isaiah 44:22-24; Isaiah 51:11; Jeremiah 31:11; Zechariah 10:8, etc.). The writer calls on them to give voice to the thanksgiving of Psa 107:1. Whom he hath redeemed from the hand of the enemy; i.e. of Babylon. Psalms 107:3 And gathered them out of the lands (compare the prayer of Psa 106:47; and for the expression, "the lands"—i.e. the foreign countries—see Psalms 106:27; Ezra 9:1). From the east, and from the west, from the north, and from the south. The present Hebrew text has מִיָּם, "from the sea" and so the LXX; ἀπὸθαλάσσης—but it is thought that probably מִיָּם is a corruption of מִיָּמִין (Cheyne), which would mean "from the south." Psalms 107:4-9 The form is historical, but the intention is to describe a recurrent event. Men from time to time wander—lose their way—either literally, or in the wilderness of life, grow faint and weary, and are ready to perish. But if they cry to God, God gives them aid, succors them, saves them. Then let them praise and thank him. Psalms 107:4 They wandered in the wilderness in a solitary way; they found no city to dwell in. It is, perhaps, best to divide this verse as was done by the LXX; who attached דרךְ, "way," to the latter clause. So Cheyne, who translates, "They wandered in the wilderness, yea, in the desert; they found no road to a city of habitation." So also Rosenmller. Psalms 107:5 Hungry and thirsty, their soul fainted in them. Either actual hunger and thirst, or dissatisfaction with life, may be intended. Psalms 107:6 Then they cried unto the Lord in their trouble (comp. Psalms 106:44, and the comment ad loc.). And he delivered them out of their distresses. "Distresses" may be a plural of amplification, or it may point to the triple suffering—hunger, thirst, faintness. Psalms 107:7 And he led them forth by the right way; or, "by a straight way"—a way in which there was no crookedness. That they might go to a city of habitation. The same phrase as in Psalms 107:4. A city suitable for habitation is meant. Psalms 107:8 Oh that men would praise the Lord for his goodness! Here the refrain occurs for the first time. Note its repetition in Psalms 107:15, Psalms 107:21, and Psalms 107:31. It is an earnest call on those who have experienced God’s mercies to be thankful. And for his wonderful works to the children of men! or, "his wonderful doings." Psalms 107:9 For he satisfieth the longing soul, and filleth the hungry soul with goodness. The "satisfaction" intended seems to be spiritual rather than material (comp. Psalms 34:10; Luke 1:53). God alone can satisfy the cravings of man’s spiritual nature. Psalms 107:10-16 There are others afflicted differently—struck down by some grievous calamity, imprisonment, earthly ruin, down fall of their hopes, a sense of their bondage to sin—who suffer perhaps even more than the dissatisfied wanderers. They too may cry to God in their trouble; and when they do, they experience his mercy. Let them join in the chorus of praise. Psalms 107:10 Such as sit in darkness and in the shadow of death (comp. Job 16:16; Job 36:8). The expressions used are purposely vague, being intended to cover various sorts of misery. Being bound in affliction and iron; i.e. "in an affliction which holds them like bands of iron" (comp. Psalms 107:17). Psalms 107:11 Because they rebelled against the words of God. Such deep affliction as is here spoken of scarcely ever comes upon any but those who have offended God by resisting his will. And contemned the counsel of the most High (comp. Proverbs 1:25). The "counsel of God" is the course of conduct which he has prescribed to man, whether through the reason and conscience that he has implanted in him, or through his revealed Word. Psalms 107:12 Therefore he brought down their heart with labor; rather, with misery, or with sorrow. They fell down; i.e. collapsed—sank to the earth. And there was none to help. They were like Job; no one gave them any help in their affliction. Psalms 107:13 Then they cried unto the Lord in their trouble, and he saved them out of their distresses (comp. Psalms 107:6, and see also Psalms 107:19 and Psalms 107:28). Psalms 107:14 He brought them out of dark ness and the shadow of death. Wherein they sat (Psalms 107:10). And brake their bands in sunder. Freed them from their fetters (Psalms 107:10), whatever they were. Psalms 107:15 Oh that men, etc.! A repetition of Psa 107:8. Psalms 107:16 For he hath broken the gates of brass. God completely liberates the un happy ones who turn to him; removes every restraint that confines and galls them; breaks on their behalf, as it were, "gates of brass." And cut the bars of iron in sunder. Snaps fetters and prison bars. Psalms 107:17-22 A third class of persons under God’s displeasure are punished by grievous sickness, and brought to the very verge of the grave. They, too, in many cases, turn to God, and, "crying to him," are delivered from their peril. It is for them, under such circumstances, to make a return by means of praise and thanks giving. Psalms 107:17 Fools because of their transgression, and because of their iniquities, are afflicted. Some read חוֹלִים, "sick men," for אֱוִלִים, "fools," here. But the change is not necessary. Folly and sin are regarded as two aspects of the same moral condition by the sacred writers, and sickness is spoken of as an ordinary punishment for them (Job 33:17-22; 2 Kings 5:27; 2 Chronicles 21:15; 2 Chronicles 26:16-19; Acts 12:23). Psalms 107:18 Their soul abhorreth all manner of meat (comp. Job 33:20; Psalms 102:4). And they draw near unto the gates of death. See Psalms 9:13; and compare Ἤκωνεκρῶνκευθμῶνακαὶσκότουπύλαςλιπών (Eurip; ’Hec.,’ 1) Psalms 107:19 Then they cry unto the Lord in their trouble, and he sayeth them out of their distresses (see above, Psalms 107:6 and Psalms 107:13). Psalms 107:20 He sent his word. and healed them; rather, he sends his word, and heals them (see the Revised Version). The "word" intended may be a message sent by a human messenger, like the "word" sent to Hezekiah in. his sickness (2 Kings 20:4; Isaiah 38:4); or it may be a thought suggested to the mind either directly by God, or by an angel, like that spoken of in Job 33:23, Job 33:24; or, lastly, it may be the actual Word of God (John 1:1), the Son, sent by the Father. But this last sense can scarcely have been in the writer’s mind. And delivered them from their destructions; or, "from their grave-pits" (Kay, Cheyne). The word used occurs only here and in Lain. Job 4:20, where it is translated "pits." Psalms 107:21 Oh that men, etc.! A repetition of Psa 107:8 and Psalms 107:15. Psalms 107:22 And let them sacrifice the sacrifices of thanksgiving; compare the expression, "the calves of our lips" (Hosea 14:2), and see also Hebrews 13:15. And declare his works with rejoicing; i.e. joyfully pro claim the great things that God has done for them. Psalms 107:23-32 Finally, there are eases among those whose business requires them to traverse the sea, where the danger is great, and death seems imminent. Let such persons cast themselves upon God, and "cry to him in their trouble," and they too will be heard and delivered. Must it not be their duty also to give thanks? Psalms 107:23 They that go down to the sea in ships. That many of the Israelites engaged in maritime pursuits appears from 1 Kings 9:26-28; 1 Kings 10:22; 1 Kings 22:48; 2 Chronicles 20:36; as also from Judges 5:17; Psalms 48:7; Proverbs 23:34; Proverbs 30:19; and from many passages of the Apocrypha. Joppa was at all times an Israelite port, from which trade was carried on by the residents (2 Chronicles 2:16; Ezra 3:7; Jonah 1:3). That do business in great waters; i.e. the sea of Galilee and Lake Merom. Psalms 107:24 These see the works of the Lord, and his wonders in the deep. Storms, tempests, and sudden deliverances are the "wonders" especially meant (comp. Acts 27:14-44; 2 Corinthians 11:25). Psalms 107:25 For he commandeth, and raiseth the stormy wind (comp. Psalms 147:15, Psalms 147:18; Jonah 1:4). The operations of nature are constantly spoken of in Scripture as God’s direct doing. Which lifteth up the waves thereof; or, "the waves that are his" (compare, in Psalms 147:17, Psalms 147:18, "his ice, his cold, his wind"). Psalms 107:26 They mount up to the heaven, they go down again to the depths. Tossed on the foaming billows, now carried up until they seem almost to touch the sky (see Genesis 11:4), anon sinking into the trough of the sea, and as it were swallowed up in its depths. Their soul is melted because of trouble; or, "their soul melteth away in the trouble" (Cheyne). Psalms 107:27 They reel to and fro, and stagger like a drunken man. The oldest sailor "loses his sea-legs," and staggers about the deck like a landsman, or like one drunk. And are at their wit’s end; literally, as in the margin, and all their wisdom is swallowed. But the English idiom of the Authorized Version is a very happy, one, and exactly expresses the writer’s meaning. All the seaman’s intelligence is at fault, and can suggest nothing. Psalms 107:28 Then they cry unto the Lord in their trouble, and he bringeth them out of their distresses. Practically identical with Psalms 107:6, Psalms 107:13, and Psalms 107:19. Psalms 107:29 He maketh the storm a calm; i.e. he causes the wind to drop, and to be succeeded by a "great calm" (comp. Matthew 8:26). Such sudden changes do sometimes occur, not only in inland seas, but on the Mediterranean (see Jonah 1:15). So that the waves thereof are still; literally, the waves of them; i.e. of the great waters (see Psalms 107:23). Psalms 107:30 Then are they glad because they be quiet; or, "because they be at rest," i.e. no longer tempest-tossed. So he bringeth them unto their desired haven; literally, the haven of their desire; i.e. the haven where they desire to be. Psalms 107:31 Oh that men, etc. Repeated from Psalms 107:8, Psalms 107:15, and Psalms 107:21. Psalms 107:32 Let them exalt him also in the congregation of the people. The psalmist holds it to be not enough for men who have received deliverances to thank God in their hearts, or secretly in their chambers. He requires them to make public profession of their thankfulness "in the congregation of the people." The Christian Church maintains the same attitude. And praise him in the assembly of the elders. The elders led the congregation and presided in it (Ezra 3:9-11; Ezra 6:16-22; Nehemiah 8:4-9; Nehemiah 9:4, Nehemiah 9:5; Nehemiah 12:27-43, etc.). Psalms 107:33-42 Professor Cheyne finds in this passage—which he views as an "appendix" to the psalm—a falling off from the earlier portion of the psalm, and a set of "sentences strung together without much reflection." But to others the transition from special deliverances to God’s general dealings with mankind seems an enlargement and an advance in the thought, although the language may be less graphic and more commonplace than in the former portion of the composition. Psalms 107:33 He turneth rivers into a wilderness. God can, and does, by the operation of his providence, turn lands naturally fertile—lands abounding with streams—into arid wastes, either by such a physical catastrophe as that which blasted the cities of the plain (Genesis 19:24, Genesis 19:25), or by such moral changes as have turned Babylonia from a garden into a desert, a miserable howling wilderness (comp. Psalms 13:1-6:15-22; Psalms 1:2; Jeremiah 1:13-15, 38-40; Jeremiah 51:13, Jeremiah 51:37-43, etc.). And the water springs into dry ground. The phrase is varied, but the meaning is the same. God has full control over nature, and can either take back his blessings, or render them of no avail. Psalms 107:34 A fruitful land into barrenness; literally, into saltness. The judgment upon Sodom and Gomorrah is probably in the writer’s mind. For the wickedness of them that dwell therein. God does not capriciously withdraw his blessings from a land. If he turns a fruitful land into a barren one, we may be sure that the inhabitants have provoked him by their sins. Psalms 107:35 He turneth the wilderness into a standing water; rather, a wilderness (comp. Isaiah 35:7; Isaiah 41:18). And dry ground into water springs. The entire verse is antithetical to Psalms 107:33. Psalms 107:36 And there he maketh the hungry to dwell. God gives the laud, which he has thus blessed, to some previously famishing people; as he did Canaan to Israel after they had had but scant fare in the wilderness. That they may prepare a city for habitation; literally, and they prepare. It is naturally their first thought to prepare themselves a settled dwelling-place (comp. Genesis 4:17; Genesis 11:4; Genesis 25:16, etc.). Psalms 107:37 And sow the fields; literally, and sow fields—the first act of a settled population. And plant vineyards. The second act in a wine-producing country. Bread and wine were recognized in the East as the prime necessaries of life (see Genesis 14:18; Judges 9:13; Judges 19:19; 2 Samuel 6:19; Nehemiah 5:15; Psalms 104:15; Daniel 1:5, etc.). Which may yield fruits of increase; rather, and get them; literally, make them. The expression, "fruits of increase," points to the abundance of the harvest and vintage. Psalms 107:38 He blesseth them also, so that they are multiplied greatly. With in creasing prosperity comes increase of population, naturally—i.e. by God’s ordinary providence. This increase is, however, only a blessing within certain limits. And suffereth not their cattle to decrease. This modest under-statement suggests an enormous increase (comp. Job 42:12). Psalms 107:39 Again. There is no "again" in the original, but merely the usual yaw conjunctive. Still, in the thought, there is no doubt an abrupt transition. The writer turns to the darker side of the picture. They are minished and brought low. God shows his providence, not merely in blessing, but also in chastising. Even the very nation which has been the most highly favored may, by misconduct, fall under his displeasure and suffer at his hands. Their population is diminished; they arc "bowed down" (Revised Version), or "brought low." Calamities of various kinds befall them. Sometimes their decline is brought about through oppression, which may be either the cruel rule of a native monarch, such as Saul, or the still heavier yoke of a foreign power, like Egypt or Babylon. Sometimes it comes from such an affliction as bad harvests, plagues of locusts, or pestilence. Sometimes it is brought about by sorrow—the death of a good ruler in the flower of his age, the extinction of a royal stock, the destruction of a nation’s best and bravest on battle-fields, and the like. But in all calamities alike it is God’s hand that deals the blow. Psalms 107:40 He poureth contempt upon princes. A direct quotation from Job 12:21, but not therefore to be regarded as spurious, since the sacred writers often quote one another, and the psalmists especially are very much in the habit of citing, or referring to Job (see, in this very psalm, besides the present passage, Psalms 107:10, Psalms 107:18 (bis), Psalms 107:20, Psalms 107:34, Psalms 107:41, and Psalms 107:42). And causeth them to wander in the wilderness; rather, a wilderness (comp. Job 12:24). Where there is no way. "Wandering in a wilderness without a way denotes helpless embarrassment" (Hengstenberg). Psalms 107:41 Yet setteth he the poor on high from affliction. Even in such dread calamities, when a whole nation is punished, God’s providence protects the poor and needy—not of course in all, but still in very many, eases. The mower’s scythe passes over the humblest flowers. And maketh him families like a flock (setup. Job 21:11). Those whom God thus preserves he collects into "families," and looks after as carefully as a shepherd looks after his sheep. Psalms 107:32 The righteous shall see it, and rejoice. Experience will justify God’s ways to man. "The righteous"—his people—will see that the general course of God’s providence is such as described (Psalms 107:33-41), and will "rejoice" that it is so. And all iniquity shall stop her mouth. The gain sayers, unable to impugn the righteousness of the Divine proceedings, shall have no resource but to sit still and hold their tongues. Psalms 107:43 Whoso is wise, and will observe these things; rather, let him observe these things. It is assumed that they are open to be observed by all; they are the patent facts of human life. Even they; rather, and they. Shall understand the loving kindness of the Lord; literally, loving-kindnesses; i.e. many acts of loving-kindness. Psalms 107:1-32 Deliverance and indebtedness. We can never measure what we owe to God for his daily loving-kindness. Indeed, it is only the wise who observe and take account of the Divine source of all human blessings, that at all understand how great is our debt of gratitude (Psalms 107:43). But we are too apt to overlook God’s goodness to us even in the more striking events of life. How often in the course of our life are we cast upon the kindness of the Divine Redeemer! I. THE OF OUR NEED. 1. Our necessity takes various temporal or bodily forms. It may be: (1) Distance from home; sometimes in the land of the alien and the enemy (Psalms 107:3, Psalms 107:4); sometimes in oppressive and depressing solitude (Psalms 107:4); sometimes in pecuniary straits. (2) Cruel and almost intolerable restraint—in the home, in the school, in the institution, in the prison (Psalms 107:10-12). (3) Bodily evil—sickness, pain, prostration, dependence on the ministry of others (Psalms 107:17, Psalms 107:18). (4) Perils of travel by sea or by land—e.g; the journeys of Paul and all missionaries (Psalms 107:23-27). 2. Our necessity often takes the much more serious aspect of spiritual evils. These may correspond to those of the flesh. They may be: (1) Distance from God. (2) Spiritual bondage, in which we sigh and struggle for a freedom which seems beyond our reach. (3) Unsoundness of soul, loss of all appetite for the heavenly and the Divine. (4) Inward commotion, profound unrest. II. THE TRUE ACCOUNT OF OUR . Its origin is to be found in ourselves—in our own folly, in our own iniquity, in our willful departure from God; and in the consequent penalty which God’s righteousness exacts (see Psalms 107:11, Psalms 107:12, Psalms 107:17). III. THE ONE REFUGE OF THE HEART. Men that forget God at every other time remember him in the hour of trouble and of danger. When they are brought very low, when there is "none to help" (Psalms 107:12), when the gates of death are seen (Psalms 107:18), "then they cry unto the Lord." The refrain of the psalm is the habit of the heart of man when his case is desperate, and his soul is "faint within him." Nothing but the dark night will bring out the heavenly star. IV. DIVINE . (Psalms 107:7, Psalms 107:13, Psalms 107:16, Psalms 107:20, Psalms 107:29, Psalms 107:30.) Sometimes very markedly, sometimes indirectly and through various agencies or instrumentalities, God makes his delivering power to be felt. But in whatever way, directly or indirectly, it is in the exercise of his power and by forces which he has ordained, originated, and maintained, that the wanderer finds his way home, that the fever abates and the patient is healed, that the deer of escape is opened and the prisoner comes forth. It is of him and through his grace that the prodigal returns, that the tyrannous habit is broken, that the soul is made pure and sound, that peace and rest come back to the troubled heart, that the light of heaven shines clear on the pilgrim’s path. V. THE PLACE OF IN THE HEART AND LIFE OF MAN. (Psalms 107:1, Psalms 107:2, Psalms 107:8, Psalms 107:15, Psalms 107:21, Psalms 107:22, Psalms 107:31, Psalms 107:32.) This should be a very large place. The redeemed of the Lord should "say so." They should sing his praise with joyful lips; they should daily offer the sacrifice of thanksgiving; they should carry with them everywhere a sense of deep indebtedness; they should feel that for the special temporal mercies of God, and also for his restoring and reconciling grace in Christ Jesus, they owe a continual, an unbroken, an abounding gratitude—a gratitude that should find vent in sacred song, in blameless conduct, in cheerful submission, in earnest and persevering labors. Psalms 107:33-43 Divine revolution. The wheel of providence "goes full circle," lifting up the lowly and abasing the proud. God turns the rivers into a wilderness, and the wilderness into standing water, etc. (Psalms 107:33, Psalms 107:35). I. THE DIVINE . He cast out the guilty inhabitants of Canaan, and planted in their place the children of Israel; but when these rebelled against him, he rejected them, and sent them forth into a strange land. Thus has God humbled nations age after age; thus has he humiliated Churches—both great ecclesiastical organizations, and such Churches as those we read of in the Apocalypse (Revelation 2:1-29; Revelation 3:1-22.). And thus may we expect that he will bring down all communities that forget their Creator, that are false to their Redeemer, that are unfaithful to their mission. II. THE DIVINE . (Psalms 107:35-38, Psalms 107:41.) A people, a Church, a society, may be very low, there may be but a spark of life in it; yet it need not despair. There is a hand which can kindle the faintest spark into a noble flame; there is One who can turn the sterile desert into the fruitful field. Far above all means and measures is the consideration—Is God’s favor gained? Our expectation is from him. "Let Israel hope in the Lord." There are three things which avail to secure his good pleasure and his restoring power. 1. Penitence for past misdeeds and present unworthiness. 2. The faith which leads to earnest prayer for his blessing. 3. The appropriate, devoted action to which he calls us. Under these conditions we may look for a Divine revolution—evil and sorrow overturned, righteousness and prosperity restored. BY S. CONWAY Psalms 107:1-43 Wherefore men should praise the Lord. Such is the theme of this glorious psalm. "It contains the thanksgiving of exiles (Psalms 107:3) apparently not yet returned to Jerusalem, but already escaped from the thraldom of Babylon." Note— I. ITS GENERAL LESSONS. 1. It tells of present earthly troubles. They were such as the returning exiles had met with, for Babylon was not the alone place of exile. There had been weary wanderings in the barren, waterless, and burning deserts; cruel and hopeless imprisonment; sickness nigh unto death; perils by sea (cf. Jeremiah 16:15; Jeremiah 40:12; Daniel 9:7). And it repeatedly declares the real cause of human troubles—the wickedness of men. 2. It warrants our praying for deliverance from such troubles. It tells how all the troubled ones did this. And, indeed, it is an instinct in man to thus pray. 3. It promises that God will answer such prayers. "He delivered them" is four times affirmed (Psalms 107:6, Psalms 107:13, Psalms 107:19, Psalms 107:28). 4. It demands that therefore men should praise the Lord. It expresses a longing desire that men should do this, but also a tacit confession that many of them would not. These are the lessons that lie on the surface of the psalm. But are they true? Consider, therefore— II. THE OF THEIR . 1. The psalmist had no doubt about it. But in our day many doubt it much. They say all these troubles come to men now, and instead of deliverance such as is here affirmed as ever taking place in answer to prayer, there is in the majority of such cases no deliverance at all. 2. Calvin argues (see Perowne, in loc.) that no doubt the most do perish, but, then, all deserved to; therefore if any are saved it is by the great mercy of God: God was not bound to save any of them. But how can any thoughtful soul be satisfied with such reply? It is like Calvin, but all unlike the teaching of Christ. 3. The true reply is, that God answers prayer in different ways. He will ever give the best thing—of which he only can be the Judge-but that may not be the thing we cry for and when he does literally deliver, it is rarely by interfering with natural laws, but rather is it by suggesting to men’s minds how they may work out their own deliverance. He teaches them here to use the laws of nature so as to win what they desire; but he does not miraculously set those laws aside. It is true God ever answers sincere prayer, but not that he does so in the literal, direct way which the psalmist believed. But if we allow ourselves, as we surely may, to regard these distresses as patterns and images of spiritual distresses, then the declarations of the psalm are absolutely true. Therefore consider— III. ITS . 1. That in these earthly troubles we have such as are spiritual faithfully represented. 2. That we may and should pray for deliverance from them. 3. That such prayer shall be surely answered. 4. That then it is our bounden duty to praise the Lord. "Whoso is wise will consider these things, and," etc. (Psalms 107:43).—S.C. Psalms 107:8 Praise, its desirableness, absence, and source. This psalm one of those many Scriptures which show God’s mindfulness of the needs, not alone of one land and age, but of all. For see what variety of condition, character, occupation, experience, are portrayed in this one psalm—the desert, the city, the sea, the prison, the traveler, the exile, the sailor, the disease-stricken, the captive, the storm-tossed, the rescued. And thus it is that all men, of all ages and all lands, may find, whatever their condition, in this blessed book that which meets their case, which seems written for just such as they. But the psalm mainly contemplates God’s great deliverances, and is a summons to all men to praise the Lord for his goodness. This is the burden of the text, and it plainly teaches that for men thus to praise the Lord is— I. . The psalmist longs that they should do this; he seems eagerly waiting for that outburst or’ praise which he feels ought to be forthcoming. And it is thus to be desired: 1. Because it is so right. If this could not be said of it, nothing else that might be urged could justify such longing after it. But this can be said. For God’s goodness deserves men’s praise. Think how great, how varied, how constant, how all undeserved, how costly, is the goodness of God to men, and how it follows them continually all the days of their life here, and then goes with them into the eternal life. If a fellow man have shown to us, when in distress, great kindness, we are not slow to acknowledge it; or if we were, the verdict of our fellow-men would at once condemn us. 2. It so brightens our life. That which darkens life is the dwelling on its unhappy events, or on those which we think unhappy. But if we would brighten life, we have to reverse this process. Collect the happy facts of life, and let memory recollect and ponder them. It will be found that however great the sum of our sorrows may be, the sum of our joys is greater. 3. It gives us courage in the conflict with the social evils of the day. There are many such. They are demanding men’s attention more and more. The bitter cry of multitudes of our fellow men can be no longer stifled or ignored. And good men are setting themselves to see what can be done to remedy these wrongs. But every one knows that it is much easier to point out a wrong than to find a remedy. For there are so many who profit by the wrong, that they will never, if they can help, let go their hold of it. All man’s selfishness rises up to guard it, and its defenses are strong indeed. But what can so encourage us to assail these strongholds of wrong as the conviction, wrought by the habit of praising the Lord for his goodness, that he whom we know to be good cannot but be against such wrong, and with those who seek to remedy it? There will be heard in their souls the ancient stirring cry, "Deus vult!" and like as that emboldened men in the days of the Crusades, so for this far more important and difficult crusade it will serve the same blessed office of emboldening the hearts of those who undertake it. But such custom is— II. ABSENT. The text is both a confession and a bitter complaint of this fact. But why is this? Wherefore is it that men act towards God in a way which would cover them with shame were they to act so in regard to their fellow-men? The very words of the text suggest not a little of the answer. 1. Many do not believe in the Lord. They will not absolutely deny his existence, but they are not at all certain of it. And such uncertainty paralyzes praise. They, of course, believe in some "force," some efficient power, which produces what they see. They cannot help believing in that. But what it is they do not pretend to say. They are materialists, evolutionists, agnostics, but no more. 2. Others question the "goodness" for which men should praise the Lord. They are bewildered at many aspects of the natural world and of the social world, that seem to throw grave doubt on that goodness. And when they look within and see what they themselves are, how evil and wrong; and when they listen to what not a few theologians tell them of God, and the doom he destines for the mass of men, a very sea of doubt and misgiving surges over them, not to say swallows them up. 3. And others deny any "wonderful works." They do not believe in the supernatural, and all miracle is but myth. They believe only in the reign of law, and that things happen not in any "wonderful" way, but according to fixed, orderly, and ascertained law. They have a natural explanation for everything, and need no Divine intervention to account for aught that has occurred. They believe in "wonderful works" done by "the children of men," by their genius, skill, daring, but not in any done for them. Such are some of the silencers of men s praise and gratitude. But, whatever the cause, the effect is most sad. Man’s own self becomes, to him who believes not in God, the greatest and most important being he knows, and what but hideous selfishness can follow? And he who doubts—as, alas! so many do— "That he and we and all men move Under a canopy of love As broad as the blue sky above," —what is there for him but to sink down into a wretched pessimism, a despair of good, such as may be met with in wide regions of the thought, speech, and writing of this unbelieving age? Pride, miserable atheistic pride, is another of the Dead-Sea fruits which grow on the tree of unbelief in the supernatural. Believing that man is self-made, he has a wonderful respect for his maker, but no gratitude to God. What, then, is to be done? for surely the spirit of praise— III. IS TO BE SOUGHT AFTER. But how may men be made to praise the Lord for his goodness—how? This is, indeed, an important question, and almost as difficult as important. Not, we think, by their simply going over the mercies they have received, because, unless they believe them to be God’s mercies, the mere enumeration will do no good—will probably only foster pride. But we believe that St. John supplies the true answer. He says, "We love him, because he first loved us." This is the genesis of the spirit of praise, its true point and spring—our seeing and believing God’s love to us in Christ our Lord. So, then, would we quicken this spirit of praise in ourselves, let us get back whence it first began; and would we awaken it in others, the best, we believe the only way, is to— "Tell them the old, old story Of Jesus and his love." S.C. Psalms 107:4-32 Four portraits of one soul. I. INQUIRE AS TO THE SOUL. 1. The psalm tells of ransomed exiles, of redeemed Israelites, and recounts the sad but varied experiences through which they had passed. Some had been wanderers, some captives, some stricken with mortal sickness, some all but lost at sea. 2. But in all ages of the Church this psalm has been taken as telling not merely of the literal facts which it records, but as setting forth in vivid and varied way the history of every soul as yet unsaved. It is, then, of the soul not yet saved that this fourfold portraiture is given. II. LOOK AT THE . 1. That of the wanderer. Out of the right way, in the wilderness, and going astray there; very miserable since he can find no home or rest; famine stares him in the face, and his soul faints within him. Is not this a true description of such as are unsaved? Every detail answers to his experience and condition. "All we like sheep have gone astray." Wanderers from God, and weary because of it,—such is the unsaved soul. 2. That of the captive. He is shut up in some dark dungeon, fettered hand and foot, doomed to die; he has brought it all on himself by his rebellion; the weight of his trouble has utterly east him down; he lies prostrate on the ground, without help or hope. Here, again, the real resemblance between this portrait and the unsaved soul can be readily seen. Many such can bear testimony that they have been through it all. Christ speaks of such as captives, held fast behind prison doors and bound (Luke 4:18). Then: 3. That of the man stricken with mortal disease. Fools are they, and not simply unhappy, for these also have brought their misery on themselves; they are sinners as well as foolish. But now, so stricken with sickness are they, that they turn from all food, and are at the point of death. Sin is such a disease, and they are fools who bring it on themselves; and the effects of it are just what is said, and there is but a step betwixt them and death. 4. The storm-driven mariner ready to perish. Again we have a portrait of the soul, so driven and tossed by the tempests, trials, and storms of life, that he has almost made shipwreck. We may be going on in our ordinary pursuits when these dreadful tempests rise; and then, at our wit’s end, not knowing what to do, our soul is melted because of trouble. Oat of Christ, we are ever exposed to such storms; for his word alone can still the tempest, and bring us to the haven where we would be. III. OBSERVE THE POINTS OF AND . 1. Of difference. The first tells of the unrest and failure of the soul to find satisfaction apart from God. The second, of the awful power, oppression, and cruelty of sin. "O wretched man that I am! who," etc.? (Romans 7:24). The third, of the paralysis of all spiritual energies, and the drawing ever nearer death of all the faculties of the soul, which sin causes. The fourth, of the liability to sudden and overwhelming destruction of the soul unpiloted by Christ. 2. Of resemblance. All such souls have to suffer. That suffering reaches extremity ere succor comes. Nor does it come then until prayed for; but then it does come and according to the need of each. The Lord alone sends it. The effect of it is ever to wake up praise; to make the soul long that others may praise, and to grieve that they do not.—S.C. Psalms 107:30 The Pilot, the passage, and the port. "So he bringeth them to their desired haven." These three themes are suggested by the words. Therefore consider— I. THE PILOT. He is the Lord Jesus Christ. We need his aid. Some think they can manage well enough without him, and hence refuse his aid; but no ship ever yet came safe to port without that aid. Receive him, therefore. His knowledge is perfect. His wisdom never errs. His power is omnipotent. His terms are such as all can comply with—trust and obey. His authority is from God. There are many pretended pilots; he alone is sent of God. He never fails. II. THE PASSAGE. "So he bringeth them," etc. How? 1. By his Holy Spirit he guides the soul. 2. By his Word. "Thy Word is a lamp unto," etc. (Psalms 119:105). 3. By his gracious providence, sending now one influence and now another to further our course. 4. By the ministries of his Church—the means of grace, prayer, sacraments, etc. III. THE PORT. It is our desired haven. Desired because there is: 1. Rest. 2. Safety. 3. Joy and happiness. 4. Reward.—S.C. Psalms 107:43 The loving-kindness of the Lord. I. WHAT IS IT? 1. "These things" here spoken of are not merely the gracious deliverances which were granted in answer to the people’s cry, but the terrible troubles which led to that cry unto the Lord. The deliverances are but parts of these things. 2. And often there is no deliverance. The weary wanderer sinks down on the sands and dies; the captive perishes in his dungeon; the man stricken with mortal sickness enters those gates of death to which he had drawn near, and does not come back; the storm-beaten ship goes down with all on board. 3. Deliverances arc the exertion, not the rule. In these cases is there no loving-kindness of the Lord? Some say there is not, and they further say God is not either. 4. But these things arc part of what we are to observe. No doubt they do make the loving-kindness of the Lord difficult to understand. It seems as if the observing of them were just the thing which would hinder, not help, that understanding. But we are to look at the psalm as a whole; not at the deliverances only, nor the troubles only, but at all together. 5. So looking, we shall see that the loving-kindness of the Lord is his bringing our heart, our will, to be at one with himself. This is his great, his blessed, and most loving gift. When it is wanting, there comes rebellion and sin of all kinds, and following close after that, trouble and sorrow; but when it is present, then these things depart. When it is absent, no amount of earthly good satisfies or can make really blessed; when it is present, no amount of earthly sorrow can rob the soul of its peace and trust. This, then, is the loving-kindness of the Lord—the heart that always says to God, "Thy will be done." II. WHAT THIS LOVING- DEMANDS. 1. That the rebellious heart should be brought down and humbled. (Cf. Psalms 107:12.) In each of the scenes so vividly portrayed this is what is seen: the stout self-trusting and self-satisfied heart has disappeared, and a meek and lowly one has come instead. 2. God must insist on this; for until it is brought about, there is no way open for peace with God. Will we not see this at once, and take on us the Savior’s yoke, and learn of him who was meek and lowly in heart, and so find rest in our souls? III. WHAT IT WILL SURELY DO. It will take measures for the accomplishment of that which is so essential. There are two methods by which God’s loving-kindness brings down the proud heart. 1. By his Holy Spirit. He convinces of sin, withers up the pride and self-sufficiency which lurk within us, and leads us in all humility to the feet of the Lord. He is ever striving to do this. Happy are they who yield to him. But this may fail. Therefore: 2. His providence is set to work. The consuming fire of God’s terrible punishments burns up the rebelliousness which nothing else will purge away. The stout heart is made to yield, and the obstinate will to give way. 3. But the ordeal is fearful. Nothing but the loving-kindness of the Lord will hold men down to it. Let us not compel him thus to deal with us. Let us accept the yoke of wood, lest he put upon us the yoke of iron. . 1. Love orders our lives. That is the meaning not only of the gentle but also of the awful, ways of God. 2. Love must have the obedient heart. 3. The wise only will see all this, and they must "observe these things" in order to understand. It was the secret of Christ’s peace, for he understood the loving-kindness of the Lord.—S.C. BY R. TUCK Psalms 107:2 The Lord’s people are a redeemed people. "The ransomed of Jehovah" (Perowne). This has been well called "the psalm of life." While its figures are partly suggested by the history of Israel, it is a meditative rather than historical psalm. "It presents to us, first, a magnificent series of pictures of various crises of human life—of the distress which throws men at such times on God in prayer, and of his gracious answer of deliverance; and next, a more thoughtful contemplation of God’s government of the world by blessing and chastisement, by exaltation of the meek and humiliation of the proud." It is evidently composed by one of the returned exiles, and represents the pious feeling of a man who is rejoicing in some new and wonderful redemption of God. In the light of the new experience he reads his own life, and the story of his race, and he can see that God has always been, in every sphere, the Redeemer, Deliverer, and Ransomer. God has a fourfold claim to be called the "Redeemer" of his people. I. GOD’S CLAIM ON THE GROUND OF THE GREAT . That was the deliverance of Israel from the Egyptian bondage. Of it Israel was ever kept in mind by the Passover rite; by Divine revelations; by appeals of psalmist and prophet. It was a great redemption in view of (1) the distress from which it delivered; (2) the wisdom and power displayed in it; (3) the issues to which it led. Israel was bound to regard itself as a redeemed people, bound in allegiance to its Redeemer, who is to be served by thankful, loving obedience. II. GOD’S CLAIM ON THE GROUND OF THE MANY . 1. These appear to view in the wilderness-journey, when again and again God delivered the people from their circumstances, their enemies, and themselves. 2. They appear to view in the period of the Judges, when God graciously responded to penitence and prayer, and raised up national deliverers. 3. They appear to view in the period of the prophets, when God held back again and again his threatened judgments. The true reading of each individual life shows the same ever delivering, rescuing, redeeming God. III. GOD’S CLAIM ON THE GROUND OF HIS LATEST . That, to the psalmist, was the rescue from the Babylonish captivity. A wonderful restoration considered as to (1) its time, (2) unexpected manner, (3) important issues, (4) fulfillment of promises. The feature of it that most pleased the psalmist was the gathering of the scattered Israelites, and the uniting of representatives from all the tribes to form the new nation. IV. GOD’S CLAIM ON THE GROUND OF HIS . That which was wrought by the agency of the Lord Jesus Christ. The soul-redemption, of which all other redemptions could be only the foreshadowing and illustration. Jesus reveals God the Redeemer.—R.T. Psalms 107:8, Psalms 107:9 A fourfold view of God’s relations. This point is illustrated from the first thirty-two verses of the psalm, the verses taken as text being the refrain closing the first section. Summing up God’s relations with his people, Delitzsch suggestively says: 1. God gave them the lands of the heathen (see Psalms 105:44). 2. God scattered them in the lands (see Psalms 106:27). 3. God gathers them from the lands (see Psalms 107:3). The thirty-two verses, or rather those from Psalms 107:4 to Psalms 107:32, contain four mental pictures: (1) of pilgrims in a barren land of thirst and distress; (2) of captives languishing in a captivity, which is the punishment of sin; (3) of foolish men smitten by God’s hand with sickness, even unto death; (4) of sailors in extremity of danger on the sea. God is seen in his general relations to all, and in his special relations to each. I. GOD THE ; or, the pilgrim’s Provider and Guide. Two sources for his figures are before the mind of the psalmist. 1. The old wilderness-journey of the Israelites. 2. The recent desert-journey of the exiles from Babylon to Jerusalem. Both presented peculiarities of difficulty, trial, and need. In both God had most graciously overcome difficulties, and secured all needed supplies. In neither had his people wanted any good thing. This will readily be illustrated by details of these journeys. II. GOD THE ; or, the captive’s Deliverer. Here the same two sources provide the figures. Once Israel was captive in Egypt, and then God brought his people out "with a high hand and outstretched arm."—Recently they had been captive in Babylon, and the interweavings of Divine providence, which led to their return to their own land, were no less wonderful and no less gracious. There is a higher sense in which God, through his Son Jesus Christ, now gives "liberty to the captives." III. GOD THE HEALER; Or, the willful man’s Savior. The association of this figure is not so easy to trace. There is very probable allusion to those times of pestilence in the wilderness-journey which followed on the people’s sin; and the people were led into sin by foolish, willful individuals, such as Korah or Dathan. But even when suffering was direct judgment on sin, God magnified his mercy in healing and restoring. IV. GOD THE ; or, the sailor’s Preserver. Israel seems to have had no mercantile associations with the sea before the time of Solomon; but in the time of captivity the Israelites were scattered abroad, and engaged in commerce in all lands, so sea-figures had become familiar. But the reference here may be typical; the perils of the sea picturing all kinds of human peril that are beyond man’s control, but within God’s control. For what he is to his people, we are bidden to thank and praise the Lord.—R.T. Psalms 107:13 Prayer for temporal good. The trouble was trouble in their outward circumstances. The cry was a prayer. The answer was a gracious Divine dealing with these troublous circumstances. Whatever may be urged against its reasonableness, the fact cannot be gainsaid that Bible men and women did pray to God about their material needs, and did find those needs supplied after prayer. The philosophy may be beyond us; the fact is plain. "This psalm teaches us not only that God’s providence watches over men, but that his ear is open to their prayers. It teaches us that prayer may be put up for temporal deliverance, and that such prayer is answered. It teaches us that it is right to acknowledge with thanksgiving such answers to our petitions. This was the simple faith of the Hebrew poet." I. PRAYER FOR GOOD IS NATURAL. It is a natural impulse which every one feels; even the atheist feels it in the time of shipwreck. It is natural to man (1) as a creature, having creature-wants for which it cannot itself secure the supply; (2) as a child, who has a stronger impression of material than of spiritual need. All natural impulses have a sound basis. There is that in God which responds to them. II. PRAYER FOR GOOD IS . Because we can see that forces are continually acting upon and modifying forces (as when I raise my arm, and make vital force counteract the natural force of gravitation); and no man has any right to say that prayer is not a higher force, which can modify, or lead to the modifying, of both vital and physical forces. Prayer may set moving the Divine forces which control and readjust the working of the material forces. It is often said that natural law never changes; but it needs to be seen that natural laws are always cross-working, and even preverting, each other’s working It cannot be unreasonable to conceive of the Divine will as a controlling law, working in material spheres. III. PRAYER FOR GOOD IS . This may be shown by several considerations. 1. God, in every age, has asked it of man. Referable to outward needs, he says, "For all this will I be inquired of by the house of Israel, to do it for them." 2. Man, in every age, has prayed about such things. Illustrate by instances taken from each period of Bible history. There are supreme cases in which men have even given up working, prayed and waited for God to act. It is unfair to give such cases no consideration. 3. God has, in every age, interfered in men’s lives, in order to answer their prayers. "This poor man cried, and the Lord heard, and saved him out of all his troubles."—R.T. Psalms 107:17 Bringing affliction on ourselves. "Foolish men," so called "because of the moral infatuation which marks their conduct. Men of earthly, sensual, selfish minds, who turn a deaf ear to warning, and despise counsel." The "fool" of the Bible is usually the strongly self-willed man, who accepts no guidance or control, but persists in following the "devices and desires of his own heart." Such a man is sure to bring trouble upon himself. It is true that all men are tempted into self-will at times; but the case introduced here is that of men who are persistent in their self-will, and let it fashion their course of conduct, their habit of life. I. ARE THE NATURAL OF . Because the willful spirit is sure to lead to acts which involve trouble. The world is ordered according to the will of God; and it keeps the order when man’s will is in harmony with God’s will. Illustrate by the peace of a country, and welfare of all its inhabitants, when the will of the people and the will of the governing body are in harmony. Every self-willed citizen spoils the harmony for the whole, and brings trouble on himself. So in God’s kingdom. The self-willed (foolish) man is a disturbing element; and the king, all law-abiders, and all the arrangements of the kingdom, must be against him. He cannot get his own way; he must "bring affliction on himself," and not on himself alone. It is a searching and humbling inquiry—How many of our earthly afflictions are the direct result—the natural consequence—of our willful persistence in wrongdoings? The humiliation of the review of life is the discovery of how many troubles were our own fault, and might have been avoided by mastering our self-will. "Many sicknesses are the direct result of foolish acts. Thoughtless and lustful men, by drunkenness, gluttony, and the indulgence of their passions, fill their bodies with diseases. Men, by a course of transgression, afflict themselves, and are fools for their pains." II. ARE THE DIVINE AGENCY FOR WILFUL ONES TO REASON. Perhaps it is true that God’s afflictions are never "judgments," in the sense of mere vindicatory punishments. But they are not always "judgments" in the sense of "chastisements." They are—certainly they are for the persistently willful—"judgments" in the sense of "humiliations." Their design is to break men away from their self-confidence. And therefore the affliction is so directly connected with the sin, and men are compelled, humiliatingly, to admit that they have brought their troubles on themselves.—R.T. Psalms 107:22 Thanksgiving when prayer is answered. Men are much more ready to pray than to give thanks; to express their desires than to recognize the response made to their desires. Men fail in gratitude rather than in petition. Therefore do the apostles specially urge this grace, and require its cultivation by the Christian disciples (see Philippians 4:6; Colossians 4:2; Hebrews 13:15). The call to thanksgiving is the refrain of the palm. Man is seen to gain no blessing save through the ministry of him who is the "Author and Giver of every good and perfect gift." And man’s sin is seen to be restraining his lips, and failing to make due recognition of "grace abounding." A life full of God’s benedictions should be a life full of God’s praise. In this text the general duty is presented under two figures. I. AS A . The peculiarity of a sacrifice is that it is a silent act. It is something a man does which has its own voice, and need not be accompanied with any words. When the old Jew brought his animal to the priest, according to the rules of the Mosaic ritual, he did not need to say anything by way of explanation. The priest perfectly understood what he meant. Some act of Divine mercy was filling him with thankfulness, and his offering found for it expression. Philip Henry puts this sharply: "Thanksgiving is a good thing, thanksgiving is a better." The self-offered in sacrifice speaks our gratitude to the listening ear of God. A man can show himself grateful by his manner of life. Bouar prays— "Fill thou my life, O Lord my God, In every part with praise, That my whole being may proclaim Thy Being and thy Ways. "Not for the lip of praise alone, Nor e’en the praising heart, I ask but for a life made up Of praise in every part." "I beseech you therefore that ye present your bodies a living sacrifice;" so says St. Paul. And it is to be a sacrifice of thanksgiving. II. AS A . "Tell out his works with gladness." Here thanksgiving is a voiceful act. "I will not refrain my lips, O Lord, thou knowest." "Praise is the only employment in which self finds no part. In praise we go out of ourselves, and think only of him to whom we offer it. It is the most purely disinterested of all services."—R.T. Psalms 107:30 The desired haven. "So he bringeth them unto the haven where they would be" (Prayer-book Version). The picture of the sea connected with this text is "painted as a landsman would paint it, but yet only as one who had himself been exposed to the danger could paint the storm—the waves running mountains high, on which the tiny craft seemed a plaything; the helplessness of human skill, the gladness of the calm, the safe refuge in the haven." It is difficult for those who love the sea to enter into the feelings with which Eastern people in olden times, and especially the Israelites, regarded it. That feeling of mystery and dread must have been intense before Solomon’s time, when a commercial navy was employed in both the Mediterranean and Red Seas. For the severity of a storm in the Mediterranean, the story of Jonah, and of St. Paul’s shipwreck, may be studied. What seems more especially to have influenced ancient minds was the constant unrest of the sea. This is reflected in many of the Bible references to it; and this has always struck both poetic and pious minds. I. THE OF REST. To man it is the supreme idea of heaven; it is the perfection of bliss on earth. That not so much because of toil, as because of change and trouble. The rest man seeks is not rest from work, but rest from worry. The activity of work is, for healthy minds and bodies, the truest rest. But uncertainty, change, anxiety, make us long for the moral rest, which can only come when God’s will is no longer checked by man’s. It is not the rest of the grave man wants; it is the rest of the "desired haven"—the rest of the moral issue of life. Every man is, according to his own idea, moving towards and into rest. Alas! that so many make shipwreck. II. THE SYMBOL OF REST. A "desired haven." Harbor after a long and stormy voyage. "In the fierce gales of November or March, when the shrieking blasts drive furiously up the channel, and the huge mountain-billows, green and white, open threatening graves on every side, how welcome would be a safe harbor, easy of access, and placed at a part of the coast which else would be unsheltered for many leagues on either side!" (Gosse). "The stately ships go on, to the harbor under the hill" (Tennyson). The point suggestive of practical teachings is thrown out by the Prayer-book Version. Our "desired haven" is, "the haven where we would be." It is the realization of our life-objects, of our hopes; and so we are led to discuss men’s life-aims. Their rest, when they gain it, too often proves to be no rest. He only reaches rest that is rest indeed, who has voyaged life’s seas in hope of entering at last the harbor of God.—R.T. Psalms 107:33-39 God’s commonplace mercies. The difference in the style and contents of the latter part of this psalm has been noticed by almost every writer. The pictures, with their closing refrain, cease; and in a hurried way instances of God’s providential government are given. It has been thought that the psalm was completed by another poet; but in that case the structure of the psalm would have been closely imitated. The peculiarity of this portion may be explained by showing that the psalmist had spoken of God’s gracious relation to special forms of trouble; and he might leave the impression that God was only in them. And men might be feeling very deeply how commonplace their life was. Without such special experiences they might take up the notion that they were out of the spheres of special Divine mercies; and so the didactic psalmist puts in a word for these: in a few skilful sentences he sketches ordinary, commonplace life, and shows God’s relation to it. The things briefly mentioned suggest— I. THE OF LIFE. Such are the difficulties of the seasons, the rains, the floods, the drought, in their relation to agricultural life. II. THE OF LIFE. Working for a living, tillage, building, planting, tending cattle, etc. III. THE OF LIFE. Accidents, diseases, plagues, etc. IV. THE OF LIFE. For few men pass through many years without suffering from the mischief-making schemes of those who, by reason of envy or masterfulness, make themselves their enemies. The psalmist urges that God is quits as truly in the commonplace as in the unusual. He is working through our everyday life experience some high and gracious moral end. And therefore every man should be quick to observe the "loving-kindness of the Lord," and ever ready to "praise the Lord for his goodness, and for his wonderful works to the children of men."—R.T. Psalms 107:43 The wise observance of God’s loving-kindness. The Prayer-book Version reads, "Whoso is wise will ponder these things;" will think about them; will brood over them. The signs of God’s active and gracious working, in men’s lives, is clear enough, but only to the "wise," who "thoughtfully ponder what the thoughtless pass by." I. THE LOVING- OF GOD IS NOT TO . Many are stumbling over the severities of God’s dealings, and, indeed, over the presence of evil, in the senses of wrong and calamity, in his world. How can the God of love stand aloof, and permit the misery of the earth? How can the doom of vast masses of humanity be consistent with Divine love and Fatherhood? We venture to say that these difficulties are felt because men are carried away by surface appearances, and do not ponder. They look upon the events of a limited time and space, and do not try to estimate God’s dealings in view of all time and all space. Mistake follows studying parts; it is relieved by studying wholes. It. is not easy to appraise aright passing things; we cannot see how they fit. A bird’s-eye view sets things in places and relations, and so explains a great deal. II. THE LOVING- OF GOD IS TO THE . And they only are the "wise." Every bias, prejudice, preconceived opinion, is a limitation of faculty, a misdirection of judgment. And if man would understand God’s ways, it is of supreme importance that he should clear his mind, and come with the simplicity of true wisdom, to such studies. III. THE LOVING- OF GOD IS TO THE . Here the idea is that mistake is made by coming to a too hasty decision or judgment. The thoughtful man is the man who is content to keep on thinking; who wants to see things all round and all through before he makes up his mind. Quietly wait to see the loving-kindness. It is often only revealed when the ends of God’s dealings are reached. IV. THE LOVING- OF GOD IS TO THE . It is the man who only observes it who is so often misled. The man who feels it will be sure to realize the loving-kindness at last, if not at first.—R.T. BY C. SHORT Psalms 107:1-43 God’s watchful care. "Whatever the circumstances under which the psalm was written, there can be no doubt as to the great lesson which it inculcates"—that God watches over men, and his ear is open to their prayers. Look at some illustrations. I. GOD HAD THE CRY OF THE JEWS IN EXILE, AND THEM TO THEIR OWN COUNTRY. (Psalms 107:2, Psalms 107:8, Psalms 107:9.) They were called on to give thanks for thou wonders, and to remember that "he filleth the hungry soul with good." God is working toward the deliverance of all enslaved nations. This thought is amplified in Psalms 107:10-16, with special reference to the sins that had plunged them into such helpless affliction, and therefore how much they should praise God for loving-kindness! II. THE THOUGHT IN Psalms 107:17-22 IS THAT GOD WICKED MEN, WHEN THEY CALL UPON HIM, OUT OF THE VERY SHADOWS OF DEATH. God pities transgressors, and loves them with an infinite compassion in their terrors and sufferings. He sendeth his word—the message of his mercy—and healeth them; delivers them "from their graves." III. Another example: HE THE SAILOR. FROM THE STORMS OF THE SEA. (Psalms 107:23-32.) Wonderful description of a storm and its subsidence. "Then are they glad because they be quiet, and he leadeth them to their desired haven." The psalmist is writing poetry under the inspiration of a devout faith; and not science, discussing the unchangeable laws of material nature. The preacher must do his utmost to reconcile poetry and science in the theology he teaches. IV. Now the current of thought changes its direction, but only for a moment. GOD MAKES THE WICKED AN EXAMPLE OF HIS . (Psalms 107:33, Psalms 107:34.) But this thought is uncongenial, and is soon changed again for the thought of God’s mercy. The wilderness is crowned with cities; and the poor and humble are raised to the condition of princes, and the rich and the proud overthrown. The question at the close most suggestive, that it is only the observant and the wise that can understand the loving-kindnesses of God; only they that can approach to the solution of the great problems of God’s providence.—S. THIS is a composite psalm, made up of portions of two Davidical psalms, viz. Psalms 57:7-11, and Psalms 60:5-12, but not (probably) put into its present shape by David. It is difficult to imagine what was the occasion which was thought to call for the union of two such distinct and unconnected passages. The text, moreover, has suffered in the transfer. Psalms 108:1 My heart is fixed. In the original form (Psalms 57:7) this emphatic phrase was reiterated, which much increased the force of the declaration. I will sing and give praise, even with my glory. It is difficult to assign any distinct meaning to the last clause, which has nothing parallel to it in Psalms 57:7. Psalms 108:2 Awake, psaltery and harp: I myself will awake early. Psalms 57:1-11. has, "Awake, my glory; awake, psaltery and harp," which is intelligible and forcible. Psalms 108:3 I will praise thee, O Lord, among the people: and I will sing praises unto thee among the nations. Identical with Psalms 57:9, except that "O Lord" is expressed by "Jehovah" instead of "Adonai." Psalms 108:4 For thy mercy is great above the heavens: and thy truth reacheth unto the clouds. Identical with Psalms 57:10, with the exception of one preposition, which occurs only in some manuscripts. Psalms 108:5 Be thou exalted, O God, above the heavens: and thy glory above all the earth. Absolutely identical with Psalms 57:11. Psalms 108:6 That thy beloved (or, thy beloved ones) may be delivered: save with thy right hand, and answer me. Absolutely identical with Psalms 60:5; but with a change in the connection which give the words a somewhat different bearing. Psalms 108:7, Psalms 108:8 God hath spoken, etc. Completely identical with Psalms 60:6, Psalms 60:7. Psalms 108:9 Moab is my washpot; over Edom will I east out my shoe. Identical with the first two clauses of Psa 60:8. Over Philistia will I triumph. In Psalms 60:8 the expression used is different. There we have, "Philistia, triumph thou over me," or, "because of me." Apparently the compiler has not understood David’s irony, and has therefore changed the form of the verb. Psalms 108:10 Who will bring me into the strong city? A slight change occurs here, מבצר taking the place of מצור, but there is no difference in the sense. Who will lead me into Edom? Identical with the last clause of Psa 60:9. Psalms 108:11 Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts? Identical with Psalms 60:10, with the exception that there, in the first clause, "thou" is expressed by אתּה The meaning is probably that assigned in the Revised Version, "Hast not thou cast us off, O God? and thou goest not forth, O God, with our hosts" (see the comment on Psalms 60:10). Psalms 108:12 Give us help from trouble: for vain is the help of man. Completely identical with Psalms 60:11. Psalms 108:13 Through God we shall do valiantly, etc. Also completely identical with Psalms 60:12. Psalms 108:1-13 Triumph in trouble. The words of which this psalm is composed were written after a reverse, or in the midst of strife, but also after a Divine promise (Psalms 108:7) which was the assurance of success; they breathe a spirit not merely of serenity, but even of triumph; and they bear with them the lesson, that in the time of trouble we may be so sustained by the Word of God that we may even exult in the prospect before us. I. THE OF . Behind us is defeat (Psalms 108:11); before us is difficulty, apparent impossibility (Psalms 108:10); the ordinary, visible resources have failed us (Psalms 108:12): "vain is the help of man." This adversity may be either outward or inward, in circumstance or in the soul. 1. We may be beaten in the battle of life, or at any rate temporarily overcome. We may sustain a serious reverse; we may be reduced in our holding and our position; we may suffer in our reputation i we may be sadly disappointed in some venture; we may fail to secure some coveted post or honor. 2. We may fall far short of our endeavor and our expectation in the spiritual struggle. This may be either on the arena of our own spiritual nature, or on the broad field of conflict with error and evil. We may find ourselves much further from the goal than we expected by this time to be, or we may be surprised and grieved at the comparative fruitlessness of our Christian labor. It is the hour of defeat. II. THE REFUGE OF THE HUMAN HEART. There always remains one thing that can he done when all others fail: we can go in prayer to God, we can "pour out our heart" unto him (Psalms 108:6). If we are God’s children, we can urge this plea as the psalmist does here; we can call on our heavenly Father to hear and to save his own. We are warranted to look for Divine attention, sympathy, succor. And, apart from the desired intervention, the very act of filial approach and appeal to God brings with it refreshment and relief. But there is— III. THE DIVINE PROMISE. "God hath spoken," etc. (Psalms 108:7). However God spoke to the psalmist, we know how he has spoken to us. He has spoken "in his holiness," in his faithfulness, the word upon which we can build. By holy men of old whom he inspired, and by that Holy One himself who was "the Truth," whose words cannot pass away without being fulfilled, God has given us strong assurances both for our present earthly life, and also for our own spiritual course, as well as for the coming of his kingdom. We know that to the upright there will arise light in the darkness; that all needful things will be added to those who seek and serve Christ; that the Spirit of God will be granted to those that ask earnestly for his presence; that our labor will not prove to be in vain in the Lord; that we shall dwell with our Lord in his glory. Our hope, our confident expectation, rests on the immovable rock of the faithfulness, the holiness, of the eternal and immutable One. IV. OUR HOLY IS GOD. "I will rejoice, I will divide Shechem," etc. (Psalms 108:7-9); "Through God we shall do valiantly," etc. (Psalms 108:13). David, when he wrote these words, felt as strong an assurance that he would carry out his purpose and subdue his enemies, as if he had seen them flying from before his army; he realized the unseen. It is for us, by a strong and living faith, to foresee the issue of our efforts; to be thoroughly convinced that provision will be made for us; that our name will be cleared; that we shall gain the victory over our spiritual adversaries, and be conquerors through Christ; that our work shall be rewarded, and result in real spiritual success; that we shall reach home and heaven at last; that we shall one day understand that which sorely perplexes us now. V. OUR SPIRIT OF . It is not only that the psalmist is calm and peaceful; he is more than that. His lips are full of praise, though the "strong city ’ is not yet entered, and Edom is still unsubdued. His heart is fixed; he is unwaveringly confident of victory; his mouth shall be full of praise. He does not wait for the moment of success; he pours out his joy in God; he ascribes to him, at once, the attributes of truth and mercy; he exults in him, and "extols him with his tongue" (Psalms 108:1-5). It is the triumph of faith. Thus it may be true that God’s "praise is continually in our mouth;" not only when the sun is shining, and the corn is ripening, but when the rain is falling, and the corn is rotting in the field; not only when the church is crowded, and the converts are passing into the fold, but when the message of truth is rejected, and there are but few results to chronicle. Let us praise God "with our glory;" with the glorious agent—this thinking, trusting, loving, rejoicing human soul; with the glorious instrument—this tongue, which sings the grace and speaks the truth of Jesus Christ. BY R. TUCK Psalms 108:1-13 "This psalm is a compilation formed by combining the last five verses of Psa 57:1-11 with the last eight verses of Psa 60:1-12; the latter being itself a compilation." It is ascribed to David because the original passages both occur in psalms ascribed to him. But Bishop Perowne thinks that some later poet probably adapted them to circumstances of his own time; possibly wishing thus to commemorate some victory over Edom or Philistia. For homiletic treatment, see the above-named psalms.—S.C. Psalms 108:1 God honored by fixed resolves. "My heart is fixed; My heart is ready" (Prayer-book Version); "My heart is steadfast" (Perowne). This psalm is clearly a compilation from two earlier psalms, and was probably arranged for liturgical worship. It represents the kind of experience which we properly associate with David. The references are such as suit his endeavor to extend and consolidate his kingdom; but the expression in Psalms 108:11 suggests that the psalm was rewritten by a returned exile, to whom the Captivity was a "casting off" of the nation by God. What we now see is, that the mood of mind in which David first composed it is one eminently characteristic of him; and it is a mood eminently suitable for a restored exile, who was under the persuasion of the restoring mercies of God. What is the most striking thing in David’s career is his fixity for God, the steadfastness of his purpose to live for God. He may have stumbled, made mistakes, acted unworthily, and openly sinned. And who, of woman born, has yet lived such a perfect life that he can venture to throw a stone at David? But from the beginning to the ending of his life David never heart swerved from God. "His heart was fixed." Fixed to trust; fixed to serve; fixed to praise. I. FIXITY IN IS THE SECRET OF FREEDOM. Illustrate by the tree, which is only free to spread and wave its branches, and put itself forth in flower and fruit, when the roots go well into the ground and hold firm. A man is not free who has no established principles, no fixed laws of conduct. He seems free, but really is a slave to his senses, and to all who have skill to offer sense-gratifications. True freedom is liberty to do right, and to do wrong, when a man is fixed that he will not do wrong. Sin enslaves those who are not fixed for God. II. FIXITY IN PURPOSE IS THE SECRET OF . Illust.: Joshua. "As for me and my house, we will serve the Lord." That resolve inspired a strong, unflagging life of service. Or take St. Paul. His resolve is, "To me to live is Christ;" so he exclaims, in conscious strength, "I can do all things through him that strengtheneth me." The man who knows what he means can gather up and unify his forces; hold them in restraint, and use them wisely. III. FIXITY IN HABIT IS THE SECRET OF DEFENCE. Here reference is to the habit of praise. This is the Christian’s guard against depression and against temptation. What can the tempter do with a man whom he finds rejoicing in God?—R.T. Psalms 108:1 The best work of a man’s best. "I will sing and give praise with the best member that I have" (Prayer-book Version). A man’s "glory" is his soul-the powers and faculties which belong to him as a rational and spiritual being. A man may join in singing praise, and only do it mechanically. A man may give praise him self as the mere performance of a duty. A man only praises God aright, or acceptably, when he praises with his glory; as a real and sincere expression of his feeling. True praise is the utterance of a man’s individuality. I. THE GLORY OF A MAN IS THAT WHICH HIM FROM THE ANIMALS. The beasts of the field have no uplooking eyes or yearning hearts. No mere animal can sing. It is only in a figurative sense that birds are said to sing. They express nothing intelligent to men in the sounds they make. Man can think; can receive impressions; can discern qualities in things done for him and to him; can feel emotions of love and admiration and gratitude. So with his glory as a man, he can sing and give praise. Man can lead the choir of creation; but man’s song differs from all other songs. The tone and meaning in it is put by man’s glory. II. THE GLORY OF A MAN IS THAT WHICH HIM FROM OTHER MEN. It may be true that all men are alike. The bodily limbs, organs, faculties, etc; are the same. But it is even more true that men differ from one another. Each one is strictly an individual. A man may have much in common with his fellows; he has some thing which is peculiar to himself—some faculty, or taste, or preference, or influence, or experience, which is strictly personal. And that, whatever it may be, is his glory. And it is the placing of that on the altar of service to God which is the real "presenting of a man’s self as a living sacrifice." The Prayer-book Version seals this in its rendering, "with the best member that I have."—R.T. Psalms 108:2 Morning religion. "I myself will awake right early" (Revised Version). The idea seems to be, that the anxiety to be praising God is so strong in the psalmist that it actually wakes. A man wakes early when he has a mind burdened with business or family cares; the psalmist wakes early because his mind is burdened with its sense of indebtedness to God. Perhaps but few of us can say that we shorten our self-indulgent sleep for the sake of praise and prayer. Our Lord lived a crowded, bustled life; but as he must have, for sold-refreshing, daily communion with his Father, he was wont to "rise a great while before day." According to the Eastern use of the figure, waking early to do a thing was the sign of being thoroughly in earnest in the doing. A man has his heart in the thing which he gets up early to accomplish. I. MORNING IS TO THE SOUL. Because then thought is free and emotion lively, and there is a bright and cheerful tone on all that is said and done. When wearied with the day and its toils and care, religious meditation easily becomes gloomy, the fatigued body flinging its shadows over all the expressions of the spirit. Give the freshness of morning thoughts to God, and that service will surely come back on you as refreshing. II. MORNING IS TO GOD. Because it shows him that we are in earnest in his service, and hold our very best as the fitting gift to offer to him. "The flower that’s offered in the bud is the best sacrifice." That is as true of the day as of the life. And God may be expected to estimate our gifts in the light of what they cost us to present to him. That is our way of appraising the gifts which we receive, and we may be sure that it is God’s way. What, then, is God’s estimate of our daily praise and thanksgiving? Does it really cost us much? It does if, for it, we awake early; preventing the day lest we should lose our holy opportunity, or be beneath our best and freshest in our communions. III. MORNING IS ON OTHERS. It is one of the most effective and impressive examples; and it has a special influence on the young, helping them to form good life-habits. Many of us can gratefully remember the influence of the early morning devotions of our parents. Let us gain the power on others which they have gained on us.—R.T. Psalms 108:6 Hope and prayer inspired by praise. In this verse we trace the influence which the spirit and utterance of praise has upon the psalmist. It leads to prayer, and gives him confidence in prayer. I. GOD BRINGS HOME TO US GOD’S TO US, AND OUR TO GOD. Praising God for what he has done convinces us of his kindly feeling toward us and interest in us, so that we may even think and speak of ourselves as God’s beloved. This may be regarded as David’s way of thinking of himself; but a similar appropriation of the Divine love we may make. It is the realization of our Father’s personal love to us that fills us with hope, and gives us confidence to pray. We never think of putting God under any constraint of prayer. We pray as children make their requests of parents who love them. II. GOD BECOMES AN TO PRAYER FOR FURTHER . 1. It gives us argument. For we only praise because we know that God has answered our prayers. It is really for those answers that we offer prayer. Once let it be established in our hearts that God is the prayer-hearing and prayer-answering God, and we have the all-sufficing ground on which to seek him in every form of new distress and need. Praise is only possible when we fully recognize reasons for praise. 2. It gives us the feeling that makes us long to pray, and so gain yet more reason to praise. Praise and prayer are indissolubly linked together. No man will pray long who gives up praising, and no man will keep up his praise who neglects his praying. If we find ourselves hesitating about praying for what we newly need, the best thing to do is to set about praising for the blessings we have received. Just as it was with the psalmist, so it will be with us. Let praise do its work, and it will be sure to lead in prayer.—R.T. Psalms 108:7 Conscious strength through God’s pledge. The construction of this and the three following verses is somewhat difficult to trace. It may be that the verses are the things that God "spoke in his holiness." But it is simpler to treat the verses as expressions of what the psalmist feels he can do, and means to endeavor to do, basing his confidence on the fact that "God has spoken in his holiness" has made promise and pledge to him; and God’s pledges, he is sure, are holy, inviolate, certain of fulfillment. In relation to David, the promise to secure for him the full sovereignty of the nation is probably referred to (2 Samuel 7:1-29.) "In his holiness" means, "in the immutable integrity of his heart," which was an infallible guarantee for the fulfillment of his promise. The key-note of this portion of the psalm is the fact that the promises of God sent by Nathan to David ensured the establishment of the Davidic dynasty over the kingdom of Israel. But when the original of the psalm was composed, David had all the work before him. The northern portion of Canaan had to be won; neighboring nations had to be subdued, or put under tribute. But the promise gave him conscious strength, made him feel superior to his responsibilities; able even to speak lightly, almost scornfully, of those whose conquest would involve hard toil and fighting (see figures of Psa 108:9). I. FROM HOLD OF GOD’S PROMISE GIVES US TO LIFE’S . This is true, whether our difficulties come from our circumstances or our sins. We have Divine promises that we shall finally master both our surroundings and ourselves, winning the whole kingdom of our being for righteousness. What keeps us full of good cheer? Not our evident successes, but our grip of the Divine promises. In God’s word and pledge, we rise above our circumstances and above our sins. We feel no sort of fear; we shall "come off more than conquerors." II. FIRM HOLD OF GOD’S PROMISE GIVES US TO CARRY OUT OUR . David meant to win Moab, Edom, Philistia, etc.; and he knew he could because God had spoken. There is no sense of strength to accomplish life-purposes ever comes to a man like that he knows when he feels God is at his back.—R.T. Psalms 108:11 God with us assures confidence and victory. What "casting off" is here referred to by the psalmist no one seems to have satisfactorily explained. The best suggestion, perhaps, is that the sentiments of a returned exile are here interwoven with the sentiments of David. The idea of God, as one who had cast off his people for awhile, is quite suitable to a returned exile, but quite unsuitable to David. The thought is, however, found in the original of this psalm (Psalms 60:1); and if we must connect it with David, it is necessary to assume that he suffered some temporary repulse in the beginning of his national wars, and that, in a gloomy, poetic way, he regarded this as "God casting off his people." A good writer on Psalms 9:1-20. says, "From the first five verses we should gather that the country had been crushed by some great national disaster." One is forcibly reminded of two scenes in the national history. I. THE ANXIETY OF MOSES ABOUT GOD GOING WITH ISRAEL. Recall the expressions of Divine indignation in the matter of the golden calf. The purpose was, as it were half formed, to cast off a people who were showing themselves so unfaithful to the trust reposed in them. Moses interceded. The evident burden on his heart was the possibility that God might not himself go with them; and he passionately pleaded, "If thy presence go not with me, carry us not up hence." Well he knew that "God with us assures confidence and victory." II. THE ANXIETY OF JOSHUA ABOUT GOD GOING WITH ISRAEL. When the covenant was broken, through the covetousness of Achan, God for a time withdrew his defense and help, cast off his people, with the result that the army was defeated, and the whole expedition placed in jeopardy. Joshua was terribly distressed. It seemed to him (not knowing the real cause of the disaster) that the very Name of God was being dishonored, and he passionately pleaded for that restoration of God’s presence and power which alone could give confidence and victory. The history of God’s people furnishes abundant illustrations of the same truth; and it was sealed for ever, as the truth of truths for helpless man, when the ascending Jesus gave his assurance, "Lo, I am with you all the days."—R.T. BY C. SHORT Psalms 108:1-13 This psalm consists of portions of two others, the first half of it being taken from the fifty-seventh psalm (Psalms 108:7-11), and the latter half from the sixtieth (Psalms 108:5-12). The notes on these two other psalms may be consulted.—S. THE title of this psalm—"To the chief musician, a psalm of David"—is thought to be not inappropriate. We may have here David’s own appeal to God against his persecutors, and especially against a chief persecutor, who may be Saul, or Doeg, or Ahithophel, or Shimei. The psalm opens with mingled complaint and prayer. The adversaries are spoken of in the plural (Psalms 109:2-5). They have abused and maligned the writer, have returned evil for the good that he has sought to do them, and given him hatred for his love (Psalms 109:5). The psalmist, in return, utters against them, or rather against his chief persecutor, a series of male dictions (Psalms 109:6-15) which constitute a standing difficulty to all biblical apologists. They are certainly entirely alien to the Christian, though not perhaps to the Jewish spirit. It is impossible to read or re hearse them without pain. The attempt made to explain them as the utterances of David’s adversaries (Kennicott, Mendelssohn, Westcott) is unsatisfactory. We must admit that they are the psalmist’s own anathemas, and judge them from this standpoint (see the comment on Psalms 109:6-15). They are followed by an analysis of the evil tern-per in the adversaries which has led them into their evil courses (Psalms 109:15-20). The psalmist then turns to God in prayer, on-treating his help, and setting forth his own necessities (Psalms 109:21-29). Finally, he winds up with a short burst of praise, since he is confident that his prayer is heard, and that he will be delivered from his persecutors (Psalms 109:30, Psalms 109:31). Psalms 109:1-5 The initial prayer and complaint. The prayer occupies one verse only (Psalms 109:1); the complaint four verses (Psalms 109:2-5). Psalms 109:1 Hold not thy peace, O God of my praise (comp. Psalms 28:1; Psalms 35:22; Psalms 39:12). If God makes no sign when men arc grievously persecuted, he seems to be indifferent to their sufferings. Surely he will not thus treat one who praises him continually (Psalms 22:26; Psalms 71:6). Psalms 109:2 For the mouth of the wicked and the mouth of the deceitful; literally, of deceit—the abstract for the concrete. Are opened against me; literally, hare they opened upon me (Kay, Cheyne, Revised Version). They have spoken against ms with a lying tongue (comp. Psalms 27:12; Psalms 35:11). Calumny and misrepresentation are ever the portion of the children of God. David was calumniated by Saul (1 Samuel 22:7-13), by Absalom (2 Samuel 15:3, 2 Samuel 15:4), by Shimei (2 Samuel 16:8), and others. One more perfect than David was even more calumniated (Matthew 11:19; Matthew 12:24; Matthew 26:61; Luke 23:2, etc.). Psalms 109:3 They compassed me about also with words of hatred. The hatred of the wicked for the good is a plain fact of history, and quite indisputable. "Words of hatred" are less patent, since they are often restrained from prudential considerations. But sometimes free vent is given to them (see 2 Samuel 16:5-8). And fought against me without a cause (comp. Psalms 35:7, Psalms 35:19; Psalms 69:4; Psalms 119:161). Saul’s hatred towards David was markedly of this character—un-provoked by either act or word from its object. Psalms 109:4 For my love they are my adversaries. The tenderness and kindness of the good towards wicked men does not soften them. Rather it provokes them to greater hostility. This was seen clearly in the instance of Saul. But I give myself unto prayer; literally, but I prayer; i.e. "but I am wholly prayer," "I do nothing during their attacks on me but pray for them." Psalms 109:5 And they have rewarded ms evil for good, and hatred for my love; or, "thus they rewarded me." The verse is a corollary from what has gone before, not anything additional. Psalms 109:6-15 The imprecatory portion of the psalm now begins. It is no doubt true to say, with Tholuck, that "no passion is discernible in the imprecations, dreadful as they are." Clearly the writer is not moved by personal feelings of hostility, but by a spirit of justice, and an intense abhorrence of sin. He delivers a calm judicial sentence. Still, the spirit of Christian love must ever shrink from such utterances, which belong to an earlier and less perfect dispensation (comp. Luke 9:51-56). Psalms 109:6 Set thou a wicked man over him; i.e. to judge him (see Psalms 109:7). A persecutor deserves to be himself persecuted, an oppressor to be himself oppressed. "Nec lex justior ulla est, Quam necis artifices arte periresua." And let Satan stand at his right hand; rather, an adversary, or an accuser. In courts of justice the accuser stood at the accused person’s right hand. Psalms 109:7 When he shall be judged, let him be condemned; literally, let him go forth condemned; Let him quit the court under sentence. And let his prayer become sin. The most terrible of all the imprecations. "Let him even be unable to pray to God acceptably," and so let any prayer that he offers when he is brought low be an additional sin (comp. Proverbs 15:8; Proverbs 28:9; Isaiah 1:12-15). Psalms 109:8 Let his days be few. There were Divine promises that "bloodthirsty and deceitful men" should not "live out half their days," which might naturally be regarded as justifying this wish (see Psalms 55:23; Proverbs 10:27; Ecclesiastes 7:17). And let another take his office. Τὴνἐπισκοπὴναὐτοῦ, LXX. Applied by St. Peter to Judas (Acts 1:20). Psalms 109:9 Let his children be fatherless, and his wife a widow. Necessary consequences of his own condemnation to death. Psalms 109:10 Let his children be continually vagabonds, and beg. If it be just that the sins of the fathers be visited upon the children, the psalmist may be regarded as justified in this wish. Still, it is not one that a Christian will readily echo. Let them seek their bread also out of their desolate places. Professor Cheyne corrects דָרְשׁוּ into גֹּדְשׁוּ, and translates, "Let them be driven from their desolate houses." Psalms 109:11 Let the extortioner catch all that he hath; rather, the creditor, or the usurer; i.e. the man from whom he has borrowed money. And let the strangers (rather, let foreigners) spoil his labor; i.e. plunder his lands, carry off his crops, and leave him destitute. Psalms 109:12 Let there be none to extend (literally, continue) mercy unto him. In his need, let none of his neighbors continue to show him mercy and loving-kindness. Let them stand aloof, and remain passive, while punishment overtakes him. Neither let there be any to favor his fatherless children. Let them too be suffered to endure the woes which come naturally upon them (see Psalms 109:10) through their father’s fault, without any one thinking it necessary, because they arc fatherless, to show them favor. Psalms 109:13 Let his posterity be cut off. If he have children; let them die without offspring; literally, let them be for extinction. And in the generation following let their name be blotted out. This would be the natural result if the preceding wish were accomplished. The family having come to an end, their very name would be soon forgotten (comp. Job 18:18; Psalms 37:28; Proverbs 10:7). Psalms 109:14 Let the iniquity of his fathers be remembered with the Lord. Let the threatening of Exo 20:5 take effect in his case, and the sins of his forefathers be remembered by God, and visited upon him. And let not the sin of his mother be blotted out; i.e. erased from God’s remembrance. Let it also be visited on him, as Jezebel’s was on her children. Psalms 109:15 Let them be before the Lord continually; i.e. let these sins be present to the mind of God constantly, that he may visit for them constantly, even to the bitter end; and so may cut off the memory of them (i.e. of the original sinners) from the earth (comp. Psalms 109:13). Psalms 109:16-20 A portraiture of the wicked man, who was David’s chief adversary at the time, is now given, in explanation, and perhaps in justification, of the numerous and severe anathemas. He was merciless (Psalms 109:16), a persecutor of the poor (Psalms 109:16), given to cursing (Psalms 109:17, Psalms 109:18), and one who spoke evil against the innocent (Psalms 109:20). Psalms 109:16 Because that he remembered not to show mercy. Saul certainly was a persecutor of this kind—implacable; one whom compassion never touched; who, after he had once become David’s enemy, never under any circumstances showed him mercy. But otherwise the description scarcely seems to point to Saul. But persecuted the poor and needy man (see 1 Samuel 18:10; 1 Samuel 19:1, 1 Samuel 19:10, 1 Samuel 19:11; 1 Samuel 20:31; 1 Samuel 23:8, 1 Samuel 23:14, 1 Samuel 23:25; 1 Samuel 24:2; 1 Samuel 26:2-20; 1 Samuel 27:1, etc.). That he might even slay the broken in heart; literally, and the broken in heart (or, yea, the broken in heart) to slay him. It was certainly Saul’s object to slay David (1 Samuel 18:11; 1 Samuel 19:1, 1 Samuel 19:10; 1 Samuel 20:1, etc.). It was probably also Ahithophel’s (2 Samuel 17:2). Psalms 109:17 As he loved cursing, so let it come unto him; rather, so it came upon him (Revised Version), or so it shall come upon him (LXX; Cheyne). The one of David’s enemies who "loved cursing" most was Shimei (2 Samuel 16:5-12). As he de lighted not in blessing, so let it be far from him; rather, so it was, or so it will be, far from him. Psalms 109:18 As he clothed himself with cursing like as with his garment (comp. Psalms 10:7; Psalms 59:12; Psalms 62:4). Extreme malevolence vents itself in curses, which tend to become frequent, and, so to speak, habitual. So let it come; rather, so it cams, or so it will come. Into his bowels like water. Dr. Kay sees here an allusion to the "water of cursing" which was drunk by the woman whose husband taxed her with unfaithfulness (Numbers 5:22); and so also Hengstenberg. But this is doubtful. Perhaps the mere penetrative power of water is alluded to. See the next clause. And like oil into his bones. The oil, wherewith it was usual to anoint the frame, was believed to penetrate, not only into the tissues, but into the very bones and marrow. Psalms 109:19 Let it be unto him as the garment which covereth him. Let it cling to him both outwardly and inwardly—inwardly, as the penetrating oil; outwardly, as the everyday dress. And for a girdle wherewith he is girded continually. The "girdle" or "waistcloth" was even more inseparable from the wearer than his beged, his "cloak" or "wrap." Psalms 109:20 Let this be the reward of mine adversaries from the Lord; rather, this is the reward, or the wages. This is what their conduct has earned, and what they have received, or assuredly will receive. And of them that speak evil against my soul (see above, Psalms 109:2). Psalms 109:21-29 The psalmist now turns to God in prolonged prayer, setting forth his needs (Psalms 109:22-25), and entreating for help (Psalms 109:26), deliverance (Psalms 109:21), blessing (Psalms 109:28), and triumph over his enemies (Psalms 109:29). Psalms 109:21 But do thou for me; or, "deal thou with me" (see the Revised Version). O God the Lord; literally, Jehovah the Lord, as in Psalms 68:20; Psalms 140:7; Psalms 141:8; Habakkuk 3:19. For thy Name’s sake; i.e. suitably to thy Name—according to thy historically manifested attributes. Because thy mercy is good, deliver thou me. A variant echo of the preceding clause (comp. Psalms 69:16). Psalms 109:22 For I am poor and needy (comp. Psalms 109:16). David was "poor and needy" both when hunted upon the mountains by Saul, and when forced to flee from Absalom. And my heart is wounded within me. The wound to David’s heart was, on the former occasion, from the malignity of Saul; on the latter, especially from the desertion of his "own familiar friend whom he trusted." Psalms 109:23 I am gone like the shadow when it declineth; rather, like a shodow (comp. Psalms 102:11). When shadows "decline," they are just about to cease and disappear. I am tossed up and down as the locust; or, "I am carried away"—swept off, i.e; or just ready to be swept off, from the face of the earth (see Exodus 10:19; Joe 2:20; Nahum 3:17). Psalms 109:24 My knees are weak through fasting. I have brought myself down to extreme weakness by penitential fasting for my sins (comp. Psalms 35:13; Psalms 69:10). And my flesh faileth of fatness; literally, of oil. In my state of mourning and penitence I have abstained from anointing myself (2 Samuel 14:2), which has still further weakened me. Psalms 109:25 I became (rather, am become) also a reproach unto them; i.e. to my enemies. I am an object of their reproach and scorn. When they looked upon me they shaked their heads. In derision (comp. Psalms 22:7; Psalms 44:14; Matthew 27:39). Psalms 109:26 Help me, O Lord my God. Connect with Psalms 109:21. O save me according to thy mercy; i.e. "as thou art wont to show mercy, show mercy now to me." Psalms 109:27 That they may know that this is thy hand (comp. Psalms 59:13). "Deliver me," prays the psalmist, "in some signal way, so that my enemies may be forced to recognize thy hand in my deliverance, and to confess that thou, Lord, hast done it." Psalms 109:28 Let them curse, but bless thou; i.e. "Let them curse, if they will. What matters it? Provided only that thou blessest." When they arise. When they attempt to put their malevolent designs in act. Let them be ashamed; or, "they shall be ashamed" (Revised Version); i.e. they shall fail so utterly, that they shall be covered with shame. But let thy servant rejoice; rather, but thy servant shall rejoice. "Thy servant" is the psalmist himself (comp. Psalms 69:17). He will rejoice at their failure, which secures his safety. Psalms 109:29 Let mine adversaries be clothed with shame; rather, my adversaries shall be clothed with shame. "The prayer is now, in conclusion, changed into a confident expectation" (Dean Johnson). And let them (rather, and shall) cover themselves with their own confusion, as with a mantle (comp. Psalms 109:18). Instead of the "cursing" with which the wicked delighted to clothe themselves, they shall be forced to wear a covering of shame and confusion of face. Psalms 109:30, Psalms 109:31 The psalm terminates with a short burst of praise, the writer feeling assured that his prayer is granted, and that he will shortly triumph over his enemies. Psalms 109:30 I will greatly praise the Lord with my mouth. The expression "greatly praise" does not occur elsewhere in the Psalms. It is indicative of an unusually strong feeling of thankfulness. Yea, I will praise him among the multitude; i.e. in the congregation. Psalms 109:31 For he shall stand at the right hand of the poor. God will always come to the assistance of the poor and needy, when unrighteous men oppress them, and will give them help and deliverance. To save him from those that condemn his soul. The salvation is not always from the death of the body, or there could have been no martyrs; but in all cases it is a deliverance of the soul. Psalms 109:1-31 Explanation, warning, encouragement. This psalm of David contains— I. AN TO BE SOUGHT. How came these strong imprecations to be used by the servant of the Lord? Are they worthy to find a place in the pages of Holy Scripture? Two things, at least, have to be considered in defense of them. 1. David identifies his own cause with that of God, and therefore his own enemies with God’s. He is animated by the spirit which breathes in the words, "Do not I hate them that hate thee? … I hate them with perfect hatred: I count them mine enemies" (Psalms 139:21, Psalms 139:22). So that his bitterness is not so much personal as public; it is moral indignation rather than individual and personal resentment. He speaks as one who feels that what is said and done against himself is aimed at the cause of Jehovah; there is more of righteousness than rancor in his soul. But if, as may be fairly urged, this does not provide a full explanation, it must be further considered: 2. That David could indulge wishes and take action against his enemies which are impossible to us, without injury to his conscience. He had not sat at the feet of Jesus Christ. He had not read, "Ye have heard that it hath been said, Thou shalt … hate thine enemy. But I say unto you, Love your enemies," etc. (Matthew 5:43). He felt that he was well within the limits of the Law, if indeed he was not eagerly and dutifully championing the cause of God and of righteousness, by uttering these maledictions. II. A WARNING TO BE HEEDED. It did not need that David should imprecate thus in order that his adversaries should be humbled. 1. Evil would certainly overtake them. They were guilty of unprovoked assault (see Psalms 109:4, Psalms 109:5); they were utterly heartless in their course of cruelty (see Psalms 109:16); they would inevitably meet with the condemnation of a righteous God, and with the visible and tangible tokens of his displeasure. All sin has to pay its penalty sooner or later; and it is certain that they who wantonly injure the people of God, and mercilessly afflict the poor and the un-befriended, will have to meet their doom (Psalms 33:16). 2. The penalty which the wicked have to pay answers closely to the character of their crimes (Psalms 109:17-19). He that curses others will himself be cursed of man, as well as condemned of God. "With what measure ye mete," etc. The hard-hearted and close-fisted will have no pity shown them in their hour of need. He that taketh the sword may expect to perish by the sword. To none are we so apt to be uncharitable as to those who have no charity in their hearts towards others. Every one is inclined to excuse cruelty when it is shown to the cruel. Whatsoever we sow, that shall we reap. III. AN EXAMPLE TO BE . Not, indeed, in these imprecations; we have not so learned Christ; we have been taught the much more excellent way of pitying those who are wrong (even when they have wronged us), and of seeking to turn their hearts, that they may be saved from the consequences of their own sins. But: 1. In maintaining innocency in the midst of transgression. The psalmist had the peace-bringing consciousness that the wrongs inflicted on him had not been provoked by him; his hands were clean. In the darkest hour of our distress it is a priceless consolation that we have preserved our own integrity, that nothing has left a stain upon our soul. "Poor and needy, and wounded in heart," we may be (Psalms 109:22), but we are true and pure, and our heart is right with God. 2. In looking to God for Divine succor (Psalms 109:1, Psalms 109:4, Psalms 109:26-28). We, too, must "give ourselves to prayer," and look to the Strong for strength. Let who will curse us, if God bless us we shall be blessed indeed. 3. In a joyful assurance that all will be well at last (Psalms 109:30, Psalms 109:31). Whatever the situation now, the future will show a Divine Redeemer at our right hand, rescuing and exalting us. BY S. CONWAY Psalms 109:1-31 The dreadful psalm. It is by no means easy to imagine the whole nation of Israel singing such dreadful imprecations as those contained in Psalms 109:6-19. "Thousands of God’s people," says Mr. Spurgeon, "are perplexed by it." Not a few would like to be rid of it altogether. And the explanation given by many of the old commentators, that these fearful curses are those of the Lord Jesus Christ on Judas, who betrayed him, has only made the difficulties connected with this psalm ever so much worse. What is to be said? The solution we have to offer is that given by a learned theological writer, Mr. J. Hammond; and it is this—that these frightful cursings are not David’s at all, but Shimei’s (see 2 Samuel 16:1-23.). They are what he heaped upon David, not David upon him. For— I. SUCH CURSING IS UNLIKE DAVID. No doubt David was capable of saying and doing terrible things. Still, such brutal malignity, such diabolic depths of cruelty, as are reached in these cursings, are not what David’s life, even where the worst has been said of it, would lead us to expect. He was not himself, though passionate, a vindictive man. And if David’s dying injunctions concerning Joab and Shimei be cited, we venture to say that, deplorable as they were, they are mildness and meek ness itself compared with what we find here. They do not take in the parents and innocent children, nor stretch into the far future, as these delight to do; they are limited to the individual criminal and to the present life. But this cannot be said of the curses of this psalm. No, they are not like David; we do not believe they could have come from him. II. AND THEY ARE WITH THE PSALM ITSELF WHEN TAKES IN ITS . There are three plainly marked divisions in the psalm. The first, Psalms 109:1-5; the second, containing these imprecations, Psalms 109:6-19; and the third, Psalms 109:20 to the end. Now, nothing could be in greater contrast than the central, the cursing portion, and that which both precedes and follows. The first and last sections tell of "adversaries," many of them; but the central one points to one solitary individual: "Let him be condemned;" "He loved cursing," etc. And not in form only, but how utterly different in spirit! See the frequent references to God in the first and last sections; but they are scarcely to be found in the central one. In Psalms 109:4, in the first section, David meekly says, "I give myself unto prayer;" which assuredly he did not, but to something very different, if Psalms 109:6-19 are the utterances of his mind. Is it likely that all at once, as by a leap, he would pass from the spirit of meek devoutness and lowly trust in God, to the very spirit of hell, which breathes and burns in Psalms 109:6-19? And if such were his spirit, would he at Psalms 109:20 suddenly return to the bitter spirit of the beginning of this psalm? We think not. III. THEIR CAN BE SETTLED ONLY BY THE CONTEXT, and that is in favor of the view we have maintained. Note: 1. That in Hebrew there are no quotation marks. Such contrivances as inverted commas and the like, to make clear when the words of another are given, were unknown to Hebrew writers. You can tell only by the context and the general sense when such quotations occur. Hence: 2. Our translators continually add some word or words to mark them. (Cf. Psalms 2:2; Psalms 22:7; Psalms 27:8; Psalms 41:8; Psalms 59:7; Psalms 105:15; Psalms 137:3, and many more.) 3. And there are numbers of passages where such signs should be given but are not: e.g. Psalms 2:6; Psalms 14:1-7.; 20. and 21. (liturgical psalms); Psalms 22:22; Psalms 39:4; and the writer I am indebted to for these references says, "I have counted a score of passages in Perowne’s translation of the Psalms where he employs either the one or the other." And then: 4. The reproaches of enemies are cited frequently: e.g. Psalms 10:6; Psalms 22:8; Psalms 35:21, etc. Now, may we not ask, that seeing the Hebrew has no quotation marks, and that the context only can decide when they should be inserted, could any context more plainly indicate that these Psalms 35:6-19 form an instance in which our translators should, as they have done elsewhere, have given such signs? IV. IN DAVID’S OWN HISTORY WE HAVE AMPLE OF THIS PSALM, and confirmation of the view we have maintained. The correspondencies between the history and the psalm are clear, constant, and minute, as well as obvious. The history is in 2 Samuel 16:1-23. Take the 2 Samuel 16:1-5, and what could more faithfully depict the condition, the spirit, and the enemy of David at the time of Absalom’s revolt, and when he was cursed by Shimei? And if, as we believe we should, we introduce the word "saying ’ after 2 Samuel 16:5, then do we not get a vivid representation of the curses that Shimei heaped upon him? And the imprecations themselves are just those that would have been spoken. They indicate the fact that he against whom they were directed held some great office; 2 Samuel 16:8 shows this. 2 Samuel 16:14 points to facts told of in the Book of Ruth. David’s ancestors were Israelites, but they had committed the great sin of marrying Moabitish women. This was "the iniquity of his fathers." Then verse 16, which at first sight seems not to correspond with David’s character, finds its warrant in that dark page of his history when he slew Uriah, having first taken from him his wife. Nathan distinctly charged him with having "no pity." What wonder that the foul-mouthed Shimei should exaggerate and enlarge this with the charge which verse 16 contains? But in the closing section of the psalm how exact the correspondences are with the moral history l The earnest pleading of verse 21 seems but the echo of the words in the history, "It may be that the Lord will look upon mine affliction, and that the Lord will requite me good for his cursing this day" (2 Samuel 16:12). Thus, then, from first to last the psalm "fits into the folds of the narrative of David’s flight; the key turns without the slightest strain in the wards of the lock," and the whole of these correspondences go to show that the impious speeches in verses 6-19 are not those of David against Shimei, but his and others against David. V. BUT, IT WILL BE SAID, ST. PETER ALL THAT HAS BEEN . And doubtless the common interpretation has been upheld by his words in Acts 1:16. But "the Scripture" (not "this" Scripture, see Revised Version) which "it was needful should be fulfilled" is not that in Psalms 69:25 and Psalms 109:8, but that in Psalms 41:9 (see reference), which is plainly concerning Judas; and the quotations further down in verse 20 are not concerning Judas, but are simply applied as apposite to him—just as we constantly quote texts and sentences when they suit any particular case, without any idea that they were designed specially for such case. And even if this be questioned, and it be said, "the quotations do refer to Judas," it does not follow that David actually spoke the words. The psalm was his, and as a whole it is assigned to him—the part which belonged to his enemy, as well as those bitter portions which undoubtedly belonged to him. But we do not believe that they do refer to Judas in any other way than that which we have said; for if so, then the dreadful denunciations upon him must be attributed to our Lord Jesus Christ! But that he who when on the cross prayed for his murderers, "Father, forgive them," etc; should utter such cursings as these, is altogether and horribly unbelievable. VI. AND THE IS WELL . It is that of many Jewish rabbis, of Mendelssohn, of Kennicott, Lowth, etc. (see Mr. Hammond’s article); and, above all, it must commend itself to the heart and conscience of those who love God’s Word, and desire that others should love it too. The view we have combated lays a burden grievous to be borne on those who believe that in the Scriptures "holy men of old spake as they were moved by the Holy Ghost." And this burden we have thus tried somewhat to relieve.—S.C. Psalms 109:31 The Helper of the poor. I. THE POOR. Who are these? Not alone those that are poor in this world’s good, for such may often be rich in heavenly wealth. But the poor are those of whom Christ says, "Blessed are the poor in spirit" (Matthew 5:1-48.). Nor is it those only who are spiritually poor, for many such, like the people of Laodicea, do not think themselves poor, but the reverse. But those of whom we speak know and feel and confess themselves to be poor. They disclaim all merit, goodness, righteousness, of their own. Their only hope is in Christ. II. THOSE WHO CONDEMN THEM. 1. There is the Law, the strength of sin. 2. Their own indwelling sin and its deeds. 3. Their miserable unbelief. 4. Those whom, ere they were saved, they led astray. 5. Those whom, since then, they have failed to pray for and warn as they should. All these have just accusations to bring; but there are others which are unjust. III. THE LORD WHO HELPS THEM. "He shall stand at his right hand to save him." As a friend, close at hand, full of love and power through his sacrifice and his Spirit.—S.C. BY R. TUCK Psalms 109:4 Complaining to God. "I am for prayer." "I find refuge in prayer, committing myself and my cause unto thee." The point of the psalm which seems to be missed is this—the psalmist, deeply moved in his feeling by the treacherous wrong done to him, nevertheless does not express his feeling to his fellow-men, nor act revengefully toward his enemies, but lets out his heart to God, speaking quite freely to him all that he thought and felt. It may, indeed, be said that the psalmist should not have felt so bitterly under any provocation. But we can clearly see that, if he did feel thus, he did what was altogether the wisest and most hopeful thing, when he spoke his bad feelings to God rather than to men. It is generally agreed that David was the author of the psalm, and that the treachery and wickedness of some individual is the cause of David’s extreme anger and distress. Doeg, Cush, Shimei, and Ahithophel have been suggested. The treachery of his trusted friend Ahithophel perhaps affected David more than any other wrong done to him. But Shimei was brutal in his enmity. The expressions David uses must be judged in the light of his age. I. ACTING IN OF SELF MAY BE WRONG. And acting includes speech and deed. In David’s case—if the association is the rebellion of Absalom—he could not act; he was helpless to defend himself. But if he had been able, it was clearly wiser not to attempt such defense. There are many forms of trouble to which men are subject which they must leave alone. Attempted vindications only make matters worse. Men often make grave mistakes through over-anxiety about self-vindication; and their own heat of feeling, and the public prejudice excited, make the methods of vindication imprudent, and the results ineffective. "Avenge not yourselves." On David’s side it should be urged that he did not attempt to avenge himself. II. TO GOD FOR IS ALWAYS RIGHT. And he who goes to God may be, and should be, genuine with God; and if he does feel strongly, he should say what he feels. Illustrate by the way in which a mother encourages her boy to tell everything to her when he is in a passion. The boy tells how he hates, and wishes evil done to, the person who has injured him. The mother does not misunderstand, and her work is to get the boy soothed and calmed. We may freely speak out our bad feelings to our Father-God. That very unreserve he uses to bring us to our right minds. We may show how wrongly we feel by what we say to God, as David did; but the saying it to God is certainly right. Take your very anger to God in prayer.—R.T. Psalms 109:6 Committing our enemies to the judgment of God. It should be borne in mind that David was not a merely private person, and that he does not write this psalm as a private person. He was a king, placed in an official position, responsible to his people for the due punishment of all wrongdoers. And the treachery and wickedness of which he complains was committed against him as king. (This is clearly seen if the association of the psalm be with either Shimei or Ahithophel.) And there is another thing. David was not an independent king He was the anointed of Jehovah—the true king. When David had a case of unusual difficulty, one in which personal feeling was likely unduly to influence him, every way the wisest thing for him to do was to refer the matter to the supreme Sovereign, and let him decide. The psalm is to be regarded as the appeal of a vicegerent to his superior. This view relieves the psalm of its burden, because we can see that the superior will only take the representations of his subordinate into due consideration. He will be sure not to be unduly influenced by them. He will act on the eternal principles of righteousness. I. EVERY MAN HAS A POWER TO PUNISH. Presently David would have been able to punish these men of whom he complains. When a man wrongs us we can punish (1) by slighting him; (2) by speaking of him so as to take away his character; (3) by injuring him in his circumstances. It is a fatal power—one of the most dangerous trusts a man has. Man seldom uses it well See the uncertainty, and frequent injustice, of magistrates’ decisions. Feeling guides rather than judgment. Custom tends to exaggerate sins, and so exaggerate judgments. As in the case of poaching. The Christian spirit puts strict limitation on the desire to punish. II. EVERY MAN SHOULD LEAVE GOD TO PUNISH. That is what David does. And that is the good side of the psalm. True, he seems to prescribe what God ought to do, but that we may put down to the intensity of his feeling. He leaves God to punish both his own enemies and the enemies of the kingdom. That is precisely what we ought to do always. And we may be quite sure (1) that God will punish; (2) will punish justly; (3) will punish efficiently; (4) will punish mercifully; (5) will vindicate us by the punishment.—R.T. Psalms 109:9, Psalms 109:10 The vicarious feature in judgments. "Let his children be orphans, and his wife a widow." There are few Bible difficulties more perplexing than that which is created by the fact, that a man’s punishments are recognized as righteously affecting, not himself only, but also his children, and those dependent on him. We naturally resist this, and say, "Every man ought to bear his own burden," and a man’s punishment should be limited to himself. It is not so; it never has been so; it never can be so, because men are so closely bound together, and related, that if "one member suffers, all the members suffer with it." While this has a trying side, involving a sad extension of suffering, we should never forget that it has also a bright side, involving a most glorious extension of our privileges and pleasures. The vicarious feature in life is the sweet secret of three parts of its blessedness. I. IS THE FACT OF LIFE. Diseased parents involve their children in disease. Sinful parents convey evil tendencies to their children. Unthrifty parents bring their children into misery. Unfortunate parents lead all belonging to them into misfortune. So unworthy kings bring woe on all their people. The consequences of wrong-doing never can be circumscribed. Every man that lives is the victim of some vicarious disability. However we may explain it, we must take the principle into account. II. IS TAKEN UP, AND USED, BY . It is recognized in the Divine punishment of the first act of self-will; and in the first act of murder. Cain’s posterity suffer for Cain’s sin. It is declared as a principle in connection with the Decalogue (Exodus 20:5). It is illustrated in the judgments on Korah and Dathan and Achan; and also in the family of King Saul. It is seen on its brighter side in the Christian baptism of a man and his household; as see Acts 16:31-33. III. IS PLACED UNDER STRICT . It is seen to concern only physical and temporal disabilities. And the Christian rule of life ever tends to limit the conveyance of bodily evils.—R.T. Psalms 109:17 Suffering that which we make others suffer. "As he loved cursing, so let it come to him." We have a popular sentence which illustrates. When a man suffers what he planned to make others suffer, he is said to be "hoist with his own petard;" and human nature, in every age, is specially pleased with cases of retributive justice, such as that of Haman, who was hanged on the gallows which he had prepared for Mordecai. "The psalmist felt that he was praying in accordance with the Divine will, when he prayed that the ungodly might fall into their own nets together, while he ever escaped them. So again with his prayer that the mischief of their own lips might fall upon the heads of them that compassed him about. For it was a matter at once of faith and of experience with the psalmist, that the evil-deviser and evil-doer, travailing with mischief, conceiving sorrow, and bringing forth ungodliness, who had graven and digged up a pit, was apt to fall himself into the destruction he made for other. ’For his travail shall come upon his own head, and his wickedness shall fall on his own pate.’" I. A MAN’S DOES OFTEN COME IS THIS WAY. See the punishment of those who arranged the den of lions for Daniel. "Owen Feltham delights to recall, from the stores of ancient and mediaeval story, how Bagoas, a Persian nobleman, having poisoned Artaxerxes and Artamenes, was detected by Darius, and forced to drink poison himself; how Diomedes, for the beasts he had fed on human flesh, was by Hercules made food; and how Pope Alexander VI; having designed the poisoning of his friend Cardinal Adrian, by his cup-bearer’s mistake of the bottle, took the draught himself, and so died by the same engine which he himself had appointed to kill another." Many other illustrations may be found. II. STRONG OF A MAN’S SIN ARE MADE BY THIS FORM OF . There is something striking and arresting in it; it takes public attention. There is often the element of humor in such judgments. But a sin which would otherwise have been passed over, is shown up in all its baseness when the wrongdoer suffers his own designed wrong. He feels the wrong; and others see it.—R.T. Psalms 109:30, Psalms 109:31 The power of prayer to change our moods. There is clearly a different tone in the closing portion of this psalm. It may not be so evident as we should like it to have been, but it is there. The storm of angry feeling dies down, and we only hear mutterings after the loud thunder-peals. There is gradually more earnest prayer for himself, less concern about his enemy, and a fuller confidence that God will answer his prayer, and, in his own wise way, bless the good and shame the evil. It is his praying on that has wrought this change of mood. He has prayed himself into a better mind, by the very saying out so freely all the bitter things he had thought and felt. I. PRAYER CHANGES OUR MOODS BY THE BAD MOODS. Here is a most singular thing. Saying out all our bad feelings to a fellow-man would only intensify the badness. We should excite ourselves even to plan revengeful things. But if we say out all our bad feelings to God, we find they get exhausted. Somehow, in his presence, we cannot keep them up. We soon come to the end, and the very Divine silence seems to be waiting until we have said it all; and presently we feel as if there was nothing more we could say. Another mood must come, as tears come when passion has expended itself. So prayer helps by finding us the opportunity for safely saying out all that is in our hearts. II. PRAYER HELPS US BY NEW AND BETTER MOODS. Gradually, as we pray on, the sense of God’s presence makes us feel kinder. We cease to want our enemy punished, we want ourselves vindicated; and then presently we feel as if we could just leave our enemy in the hands of God. The Judge of all the earth will surely do the right. At last we find ourselves filled with pity for them; it comes to us, as we pray, that it is far sadder to be a wrong-doer than to be a wronged one; the injurer is much more to be pitied than the injured. So mood after mood changing for the better, we come at last to the Christian mood, and do as the Lord Jesus did, and as St. Stephen did—pray for our enemies. In all the strain-times of life we may prove the soothing, correcting, and comforting power of prayer.—R.T. BY C. SHORT Psalms 109:1-31 Awful Imprecations This is a psalm of the most awful imprecations, in which the writer unrestminedly pours forth the fiercest hatred of his enemy, and pleads with God to load him with the most dreadful curses. He justifies his vindictive spirit by pleading that his enemy had fought against him without a cause; had rewarded his good with evil, and his love with hatred. He says he will give himself unto prayer; but the words which follow breathe a spirit such as we wonder that a man dare utter before God—the God of mercy. The best commentary on the whole psalm would be a sermon on Matthew 5:43-46, and another on Romans 12:17-21.—S. to the recent criticism, which calls itself "advanced," this psalm is the composition of an unknown prophet, addressed to his earthly sovereign, communicating to him certain Divine utterances, or oracles (Psalms 110:1, Psalms 110:5), of great weight and strangeness, and promising him complete victory over all his enemies. The king is supposed by some to be David; by others, a Davidic monarch; by others, again, a Maccabee prince or king. According to its "title," it is "a Psalm of David;" according to our Lord’s comment upon it, it is an address of David to the Messiah; according to every Christian commentator for fifteen centuries, it is Messianic and Davidic. Even Professor Cheyne, who inclines so strongly to the skeptical school, grants that "it may perhaps refer to the ideal or Messianic King himself," though he thinks it "equally possible to explain it of some historical ruler." The style and language are generally allowed to be Davidic, and many, even of the "advanced" critics, refer the composition to his time Ewald suggested that Gad or Nathan might have been the author. Recently, Canon Gore has embraced the skeptical view, and has suggested that our Lord either did not know who was the author, or did not mean to touch the question of the authorship. But the expressions, "David calleth him Lord," "David himself saith in the Book of Psalms, The Lord said unto my Lord," are difficult to explain away. There seem to be no sufficient grounds for rejecting the traditional views of the authorship and the interpretation. The psalm belongs to the same class as Psalm it. It is wholly Messianic. David has had revelations made to him concerning the kingdom, the priesthood, and the ultimate victory of the Messiah over the entire power of evil. In a grand burst of song, rough and rugged, no doubt, but full of energy and genius, he addresses Messiah, and sets forth his praise and glory, the mighty offices which he holds, and the wonderful triumph which awaits him. Metrically, the psalm consists of two stanzas—one of three, and the other of four versos (verses 1-3, 4-7). Psalms 110:1 The Lord said unto my Lord. Jehovah said unto him who is my Lord and Master, i.e. to Messiah, who is my liege Lord, although about to be, in some mysterious way, my descendant. Sit thou at my right hand. An exaltation too high for any merely human personage (comp. Acts 2:33; Acts 7:56; Hebrews 1:3). Until I make thine enemies thy footstool. To place the foot upon the neck or body of defeated enemies was a common practice of Oriental conquerors. Psalms 110:2 The Lord shall send the rod of thy strength out of Zion. "The rod of thy strength," or "thy strong scepter," is the same thing as "thy ruling power" (see Jeremiah 48:17; Ezekiel 19:11). The ruling power of Messiah was to go forth from Jerusalem (Acts 1:4-8; Acts 2:1-4). Rule thou in the midst of thine enemies. Ac cording to Professor Cheyne, these are the words of Jehovah—a continuation of the address in Psalms 110:1; but they are more gene rally regarded as the words of the writer of the psalm, i.e; according to our exegesis, of David. He calls on the Messiah to take his power and reign. Psalms 110:3 Thy people shall be willing in the day of thy power. In the full sense of the word, Messiah can only rule over "willing" hearts. In the day of his power, his people will offer themselves gladly to be his soldiers and servants, and flock to his banner, as the Israelites to that of Deborah and Barak, when "the people willingly offered themselves" (Judges 5:2, Judges 5:9; comp. Isaiah 49:18-23; Isaiah 60:1-5; Isaiah 66:19-23). In the beauties of holiness. At once warriors and saints, meet for the service of one who was at once Priest (Psalms 110:4) and King. From the womb of the morning thou hast the dew of thy youth. This is the division of the clauses now generally adopted; but the intention of this last clause is very doubtful. Some understand it of Messiah himself, and explain, "As the dew of the morning, abundant, refreshing, spreading far and wide, miraculous, so is the might of thy perpetual youth"; others, and the larger number, interpret it of Messiah’s army, "As dew out el the early morning dawn, descending by a silent, mysterious birth from the star-lit heaven, so comes to Messiah his mighty host of followers" (comp. Isaiah 26:19). Psalms 110:4 The Lord hath sworn, and he will not repent. "A fresh revelation" (Cheyne). David, admitted into the councils of the Most High, has been made aware that the Messiah is, by God’s decree, to be both King and Priest. God has "sworn" this, and will certainly not draw back from his oath. Thou art a priest forever after the order of Melchizedek. Not, like ordinary priests, a priest for a few years, or for a lifetime, but a priest forever and ever (לעולם)—seeing "he ever liveth to make intercession for us" (Hebrews 7:25). And a priest "after the order of Melchizedek." Not, that is, after the order of Aaron, who was a priest and nothing more, but after that of Melchizedek, the elder priesthood, which combined the offices of priest and king (see Hebrews 5:6-10; Hebrews 7:1-10, Hebrews 7:20-28). Psalms 110:5 The Lord at thy right hand shall strike through kings in the day of his wrath. "Adonai" here is certainly Jehovah (Cheyne). He stands at Messiah’s right hand (comp. Psalms 16:8; Psalms 121:5) to protect and defend him, and give him victory in the battle. Psalms 110:5 carries on the description of Messiah’s triumph begun in Psalms 110:3. The kings to be "struck through" are those that resist the progress of the gospel—Herod Agrippa, Galerius, Julian, and the like. Psalms 110:6 He shall judge among the heathen; i.e. execute the royal office not only over Israel, but over the nations of the earth generally (comp. Psalms 7:9; Psalms 9:9; Psalms 96:10, etc.). He shall fill the places with the dead bodies; rather, he shall fill the earth with dead bodies; i.e. with the corpses of those whom he has slain while executing judgment. He shall wound the heads over many countries. Thus translated, the clause merely repeats Psalms 110:5. Perhaps a better rendering is that of Dr. Kay, "He shall smite him that is head over the wide earth"—either Satan or "the central power of the whole confederacy of evil." Psalms 110:7 He shall drink of the brook in the way. Primarily, the action described is that of pausing in the pursuit of enemies to refresh one’s self with a draught of water from a brook by the wayside; but, if we interpret the passage of the Messiah, we must understand the refreshing draughts which he ever draws from the well-spring of truth and righteousness as he advances on his career of victory. Therefore (i.e. because of these draughts) he shall lift up the head. He shall never faint nor be weary (Isaiah 40:28), but shall continue the pursuit of his enemies unremittingly, as Bishop Perowne says, "with renewed ardor, with head erect and kindling eye," never resting until at length all things shall have been put in subjection under his feet (Hebrews 2:8). Psalms 110:1-7 The victorious King. New Testament references leave no doubt as to the Messianic character of this psalm. "The image of a warrior destroying his foes may seem a strange representation of the establishment upon earth of Christ’s spiritual dominion. But David described Messiah’s victory over his enemies by images familiar to him as a warrior; so Ezekiel drew his images out of the forms of the Assyrian world." Here, in prophetic vision, we see Christ our Lord— I. HOLDING THE MOST EXALTED STATION. He is at the right hand of God (verse 1). This is he who is "highly exalted;" who has "sat down at the right hand of God;" who receives the adoration of the heavenly host along with "him that sitteth on the throne" (Revelation 5:13). II. THE HIGHEST . (Verse 2.) He is to sway the scepter, to receive the commission, "Rule thou in the midst of thine enemies." III. POWER. (Verse 2.) His is "the rod of strength," and "the Lord at his right hand shall strike through kings," etc. (verse 5). Who shall measure the power of Christ today? What forces are there in the world that are not Christian in their origin and in their character? The name of Christ, the truth and principles of Christ, the spirit of Christ,—this is leavening the literature, the laws, the institutions, the habits, and customs of the world. Other great forces have disappeared or are waning, but the power of Jesus Christ not only survives the changes of eighteen centuries, but it is spreading and deepening from year to year. IV. WORKING THROUGH A AND HOLY . (Verse 3.) The people (the subjects) of Messiah are to be "willing," or to be free offerings; they will offer themselves to him; they will serve under him with cheerful self-surrender. When forced, reluctant levies will win his victories, but they who hasten to his side, who long to strike bravely and earnestly in his cause, who rejoice in his watchwords, who are prepared to lay down their lives in his cause. When "the day of his power" comes, the day of battle, they will be found eager to obey the summons. And these subjects of his will be clothed with the beautiful garment of holiness. With no tawdry finery, in no massive and burdensome armor, will they be clad; they will be invested with purity, piety, love, patience, unselfishness, all-consuming zeal; fairer in the sight of truth will they be than the most splendid pageantry—the army of goodness, the hosts of Christ, separated in space but united in aim and spirit. V. OF AN ENERGY. "Thou hast the dew of thy youth" may refer to Christ’s soldiery or to himself. In either case, it is an ascription of unfailing vigor to his cause. "Ever new and ever young, And firm endures tho’ endless years Their everlasting circles run," may be affirmed of the cause of Christianity. It is always morning; there is no sign of sunset. It knows nothing of decline. It absorbs the new forms of activity and association, and employs them. It uses the latest knowledge, the latest arts. Instead of crumbling with age, it gathers strength and energy with time. VI. MEETING THE DEEPER OF MANKIND. (Verse 4.) The warrior and the priest do not ordinarily meet in one person. Our Lord, however, is a Conqueror who subdues, and also a Savior who cleanses and redeems. He is more to our race than can be indicated by an image drawn from one vocation; so much more that the unity of the sacred poem must be disregarded. His Priesthood, after the order of Melchizedek, cannot be omitted. On that heavenly throne is he who once gave himself as a sacrifice for us, and redeemed us from sin and death; an unchanging and eternal Priest, in whom to trust so long as time endures. VII. CROWNED WITH VICTORY. This once crucified One, exalted to the right hand of God, who completed his redeeming work when amongst us, and who has such followers to fight beneath his banner, will one day have his enemies beneath his feet (verse 1). Great conquests have been won already. Immeasurably greater these would have been if his people had adhered to his truth and done his bidding. But now they hear the call of their Leader and the cry of their brethren, and are hastening to the field. To-day the triumphs of the cross are vastly greater than they were a century ago; and at the present rate of advance, with such signs of progress as have never been known before, there is every reason to expect that, a hundred years hence, the gospel will have covered and conquered a very large part of heathendom. Nor will the glorious struggle end until the whole world is won, and the crown of victory is placed on the Divine Sovereign’s head. BY S. CONWAY Psalms 110:3 The day of Christ’s power. Luther calls this psalm "the true high main psalm of our beloved Lord Jesus Christ." Our Lord himself attests that it is inspired of the Holy Ghost, and there is no other Scripture in the Old Testament that is so frequently quoted in the New. The occasion of the psalm seems to have been the great festival of the bringing up of the ark of God from the house of Obed-Edom to Jerusalem. On that day David assumed the double function of priest and king, for he was vested in priestly raiment, and fulfilling the priestly office, whilst at the same time he was the victorious king. But this double character which in this day David bore became the prefigurement and type of the twofold character of him who was to be in all respects a King infinitely more glorious than David, and a Priest whose office should never fail. It is of the vision of him that this psalm tells. The sacred poet pictures our Savior as a mighty monarch surrounded by his youthful warriors, bright and numberless as the dew-drops on a summer’s morn, willing to shed their heart’s blood in his service, each one rated as a priest, each one a soldier of God. That is what is foretold of Christ. Let us speak of— I. THE DAY OF CHRIST’S POWER, His resurrection-day; Pentecost; all days when Christ is vividly realized by the soul;—such are days of his power. And there is yet a future day which will emphatically deserve to be thus called. Then the vision of this psalm finds fulfillment; there is the glad rush of the young to his standard, and their willing surrender to his service. And in the history of the Church there have been from time to time such blessed days. Eternal things became real to his people, the old words and truths shone out with a new luster. Christ drew near to his people’s souls, and they welcomed him as their Lord. Such days have come to scattered congregations and to individual believing souls. The secret of all real revivals of religion with which the Church has once and again been blessed has been this—that Christ came to them, as at Pentecost, in power. And if his presence were more hungered after, there would be more of such days. II. ITS . 1. The spontaneity and willingness with which the people offer themselves. They have not to be dragged to his service, forced to do his will. 2. Their sanctity. They are vested "in the beauties of holiness." They are to be priests of God as well as his soldiers. When this is the case with the Church, then indeed it will be a day of Christ’s power. It is what the world waits to see, and insists upon it that it as yet cannot see. 3. Their numbers; as the drops of dew on a summer morning, innumerable; and heaven-born, and for the earth’s refreshment and fertility. Not a solitary convert here and there as now, but they shall come in multitudes. 4. Their youthfulness. Not worn-out lives and faded energies are offered, but "the dew of thy youth." Do we not long to see such a day? Fervent, believing, persevering, and obedient prayer shall surely bring such days.—S.C. Psalms 110:4 Melchizedek. This name meets us first in Genesis 14:18; then in the text; then it is referred to in Zechariah 6:13, where it is said Messiah shall be a priest upon his throne, and then in Hebrews 7:1-28. The record in Genesis is but brief, but the recurrence of the name leads to the inquiry as to the meaning and significance of that early record. The Epistle to the Hebrews supplies the answer. Note— I. THE FACTS WITH . He is mentioned in the account of Abraham’s intervention on behalf of the inhabitants of the district in which Abraham’s nephew Lot lived. He was probably a Canaanitish chief, lived at Salem—that is, Jerusalem; was evidently a man of much distinction. He was "great" because of the combined high office he held; he was both priest and king. But yet more from his character—peaceful, righteous. II. His TO CHRIST. From this psalm and from Hebrews 7:1-28. we learn that he did bear such relationship. He was a type of Christ: 1. In the mystery of his person. We read of no predecessor or progenitor, nor of any successor. Human records are silent on all these points. And so with our Lord—"great is the mystery of godliness." 2. In his priesthood. It is to this that the writer of the Epistle to the Hebrews mainly refers, and argues from Christ being a Priest after the order of Melchizedek, that therefore his Priesthood was far superior to that of Aaron; for Melchizedek was like Christ, and greater than Aaron in antiquity, catholicity, independence, perpetuity, and spirituality of his priesthood. 3. In his kingly character. No king could be a priest, no priest a king, in the Jewish dispensation; but Melchizedek and Christ were both. 4. In the effects of his administration. Righteousness and peace. 5. In his ministry of blessing. . Abraham shows us our duty to Christ, in self-dedication; this the meaning of the tithe offering.—S.C. Psalms 110:7 The brook by the way. This psalm tells of the glory of the Lord Jesus Christ, but all that it tells of has not yet been fulfilled. But the Church is still confidently assisting the glory of the Lord. Our text is difficult of completely satisfactory explanation. Three chief interpretations have been given. I. THAT IT TELLS OF OUR LORD’S BEING MADE A CURSE FOR US. The wrath of God running in the channel of the curse of the Law was "the brook by the way" of which our Savior drank, and concerning which he said, "The cup which my Father hath given me shall I not drink it?" Calvin, Hengstenberg, and Matthew Henry thus explain this verse. And then the glorious triumphs of the cross of Christ, past, present, and yet to come, are the lifting up of the head which is said to result. II. THAT IT DENOTES HIS AND IN THE PURSUIT OF HIS GREAT END, which was the destruction of the works of the devil. He would not turn aside for refreshment or rest, but like Gideon (Judges 7:1-25.), though faint, he kept pursuing. Like as the chosen soldiers of Gideon were known by their eager lapping of the water as distinguished from the mere leisurely lying down to drink of the rest, so our Lord was intent on his work, and nothing could stay his pursuit (cf. Luke 12:50). He would drink of the brook by the way, and then on again. III. THAT IT SETS FORTH THE OF CHRIST, ill that he placed himself on a level with us by stooping to need and to partake of those spiritual refreshments which in this life God provides for us. He humbled himself to need and share these with men. This is the interpretation which we prefer. What, then, for our Lord, were these brooks? They were such as these—prayer; fellowship with kindred minds; affection and sympathy from those who loved him; the "joy set before him;" the Holy Scriptures. IV. THUS , THE TEXT APPLIES TO NOW. For brooks by the way are provided for us by means of which we shall be, as was our Lord, strengthened and refreshed. And ours are as his, even as his were as ours.—S.C. BY R. TUCK Psalms 110:1 War-figures applied to Messiah. It is remarkable that the prevailing political and national associations always color both the literature and the religious sentiments of an age. Our associations provide our figures and illustrations, and these vary and change according to the altering of associations. This may be shown by comparing the age of Cromwell with this latter half of the nineteenth century. War associations prevailed then; peace associations prevail now. The sterner views of God prevailed then; the milder views of God prevail now. Redemption was then mainly regarded as a vindication; redemption is now regarded mainly as a moral force. It is quite natural that the conceptions of the promised and coming Messiah should vary at different times, according to the varying conditions of the Jewish people. In Moses’ days he was thought of as a "Prophet" like Moses, an inspired Teacher, Revealer, and Leader. In David’s days we find both the earlier warlike associations, and the later suffering associations, coloring the anticipations of Messiah. In the prophets the suffering idea is prominent, and Messiah is thought of, largely, as a "Servant of the Lord," who succeeds no better than the prophets did. The Book of Daniel, and more especially the careers of the patriotic Maccabees, bring back strongly the war associations and king-figures. I. THE WAR-FIGURES ARE AND HELPFUL. We should be weak in our conceptions of Messiah if we had not these war-figures. Loving peace as we do, it is astonishing how interesting to everybody the associations of war are. Everybody is excited when a regiment comes into a town. The "Salvation Army’ appeal to a sentiment which seems universal in human nature. To young and old the literature of war is fascinating. And war-figures may be used in connection with Messiah, because sin is properly conceived of as an active hostile force, which man has to oppose, but is helpless to overcome. Messiah is well thought of as the Champion that undertakes man’s cause, and leads man in the fight. Those two ideas, of Champion and Captain, suggest the two important sides of Messiah’s work. He acts for us. He acts with us. II. THE WAR-FIGURES BLEND WITH OTHER FIGURES. So much mistake has been made by taking them exclusively: then a one-sided theological system is constructed. They must always be treated as giving only a portion of the Messianic representation, and illustrating only certain sides and aspects of the Redeemer’s work. He is the King, and he is the Lamb, and he is the Teacher. Blended figures alone bring apprehensions of the full truth.—R.T. Psalms 110:2 God in world-success. Messiah does but illustrate universal human experience. He is successful, but it is God who gives him his success. "The Lord shall send the rod of thy strength out of Zion." This inmost truth of things is too often disregarded. The pious soul fully recognizes it and rejoices in it. His refrain in all life’s toils and successes is this, "The Lord of hosts is with us, the God of Jacob is our Refuge." I. WORLD-SUCCESS IS LARGELY DUE TO GOOD FORTUNE. Some men seem born to succeed. We can find no reason, in either their ability or their character, why they should succeed when others fail. We speak of their "good luck." Take any department of life, business, or profession, and we plainly see that some are the children of fortune. They seem born favorites, and they are the world’s favorites as long as they live. This may, indeed, be an incorrect view to take; we only note that it is the common and usual view. There may be reasons, in character and in entrusted mission, which are simply beyond our discernment and appraisement. Now men may look on the success of Messiah, and say of it, "It is only a piece of good fortune. He just happened to fit to the needs of his age." II. WORLD-SUCCESS IS LARGELY DUE TO ENERGY. Many a man, by the force of his own vitality, and by the concentration of his powers, has mastered disabilities and difficulties, and gained for himself a place. The energy that is quick-witted to seize opportunities, skilful to use opportunities, and persistent in carrying out resolves, seldom fails to win world-success. And it may be said of the success of Messiah—It is sufficiently explained by the vital force that was in him, by his energy and enterprise. The boast of Nebuchadnezzar has many and many a time been repeated since his day, "Is not this great Babylon which I have builded?" III. WORLD-SUCCESS IS REALLY DUE TO DIVINE , , AND AID. But the discernment of this comes only to those whose eyes have been spirituality opened. The success of Messiah really has explanation, "The Lord sends the rod of his strength out of Zion." 1. There is no such thing as good fortune. Everything stands in Divine adjustment. A man’s "destiny" is the arrangement of infinite wisdom. 2. Back of a man’s energy is the Divine vitalizing. A man’s bodily health and mental power are absolutely in God’s hands, and are God’s providings. Man plans, but he must lean on God for power to execute his plans. God may say, "This night shall thy soul be required of thee."—R.T. Psalms 110:3 The power of recognizing power. "The people shall be willing in the day of thy power." Power to submit, power to accept, power to respond, power to offer allegiance, come to the people when they recognize Messiah’s power. Illustrated on the Day of Pentecost, when Messiah’s power was so convincingly displayed. "They then that received Peter’s words were baptized; and there were added unto them in that day about three thousand souls." In common history and common life, the principle is seen working. As soon as a man is successful, as soon as his power is manifest, the crowd will flock to him. This is put into the motto, "Nothing succeeds like success." An illustration may be found in the time of the Judges. When the people were convinced of the power of Deborah and Barak, "they willingly offered themselves for the avenging of Israel" (Judges 5:2). I. POWER. There is much power that is unrecognized; and there are many persons unable to recognize power. 1. Power may be undeveloped, and so not efficiently showing itself. The most we can see is the promise of what is yet to he. We do not feel the impulse of power that is only in its unfolding. 2. Power may take forms that surprise. As it does when we expect material power, and that presented to our view is spiritual power. This was the case with Messiah’s power. 3. Power may cross our power, and then our pride may prevent recognition, as in the case of the Pharisees of our Lord’s time. Certain moral conditions must be attained before moral power can be rightly valued. There is a spiritual vision which alone enables us to discern moral power. II. THE MORAL OF HAVING POWER. "The people offer themselves willingly." This point may be illustrated by the effects of our Lord’s word on certain sufferers. A man was before him who had a withered hand. Jesus said, "Stretch forth thy hand." The man recognized his power; that gave him power, and he did stretch it forth, and it was made whole. So in Bethesda Jesus saw a helpless cripple, and said, "Take up thy bed, and walk." The man felt our Lord’s power; it exerted a mighty influence on him; he took up his bed and walked. In the higher regions of the spiritual life this truth finds further illustration. It is a matter of experience that it was the discernment of Christ’s power to save which brought us conscious power over sin, which persuaded us to yield ourselves to him. It is every fresh apprehension of his power to sanctify that brings us power to wrestle with evil.—R.T. Psalms 110:4 The priesthoods of David and Messiah. It cannot be safely asserted that this psalm belongs exclusively to Messiah. Every Messianic reference in the Old Testament probably has a first and local application. This psalm refers, then, to David, and through him to Messiah. If this be so, the application of the Melchizedek type of priest to David may help us in tracing the application of the same type to Messiah. The points dwelt on by the writer of the Epistle to the Hebrews (Hebrews 7:1-22) are not prominent in this psalm. The point here is, that the Aaronic priesthood was only a priesthood; but the priesthood of Melchizedek was a royal priesthood. I. DAVID’S WAS OF ’S KIND. Priesthood is but ministry; only it is ministry in sacred and Divine things, The essential idea of a priest is one who represents God on earth in some particular sphere. So a king who is loyal to Jehovah, and represents him in the political and national spheres, is properly a priest; just as the man who represents Jehovah in the moral and religious spheres is called a priest. Evidently Melchizedek was the Divine representative for his day and his country, just as Abraham was for his tribe; and so he is called a king-priest. It is noticed that David, and perhaps all the kings of Israel, assumed certain priestly functions. "David himself, as at the bringing up of the ark, and Solomon, as at the consecration of the temple, had some shadow of the priestly office." II. MESSIAH’S WAS OF ’S KIND. It was united with king ship, as it was in the case of Melchizedek; and we only regard Messiah aright when we fully recognize his authority to atone, and his authority to rule; his relation to the whole sphere of our worship, and his relation to our entire commonplace life and relations. 1. See the likenesses between Melchizedek and Messiah as priests, or as Divine peacemakers, ministrants of Divine reconciliation (2 Corinthians 5:18-21). Of Jesus it is said, "He is our Peace." 2. See the likenesses between Melchizedek and Messiah as kings, or as Divine rulers, ministrants of Divine order, in the common family, social political, and national relations of life. Perhaps it may be said with truth that, in regard to Messiah, as in regard to David, the governmental priesthood is more prominent than the sacrificial priesthood. The royalty of Melchizedek is certainly the chief point of reference to the psalmist. The Lord Jesus is our King-Priest forever.—R.T. Psalms 110:7 Spiritual refreshment for spiritual work. "He shall drink of the brook in the way: therefore shall he lift up the head." The literal meaning of the figure is easy to trace. "The victorious leader, who has made so terrible a slaughter that the field of battle is covered with corpses, is now seen pursuing his enemies. Wearied with the battle and the pursuits, he stops for a moment on his way to refresh himself by drinking of the torrent rushing by, and then ’ lifts up his head,’ derives new vigor to continue the pursuit" (Perowne). But the war-figures only paint for us the spiritual work and the spiritual triumphs of Messiah; and this particular figure only suggests two things: (1) that Messiah, in doing his spiritual work, needs refreshment; and (2) that Messiah, in his anxiety about completing his spiritual work, scarcely stops to attend to his refreshment. To this a third thought may be added—that God provided refreshment for him who was so earnestly doing his work. It may be noticed that Eastern people have a very skilful way of drinking from a flowing stream without stopping in their running. They throw the water up into the mouth. An Eastern traveler writes, "In an excursion across an Arabian desert, some of the Arabs, on coming to water, rushed to it, and stooping sufficiently to allow the right hand to reach the water, they threw it up into their mouths so dexterously, that I never observed any of the water to fall upon the breast. I often tried to do it, but never succeeded." Applying the verse in a general way to all who, with Christ, are engaged in spiritual work, we may say— I. WORK IS TO THE BODILY FRAME AS WELL AS TO THE NATURE. It is enough to recall the fatigue of Jesus on some memorable occasions, such as at Jacob’s well, in the boat, or at Gethsemane. II. GOD FOR WORKERS. Represented by the "brook in the way." Illustrate by God’s gracious treatment of exhausted Elijah. He refreshed him, bodily, with food; he refreshed him, spiritually, with visions. Water is the type of soul-refreshings. III. THE EARNEST WORKER WILL NOT LET EVEN spiritual refreshings unduly detain him from his work. He will take only a passing drink. He will be "faint, yet pursuing."—R.T. BY C. SHORT Psalms 110:1-7 Christ the Divine King and Priest. Many difficulties in the interpretation of this psalm. Let us accept it as, in the main, a prophecy of the Jewish Messiah. Then we find the two main features of it fulfilled in the Christ of history. I. HE HAS BEEN RAISED TO THE DIVINE THRONE OF KINGLY POWER. (Psalms 110:1-3.) 1. The power by which he subdues the world is spiritual and Divine. His cross "the rod of his strength." 2. His servants are willing soldiers in the holy war. (Psalms 110:3.) Numberless as the drops of the morning dew. 3. He will reign till he has obtained a universal victory. II. THE OF CHRIST. 1. Priest by direct Divine ordination. "The Lord hath sworn." 2. A universal Priesthood. Not of the Jew only, but of the Gentile also, like Melchizedek. 3. A Priest not for a time, but forever. 4. The sacrifice he offers is—himself.—S. ANOTHER "Hallelujah psalm," and at the same time an "alphabetic psalm." It has been called a "twin psalm" with the one which follows (Psalms 112:1-10.), and beyond all doubt closely resembles it. Both begin with "Hallelujah;" both are alphabetic; both consist of twenty lines, arranged into ten verses. The one is the complement of the other; while Psalms 111:1-10. "sets forth the greatness mercy, and righteousness of God," Psalms 112:1-10. is concerned with "the reflection of these in the happiness, beneficence, and righteousness of God’s servants" (Kay). The two together seem to have been in tended to form an introduction to the "Hallel," or chant sung at the Passover, at Pentecost, and at the Feast of Tabernacles, which consisted of Psalm 113-118. Psalms 111:1 Praise ye the Lord. Scarcely a part of the psalm—rather a heading or introduction. I will praise the Lord with my whole heart (comp. Psalms 9:1; Psalms 119:34, Psalms 119:58, Psalms 119:69). "With my whole heart" replaces the "greatly" of Psalms 109:30. In the assembly of the upright, and in the congregation. Professor Cheyne translates, "in the council and assembly of the upright;" and it seems to be generally allowed that two distinct assemblies are not spoken of, but that the one congregation of the faithful is designated by two names. Thus the Prayer-book translation is wrong. Psalms 111:2 The works of the Lord are great. Not his material works, but the doings of his providence (see Psalms 111:3-9). Sought out of all them that have pleasure therein. Searched into and carefully studied by all who take an interest in such things. Derushim, "objects of study," is etymologically connected with madrasa, a college, a "place of study and research." Psalms 111:3 His work is honorable and glorious; literally, honor and glory; but our translators have rightly paraphrased. And his righteousness endureth forever; i.e. his just and righteous dealing with all his creatures. Psalms 111:4 He hath made his wonderful works to be remembered; literally, a memorial hath he made for his wonders; i.e. he has so done them that they cannot cease to be had in remembrance. Memorial institutions, like the Passover, are scarcely glanced at. The Lord is gracious and full of compassion; or, "compassionate" (comp. Psalms 103:13). Psalms 111:5 He hath given meat unto them that fear him. The manna may be primarily in the writer’s mind, but he is also thinking of the "food given to all flesh" (Psalms 136:25) continually. He will ever be mindful of his covenant. The covenant with Abraham, made "to a thousand generations" (Psalms 105:8). Psalms 111:6 He hath showed his people the power of his works, that he may give them the heritage of the heathen; rather, in giving them. God manifested his power to Israel very specially by causing them to overcome the many strong Canaanitish nations, and to take their lands and labors in possession (Psalms 105:44). This was one of the greatest of his "works," or "doings." Psalms 111:7 The works of his hands are verity and judgment. All that God does is right and just—"done in truth and uprightness" (Psalms 111:8). All his commandments are sure; i.e. firm, unchangeable—being based on truth and right. Psalms 111:8 They stand fast forever and ever. This is exegetical of the "sure" in Psalms 111:7. In the sense in which they were given—the spiritual sense underlying them—not one jot or tittle of God’s commandments ever passes away (Matthew 5:18). And are done in truth and uprightness; rather, being done. It is the intrinsic truth and equity of the commandments that render them ever lasting and unchangeable (see Cudworth on ’Immutable Morality’). Psalms 111:9 He sent redemption unto his people. The "redemption" from Egypt (Exodus 6:6) is perhaps especially in the writer’s mind, but he may be thinking also of other deliverances. He hath commanded his covenant forever (comp. Genesis 9:12; Genesis 17:13; Exodus 31:16, etc.). Holy and reverend is his Name. Intrinsically "holy," and therefore "reverend," or to be reverenced. Psalms 111:10 The fear of the Lord is the beginning of wisdom (comp. Proverbs 1:7; Proverbs 9:10; Ecclesiasticus 1:16; and also Job 28:28). The meaning seems to be that "the beginning of wisdom is not found in keen insight, nor wide experience, nor the learn-hag of the schools, but in the temper of reverence and awe. The fear of the finite in the presence of the Infinite, of the sinful in the presence of the Holy, self-abhorring, adoring, as in Job’s confession—this for the Israelite was the starting-point of all true wisdom" (Dean Plumptre). A good under standing have all they that do his commandments; literally, that do them; but the "commandments" of verse 7 are, no doubt, intended. His praise endureth forever. The praise "of him," not "of it," as in the Prayer-book Version. As he had begun (verse 1), so the psalmist ends, with Jehovah’s praise. Psalms 111:1-10 The work of God and the wisdom of man. The uniting thought in the psalm is the work of God. It is evident (see Psalms 111:5, Psalms 111:6, Psalms 111:9) that the writer has in view those special manifestations of Divine power by which the people of God were delivered and preserved. But we may well give a much wider application to the thought; we therefore think of— I. THE WORK OF GOD. 1. In the broad field of nature; in the creation and formation of the earth and the heavens; in the agency of the sun and moon, of light and heat, of rain and dew, etc. 2. In the spiritual nature of men; in the instincts, aspirations, affections, capacities of man. 3. In the guidance of our individual life, and in human history. 4. In the redemption of the world by Jesus Christ. Everywhere, in the heights and the depths, around us and within us, all along the course of our human history, we see the handiwork of God: most, and best of all, in the redeeming death of his Son, our Savior, and in the life-giving energies of the renewing Spirit. II. Four DIVINE OF WHICH IT SPEAKS. "His work is honorable and glorious" (Psalms 111:3). It speaks of: 1. Divine power (see Psalms 111:6). In this sense God’s works are "great" (Psalms 111:2); immeasurably surpassing our puny efforts. 2. Divine wisdom. They are "wonderful" (Psalms 111:4). The keeping of the planets in their orbits, the covering of the earth with fertile soil, the life and growth of tree and flower and fruit, the organization of the animal, the expansion of the human mind, the fitness of the gospel for the large and deep necessities of the human soul,—what depths of Divine wisdom are here! 3. Divine faithfulness (Psalms 111:5, Psalms 111:7, Psalms 111:8). All that God promises he does; he gave food to eat and water to drink in the wilderness; he has not allowed "seed-time or harvest to fail." He adds all needful things to those who seek first his kingdom. He is with us in the deep waters of affliction, and does not allow them to overflow us. It is the unvarying testimony of the good in every age that "God is faithful;" that he is "mindful of his covenant." 4. Divine goodness (Psalms 111:4). God has so ordered our human life that fatherly kindness, motherly tenderness, friendly affection, filial attachment, philanthropic pity and beneficence, Christian compassion, enwrap our souls, and shed their radiance on our life; and surely these are not the least of his "works." III. THE IT EVOKES. 1. Inquiry. The works of the Lord are "sought out" (Psalms 111:2). There is no worthier, no happier, no more elevating pursuit than the study of the works of God. In whatever field we are engaged we reap valuable fruits for our toil; more especially do we gather good to ourselves when we search those Scriptures which record his government of the world and the redemption of our race. 2. Reverence. We cannot study God’s work in any sphere that is open to us without concluding that "holy and reverend is his Name;" that "the fear of the Lord is the beginning of wisdom" (Psalms 111:10). If "the undevout astronomer is mad," it may be truly said that the irreverent geologist, physiologist, historian, philosopher, is mad also. A hasty or a one-sided inquiry may lead to atheism, but a prolonged and unbiased search conducts to reverence and awe. As "knowledge grows from more to more," there will "more of reverence in us dwell." 3. Obedience. "A good understanding," etc. (Psalms 111:10). Men who make no response to God for all his goodness and love to them may be very "smart" and clever, but they outwit themselves; they are continually declining the one thing-devotion, obedience to God—which hallows, enlarges, and enriches human life. On the other hand, men may be very simple, unlikely to rise to eminent positions, and ill adapted to conduct great affairs of the city or the state, but they may have that reverence for God and that readiness to do and bear his will which make any and every human life both beautiful and blessed. The fear of God is the very foundation of wisdom, and they who do his will have a soundness of understanding which the most learned and the most astute may envy. 4. Praise. (Psalms 111:1.) Thanksgiving (1) filling the heart; (2) uttered in the more domestic gathering, the assembly; (3) sounded forth in the congregation. BY S. CONWAY Psalms 111:1-10 The works of the Lord. This is the theme of the psalm. These works are named six times in this short psalm. They are the occasion and cause of the fervent praise, and exhortation to praise, with which the psalm begins. It is one of the nine alphabetical psalms; that is, psalms so arranged for aiding the memory. Psalms 119:1-176. is the most conspicuous instance of this. In the psalm before us the alphabet is not complete. An interesting and instructive study is to reproduce in English this same structure, being careful not to alter the sense. It has often been done. The psalm opens with a summons to all to praise the Lord, and declares the psalmist’s purpose to do so himself, both amongst those who sympathized with him—"the assembly of the upright"—and amongst those, many of whom did not—"the congregation." It is easy to praise the Lord amongst people who are all of the same mind as ourselves, but not so easy where there is indifference or hostility. But the psalmist declares that amid both he will praise the Lord. And the inspiration of his praise is the works of the Lord. He makes six affirmations concerning them. I. THEY ARE GREAT. (Psalms 119:2.) There can be no question as to this, whatever true test of greatness we adopt—motives, methods, spirit, results. Especially is this true of God’s chief work in the redemption of man by our Lord Jesus Christ. But it is true everywhere, in nature, providence, grace. The question for us to consider is—Are they great to us? Too many men despise them, "make light of it." II. "SOUGHT OUT OF ALL THEM THAT HAVE THEREIN." Those who have pleasure in any study are the first to welcome any fresh light on their particular department of inquiry. And so in regard to the work of God in our own souls; if we know that work truly, then the study of like work of God will ever be pleasing to us. If we do not care for such study, it is an argument to prove not only that we have no pleasure, but also no part therein. Thus may we test ourselves. III. " AND ." (Psalms 119:3.) This is how God’s works may ever be recognized. What is otherwise is not his work. It is as the psalmist here affirms, both in regard to God and man, in regard to righteousness and mercy alike. The motive from which it sprang, the manner in which it was accomplished, and the result that follows, all deserve the praise here given. IV. THEY ARE UP IN MEMORY. (Psalms 119:4.) 1. This is so in regard to his work of mercy. Probably some great manifestation of God’s grace led to this psalm. But especially God’s great work of mercy in Christ—that is remembered and told of everywhere. 2. And so in regard to his judgment-work. Such as the Flood, the overthrow of Pharaoh at the Red Sea, the fall of Jerusalem, and other such awful displays of God’s judgment. Because the Lord is gracious and full of compassion, he makes them to be remembered, that so we may not bring like judgment on ourselves. 3. His work of grace. If that has been done in our soul, we can never forget it. V. THE POWER OF THEM HE HATH SHOWED TO HIS PEOPLE. (Psalms 119:6.) The Divine power, that they may have strong confidence in God, and go courageously forward to possess the heritage of the heathen. VI. THEY ARE WORKS OF VERITY AND . There is no crooked, insincere policy about them, no lack of righteousness or equity. Let our works be as his.—S.C. Psalms 111:5 Meat given to them that fear the Lord. I. , THE OF THE TEXT IS TRUE. Each harvest as it comes round, the daily supply of needed food, all are in evidence to support the declaration. Three facts are noted concerning this. 1. It is the Lord who is the Giver. To speak as so many do about nature and law, as if they were the producers of our food, is merely an evasion, and a not always creditable one, of the real truth. 2. The gift is the special mark of the Divine favor to his people. At once the reply arises—But are not the wicked fed as well as, and often better than, the good? Yes, this is so; but as Sodom would have been spared had there been found ten righteous men in her, so the world of the godless is spared and fed for the sake of the people of God, the salt of the earth. Without these, wherefore should God keep the world going? Therefore, though the ungodly do share, and more than share, these Divine supplies, they do not take them as gifts from God at all; still less do they believe what is the truth, that it is not for their sake, but for the sake of "them that fear him," God vouchsafes these supplies. "All things are yours," said St. Paul to the believing people of God; and his word but echoes the truth before us now. 3. They are proofs of God’s faithfulness and truth. He never fails to do his part, though at times, by the cruelty and mismanagement of men, the portion of meat designed for some of his children gets terribly diminished, and even intercepted altogether. But it is the duty of them that fear God to do their best to bring such wrong to an end. II. ALSO IT IS TRUE. We are authorized by our Lord to take the food of the body as symbol of the food of the soul; and so read, the text is still true, and, indeed, more so than read literally. 1. Christ is that living Bread. (John 6:1-71.) And as bread is that one food which all partake of because it ministers to the physical needs of all; so Christ, the Bread of life, meets the deeper spiritual needs of all, of every age, clime, rank, character, condition. 2. And how freely and abundantly it is given, and how indispensable is it likewise! 3. But as the bread for the body, so this Bread of life must be eaten, not merely talked about, if it is to do us any good. We must receive Christ into our hearts by a true faith, and we must do this day by day continually. If we do this we shall know how true the text is.—S.C. BY R. TUCK Psalms 111:1 The duty of witnessing in public for God. The terms used seem to include the narrow and the wider spheres in which our witness for God may be, and should be, made. The Prayer-book Version brings out this point. "Secretly, among the faithful, and in the congregation." It is a point with the psalmists that God’s praise can be no private thing merely, no personal indulgence or enjoyment only. If a man feels thankful to God, if a man recognizes his indebtedness to God, if a man is impressed with the greatness of God or the goodness of God, he lies under the solemn obligation to say so to somebody. If he is a sincere man, he feels the impulse to say so to somebody. He will even want to speak of these things to everybody whom he can reach. The sentences of the fortieth psalm may be taken as characteristic of the psalmists, and there is something guileful in the man who is unable or unwilling to recognize this duty of publicly witnessing for God. "I have not hid thy righteous ness within my heart: my talk hath been of thy truth, and of thy salvation. I have not kept back thy loving mercy and truth from the great congregation." I. EACH MAN HAS A PUBLIC SPHERE OF HIS OWN. A circle outside himself, of which he is himself the center. Every man, in his own particular public sphere, is bound to make his witness for God. It is the same thing to say that every man must come into relationship with others outside himself; and these relations constitute his first public sphere. It may be a friendship. It may be the marital relation. It may be a family. It may be a business or social circle. If a man is for God, he must be active and voiceful for God in those first spheres. Illustrate by the stone thrown into a pond: it influences the waters that touch the shores only through influencing the little circle of waters just where it fell, and so on and on, through ever-widening circles. (1) Personal influence, (2) family influence, (3) social influence, must be used for the convincement of the claims and goodness of God. II. EACH MAN HAS A PLACE IN THE GENERAL PUBLIC SPHERE, The congregation is made up of individuals, and the enthusiasm of each goes to make the enthusiasm of the whole. The congregation is no mere mass of receptivity. That mistaken notion spoils much of public worship. The congregation, as an aggregate of individuals, should make common witness, by praise, thanksgiving, and testimony. But the testimony that is healthy, and inspiring to others, is testimony for God and concerning God; not that weak and enervating thing, testimony concerning individual feelings and experiences.—R.T. Psalms 111:2 Good will towards God guiding the search for God. "Sought out of all them that have pleasure therein." "The pleasure in God’s works is in germ the best incentive to thoughtful search, and in fuller measure its sufficient reward." In regard to man’s search for God, it may be properly said that what he finds depends on what he seeks, and the spirit in which he seeks. This, indeed, is true even of scientific research. A man must know what he is looking for, or he will find nothing intelligent in the revelations of telescope or microscope. A man writes, "I have searched the heavens for God during fifty long years, and have never found him yet." He did not believe there was a God, and so he never would find him. Let a man want to find God, and his search will be fully responded to. God is revealed, God reveals himself, to moral moods, and not to mere intellectual research. Souls find God, not eyes or minds. I. GOD’S WORKS ARE BEYOND THE REACH OF WISE . Men by their science can find out things, and account for the forms of things. But they cannot explain the meanings of things, or the relations of things. Nothing in the world is more uncertain and untrustworthy than wise men’s theorizings. The most humiliating book could be written on the ’History of Exploded and Worn-out Theories.’ Illustrate by referring to "certain cruel and loathsome practices of the animal world—as, for example, those of apes, dogs, frogs, the barbarity of the cat to the mouse, the thefts of the eagle from the fish-hawk, the rapture of nests by stronger birds who turn out their original tenants to die of cold and slow starvation, the enslaving of the black ants by the red, and sundry other habits which shock our sense of justice or of decency." The intellect of man, without guidance from the sense of God, has never found the meaning of such things. The key to them is hid from the wise, who in fact blind themselves by refusing to carry to the consideration of such things those truths concerning God which are "spiritually discerned." Nature in only an open secret to the God-fearing man. II. GOD’S WORKS ARE WITHIN THE REACH OF LOVING HEARTS. These only are prepared to think kind things, loving things, trustful things. When we have right apprehensions of the infinitely wise and gracious Doer, such apprehensions as enable us to set our love upon him, we simply refuse to accept explanations of nature-mysteries that are dishonorable to him. They cannot be true. We pass them by. There is something better to be "sought out." Our good will toward God will keep us from resting content with anything that is unworthy of him; and we search on, assured that mystery will yield at last to love.—R.T. Psalms 111:5 The excellency of the Divine memory. "He will ever be mindful of his covenant." To the Jewish mind it was a source of constant satisfaction that Jehovah was actually under covenant-pledge to his people. Every look-back over the history of his race brought to view the fact, again and again, that Jehovah kept his covenant in mind. This, no doubt, seemed the more striking to him, because that same review of the history of the race revealed the fact that Israel had not kept in mind his covenant-pledge; but Jehovah’s mindfulness of his covenant stood out in strong contrast with the people’s unmindfulness of their covenant. See how this Divine memory of covenant becomes a ground of consolation and strength to the psalmist. I. THE DIVINE MEMORY ENSURES PROMPT AND HELP IN OUR TIMES OF NEED. It is memory of a solemn pledge to defend and succor. Illustrate by the influence which a vow, or pledge, or covenant has upon us. Illustrate by the free mason, who so solemnly pledges brotherly help to his brother freemasons wherever he may meet them. Long years after, and in distant lands, he meets a needy brother, remembers his covenant, and at once gives help and comforting and guidance. Whensoever his people are in need, God may be thought of as remembering what he has pledged. For his pledge we must look back to his entering into covenant with Abraham, and his renewing covenant with Isaac, Jacob, and Moses. What Jehovah promised to be to Israel, the Father of Jesus has promised, in the new covenant, to be to us. To see the importance of the Divine memory, we should conceive what our condition would be if our God were forgetful, and willingly disregarded his promises, on which we are permitted to hope. It would be sad and hopeless indeed if we were left to keep God in mind of what he has given us to rely on. There is always rest in the confidence we have in his faithfulness. He ever "remembers his word unto his servants." II. THE DIVINE MEMORY IMPLIES DIVINE TRIUMPH OVER HUMAN . The old covenant was broken by Israel, and so God was relieved of his pledge. No one could have complained if God had refused to recognize any further obligations. That he does remember his covenant is a triumph of Divine love, which will not be frustrated, in its beneficent designs, even by man’s sin. Man may forget, God will not. The glory of Jehovah, and of Jehovah-Jesus, lies in this triumph of persistent redeeming love over all our failure, neglect, and transgression.—R.T. Psalms 111:8 The distinction between truth and uprightness. "Are done in truth and equity" (Prayerbook Version). The usual contrast to equity is "justice." Justice represents the absolute right according to standard; equity represents the practical application of justice with due consideration of circumstance. Or we may say that justice is right in the sight of God, equity is right between man and man. This distinction seems to be expressed in the words of the text, "truth" and "uprightness." Truth stands for the absolutely right. Uprightness stands for the practically right. Truth God appraises, who can read heart and motive. Uprightness man appraises, who can only estimate conduct. I. THE WORKS OF GOD JUDGED BY THE . "They are done in truth." There is no standard of truth or of righteousness separate from and independent of God. God himself is the Standard. We learn it by observing the things he has done. He has made his own standard. It is far above, out of reach, beyond our criticism. It embodies and expresses every virtue that we can imagine, and we look to find that all God’s works are up to the standard which God himself has set. But this comes to bewilder men It is vague, speculative. Men cannot grasp any absolute things; and God’s standard for himself is beyond intellectual grasp or imaginative setting. Therefore the absolute standard of truth and right is shown to us in the Person, words, and works of the Divine Son, the "Man Christ Jesus." And we can take that standard, apply it to the various works of God wrought in all the ages, and concerning everything we may say, "All his works are done in truth." It is so with the great work of redemption. II. THE WORKS OF GOD JUDGED BY THE . The practical standard is the conception of righteousness and right, as between man and man, which is entertained in each particular age and nation. It is never perfect; but it always represents the highest and best thought attainable. Now, the psalmist is confident that all God’s works, in their age, and in all ages, will even bear the testing of men’s standards. They are done in "equity" as well as in "truth."—R.T. Psalms 111:9 Reverence for the Name. "Holy and reverend is his Name." "Reverend" here means "worthy of reverence." Horace Bushnell has a striking sentence: "This age is at the point of apogee from all the robuster notions of Deity." And therefore this age is an irreverent age. Even in the shaping of religious beliefs there are signs of undue familiarity with God. And that undue familiarity explains much of the weakness of Christian living, and lightness of Christian worship. The nineteenth century lacks awe of God. I. JEWISH FOR THE NAME. Explain that in older times a name was supposed to gather up, and suggestively express, the attributes of a person. Moses asked for a name which would express God—stand for God to the people. And though the word given him was, properly, a declaration of fact rather than a name, it came to be treated as God’s Name, and such a superstitious reverence for it grew up, that the Jewish people persisted in altering the vowels of it, so that never, by any accident, should they pronounce the hallowed Name. There was at least the danger of their coming to reverence the Name, rather than the Divine Being who was represented by the Name. If they did, their honoring of God was but a helpless and degrading formalism. A proper reverence for the sacred Name was enjoined in the third commandment (Exodus 20:7); and such reverence was characteristic of all loyal and saintly souls. See Abraham (Genesis 18:22-23); Jacob (Genesis 32:29); Moses (Exodus 3:13, Exodus 3:14); Joshua (Joshua 7:9); and also the psalmists and prophets. It may be said that reverence for the sacred Name was the key-note of the Jewish system. Of nothing were they more jealous. And if in this they were sometimes wrong, they were mostly right; for "holy and reverend is his Name." II. FOR THE NAME. The Name of God revealed in Christianity is not the same as that revealed in Judaism. To the Jewish Church God is the one Existence, unique, spiritual; absolute Being. To the Christian Church God exists in relations, and only the highest and dearest of human relations is fitting to represent him. He is our Father. But that is the most reverend of all names. And the filial feeling ought to triumph over the superstitious. Show the reverence that is due from us in all our relations with the heavenly Father, the holy Father, the righteous Father. The Father-Name must never be "taken in vain."—R.T. Psalms 111:10 The starting-point of human wisdom. "The fear of the Lord is the beginning of wisdom." This is the familiar statement of the Book of Proverbs (see Proverbs 1:7; Proverbs 9:10). "Here the fear of God, keeping his revealed commandments, is the key of ’wisdom,’ which is the knowledge of the true end and purpose of life." The "fear of the Lord" is the Old Testament term for piety. The fear is not dread, but loving reverence, which finds its expression in ready and hearty obedience. It includes belief in God, knowledge of God, recognition of the claims of God, awe of the power and holiness of God, and the cherished sense of the presence of God. The fear of piety is a glorified fear. I. PIETY IS THE OF WISDOM. It always awakens a thirst for knowledge. It has been constantly observed that when a man becomes pious he begins to become intelligent. His eyes are opened to the supreme mystery, and he wants to know all mysteries. He who becomes interested in God is sure to become interested in God’s works and God’s Word. And it may further be urged, that wisdom cannot be limited to the knowledge of material things which the senses can give us. There is a spiritual world apprehensible by those spiritual faculties which are only quickened by the revelation of God to the soul. The scientific man who ignores the spiritual cannot attain true wisdom. Belief in God is the absolute foundation on which alone can rest a complete knowledge of the world, of facts that are both sensible and spiritual. "Spiritual knowledge—the knowledge of self, the universe, Christ, and God—is the true knowledge. This grows out of piety—grows out of reverent love." II. PIETY IS THE OF WISDOM: which is, obedience. Every man has the practical ordering of a human life, and human relations. A man of him self can only shape his life under the impulse of what he finds pleasing to himself. And no life can be ordered wisely under that rule. Man cannot act wisely if he be his own king, because he is created as a dependent being; and can no more bear fruit by leaning on himself than can the trailing vine. Dependent man must fear God. He must cherish the sense of duty; must carry out the designs of his Creator. Practical wisdom is taking our lives to God day by day, and saying, in filial love, to him, "Lord, what wilt thou have me to do?" Life is only ordered aright when God orders it.—R.T. BY C. SHORT Psalms 111:1-10 The works of the Lord. I. GOD’S WORK CLAIMS OUR EARNEST STUDY. 1. His work in nature. Presents three aspects. (1) The poetical. (2) The scientific. (3) The religions. 2. His work in providence. God in history is working out a righteous government of the world. 3. His work in redemption. This the manifestation of his grandest power—the power of God unto salvation. Three kinds of power. (1) Physical. (2) Intellectual. (3) Moral or spiritual. II. GOD’S WORKS ARE A OF THE DIVINE THOUGHT AND NATURE. 1. They reveal his infinite greatness. (Psalms 111:2-4.) 2. They reveal his unchanging righteousness. (Psalms 111:3.) 3. They reveal his grace and compassion to the sinful. (Psalms 111:4, Psalms 111:5.) 4. They reveal his laws for the government of our lives. (Psalms 111:5.) They show that obedience is the highest wisdom. (Psalms 111:10.)—S. IN this "complementary psalm" the writer sets forth the blessedness of the true worshipper of God. He is blessed in his seed (Psalms 112:2), in his possessions (Psalms 112:3) in his unchanging goodness (Psalms 112:3, Psalms 112:9), in the light vouchsafed him (Psalms 112:4), in his many virtues (Psalms 112:4), in his management of affairs (Psalms 112:5), in his great trust and confidence in God (Psalms 112:6-8), and in his attainment to honor (Psalms 112:9). The ungodly man is consumed with envy at the sight of him (Psalms 112:10). Psalms 112:1 Praise ye the Lord. Again a "heading," or "introduction" (see the comment on Psalms 111:1). Blessed is the man that feareth the Lord. Connect this with Psalms 111:10. The closing thought of Psa 111:1-10. is taken up and expanded in Psalms 112:1-10. That delighteth greatly in his commandments (comp. Psalms 1:2; Psalms 119:16, Psalms 119:17, Psalms 119:24, Psalms 119:70, Psalms 119:77, etc.). "True obedience can only come from pleasure in the commandments of God" (Hengstenberg). Psalms 112:2 His seed shall be mighty upon earth. The phrase used of Nimrod in Genesis 10:8, but not necessarily to be taken in exactly the same sense; rather as gibor hail in Rth 2:1 and 1 Samuel 9:1, "wealthy, prosperous." The generation of the upright shall be blessed; i.e. shall receive blessing from the Most High, and shall therefore prosper. To be blessed in one’s seed was, under the old covenant, the highest of blessings. Psalms 112:3 Wealth and riches shall be in his house. Bishop Butler has well shown how, in God’s moral government of the world, virtue tends to accumulate to itself the good things of this life, and vice to disperse and dissipate them. And his righteousness endureth forever. Human goodness—here called "righteousness" is a thing which does not change, since character is formed by habits, and habits are "a second nature." Psalms 112:4 Unto the upright there ariseth light in the darkness. God’s Word is "a lantern unto their feet, and a light unto their paths" (Psalms 119:105)—sufficient under most circumstances to guide their steps aright. When this is not enough, he vouchsafes an inward light to them (Psalms 27:1; Psalms 36:9; Isaiah 58:10; Isaiah 49:6, etc.). He is gracious, and full of compassion, and righteous. It is a very forced interpretation to understand this as said of Jehovah. The entire subject of the psalm is the righteous, God-like man. In him are reflected shadows of all the Divine qualities. Psalms 112:5 A good man showeth favor, and lendeth; rather, well is it with the man that showeth, etc. The verse is exegetical of the latter clause of Psa 112:4, and shows how the righteous man’s compassion works. It makes him "show favor," or "kindness," to men generally, and "lend" to those who are in necessity (comp. Psalms 37:26; and for the duty of lending to the needy, see Deuteronomy 15:8, Deuteronomy 15:11). He will guide his affairs with discretion; rather, perhaps, with equity. Scarcely, as Professor Cheyne suggests, "in courts of justice." Psalms 112:6 Surely he shall not be moved forever. God’s blessing shall abide with him, and make his happiness sure and stable. (On stability as a necessary element in happiness, see Aristotle, ’Eth. Nic.,’ 1. 10. § 7, 8.) The righteous shall be in everlasting remembrance; i.e. everlastingly remembered by God. Psalms 112:7 He shall not be afraid of evil tidings. Confident in God’s goodness to wards him, he will not anticipate misfortunes. They may come, as even the best man is not exempt from them; but he will not meet them half-way. His heart is fixed; i.e. firmly established (see Psalms 112:8)—settled on a sure basis—trusting in the Lord—the one basis that is solid and immovable. Psalms 112:8 His heart is established. Almost a repetition of the phrase in Psalms 112:7, "his heart is fixed"—seemingly, therefore, superfluous, but really emphasizing the point, which is of great moment (see the comment of Hengstenberg, and compare the "just man" of Horace, ’Od.,’ 3.3, 2. 1-8). He shall not be afraid. "Perfect love casteth out fear" (1 John 4:18). He who feels himself always and altogether in the hands of a loving Father cannot be afraid of what is about to befall him. Until he see his desire upon his enemies. He knows that his enemies have no real power to harm him, and that ultimately he will "see his desire upon them;" i.e. will triumph over them (see Psalms 54:7; Psalms 59:10, etc.). Psalms 112:9 He hath dispersed, he hath given to the poor. There is no virtue in mere "dispersing," since spendthrifts" disperse" even more lavishly than virtuous men. The only laudable "dispersing" is that which has for its object the relief of distress, and which is wisely directed to that object. His righteousness endureth forever (see the comment on Psalms 112:3). His horn shall be exalted with honor. The esteem of men, on the whole, follows upon goodness, and the righteous obtain more honor than others. Psalms 112:10 The wicked shall see it, and be grieved. The wicked hate the righteous (Psalms 105:25), and are naturally "grieved" to see them prosper. "When shall he die, and his name perish?" is the thought of their heart against the godly man. He shall gnash with his teeth (comp. Job 16:9; Psalms 35:16; Psalms 37:12; Lamentations 2:16: Acts 7:54). Civilization represses these emotional displays, but the feeling remains nevertheless. And melt away; or, "consume away"—"waste away"—through envy and hate. The desire of the wicked shall perish (comp. Psalms 1:6). "The desire of the wicked"—that which they earnestly long for, which is the downfall and destruction of the righteous—does not come to pass, but falls to the ground, "perishes," comes to naught. Psalms 112:1-10 The promise of piety. In Bacon’s celebrated saying that "prosperity is the blessing of the Old Testament, but adversity of the New," there is a measure of truth; but it is far from covering all the ground. We may set against it the apostolic declaration that" godliness hath the promise of the life that now is." And though we may not press the sentences of this psalm to any nice exactitude, yet it is substantially as true of the good man, and as applicable to his life on earth now, as it was at the hour when it was written. Piety, a reverence for God which shows itself in ready obedience to his will, has these solid advantages: it ensures— I. THE OF HOLY SERVICE. (Psalms 112:1.) The man who fears God "delights greatly in his commandments." Others may be tasting the bitter fruits of self-will, may be reaping the sad consequences of disobedience, but his heart is filled with the peace and with the joy of holy service. He finds a pure, elevating, lasting happiness in doing everything unto God his Savior, even in bearing his will. Languor and dissatisfaction are banished from the life of devotion, and in their place are serenity of spirit and gladness of heart. "I delight to do thy will, O my God." For us to live is Christ—to be engaged every hour in his blessed service. II. THE OF THE YOUNG (Psalms 112:2), and all which that includes. Not from the home of the holy do there go forth sons and daughters unprincipled, vicious, mischievous, short-lived. Taught God’s truth and trained in Christian principles, young men and women leave the home of the godly prepared for the battle of life. It is they who are most ready for serious duties, for responsible positions, for offices of trust; it is they who are most likely to rise to power and to honor. Exceptions being excepted, it is distinctly true that "the generation of the upright are blessed." Even from a temporal standpoint, it is a very great advantage for any son or daughter to be trained in a Christian home. III. WORK THAT WILL LAST FOR LIFE. (Psalms 112:3.) If the upright man does not obtain "wealth and riches"—though the virtues which are the fruit of piety are the root of much material success—he has the far more precious wealth of moral and spiritual worth, and "his righteousness endureth." It is not a brief flash that goes oat and is lost; it is a steady light that shines through all his days. He has the favor of God, the esteem of his neighbors, actual intrinsic goodness, for his possession. And of this no accident or misfortune can rob him. IV. IN THE DARK HOUR. (Psalms 112:4.) He does not expect to go through life without his share of trial. If he were wise he would not choose such a dubious exemption (see Hebrews 12:5-11). But he knows he will not. "Many are the afflictions" even "of the righteous," and they will surely come to his door. He, too, will know something of "the power of darkness." But to him there will "arise light." 1. Present deliverance will come. He will patiently and devoutly pursue his course of integrity and of waiting upon God, and God will give him his heart’s desire; his name will be cleared, his health restored, his property regained, his friendship renewed, his work prospered. 2. Divine support will be so abundantly bestowed that his soul will be filled with peace even in the midst of his trouble (see 2 Corinthians 12:10). 3. After bearing the burden of earthly trial, and passing through a long night of temporal adversity, there will gleam the bright light of the heavenly home. V. THE OF . (Psalms 1:6, 9.) He is gracious, com passionate, generous, full of practical kindness, just to others (guiding his affairs with a due regard to what is owing to other men); the result will be that he will earn the esteem and the thanks of many hearts, and he will live long in their grateful remembrance. The unholy and consequently self-centered man passes through life without awakening any affection or evoking any appreciation,—he is disregarded, perhaps denounced; men either forget or disparage him when he is dead; but the holy and unselfish man lives in the love of his fellows, and when he dies leaves a fragrant memory behind him. VI. DEVOUT IN FACE OF THE FUTURE. (Psalms 112:8.) Unaccompanied, undefended, by a heavenly Friend, we may well fear as we look before us. Who can tell what the next turn in the road will reveal to us? Who can say what losses and disappointments await us? Who can count on continued health or prosperity? Who can be assured against calamity or sudden death? But the Christian man, who is well assured that all events are in the hand of God, that the life and death of his saints are precious in his sight, that all things work together for good to them that love God, that in the saddest sorrows there may be disguised the truest love and the greatest blessing, that death itself is but the somber gateway of eternal glory,—he need not fear. His heart is established; he will not be afraid. All will be well with him; everything will conduce to spiritual good and to a lasting heritage. BY S. CONWAY Psalms 112:1-10 The blessed life. This psalm, like the previous one, begins with "Hallelujah," and is also an alphabetical psalm. That one gave glad thanks because of what the Lord God himself, in his ways and works, was declared to be. Now this one gives like thanks for what, by the grace of God, his servant is enabled to become. "The one sets forth God, his work and his attributes; the other tells us what are the work and character of those who fear God." So that the same affirmations are made both of God and of his servant (see Psalms 111:3; Psalms 112:3; also Psalms 111:4 and Psalms 112:4). In Psalms 111:1-10. God’s faithfulness is celebrated; in this, man’s faithfulness. The whole psalm is a continued reiteration of the blessedness of God’s service. But— I. AFTER THE MANNER OF THE OLD , THAT IS TOLD OF AS BEING SHOWN IN PRESENT EARTHLY AND REWARD. The seed of God’s servant is to become both mighty and blessed. Health should be his, and, yet more, righteousness. Mercy shall go forth from God to him, and from him to his fellow men. He encourages those who need a helping hand, showing favor and lending; and his enemies, for he will have enemies, he will overcome in the judgment. He shall be long and lovingly remembered, and his trust in God shall deliver him from all fear. His enemies he shall meet in the might of confident faith, and see his desire upon them. Be is generous to the poor; he maintains his righteousness and rises to great honor. The ungodly see this with rage and vexation, and perish in his sight. Such was the form which God’s recompenses to his faithful people took in the days of old. II. BUT EVER SINCE THE GOSPEL OF CHRIST HAS BEEN , THE BLESSED NESS OF GOD’S SERVICE IS NOT LESS, BUT IT COMES IN A FAR MANNER. For serving God may mean, and has meant to myriads, the loss, not the gain, of all earthly good (cf. 1 Corinthians 15:19). So that if we had no other than earthly good to hope for, we should be miserable indeed. But we have. Take the suggestions of this psalm, referring them to that form of blessing which the servant of God realizes now. 1. His seed shall be mighty and blessed. Is it not so? Are not the most effectual influences which are now bearing on men those which stream forth from the Church of God? Slow, no doubt, is their operation, but ever sure and increasing. And as to being blessed—ask the faithful themselves. 2. Spiritual wealth is his. The treasure store of Christ is opened to him, and his part therein is seen in the maintenance of holy character and standing before God and man. 3. The consolations of the Lord are his, and they make him a son of consolation likewise (2 Corinthians 1:4). 4. He is endued with kindly dispositions, and his fair fame his enemies cannot traduce (cf. Revised Version, Psalms 111:5). 5. He abides in the love of God, and when he departs hence his memory is sacred and perpetual. 6. He is kept in perfect peace. (Psalms 111:7.) He shall be kept trusting in God, and shall see his soul’s enemies destroyed. 7. Selfishness is not in him, but a generous loving heart, for which all men bless him (Psalms 111:9). 8. His life convicts the wicked man of his miserable folly, and robs him of all power to do him harm (Psalms 111:10). Is not all this the blessed life?—S.C. Psalms 112:4 Light arising in darkness. I. LIGHT DOES SO ARISE. Morning by morning, if only we were astir to see it, the light arises out of the darkness. There comes the paling of the dark, and then the gradual dawn. And the method of it is full of suggestion as to like times of darkness. The light comes because the earth swings itself round into the light. The earth, unlike the people who dwell upon it, is obedient to the Divine law concerning her; and hence, though she be in darkness, she comes out of it in due time by obeying her Creator’s will, and turning towards the light. II. THIS IS TRUE OF OTHER FORMS OF . 1. That of mental perplexity and doubt. This is very prevalent. All thoughtful minds seem doomed to pass through it. The getting at the real truth of things, especially in the matter of religious faith, is not easy. And if doubt be the prompting only of a sincere love of truth, then it is right, and it will be dispersed ere long. But then it often is not so prompted, but springs from quite other motives. The liking to be thought intellectual and mentally capable is often the pure origin of so-called doubt. If a man owns himself a believer, he incurs the risk, in many circles, of being regarded as weak, credulous, and more or less foolish and ridiculous. Yet more, the plea of doubt absolves a man from taking a decisive stand for God. He knows he ought to, but he gets out of the obligation, or thinks he does, by pleading his doubts. And doubt condones sin. Hearty belief brings obligation to self-restraint along with it, but doubt is free from such encumbrance, and is therefore welcomed by the sinful heart as a friend. Light will not arise to such, but the darkness will deepen more and more. But to the upright, the sincere seeker for truth, and who is not doubting because of any lurking liking for what is evil and self-pleasing to him, in due time the light will arise. 2. The state of soul-darkness also. How much of this there is! The faith of Christ ought to make men happy, to fill their souls with light and joy. But it very often fails to do this. The gladness of God’s love seems only conspicuous by its absence in the case of all too many Christians. They are not sure that they are forgiven; they are certain they are very far from being holy; their sanctification is anything but complete; they cannot realize the love of God to them; they walk in darkness, and have little, if any, light; and death is still a terror to them. But are they sincere, true-hearted seekers after God? If so, their light shall arise, in spite of temperament, ill health, bad teaching, earthly care and trouble, and any other of the many causes of soul-darkness. Only let them rest in the Lord, and wait patiently for him. 3. And so, too, when the child of God is in darkness as to the conduct of life. How often we seem unable to make out the right way, to know the right thing to do! It is so in the home, the business, the Church. But again the promise holds good. III. THIS IS EVER THE SAME. AS the earth would ever be in the dark if it did not turn round to the light, so will men be unless they turn to the light. Do this in thought, in prayer, in practical obedience, and ere long the darkness will have passed, and the light will shine.—S.C. Psalms 112:7 Not afraid of evil tidings. I. MOST PEOPLE ARE. The postman’s knock, much more a telegram, will often set their hearts palpitating. They realize how precarious is the tenure by which they hold their good things; they have many times had experience of the instability of that in which they have most trusted; and hence they are afraid, etc. II. BUT OF THE SERVANT OF GOD IT IS SAID, "HE SHALL NOT BE AFRAID OF EVIL TIDINGS." 1. As a fact, real religion does ensure this. See Daniel, when he knew the decree was signed (Daniel 6:10). See Paul’s letters in his imprisonment. See Nehemiah, etc. 2. It does not mean that evil tidings do not come to them as to others. They do, and often of a disastrous sort, affecting them in body, mind, and estate. 3. Nor does it mean that such tidings have no effect upon them. They do, saddening and distressing them much. Jesus wept. 4. But they are not afraid of them. They do not recognize such things as having power to touch them where their real treasure is, or as having any power in themselves at all; they are but God’s ministers, and the ultimate issue of them cannot but be good. And those foreboding fears which so often precede them, God’s servants are delivered from; for they believe the words, "As thy day so shall thy strength be." III. THE SECRET OF THIS BLESSED . It is plainly pointed out in our text. 1. "His heart is fixed;" that is, he has come to a settled conviction as to his relation to God, and as to God’s mind to him. He is as certain of God’s good will and all-sufficient power and grace as a dear child is of his mother’s love. His feet are on a rock; he has come to be fixed in heart as to the Lord’s leading him in the right way. He does not merely think it, he is fully persuaded of it, he knows in whom he has believed (Isaiah 26:3). 2. This fixedness of heart, which is so blessed, is the result of habitual trust. "Trusting in the Lord." We can form habits of trust, as of any other act of the mind. It is not a single act of faith, or a spasmodic intermittent trust, which will ensure this fixedness of heart. Built must be perpetually repeated until the habit is formed. We must put our will into it, and we must abandon everything which would render such trust impossible, as all allowed sin will and must.—S.C. BY R. TUCK Psalms 112:2 Goodness relocated in new generations. It has been very suggestively said "that God is, from the first, looking for a godly seed; or, what is nowise different, inserting such laws of population that piety itself shall finally over-populate the world. There are two principal modes by which the kingdom of God among men may be, and is to be, extended. One is by the process of conversion, and the other by that of family propagation; one by gaining over to the side of faith and piety, the other by the populating force of faith and piety themselves," Bushnell coins words in which to express this, and calls it "the out-populating of the Christian stock." The modern doctrine of heredity is usually seen in its application to bad things: men deal with the laws which preside over the propagation of physical diseases and moral dispositions and bodily characteristics; but Christians are interested in the working of the laws in relation to good things. They equally—perhaps in even a more effective way—preside over the propagation of physical health and vigor, of moral virtues, and of bodily beauty. It may even yet be shown that there is a propagation into new generations of the new and Divine life in Christ; a deeper fullness of meaning than has yet been discovered in the expression, "Instead of the fathers shall come up the children." Bible language even suggests that heredity works more strongly on behalf of the good than on behalf of the evil, for while judgment on sin continues for three or four generations, reward of virtue keeps on its benedictions unto thousands of generations. I. GIVES A CHANCE. Think how many children are born into the world over-weighted with disabilities. For extreme cases, take the vicious and criminal classes. But the fact is for us more effectively illustrated by cases of self-indulgence in youth, which involve weakened health and lowered moral tone. Good parents give their children a fair chance in the struggle of life. The children are not burdened with low vitality, self-indulgent appetite, or inability to find pleasure in pure things. Sometimes good people’s children fail, but reasons for the exceptional cases can usually be found. II. IS BY ON THEIR . And this is the form of reward that parents best appreciate. They live over again in honorable, successful, and pious children. Therefore Easterns desired families. No nobler ambition possesses humanity than the passion to make the coming generation wiser, stronger, and better than the passing one. III. IS THE ONE GROUND OF HOPE FOR THE RACE. Napoleon was asked what one thing France supremely needed. His reply was almost an inspiration. He said, "Better mothers."—R.T. Psalms 112:3 A man’s righteousness. "Righteousness" has come to be a sort of exclusively religious word; a theological word, with a connotation fitting to a particular creed, over which learned men long have wrangled. Why cannot we let common sense win it for common, everyday uses? "Righteousness" is rightness. It is being right—right with God, and right with man, and doing right because we are right. How to become right, and how to be right, are the supreme questions for all moral beings. Every great teacher who has arisen in any age or any nation has set himself’ to answer these two questions; and our Lord Jesus Christ, with Divine authority, answered them in his Sermon on the Mount. He did a prophet’s work in recalling men to the spiritual conception of righteousness as heart-rightness inspiring life-right-ness, i.e. rightness of conduct and relations. Possibly, in our text, the main idea of the word is beneficence, kindness to others. But this only presents righteousness on its side of relation to man; it has also a side of relation to God. Both have to be included. I. A MAN’S AS MAN CAN IT. We have a human standard of rightness. It varies in expression; it is really everywhere the same. It is the standard of the best man of our nation or race. The psalmist said his goodness could stand the test of the "saints that are in the earth," but not the test of God. Man’s idea of rightness includes purity, energy, and charity. II. A MAN’S AS THE MAN HIMSELF CAN IT. There is a consciousness of rightness, a conscious will for the right and love of the right, which are a man’s dignity and strength; which a man has a perfect right to cling to as his chief treasure. Job firmly says, "Till I die I will not remove my integrity from me. My righteousness I hold last, and will not let it go." David said, "Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me." And our Divine Lord, as a man, said, "The prince of this world cometh, and hath nothing in me." A man’s rightness is no sufficient basis for his acceptance with God, but it is good so far as it goes. III. A MAN’S AS GOD IT. He knows the distinction between its accidental and its essential features. He distinguishes the thing which appears from the foundation on which it rests. Rightness, judged by human standards, may rest on a basis of self—self-pleasing and pride. Some men respect themselves too much to do a wrong thing. But the highest type of rightness is built upon the recognition of God as the standard righteousness, who requires those who would do right to be "all glorious within." He asks for "truth in the inward parts"—R.T. Psalms 112:4 Advantages of the good in times of calamity. "Unto the upright there ariseth light in the darkness." The illustration is taken from the beneficent and charitable man. Everybody is ready to help him when trouble assails him. But a widely operating principle is illustrated in his case. The good man always has the best of it in the dark times of life. Spurgeon says, "He does not lean to injustice in order to ease himself, but, like a pillar, stands erect; and he shall be found so standing when the ungodly, who are as a bowing wall and a tottering fence, shall lie in ruins. He will have his days of darkness; he may be sick and sorry, poor and pining, as well as others; his former riches may take to themselves wings and fly away, while even his righteousness may be cruelly suspected; thus the clouds may lower around him, but his gloom shall not last for ever, the Lord will bring him light in due season, for as surely as a good man’s sun goes down, it shall rise again. If the darkness be caused by depression of spirit, the Holy Ghost will comfort him; if by pecuniary loss or personal bereavement, the presence of Christ shall be his solace; and if by the cruelty and malignity of men, the sympathy of the Lord shall be his support." The advantages of the good in times of calamity may be thus indicated— I. HE CANNOT BE LEFT ALONE. The self-contained man, who wishes to be left alone in his prosperity, must not wonder if he finds himself alone in his adversity. The dependent man, who leans on God in his success, will surely find that God is there, to be leaned upon, when his time of trouble arises. He who joins himself to God finds himself everywhere with God. II. HE CANNOT LOSE WHAT HE VALUES MOST. All that human calamity can do is to affect our possessions and our circumstances—the things that we have; it has no injurious power on the things that we are. Trouble cannot take away our faith in God, our loyalty to God, our joy in God. "The Lord is the Portion of mine inheritance," and no earthly calamity can take him away. "When heart and flesh fail, the Lord is the Strength of my heart, and my Portion forever." III. HE CAN SEE LIGHT AND CHEER WHEN OTHERS CANNOT. Many were distressed about Daniel in the lions’ den, but there was light in the darkness for him. St. Paul and Silas were dark enough in the inner prison at Philippi, but there was light in the darkness, and, in the joy of it, they "prayed and sang praises unto God." St. Paul sees such a shining forth on the darkness of his life-troubles, that he can speak of "this light affliction, which is but for a moment, and worketh for us a far more exceeding and eternal weight of glory."—R.T. Psalms 112:6 The Bible use of the word everlasting. This word is one which is used in common speech. Every one who speaks intensely is apt to speak extravagantly, and figures of speech are always capable of larger usage than the person who first employs them intended. Round the words eternal, for ever, and everlasting, Christian doctrines have gathered; the words have thus gained a precision of meaning; and it is difficult now to recover for them the simpler, colloquial meanings which belong to their common use in all languages. It is necessary to consider how we use the terms, if we would apprehend how the Bible-writers use them. We vow eternal friendship. We say we will never do things. But man has no right to use such terms, save as expressions of intense feeling. I. "" IS A FIGURE FOR A PERIOD. "For eternal remembrance," i.e. for all future time, as long as man can remember anything, "the memory of the just is blessed; but the name of the wicked shall rot." When a thing goes on and on till we can no longer see it, and can think of no agency that can stop it, we call it "everlasting." An illustration may be taken from the familiar garden flower which we call "everlasting," because, in contrast with other flowers, it will last, in our vases, all the winter. II. "" IS A FIGURE FOR THE DIVINE. It belongs to the thought of God, because we cannot conceive any causes which brought about his existence, or imagine any forces, or combination of forces, which can make his existence to cease. The word is applied by Moses to God, "The eternal God is thy Refuge, and underneath are the everlasting arms." Mere continuity cannot be the thought. That can only be the figure in the word. What must he be who was, and is, and is to come? III. "" IS A FIGURE FOR THE . It is when it is applied to men and to men’s future. Everlasting life is spiritual life, of which one feature is continuity. Eternal death is spiritual death. And this is explained by the associations of the figure. One of our chiefest "notes of value" is the length of time that a thing will last. The gnat that is born and dies in an evening is esteemed of small value; the cedar tree, that outlasts the generations, is esteemed of great value. In order, then, to bring to us the sense of its supreme value, the spiritual life is spoken of as lasting forever. We raise the value of that which lasts for centuries; we reach the highest value in thinking of that which lasts forever.—R.T. Psalms 112:7 Trust-triumph over fears. "He will not be afraid of any evil tidings; for his heart standeth fast, and believeth in the Lord." The good man of this psalm is evidently also a rich man, and a man in high position, who can exert a wide influence. Such men are more especially exposed to the influence of evil tidings. Illustrate by the case of Job, to whom the messengers of evil came one after another. Or give cases of merchants whose whole fortune is embarked in some ship, and who receive tidings of its loss. Explain how sensitive the Stock Exchange is to the slightest rumor of evil. They who have nothing to lose are not affected by news of calamities, save in the way of sympathy. But the psalmist points out that the godly man is freed from undue fear concerning his earthly possessions, because he has a heavenly treasure which is in every way more precious to him, and concerning the safety of that treasure he need never have a fear. I. EVIL TIDINGS MAY THE GODLY MAN. Piety never either changes or deadens natural feeling. It would be true to say that it even made natural feeling more keen and sensitive. Loss of money, place, influence, and health do distress pious men; and the triumph they may gain over themselves should never be allowed to deceive us. Their victory is seldom, if ever, an easy one. II. EVIL TIDINGS CANNOT THE GODLY MAN. Because he never stakes his all on any venture. Come what may, he has a reserve, and an abundantly satisfactory reserve. "Moth and rust may corrupt, thieves may break through and steal," but they never yet found the godly man’s "heavenly treasure." It is not only that, take everything away, and he still has God. It is that, in having God, he potentially has everything; what he has lost is restored, if that is best; but certainly he has the "supply of all his needs." III. EVIL TIDINGS DRIVE THE GODLY MAN CLOSER TO GOD. He has learned the lesson of trust; and he is sure to practice it in the time of need. His heart is fixed. Trouble does not make it waver, but binds it closer, fixes it firmer. Just as the little child sits close by father in the train, but presses closer when the train rushes into the dark tunnel. "His heart being fixed in solid reliance upon God, a change in his circumstances but slightly affects him. He can be patient, waiting for the salvation of God."—R.T. Psalms 112:9 Giving as a sign of character. "He hath dispersed abroad, and given to the poor" (quoted in 2 Corinthians 9:9; see Proverbs 11:24, Proverbs 11:25). The exact translation of the word suggests, not occasional or impulsive giving, but constant and systematic giving, frequent and customary giving. The temptation of riches is to love them for their own sake, and to hoard them in order to be proud of them and to rejoice in them. The Christian triumph over the temptation of riches is found in regarding them as a trust to be used in Christ’s service. A man goes wrong when he thinks—These riches are mine. A man keeps right so long as he feels—I am one of Christ’s stewards, and it is "required of stewards that they be found faithful." The good man is "God’s reservoir, and forth from his abundance flow streams of liberality to supply the needy." "Benevolence of heart, when displayed in the benefaction of the hand, is the surest mark and fairest accomplishment of a moral and religious mind." I. GIVING IS A SIGN OF SERVICE TO GOD. It is a way of working for him. The man who gives acknowledges himself to be a servant, an almoner. None of the things he possesses are regarded as his own. Everything is a trust for use. II. GIVING IS A SIGN OF WITH MAN. "The poor" (in some sense poor) "we have always with us." Civilization tends to make very rich and very poor. Calamities bring sorrow; many are born with disabilities. Sentiment concerning the poor is a sigh of poor character, unless it be conjoined with self-denying and wise efforts for their well-being. When the man said he felt for a poor sufferer, the Quaker replied, "I feel half a crown, friend; how much dust thou feel?" III. GIVING IS A SIGN OF LIMITED HOLD OF THE WORLD. Compare the miser and the generous Christian in their grip of the world. The miser grips the world hard; he can have his treasure only as long as he lives. The Christian is but passing through the world, and wants to do as much good as he can while he passes along. IV. GIVING IS A SIGN OF A MAN’S LIKE- WITH GOD. "He giveth to all men liberally, and upbraideth not; He so loved the world, that he gave his only begotten Son." (See our Lord’s teaching in his Sermon on the Mount, especially Matthew 5:42, Matthew 5:45; Matthew 6:1-34:144.)—R.T. BY C. SHORT Psalms 112:1-10 The blessedness of the eminently good. "That delighteth greatly in his commandments." I. HIS SHALL BE BLESSED. (Psalms 112:2.) "Mighty" in a warlike sense here. II. SHALL PROSPER IN OUTWARD . (Psalms 112:3.) "Godliness is profit able unto all things," etc. III. SHALL ENJOY THE LIGHT OF GOD’S , AND OF Ills OWN DEEDS IN TIMES OF . (Psalms 112:4, Psalms 112:5.) "Gracious, full of compassion and righteous;" these attributes will irradiate his darkest hours. IV. BRING , HE IS IN GOD. (Verse 61) Fixed in his trust and hope, and in all the principles of his character. V. HAVING A CLEAR , HE IS RAISED ABOVE ALL FEAR. (Psalms 112:7, Psalms 112:8.) Delivered from the terrors that beset the guilty. VI. HAVING AN INNER , HE ENJOYS THE HIGHEST HONOR FROM GOD AND MAN. (Psalms 112:9.)—S. This is the first of the "Hallel" psalms, or of those sung at the Feasts of the Passover, Pentecost, and Tabernacles. It is a "Hallelujah psalm," like the two preceding, but is not alphabetic. As a most joyful hymn of praise, it is selected by our Church to be one of the psalms for Easter Day. The composition falls into three stanzas of three verses each. In the first (Psalms 113:1-3) the servants of the Lord are called upon to praise him. In the second (Psalms 113:4-6) God is praised in the heavens, with respect to his glory there. In the third (Psalms 113:7-9) he is eulogized in respect of his great doings upon the earth. Psalms 113:1 Praise ye the Lord (comp. Psalms 104:35; Psalms 105:45; Psalms 106:1, Psalms 106:48; Psalms 111:1; Psalms 112:1). Praise, O ye servants of the Lord, praise the Name of the Lord. By "ye servants of the Lord," all faithful Israelites are certainly intended; but the phrase need not be absolutely limited to them (comp. Psalms 113:3). Psalms 113:2 Blessed be the Name of the Lord from this time forth and for evermore. The prayer here is that God may be praised through all time, as in the next verse it is that he may be praised through all space. In connection with the praise of God, limits of time and place are unsuitable (comp. Psalms 115:18; Psalms 121:8; Psalms 125:1-5:8; Psalms 131:3; Isaiah 59:21; Micah 4:7). Psalms 113:3 From the rising of the sun unto the going down of the same (comp. Malachi 1:3; i.e. all over the world, from the furthest east to the furthest west. The Lord’s Name is to be praised; or, "praised be the Name of the Lord" (Kay). Psalms 113:4 The Lord is high above all nations. As being "the great King over all the earth" (Psalms 47:2). And his glory above the heavens. "The heaven, and heaven of heavens, cannot contain him" (2 Chronicles 6:18). It is a "humbling of himself" to "behold the things that are in heaven and earth" (see Psalms 113:6). Psalms 113:5 Who is like unto the Lord our God? (comp. Psalms 89:6; Isaiah 40:18, Isaiah 40:25). The highest created being does not approach within anything but an immeasurable distance of God. Who dwelleth on high; or, "who sitteth enthroned on high." Psalms 113:6 Who humbleth himself to behold the things that are in heaven, and in the earth. It is a condescension in God to regard even "the things that are in heaven," since the very "heavens are not clean in his sight" (Job 15:15). Much more is it a condescension in him to behold the gross material things of earth. Yet he gives them his constant care and attention, since otherwise they would cease to be. Psalms 113:7 He raiseth up the poor out of the dust. Heaven is full of his glory, earth of his mercy and loving-kindness. The words of 1 Samuel 2:8 are, consciously or unconsciously, quoted. And lifteth the needy out of the dunghill; rather, from the dunghill (Revised Version). Psalms 113:8 That he may set him with princes. The words of 1 Samuel 2:8 are still followed. (For the sentiment, see also Job 36:7.) Historically, the statement is illustrated by the examples of Joseph, Saul, David, Daniel, Mordecai. Even with the princes of his people. Not merely with heathen princes, but with those who exercise sovereignty over Israel, as Joseph with Pharaoh, Daniel with Nebuchadnezzar and Cyrus, Mordecai with Ahasuerus or Xerxes. Psalms 113:9 He maketh the barren woman to keep house. Hannah’s song is still in the psalmist’s thoughts, and suggests this illustration (see 1 Samuel 2:5). But it must not be restricted to a literal interpretation. The true "barren woman" was Israel (Isaiah 54:1), whose curse of barrenness was ultimately removed, and who became, as here prophesied, a joyful mother of children (comp. Isaiah 49:12, Isaiah 49:18, Isaiah 49:20; Isaiah 54:2, Isaiah 54:3; Isaiah 60:5; Galatians 4:27). Praise ye the Lord. Psalms 113:1-9 Reasons for reverential praise. The force of the psalmist’s summons in the opening verse is felt as we proceed through the psalm itself, and when we reach the end of it; for there are brought out— I. THE OF GOD’S . In no less than three verses (1-3) the Lord’s Name is put for himself. This is significant of the Divine constancy. The name of the Lord is never dissociated from the same class of thoughts and deeds. It is so invariably connected with these that one stands for the other. His name and his character are inseparable; utter his name, and there instantly rise to our thought the attributes which distinguish him; to sing of his Name is not to praise an imaginary or ideal one, but the very Lord God himself. We worship him "with whom is no variableness nor shadow of turning." II. THE OF HIS GLORY. He manifests his presence, exercises his power, and makes known his goodness (1) through all ages (Psalms 113:2); (2) over all the earth (Psalms 113:3); (3) in the highest heavens (Psalms 113:4). III. THE FACT OF HIS . (Psalms 113:6.) "He humbleth himself; who casts looks so low;" "and looketh down so deep." However we read it, the idea is that the "Most High God" interests himself in the children of men. He not only is concerned with the progress of our race generally, but he occupies his eternity with the intimate knowledge and practical government of each nation, province, family, individual soul. To the Infinite One nothing can be too small for his regard. IV. HIS POWER AND GRACE. (Psalms 113:7.) Obviously it could not be expected that every godly man would rise in worldly position; that involves an actual impossibility; nor would that, if it were possible, be a desirable reward of piety. But the good man—who is the faithful, thrifty, reliable man—is very often raised from obscurity to eminence, from lowliness to power. And the constant tendency of Christian worth and virtue is to convert poverty into competence, want into comfort, misery into cheerfulness, despair into peace. Indeed, this last is one of the ordinary and continual effects of piety. In the gospel of Christ, God is lifting up those that have been brought down into a sense of condemnation and shame to the holy and blessed heights of hope and joy. Christianity is everywhere and always an uplifting power. V. HIS . (Psalms 113:9.) We do not sufficiently realize the goodness of God in the domestic enrichment with which he blesses us; in all the love and all the happiness that come from the conjugal, parental, filial, fraternal relationships which his heart has conceived, which his hand is working for us. All these things bring into view— VI. HIS STRONG CLAIM ON OUR AND PRAISE. As the psalm begins and ends with a "hallelujah" so should our lives, in every part, be encircled with the utterance of heartfelt gratitude. BY S. CONWAY Psalms 113:7, Psalms 113:8 The overflowing gratitude of the saved soul. How intense is the fervor of praise with which this psalm is full! The soul of the psalmist can scarce contain itself, and we are inevitably led to inquire into the reason and occasion of such gratitude. It is told of in the verses before us. No doubt the salvation spoken of was primarily a national one; it was Israel who had been so visited of God. It was Israel who was sunk so low in misery and degradation-sunk down to the dust and the dunghill, so poor and needy, so lonely, sad, and filled with reproach, like a woman to whom had been denied the gift of children. But by the grace and condescending compassion of God, she had been lifted up, and set among princes, and she had become joyful, like as a mother over her children. From Egypt’s slavery to the glories of the time of David and Solomon; from the misery and shame of the days of the destruction of Jerusalem, when they were carried into captivity, to the brighter times of the return and restoration;—such deliverances as these it was which called forth the psalmist’s and the nation’s enthusiastic, grateful song. And the lesson for every nation or community which has been blessed of God with great prosperity, as our own nation has, is to remember the small beginnings, the humble place we once filled, and to give God all the praise for what he has wrought on our behalf. But we take our text as descriptive of spiritual deliverance—of God’s salvation of the soul. The gratitude of such soul is uttered here. And it rests on these grounds— I. THE DEPTHS FROM WHICH IT HAS BEEN . They are described as the dust, the dunghill, the state of the barren woman. These images present an accumulation of shame, degradation, and distress. And the soul that has known the Holy Spirit’s conviction of sin will know that such images are fit and true. St. Paul called himself, to the last, "the chief of sinners." Guilt, bondage to sin, vileness of heart and, perhaps, of life too, hopelessness, helplessness, and a fearful looking for of judgment,—facts like these justify the strong images of the verses before us as telling of the soul unsaved. II. THE HEIGHTS TO WHICH IT HAS BEEN RAISED. See again the images employed. And they are true. They express the ideas of honor, wealth, joy, strength, fruitfulness; and they are all realized in the experience of the saved soul now, and are to be realized infinitely more hereafter. III. THE OF GOD IN ALL THIS. The unbeliever has objected that it is monstrous to suppose that the great God, who controls the universe, amid which this earth of ours is a mere shred and insignificant fragment, can be concerned with the petty affairs of man, especially of a poor individual, worthless, and sinful man. But is it not true that he who governs the vast universe, worlds upon worlds, has yet been at the pains to paint and fashion the wing of the meanest insect in most exquisite and perfect manner? It’ he will stoop to that, he will stoop to me, poor wretched sinner though I be. I own it is wonderful; but it is true. Hallelujah!—S.C. BY R. TUCK Psalms 113:1 Servant-reasons for praise. "Praise, O ye servants of the Lord." This psalm is the first of the series called the "Hallel," which was sung in connection with the annual Jewish festivals, and especially at the Passover and Feast of Tabernacles. This and the following psalm were sung before the second cup. We need not think, however, that these psalms were composed for use at the feasts with which they were afterwards associated. Only Jewish minds could recognize any particular fitness for such scenes. To us they are simply praise psalms. Here we notice that praise of the Divine Master is properly claimed from all the servants of the Divine Master. I. PRAISE IS CLAIMED FROM ALL GOD’S , "All thy works praise thee, in all places of thy dominion." Poet-souls and pious souls find voice for Nature, and utter forth the joy in the Divine wisdom and goodness which all things seem to feel Many of the psalms are nature-psalms. When man is praiseful, he feels that everything around him is praiseful too. II. PRAISE IS CLAIMED FROM THE MORAL BEINGS GOD HAS MADE. Inanimate things praise by answering the ends for which they are made, and meeting the conditions in which they are set. But moral beings praise by recognizing qualities and character in the Divine arrangements. They do not only see goodness, they see that only from a good and gracious Being can such goodness come. Man, as man, in distinction from man as sinner, or man as in special relations with God, is called to praise, as he recognizes the Divine providing, ruling, and overruling. III. PRAISE IS CLAIMED FROM THE WHO DO GOD’S WILL. There may be a special call intended here to the officials of the temple—priests and Levites; but the term "servant" is used by the Prophet Isaiah of the whole people, of every person called to a ministry, and of Messiah. And the Apostle Paul delights to speak of himself as the servant, bond-servant, slave, of Jesus Christ. All God’s people who have come into personal relations with him, and have received his regime rating grace, think of themselves as consecrated to his service, as having become his servants. It may be shown that they, in a special way, feel the duty of praise, and find reasons for praise. Servant-praise is based: 1. On knowledge. The intimacy with the Master is a continually fresh revelation. 2. On experience. The servant never forgets the grace that brought him into the servant-relation. 3. On office; for it is servant-work to secure the honor of the Master.—R.T. Psalms 113:3 Universal praise. "From the rising of the sun unto the going down of the same, the Lord’s Name is to be praised." These figures may be taken as representing two notes of universality. 1. From morning to evening, covering all time. 2. From east to west, covering all space. Note that the two conditions of human thought are "time" and "space." All space is filled with reasons for praise. All time should be filled with the spirit of praise. I. TIME FILLED WITH PRAISE. It cannot be expected that our whole days should be occupied with formal acts of worship; though such a pious soul as David will even envy the priests of the temple, who spend all their time in praise. We need to see clearly that "praise" is a cherished spirit of trustfulness, obedience, and holy joy in God; that this can be with us, abiding with us, while we are occupied with our commonplace, everyday avocations; and that this spirit of praise ever gladly seizes fitting opportunities for formal expression. In this sense the good man’s praise is universal; it covers all his time. It is cherished always; it is expressed often. And the relation of the frequent expression to the constant feeling may wisely be pointed out. Neglecting expression means fading feeling. Restraining the lips means losing the heart’s joy and gratitude. If a good man’s praise is not universal, as including all his time, it will soon become only weak impulse and sentiment. II. SPACE FILLED WITH PRAISE. East and west are broader, larger suggestions than north and south. They cover all the zones in which man, in his multitudes, can dwell. So they include all humanity. It may be noted that this was a strange conception for the exclusive Jew; but in the time of the restoration from the Captivity the diffusion of the knowledge of God among the heathen had already begun. God’s work is in all space. God’s appeal is made to every man. God’s goodness hallows every life. God therefore rightly claims universal praise. But there is an element in the redeemed man’s praise which makes him the fitting leader of the universal choir. All the world over, man, should (1) extol his character; (2) magnify every high and sacred attribute; (3) glory in all his mighty and gracious works; and (4) honor the Name by which he is known.—R.T. Psalms 113:5 Likenesses to God. "Who is like unto the Lord our God?" The precise point here may be thus expressed: "Who as he combines majesty with condescension?" Both heaven and earth, glorious and wonderful though they are, are alike immeasurably below the majesty of God. The psalmist evidently has the idolatry in mind which seeks for suggestions of God’s figure either in heaven or in earth. No fitting ones can be found. They are all made things; and the maker is always grander than the things he makes. No manufactured article can ever do more than suggest something about the man who designed or made it; it can never give an adequate and complete impression of him. Think of the sun as the sublimest of all created things, but it is no more fitting to represent God, it is no more worthily a likeness of God, than the images, hideous or beautiful, which idolatry or paganism may design God absolutely refuses to permit any likeness to be made of him after anything in heaven, or earth, or under the earth. Nothing material must be permitted to limit our large, free, spiritual thought of him. I. TO GOD IN THE HEAVENS. Men naturally look up into the heavens first, because that is the sphere of mystery, and that inspires awe and leads to adoration. It does so to the uncultured, but how much more it does to the cultured, who know that the seemingly little star Uranus is eighty times larger than the earth, Neptune a hundred and fifty times larger, Saturn more than seven hundred times larger, and Jupiter more than fourteen hundred times larger! The general sentiment of humanity has found in our sun the best likeness of God; but, though this should bring to men sublime ideas of grandeur, purity, and power, even the sun is unworthy to represent God. II. TO GOD IN THE EARTH. The apostle regards it as a degrading descent, that men, unsatisfied with sun-figures, "changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." It is an impressive proof of the uselessness of the material to represent the immaterial, that men who once look to the material for figures of God always tend to go lower and lower in the scale. Nowadays, though we are not likely to worship the sun or manufactured idols, there are still thought-ideals, thought-idols, which may be as unworthy to represent the eternal God as the images of our heathen brothers.—R.T. Psalms 113:6 The relative value of earthly things. There is no absolute value in them. God cannot be thought of as interested in them for their own sakes. He humbles himself to regard them because of the relation his people bear to them, and because of the influence they have upon his people. Of him it has been suggestively said, "He stoops to view the skies, and bows to see what angels do." This we say of God, because we have the revelation of him as a Moral Being, with moral as well as natural attributes. Once let a being take a moral view of things, and the material can never afterwards be the all-important thing to him. Once let us take the moral view, and we must always take it; for us the moral must have eternal precedency. I. GOD CANNOT BE THOUGHT OF AS IN EVENTS FOR THEIR OWN SAKES. There is no quality in things. Even we men are not supremely interested in the things we make; we are concerned about the purposes for which we make them, and the uses to which they may be put. We go, in thought, past the things themselves. Even when God is pictured as calling each day’s work of creation "very good," we are reminded that his eye was upon the moral beings for whom he was arranging it all. It would help us in gaining right views of God if we would clearly see that material creation is not his end, but his means to secure a higher end. II. GOD MUST BE THOUGHT OF AS IN EVENTS FOE THE SAKE OF HIS PEOPLE. Material things, earthly events, human relations, do variously influence the moral beings that God has made; and these various influences we may think of as God’s supreme concern. It is not right to say—God made everything for the sake of man. This only fills man with pride. It is right to say that God made everything for the sake of his purpose in man and through him. Illustrate from the parental relation to the mere incidents and events of the boy’s life. Parents would not turn aside to consider the events if the boy were not in them. It is the boy they consider, not the events. All their concern is the influence of the events on the character and life of the boy. Transfer this to the larger, sublimer family sphere of the heavenly Father, and then our point comes out clearly. God concerns himself with his world for the sake of his purpose through his people.—R.T. Psalms 113:7 God the Remover of disabilities. "He raiseth up the poor out of the dust." The expressions used in this and the following verse are taken from the song of Hannah (see 1 Samuel 2:1-10), and similar expressions are found in the song of the Virgin Mary (see Luke 1:51-53). Historical illustrations of the passage may be found in the careers of Gideon, King Saul, and David. The psalmist may have in mind the restoration of the nation from the Babylonish captivity, which was an extreme national humiliation. As a fact of Divine dealing, this removing of disabilities may be illustrated from the preacher’s own experience and observation. But we can so fully recognize the Divine wisdom in such dealings in general as to remove all thought of Divine favoritism or mere sovereignty. Two of the reasons guiding Divine conduct may be considered. I. GOD AND REWARDS . Some of the best features of human character can only gain expression and culture under the pressure of poverty, burdens, and disabilities. It is the misfortune of many men that they cannot be noblest-typed characters because they have never known trouble and strain. There are qualities of character in the favored ones which the poor and tried ones cannot attain; but they are not so important as the qualities of the humbled and suffering ones, which the favored few cannot attain. Since God is specially interested in character, he is concerned for the poor and needy, and finds in them persons who are fitted for responsible positions. The rise of men of lowly station to offices of influence is mainly due to the power of character, and the Divine recognition of character. It may be shown that, though this is largely true, it must be taken with some qualifications, seeing that men do sometimes rise through force of mind, or characteristic qualities, which are quite distinct from moral and religious character. II. GOD FINDS IN THOSE UNDER FITTING PERSONS FOR HIS SERVICE. Here it may be pointed out that times of disability are often the schooling of the men God wants for his work. Poverty, toil, strain, burden, make the training-ground for the Lord’s heroes. And the man who is placed under any special form of disability may comfort himself with the assurance that the Lord is needing him, and so needs to have him disciplined, polished, furbished, by this trying experience.—R.T. Psalms 113:9 The mission of the children. Here is an evident allusion to the joy of Hannah, when her prayer was heard, and Samuel came as the firstborn of a family. "The Lord visited Hannah, so that she bare three sons and two daughters," and her adversary could provoke her no more. It is remarked that the Rabbins actually speak of a man’s wife as his house; and the same form of speech is current at the present day among the Arabs. This joy men have in children, which is characteristic of every age and nation, which is, indeed, the universal sentiment, leads us to consider the mission of the children. Why do they come in helplessness, and take so long growing up to their manhood and womanhood? I. ARE SENT TO CULTURE . This is the other side of the truth with which we are familiar—that children have characters which we must culture. There is a good sense in which children are sent into the world to "train their parents." What they can do is seen in the immediate effect their coming has upon their mothers. It changes them from thoughtless, self-centered maidens into thoughtful, self-denying women. And an equal influence, though not quite so evident, is seen in the father. Family life cultures all the graces, the stronger ones no less than the milder; and it lays the burden of personal example upon the parents; for a child makes demand of father and mother that they will show him the ideal goodness. Each element of refined and Christly character may be dealt with, and special stress may be laid upon "patience" and "charity" in the sense of going outside ourselves for our interests. II. ARE SENT TO KEEP UP OUR IN MORALS. This point is seldom dwelt on. Yet it is evident that the children come just at the time in our lives when material interests—business, society—become so absorbing. Moral and religious interests would pass out of our thought if it were not that every day brings to us concern for the children, and that must be a moral concern. The children break into the monotony of material middle-life associations. Everyday morals for every parent, and morals and religion for most parents, are brought closely to mind. The children are God’s voice reminding man of eternal things.—R.T. BY C. SHORT Psalms 113:5-8 The Divine nature and character. "Who is like unto the Lord our God," etc.? The views we form of God’s nature and character are of the highest importance. I. GOD’S MAJESTY. (See the fortieth chapter of Isaiah.) But his moral greater than his physical greatness. II. GOD’S . "Humbleth himself to behold the things that are in heaven and in the earth." Displays a deep and everlasting interest in the works of his hands. 1. Great men stoop to inferior things for the purposes of science. But God has a perfect knowledge of all things. 2. Men stoop to the wants and miseries of others, but do not relinquish their rank and station. But God in Christ came in the form of a servant (Philippians 2:6-8). 3. Great men die for their country or their friends, but not for their enemies. "God commendeth his love toward us, in that, while we were yet sinners [and enemies], Christ died for us." III. GOD’S . 1. Man’s character as a sinner is described. He is called poor and needy. Poor and needy indeed! As a sinner, he has no real treasure, and not even any hope. 2. His misery is indicated. In the dust and on the dunghill—a miserable outcast. 3. His glorious elevation by the redeeming love of God. (1 Samuel 2:8.) He is translated to a seat with princes. "Who hath made us kings and priests unto God."—S. A PSALM of reminiscence, designed to encourage the exiles on their return from Babylon, during their "day of small things" (Zechariah 4:10; comp. Ezra 3:12). If God had done so much for them when he brought them out of Egypt, if such glorious prodigies had marked that epoch, might they not be sure that his hand would be stretched out for them now? Formally, the psalm is more like a modern poem than most. It divides into four stanzas of four lines each, very evenly balanced, and perfect in its metrical arrangement. "The psalm is evidently by a skilled artist" (Cheyne). Psalms 114:1 When Israel went out of Egypt; literally, at the going forth of Israel from Egypt; ἐνἐξόδῳἸσράηλ, LXX. The "going forth from Egypt" was the only thing parallel in Israelitish history to the going forth from Babylon. The nation should learn what to expect in the future by what occurred in the past. The house of Jacob (compare the more common "house of Israel," Psalms 98:3; Psalms 115:12; Psalms 135:19) from a people of strange language; literally, from a stammering people; but a people of foreign speech is no doubt meant. Psalms 114:2 Judah was his sanctuary; or "became his sanctuary;" Judah—i.e. the land of Judah—received the special honor of being chosen for the seat of God’s sanctuary. And Israel his dominion. While all the rest of Israel was accepted as constituting his kingdom or dominion. The whole people came under God’s special protection. Psalms 114:3 The sea saw it, and fled. "The sea" is the Red Sea. It "looked," and saw God leading his people (Exodus 14:19-24), and then at once "fled," and left a dry channel as "a way for the ransomed to pass over." Jordan (literally, the Jordan) was driven back (comp. Joshua 3:13-17). These two marvels "marked respectively the beginning and the end of Israel’s long journey" (Cheyne). They were parallel facts, and are naturally alluded to together (comp. Habakkuk 3:8). Psalms 114:4 The mountains skipped like rams, and the little hills like lambs. The poet sees in the earthquake that shook Sinai (Exodus 19:18) a general commotion of the entire region, in which both the greater and the lesser elevations take part (comp. Psalms 29:6; Psalms 68:8, Psalms 68:16). Psalms 114:5, Psalms 114:6 What ailed thee, O thou sea, that thou filledest thou Jordan, that thou wast driven back t. ye mountains, that ye skipped like rams; and ye little hills, like lambs? Most poetically, the psalmist apostrophizes the sea, the Jordan, the mountains, and the lesser hills, inquiring of them for what reason they had forsaken their nature and done such strange things; or rather, addressing them as present, and as if the scenes were being enacted before his eyes, and asking why they are so strangely employed—what is causing the commotion and disturbance (see the Revised Version, where the present tense is used throughout the two verses). Psalms 114:7 Tremble, thou earth, at the presence of the Lord. The answer is given, but only indirectly given, in these words. Nothing less than "the presence of the Lord"—a miraculous and abnormal presence—can have produced the strange phenomena. The earth has felt the presence of God, and has trembled, and has done right to tremble; but Israel may take comfort from the theophany, for it is a manifestation on her behalf. The presence that has made itself felt is the presence of the God of Jacob—the God who watches over Jacob, and will succor and protect him constantly. Psalms 114:8 Which turned the rook into a standing water, the flint into a fountain of waters (see Exodus 17:6; Numbers 20:11). Miracles of mercy, showing at once God’s almightiness and his care for Israel. Psalms 114:1-8 God with us. This psalm, which is so full of fine poetry, is also charged with spiritual suggestiveness. In the few verses of which it is composed, it brings before us the nearness of God to us, and the power he is exerting on us. We have— I. HIS -PLACE IN US. "Judah was his sanctuary" (Psalms 114:2). God dwelt in Judah in a sense in which he dwelt nowhere else. There was his manifested presence, and thither the tribes came up when they wanted to offer sacrifice, to make supplication, to hold high and happy fellowship. It was the place of his abode. Now God dwells not merely with, but in, his people. We are "the habitation of God through the Spirit." Our human hearts are his earthly home. To the pure, obedient, believing heart that seeks his presence (see Luke 11:13) God will come, and in that heart he will abide. "If any man love me … we will come unto him, and make our abode with him" (John 14:23). II. HIS IN US. "Israel was his dominion" (Psalms 114:2). The kingdom of Israel, i.e. the people who dwelt within it, were God’s inheritance (see Psalms 94:5; Jeremiah 2:7). If God "rejoices in his works," in those things which he made and "pronounced good," much more does he rejoice in his own children—in those who know, who worship, who trust, who love, who serve, him. More precious than all fruitful fields, than "all the cedars of Lebanon," is one human heart that, redeemed by his Son and renewed by his Spirit, reciprocates his Fatherly affection, is gladly subject to his will, and labors heartily in his cause. How great, then, is his inheritance in all his people, in all those of every age and beneath every sky who have returned to him, and who are rejoicing in him! Are we such, in spirit, in conversation, in life, that our God can find a part of his Divine heritage in us. III. HIS . (Psalms 114:3-7.) What was it that moved the mountains, that rolled back the river that made the waters of the sea to stand up like a wall? It was the operative presence of Cod himself; it was the working of the unseen hand. What is it now that makes the tides of the ocean to keep their time, the streams and the rivers to fertilize the soil through which they flow, the seed to germinate in the soil, the corn and the fruit to ripen in the sun? When we have reached the ultimate physical cause, we have not obtained the explanation that we seek. We come finally to the great fact of God’s presence, of the energizing power which he supplies, without which there could be no life, no growth, no motion, no result. What the psalmist says in fine poetic language, our intelligent piety confirms; the answer to our questions How? and Whence? is this—The presence of the Lord, "without whom nothing can be made that is made." "The Lord of hosts is with us;" "My Father worketh." IV. HIS POWER. (Psalms 114:8.) The "turning of the rock into standing water" was a Divine, a wonderful action. But the spiritual and the supernatural are as Divine as the miraculous. Equally wonderful as, and more gracious and more benignant than, such physical transformation is the changing of the flinty heart into the water of penitence, into the fountain of piety and purity. God is doing daily, through his people, in his Churches, that which "calls for loudest songs of praise." But this, his greatest work, is not on rock, or soil, or sea, or river: it is on the hard tablet of the human heart, and on the sinful habits of the human life. BY S. CONWAY Psalms 114:1-8 The soul’s exodus. The psalm is a wonderfully vivid and beautiful description of the deliverance of God’s people from Egypt. In all ages of the Church this has been looked upon as the pattern and type of the soul’s deliverance by the redemption of Christ. Much of that history is suggested here. We are shown— I. FROM WHENCE THE SOUL WAS SET FREE. 1. From Egypt, the true type of the world. At first so pleasant, so prosperous, so Goshen-like, so free from care, life so easy and secure. 2. But at length its true character is revealed. They are a strange—a barbarous, or tyrant, so the word is variously rendered—people. And the redeemed soul has found that out. II. WHAT AT THIS EXODUS. (Psalms 114:2.) 1. There was the indwelling of God. The soul became his shrine. He was worshipped, beloved, trusted day by day. 2. There was willing obedience. God was the Lord of their life. The soul becomes the dominion, the domain, of God. 3. Things beforehand impossible, happened. (Psalms 114:3, Psalms 114:4.) The sea, symbol of the whole power of spiritual death, saw and fled. "You hath he quickened who were dead," etc. It is a true picture of what takes place at the real conversion of a soul. Old things pass away. The stream and course of life are turned in an opposite direction, as was the Jordan. On and on, rapidly flowing downwards to the Dead Sea, so was it with the Jordan; so is it with the soul till its redemption comes. But then there is a conversion, a complete turning round, in the aims, principles, and motives of the life. The fixed habits and propensities—fixed like the mountains and hills of Sinai—the pride, unbelief, selfishness, love of sin, all which seemed firmly settled in our nature, are shaken, plucked up by the roots. The rock-like heart, so hard and barren and lifeless, becomes transformed as into a standing water, a very fountain of waters (cf. John 7:37, John 7:38). The soul is blessed, and becomes a blessing. III. HOW IS ALL THIS TO BE ? Men will ask this, and no answer will they find save that it is the presence of the Lord (Psalms 114:5-7). It is the standing miracle of the Christian Church.—S.C. BY R. TUCK Psalms 114:2 Man is God’s temple. "Judah became his sanctuary." Though neither the author nor the occasion of this psalm can be definitely known, it clearly belongs to the time of the returned exiles, when the remaking of the nation was the matter most prominent in the interests of the people. It was quite a familiar thing to compare the remaking of the nation with the first making of it; and to get the comforting assurance that God was presiding over the remaking, by realizing, in as forcible a manner as possible, how he had presided over the making. In the making there had indeed been very remarkable, truly miraculous, outward and visible signs of the Divine presence—the dividing of the Red Sea at the beginning, the quaking mountains in the earlier part, the smitten rock and flowing water in the latter part, the divided Jordan at the end. After these signs had fixed their impressions, the people could act as a nation. I. GOD’S AND POWER WERE THE GLORIES OF THE NATION FROM THE FIRST. This truth was impressed by the marvels which were wrought in connection with their deliverance from Egypt. The plagues were indeed judgments; but they were, even more truly, teachings, sanctifying impressions made upon the people of Israel. They taught them God, and helped them to realize what God with them would involve. The truth was impressed by such signs as dividing the sea; but this only illustrated God’s presence as the Ruler, Rewarder, and Judge of the people. From all material signs of the Divine relations, we should rise to discern the far more important moral signs. God himself moulding the national life; God himself directly ruling the moral and religious life of the nation;—these are the marvels of grace and wisdom which the Jews never tired of contemplating. II. GOD’S AND POWER WERE THE GLORIES OF THE NATION. But what a moral advance had been made when men could discern God’s working in ordinary providences, and no longer needed miracles of astonishment! To the restored exiles common providences became signs of direct working on their behalf. And they were right in so thinking. God was making things work together to work out the fulfillment of his promise. III. GOD’S AND POWER ARE THE GLORIES OF THE CHURCH TO-DAY. But we have risen above the reach of the restored exiles. To us God is present and working—not in miraculous act, not specially even in providential orderings, but in the spiritual indwelling of the Holy Ghost. Then we may be reminded that there are conditions of this abiding in us, and that jealousy of our supreme possession is our fitting attitude of mind and feeling.—R.T. Psalms 114:3, Psalms 114:4 Nature made to serve God’s purposes. These verses are poetical representations of three actual facts which are recorded in the history of God’s people. We may see facts in their bare, bald nakedness, or we may see them with the color on them which poetical genius can put. It may be disputed whether bald history or suggestive poetry is really the truer to nature, just as it may be disputed whether the realistic or the idealistic picture is the truer to life. If nature is to suggest thoughts to men, then men only see Nature aright when they know what she says as well as what she is. The poet tells us what Nature says. In these verses we are made to understand that the sea felt God working in it, and yielded to his touch. Jordan felt God working in it, and stopped its flowing. Sinai felt God working in it, and responded with a trembling of reverence and holy joy. The response of Nature is a lesson for man. God would work in his higher powers and his higher spheres; and his response should be more prompt than the hurrying waves, more complete than the check of the river’s flowing, and more joyous than the trembling and dances of the divinely honored hills. The psalmist was the moral teacher of his times, and had a definite purpose before him in thus recalling the most impressive events of the national history. His point may be thus briefly stated: Nature does respond to God and serve his purposes,—and man should. I. NATURE DOES RESPOND TO GOD AND SERVE HIS . This may be illustrated from the usual and the unusual. Pagans peopled the woods and streams and hills with fairies; Wordsworth poetically conceived of Nature as a living being. Religion finds God working out his thought everywhere, and everything responsive to his use. Nature is not God; it is distinct from him. But it is so kin with him that, unhindered, his thought finds expression in it. And so responsive is Nature to God, that it readily yields itself to the unusual, to the miraculous, when these are necessary to God’s purposes. Seas will part, rivers will stop, mountains will tremble, in response to him. "The earth is the Lord’s, and the fullness thereof." II. MAN SHOULD RESPOND TO GOD AND SERVE HIS . He should, because he is a part of Nature, and ought to be in harmony with her. But man is a higher being than any thing or being in Nature—a being with a will, a being made in God’s image. It is his willing response, it is his loving and obedient outworking of the Divine purposes, that God asks of restored exiles and of us.—R.T. Psalms 114:8 The natural and the supernatural. "Which turned the rock into a pool of water, the flint into a fountain of waters" (Revised Version). Wollaston tells us that "on the north-eastern face of Mount Sinai (Jebel Sufsafeh), in the Wady Shubeib, is a protruding mass of rock, about fifty feet in diameter, much water and weather-worn, and presenting a smooth and striking appearance. It forms a part of the solid granite cliff which rises twelve hundred feet above it. In the lower part of this protuberance is a fissure of a semicircular, or rather horse-shoe, shape, about four feet tong and four inches wide. Oat of this fissure, inside which a small shrub is growing, runs a perpetual stream of the purest spring water, clear as crystal, and of delicious coolness and flavor, which, according to the testimony of the Arabs, has never been known to fail. The water thus flowing out of the very heart of the living rock of Sinai is received into an artificial basin, thence it descends to a succession of small and rudely constructed terraces, where the Bedouins cultivated a few fruit trees and vegetables, and is ultimately absorbed in the gravelly hollow at the base of the mountain." The incident is, no doubt, thus poetically recalled to the mind of the restored exiles, in order to assure them that God, in his power to provide, and his power to meet emergencies, was all that he had ever been; and this suggests a very suitable subject of meditation, which may be very effectively applied to our times and needs. But a less usual topic is suggested by the discovery of what is probably the very spring that Moses brought to light. As our knowledge advances, we are coming more and more fully to apprehend that the natural and the supernatural are inextricably blended in human life, and that in God’s working out of his purposes the natural and the super natural are one. See how this is suggested by the smiting of the rock and the result which followed. No one would suggest that God put the water into the rock specially and on purpose for the Israelites. It was there. It was its natural habitat. The fountains of water, the pools into which the waters drain, are always in the rocks. Miners have to be careful lest they let in upon them the floods of waters that are stored in the rocks. Our towns are often supplied with water that is pumped up from the reservoirs of the rocks. It was quite natural for the water to be in the rock. And man brings the water out of the rock by smiting the rock. Just now the workmen of our town have been engaged in tunneling the chalk rock to get a fresh supply of water; and the other day a workman, smiting with his pick, opened a fissure, from which a stream is pouring abundantly. To get water out of the rock by smiting the rock was also quite natural. It is fancy that makes Moses only give the rock a gentle pat. He smote it; on the second occasion he even roughly smote it twice before the fissure opened. So far the provision was natural, and the method of obtaining it also natural. But how evidently the supernatural was blended with the natural! Direct Divine direction fitted the time and the place. No mere human wisdom could have thus immediately discovered the exact spot where the rock would yield to a single smiting, and send forth its treasures. Only a divinely ordered man would think of such a way of relieving the necessities of a caravan. The supernatural character of the incident comes at once to view if we think of the leader of an ordinary caravan in that Sinaitic district going about tapping the rocks, hoping to meet with a fissure in which was a water-store. God directed Moses, and he went straight to the place. And the marvel that grows ever greater to devout souls, as they pass through the experiences of life, is not the mere presence of supernatural forces, but the way in which the super natural blends with the natural, until the deepest feeling is that the natural is lost in the supernatural and God, working everywhere, in everything and through every thing, becomes the most cherished thought. Men make sharp lines of distinction between the natural and the supernatural. When men come experimentally to know what God can do in their own souls and in their own lives, they cease to feel any interest in those sharp lines of distinction, for their sphere is the sphere of God. To them there is no natural. God is in it all, and his presence and actual working makes it all supernatural.—R.T. BY C. SHORT Psalms 114:1-8 The spiritual exodus. I. WE MAKE OUR ESCAPE FROM A STATE OF BONDAGE—EGYPT. 1. A life of sin is a life of spiritual bondage. (Romans 6:16.) 2. Such a life of bondage brings us into "strange" and unnatural relations. (Psalms 114:1.) Egypt was not the home of the Israelites. II. THE EXODUS BRINGS US INTO OUR TRUE, OR DIVINE, . (Psalms 114:2.) 1. We become consecrated temples for the indwelling of God. (Psalms 114:2.) "Judah was his sanctuary." 2. We are kingdoms over which God reigns. "And Israel his dominion." III. THIS EXODUS IS BY GREAT . 1. There is a grand revelation of the presence of God. (Psalms 114:7.) 2. A wonderful proclamation of the Law of God. Sinai is shaken by it, and so is the soul of man. Moses said, "I exceedingly fear and quake." 3. There is a revelation of the abundant mercy of God. (Psalms 114:8.) This manifestation of God "turned the rock into a standing water, the flint into a fountain of waters."—S. A psalm, in which a divided choir, together with a leader—a priest or precentor—take separate parts. The occasion is one of danger (Psalms 115:2), but, at the same time, of confident hope and trust (Psalms 115:3, Psalms 115:9-15). A portion of the choir begin with an appeal to God for help against the heathen, whose vain worship of idols they cover with scorn (Psalms 115:1-8). The leader then exhorts to trust in God in the first clause of three consecutive verses (Psalms 115:9, Psalms 115:10, Psalms 115:11), half the choir responding in the second clause. The whole choir raises a joyful strain in Psalms 115:12, Psalms 115:13, the leader re-spending in Psalms 115:14-16, and the choir and congregation together concluding the whole with a final burst of praise in Psalms 115:17, Psalms 115:18. Metrically, the psalm falls into four stanzas or strophes—the first of three verses (Psalms 115:1-3), and the other three of five verses each (Psalms 115:4-8; 9-13; 14-18). Psalms 115:1 Not unto us, O Lord, not unto us, but unto thy Name give glory. God is prayed to help Israel, but not for their sakes, not to cover them with glory—rather for his own sake, that glory may rest on his Name, and himself, among the nations. For thy mercy, and for thy truth’s sake. In order to be true to his qualities of mercifulness and truthfulness. Psalms 115:2 Wherefore should the heathen say, Where is now their God? (comp. Psalms 42:3, Psalms 42:10; Psalms 79:10). If Israel is un-helped, the heathen will triumph, and ask scornfully what has become of Israel’s God? Is he unable, or is he unwilling, to deliver them? Psalms 115:3 But—rather, and—as though he would say, "and all the while, as the heathen scorn and question"—our God is in the heavens; in his place, where he always is, watching over us. He hath done what soever he hath pleased. He has the will to help us, and he has the power to do whatsoever he pleases. Psalms 115:4-8 The scorn of the heathen is retaliated. They scoff at the God of Israel. What, then, are their own gods? Silver and gold indeed (Psalms 115:4), but the work of human hands. Fashioned into a human shape, as if they were sentient being—but absolutely devoid of all sense and intelligence. The satire is somewhat roughly worked out (Psalms 115:5-7), but idolatry provokes rough speaking; and the tone here adopted is imitated in Psalms 135:15-18, and echoed in Isaiah 44:9-20. The inspired writers seem to have felt, that, when idolatry came under consideration, the criticism should be brief and trenchant. Psalms 115:4 Their idols are silver and gold. At the best—often mere wood and stone (Deuteronomy 4:28); but the idols of the Babylonians were mostly of the more precious materials (Herod; 1:183; Daniel 3:1; Ep. Jeremiah 1:4, Jeremiah 1:11, etc.). The work of men’s hands (Psalms 135:15; Isaiah 44:12-17). To avoid this reproach, some images were said to have fallen down from heaven (Acts 19:35). Psalms 115:5-7 They have mouths, but they speak not: eyes have they, but they see not: they have ears, but they hear not: noses have they, but they smell not: they have hands, but they handle not: feet have they, but they walk net: neither speak they through their throat. Possessing a semblance of every organ of human sense, they are wholly unable to perform any of the functions. That men should worship them, or believe in their power to help, is an utter absurdity. Psalms 115:8 They that make them are like unto them. Equally vain, futile, and power less (comp. Isaiah 44:9; Jeremiah 2:5). So is every one that trusteth in them. To "trust" in an idol is an almost inconceivable folly. Yet there is abundant proof that the heathen actually did so trust (see Herod; 5:80; 8:64, 83). Psalms 115:9-11 The idols and the idol-worshippers having been sufficiently scorned; the latter especially, for their "trust" in idols, Israel is exhorted to trust in the only sure Object of confidence, Jehovah. Three several times the leader of the choir gives forth the call—" Trust in the Lord "—and three several times the choir responds with the acknowledgment that he, and he alone, "is their Help and Shield." The exhortation seems to be addressed, first, to the lay people generally (Psalms 115:9); then to the clerical order (Psalms 115:10); finally, to all, whether laity or clergy, who are true Israelites at heart (comp. Psalms 115:12, Psalms 115:13). Psalms 115:9 O Israel, trust thou in the Lord. Follow not the example of the heathen who trust in idols. Rather, be an example to them. He is their Help and their Shield (comp. Psalms 33:20). The change of per son implies a change of speaker. Psalms 115:10 O house of Aaron, trust in the Lord. God’s ministers were yet more bound than his people generally to trust in him. He is their Help and their Shield (comp. Psalms 115:9). Psalms 115:11 Ye that fear the Lord, trust in the Lord. Professor Cheyne explains this of proselytes, the σεβόμενοι of the Acts; but surely the order followed is one of climax—first, ordinary Israelites; next, those officially holy, the priests; finally, those actually holy, the truly faithful Israelites. He is their Help and their Shield. It would have been better in every case to have kept the Hebrew order of the words—"Their Help and their Shield is he." Psalms 115:12, Psalms 115:13 The whole choir, or perhaps the whole congregation, expresses its confidence in God. He has always Been mind-fill of his people, and, in response to their threefold expression of trust, will bestow on them a threefold blessing. Psalms 115:12 The Lord hath been mindful of us (comp. Psalms 98:4; Psalms 136:23). He will bless us; he will bless the house of Israel (comp. Psalms 115:10). He will bless the house of Aaron (comp. Psalms 115:11). Psalms 115:13 He will bless them that fear the Lord (comp. Psalms 115:12). Both small and great; literally, the small with the great; i.e. all, without any exception. Psalms 115:14-16 Again the leader raises his voice and announces special—no longer general—blessings: (1) increase of their numbers (Psalms 115:14); and (2) inheritance of the earth (Psalms 115:16). Psalms 115:14 The Lord shall increase you more and more. This was the original blessing bestowed on Abraham (Genesis 13:16; Genesis 17:4-6), and continually reiterated (Genesis 18:18; Genesis 22:17; Genesis 28:14, etc.). It is much dwelt upon by Isaiah (Isaiah 49:8-12, Isaiah 49:18-23; Isaiah 54:1-3; Isaiah 60:3-12, etc.). The main fulfillment of the promise was through the conversion of the Gentiles, who, when converted, became the true "Israel of God." But, even apart from this, the lineal descendants of Abraham have "increased more and more," to an extent which is most extraordinary. You and your children. You yourselves shall increase; but your children shall yet more increase. The multiplying would begin at once, but would be greater and more striking afterwards. Psalms 115:15 Ye are the blessed of the Lord which made heaven and earth; i.e. of the true Lord and God, the Creator of all things, visible and invisible. Psalms 115:16 The heaven, even the heavens, are the Lord’s; literally, the heavens are heavens of Jehovah. They belong to him—he dwells there; but it is otherwise with the earth. But the earth hath he given to the children of men. For man God framed this fair world; to man’s use he adapted it with minutest care; and certainly not least for his own people, who are "the salt of the earth"—the human race by representation. Psalms 115:17, Psalms 115:18 Once more the choir and congregation speak. The mention of "heaven and earth" (Psalms 115:15) reminds them of the third place—Sheol. In Sheol is no praise of God, but only "silence." They, at any rate, while they remain on earth, and have the power to praise God, will praise him without ceasing. Psalms 115:17 The dead praise not the Lord (comp. Psalms 6:5; Psalms 30:9; Psalms 88:11; Isaiah 38:18). Neither any that go down into silence. The notion of Sheol as a place of silence occurs in Psalms 94:17, and strongly in Isaiah 38:18. Psalms 115:18 But we will bless the Lord; literally, we will bless Jah—the shortened, and perhaps more emphatic, form of Jehovah. We, so long as we have any being, will sing praises unto our God (Psalms 146:2)—we will bless him, praise him, give thanks to him, from this time forth, and for evermore—not an absolute assertion of immortality, but a strong instinctive anticipation of it. Praise the Lord. Psalms 115:1-11 True and false worship. In strong, nervous language we have here presented to us— I. THE MAJESTY AND THE POWER OF GOD. (Psalms 115:3.) The heathen, in their ignorance, want to know where Jehovah is; they cannot see him. The reply is that he does not dwell in temples made with hands; that he is not confined to one building, larger or smaller; that no earthly trappings or grandeurs in any sacred city give any notion of his state. "Our God is in the heavens;" he dwells in celestial glory; he is high above us; his throne is not found here or there, but everywhere; beneath every sky you may look up and say, "God reigns on high." But not only does majesty belong to him, all power is his. "He hath done whatsoever he hath pleased." The psalmist does not state, but he suggests, that everything the idols could not do was within the power of the living God. He was speaking to men everywhere and at all times—in the sunshine and in the storm, in the dew and in the snow, in the con sciences of men, in the words of his prophets, in the divinely given Law. He saw all things and all men: "His eyes beheld, and his eyelids tried, the children of men." He heard everything; to his ears came the faintest whisper that proceeded from the lip. of the lowliest, as well as the songs of the great congregation. He wrought every thing; his hands fashioned us ourselves, and made all things about and above and beneath us: he "lays his hand upon us," to inspire and renew us. And though it never pleases God, and never can please him, to do anything that is unholy or unjust or unkind, yet is there no limit to his power. "All things are possible" to him. The spheres of nature, providence, and grace supply ample evidence that apparent impossibilities give way before his Divine wisdom and overcoming might. II. THE FOLLY AND THE DOOM OF THE . (Psalms 115:2, Psalms 115:4-8.) 1. He thinks that God cannot be anywhere because his eyes have not rested on his form (Psalms 115:2). 2. He continues to worship an image which owes its existence to his own cunning (Psalms 115:4), and which cannot use its own organs (Psalms 115:4-7), which are helpless and powerless (see Isaiah 44:9-20). 3. He is destined to be miserably disappointed in the object of his trust; he will gain no help in his time of need, and, being thus unbefriended, he will himself lose heart and strength; the impotence of the idol will be conveyed to its deluded worshipper. 4. He will become like his idol in the moral character he ascribes to the deity. "Like priest, like people" is not so true an adage as "Like god, like people." Men always tend to become such, in character and life, as is the deity they adore. III. THE AND THE DUTY OF THE DEVOUT. (Psalms 115:9-11.) The worshippers of the true and living God: 1. Have at their right hand an Almighty Friend, one who (1) will enable them to spend their powers and their life in usefulness and happiness,—God is their Help; (2) will be their Defense in time of trouble, guarding them from evil, or sustaining them in sorrow,—God is their Shield. 2. Should place in him an unfaltering trust. It becomes all the people of God (Psalms 115:9), especially all those who hold any position of prominence in Israel (Psalms 115:10), and particularly those who know and who declare themselves to be his servants, to put their trust in him. It is a painful spectacle when the avowed children of God begin, even at the very outbreak of trouble, to show signs of agitation and alarm. That does not "become the gospel" (Philippians 1:27); it does not "become saints" (Ephesians 5:3). It is unworthy of those to whom Christ has spoken such words as those he uttered (Matthew 6:25-34; Matthew 28:20; John 14:1, John 14:2, John 14:21-23). IV. PIETY IN ITS . (Psalms 115:1.) We may begin our Christian life by an earnest craving for the salvation of our own soul. Later on, when we have learnt some thing of the wisdom which is in Christ, we make our personal hope second and subordinate to the glory of Christ. We pray that his great and holy Name may be magnified. We are willing to be nothing, that he may be all in all. 1. Because of all that we have experienced of his mercy and his truth—the mercy that redeemed and restored us, the truth that has nourished and strengthened us—we long and pray for this. 2. In order that his mercy and his truth may be extended to every land and every home, this is our prayer. We may test the progress we have made in our Christian course by the unselfishness, the Christwardness, of our devotion. Psalms 115:12-18 God’s practical kindness, past and future. Much as is said in Psalms 115:12, more is implied. Written in full, it would read thus: "The Lord has been mindful of us: he has blessed us; he will still be mindful of us, and will still bless us." We have— I. GOD’S GREAT IN THE PAST. 1. His thoughtfulness of us. He has had us in his mind, has "remembered us in our low estate," has been concerned for our true welfare, has rejoiced in our well-being, has sympathized with us in our sorrows. 2. His action on our behalf. He has blessed us; he has given to us a great estate—this earth—for our use (Psalms 115:16). He has blessed us with material bounties, with the nappy bonds of kindred and friendship, with the treasures that feed and satisfy the mind, with all sacred privileges. II. ITS IN YEARS TO COME. "He will bless us," will "increase" us. The guarantees of this continuance are found: (1) In his own unchangeableness—he is the same forever. (2) In the fact that we are his own people, those whom his Son has redeemed with his own blood. If Israel, if the house of Aaron, might count on his kindness by reason of their relationship to him, much more may we, who are his children by faith in Jesus Christ! (3) In the loyalty and obedience we intend to maintain: those who "fear him" (Psalms 115:13), who worship and serve him, will, as his servants, draw down his benediction and his blessing; the humblest as well as the highest of these may claim his mercy and his grace. But is there not— III. A TIME-LIMIT TO HIS SERVICE. "The dead praise not the Lord" (Psalms 115:17). We have it in our heart to seek and serve the Lord; and we believe that, so long as we do, we may reckon on his abounding kindness. But how long will that last? At any moment "death may interrupt these songs." A flash of lightning, an engine off the rails, a puff of poisonous air, a chill, may bring the holiest and the wisest to the grave. And there is perpetual silence—no more song, no more service, no more rejoicing in that "long home." That is so; but then we have— IV. THE TRUER AND THE LARGER OUTLOOK. Coming after Christ, we can give to the "evermore" of Psalms 115:18 a meaning which goes beyond the psalmist’s thought. We think not of our departed as silent in the grave; we think of them as blessing and praising Christ in the heavens, as spending their powers in his higher service there, as taken out of, and not down into, the shadows of time, and introduced into the blessed light and unfading glories of eternity. BY S. CONWAY Psalms 115:1-18 The heathen taunt, and what came of it. To Israel, recently returned from exile, that taunt still seemed to sound in their ears. In this psalm, apparently a liturgical one, and used at high festivals in the service of the second temple, the mocking question of those who had held them in captivity—"Where is now their God?" was yet audible, through the keenness with which it was remembered. The sting and anguish of it still rankled in their hearts; and this psalm is the result of it. Consider, then— I. THE MOCKING OF THE HEATHEN, "Where is now," etc.? This, no doubt, was often asked. They had heard of the ancient glories of Israel, and the wonderful works God had done for them; but what a contrast was now presented—the abject condition into which Israel had fallen! And the character of the people also, as a whole, won scant respect. It was but a remnant, an elect few, that cherished the sacred memories of the past, and who were prepared, when opportunity came, to go back to their own land. But to the faithful few the question was full of pain. And here, in this psalm, we see— II. THE EFFECT OF IT UPON THE MINDS OF THE . 1. It humbled them before God. Psalms 115:1 is a confession of their own unworthiness, that no glory was due to them. And today, when the world mocks and scorns as it does, the people of God may well make like confession and similar disclaimer of all merit. Had the Church been different, the world would not have mocked as it does. 2. It led them to God to seek his aid, that this mockery on the part of the heathen should cease (Psalms 115:2). They desired that God would manifest his glory, and so silence the heathen scorn. And this is the need of the Church today. Let God be seen in our midst, and the taunt of the world will sink into silence. 3. Submission to God’s will. (Psalms 115:3.) They knew that God was in the heavens, possessed of all power, wisdom, holiness; and whatever he pleased could only be right. It was not for them to dictate, but only to submit. They could trust him, that in due time he would interpose. 4. Scorn of idols and those who worshipped them. (Psalms 115:4-8.) The very brightness of their conception of God showed up all the more the darkness of ignorance in which the heathen lived. And the psalm pours out its sacred scorn of these mere dolls before which the heathen bowed down. Hence the scathing sarcasm and concentrated con tempt of these memorable verses. But has the day passed when men’s "idols are silver and gold"? Is not that the exact description of ourselves as a nation? Do not we worship silver and gold? Would that we could but catch the contagion of the contempt which pervades these verses for our idols of today! We need to, and shall have to; and if we will not learn by gentle means, God will have to purge us of our idolatry by methods sharp and terrible, like as those by which Israel was brought to a better mind. 5. Earnest endeavor to arouse one another to trust only and altogether in God. (Psalms 115:12-15.) Would that the world’s contempt of Christians today led them thus earnestly to stir one another up to a more completely God-surrendered life! 6. Renewed assurance of the grace and goodness of the Lord in his faithful people. (Psalms 115:12-15.) This follows on—it always does—earnest endeavor to deepen the hold of God on the hearts of others. Our own hearts come to be filled with deep and blessed sense of God’s love, and the witness of the Spirit is beard full and clear within. 7. Fresh consecration to God. This seems to be the force of the concluding verses of the psalm (Psalms 115:16-18). The Lord in the heavens is sure to do his part; but we are here to do ours. Our time, however, is but short, for we are hastening to the grave where the dead are, and where none can praise God; therefore let us use our time well; and, God helping us, we will (Psalms 115:18). III. LESSONS FOR . 1. How completely was the heart of Israel turned round! Their besetting sin before the Exile had been idolatry and departure from God. But now! God knows how to turn our hearts altogether to himself. 2. The contrast of the Christian’s faith as to the life after this with the faith of Israel. Theirs is dark, ours is bright.—S.C. Psalms 115:12 Looking back and looking on: a new year’s sermon. There never has been a year in which, when we look back, we have been unable to say, "The Lord hath been mindful of us." And we may be sure there never will be a year of which, when we look forward to it, we may not say, "The Lord will bless us." The psalmist is quite sure about this: may we be so likewise! But— I. LET US LOOK BACK ALONG THE COURSE OF THE OLD YEAR. 1. We affirm our conviction that we all should make thankful confession of the Lord’s mindfulness of us. 2. But many will look back in far other ways. (1) Some in self-congratulating spirit, but with no thankfulness to God. They will say to themselves, that what good they have won has been all their own doing. But for their own mindfulness of them selves, there would have been but little to be glad about. (2) Others will deny that the Lord hath been mindful of them; it seems to them that he has forgotten them, if he has not turned against them. They point to their lessened, much lessened, resources. They were ever so much better off at the beginning of the year than they are now. Or here is a widow mourning bitterly the loss of her husband and the father of her now helpless children. Or a husband, whose home is darkened by bereavement of his beloved wife. Or others, who are kept prisoners on beds of weak ness, hopeless disease, or pain. "What!" say these, "hath the Lord been mindful of us? It does not at all seem like it." 3. Well, we reply, if he has not, then it is very unlike him. (1) For his mindfulness of us is certainly not a recent thing; he says to his people that the kingdom has been prepared for them from before the foundation of the world. (2) And all around us are proofs of his loving forethought. See in the history of creation how all our needs were thought of before man was placed on the earth. You cannot do so simple a thing as put some coal on the fire without being reminded of this. Where did that coal come from? Was it not got ready for our use long ere we could need it? (3) And in the kingdom of his grace this mindfulness of us is conspicuously seen. Christ was the Lamb slain from the beginning of the world. God was not taken by surprise when sin entered our world and began to do its deadly work. God had reckoned with it, and had determined that where sin did abound, grace should much more abound. The two arms of Christ’s cross embrace—one, all the sinners of the past; the other, all that shall be to the end of time. "The mischief is more than met by the remedy, the malady by the medicine, and the plaster is as wide as the wound" (M. Henry). (4) And it is true also in God’s personal dealings with us. Reckon up your mercies—spiritual, temporal, personal, relative—and set them over against your sorrows, and see which are most numerous. (5) And think, too, of what our deservings have been. Then see if you can deny any more that God has been mindful of you. II. LET US LOOK ON THROUGH THE NEW YEAR, AND BE ASSURED THAT GOD WILL HELP US. 1. It is an argument drawn from what has gone before—and it is valid. We reckon, in regard to men, that what has been will be. The law of habit ensures this. And we may reverently say that God himself conforms to this law. Hence we may reason from what he hath done to what he will do. 2. Furthermore, he has known all along what reasons there are why he should not bless us. No one can tell God anything worse of us than he already knows. 3. And we are in Christ by faith in him. Therefore we are accepted in Christ. Shall not, then, God with him freely give us all things? . 1. We will believe that he will bless us. 2. Inasmuch as his blessing is given into the hands outstretched in prayer and faith, and that move in obedience to him, so shall our hands be, and thus will we confidently expect his blessing. 3. And we will tell others of this.—S.C. BY R. TUCK Psalms 115:1 Honor in honoring God. This psalm evidently belongs to the time when the restoration from Babylon was only partially accomplished. The little colony settled in Jerusalem and the district immediately round the city, were the scorn of the neighboring petty nations, which were all heathen, and of the Samaritans, whose assistance in building Jehovah’s temple they, perhaps unwisely, had refused. This psalm in a way meets scorn with scorn. Jehovah’s people scorn the idol-worship of the nations, and the idol-nations scorn the insignificance of the company that talked so grandly about restoring the kingdom of David. But that is the darker side of the psalm. It is better to see that the scorn was but an unworthy expression of a state of mind and feeling that was good and right. Among the restored exiles there was great zeal for God, great jealousy for the honor of Jehovah; and it was this that made them refuse association with the semi-heathen Samaritans, and think so scornfully of the idol-worshippers. Not limiting ourselves to the state of mind of him who wrote, and those who sang, this psalm, let us regard the psalm as expressing generally the humble, loyal, zealous feeling of all true Jehovah-worshippers, and then three things are suggested. I. PUTTING OUR HONOR ASIDE. "Not unto us … give glory." It is a universal experience that when God is really apprehended, self goes into the second place. It must be so. God can be in no place but the first. In the sphere of morals it is true that the most miserable of men is he who is anxious about his own dignity. He will turn everything into offence. In the sphere of religion it is true that the first sign of regeneration is the humility that claims nothing for self. "Not by works of righteousness which we had done;" "Not of works, lest any man should boast." II. SEEKING GOD’S HONOR. "Unto thy Name give the praise." Dr. Chalmers spoke of "the expulsive power of a new affection." It is fully true of the soul’s affection for God. It expels self and everything else, and compels a man to set God’s honor first, to live for God (compare St. Paul’s exclamation, "To me to live is Christ"). God’s honor is sought by being good and by doing good; in relations, worship, and work. This aim glorifies all forms of life. III. FINDING THAT WE GAIN OUR HONOR IN SEEKING GOD’S. In two ways. 1. The very effort to seek God’s honor cultures us in the character that wins for us honor. 2. And God makes the honor of men come to us as his benediction. on our loyalty.—R.T. Psalms 115:2 The taunt of the unbeliever. "Where is now their God?" (comp. Psalms 42:3). The expression is to be understood by the help of the associations of the psalm. It is always trying to be despised; always hard to work on faithfully under jeers and taunts. The neighbors of the restored exiles did not dare actually to interfere with them, because they were under the protection of the Persian authority; but they could taunt them and laugh at them. And it must be admitted that there was apparent occasion. The exiles were poor and few. They had been stopped in building their temple, and there were nothing but foundations to be seen. It might be said—If your God can do anything, he surely can get his own temple built. They dare not attempt to raise the walls and fix new gates and enclose the city; for every attempt would be checked. It might be said—If your God really cared for you, he would help you to defend yourselves. The pious souls were deeply hurt by this reproach cast on their God, and could only find rest in assuring themselves that if his will was a sovereign will, it was influenced by covenant promises. We can always turn from our doubtings as to what God does, and find our satisfaction in what God is. I. THE STRAIN IN . We start out with a distinct life aim and purpose; but the years pass by, and all we have, as the result of labor and waiting, is an unfinished building, like some of the cathedrals. Then we are apt to lose hope, and to say—Not done now, it will never be done. So the years had passed for the exiles, and the new nation was still in a most incomplete state. No walls, no temple, no real freedom, no independent native government. It was a big strain on faith to see the nation’s hope ever realized. II. THE OF THE STRAIN THROUGH , It was hard to see and to feel the incompleteness; but it was harder still to be told about it, to have it pointed out, and to be taunted with it. Those enthusiastic Jews who came out from Babylon expecting at once to accomplish great things, could see well enough the mere foundations of the temple, and the heaps of the ruined walls; but it was bitter ness indeed to have some one come up as they were looking, and whisper in their ear, "Where is now thy God?" III. THE RELIEF OF THE STRAIN BY OF GOD. (Psalms 115:3.) The check on our work God puts. Incompleteness is his permission. Failure is his discipline. If God is in them, and their state pleases him, then our incomplete things are blessings in disguise.—R.T. Psalms 115:4 The inefficiency of idolatry. "The work of men’s hands." Denunciation of the idolatry of the heathen is characteristic of the psalms of the restoration. With this passage may be compared such passages as Isaiah 44:9-20. In treating of idols it should be borne in mind that they are differently regarded by their intelligent and unintelligent worshippers. The mystical Hindu will tell us that his idols are to him nothing more than are to us the pictures of absent or dead friends. They are helps to memory and imagination. But to the great mass of heathen the idol-figure is the actual god worshipped, the embodiment of the god, the shrine of the god. So Scripture is justified in its scorn of the idol-deities. The point presented here is the helplessness of idols, in that they have organs of sense, but no sensibility. There is an argument in the simple statement that they are "the work of men’s hands." I. MAN’S IS TO HIS BEST THOUGHT. No man ever yet reached with his hands what he had conceived in his mind. The artist’s idea is better than his picture. It is inferior to the artist himself. The sculptor’s figure is better than the model he produces. The literary man never writes as good a book as he intends to write. It is the universal fact that a man is always greater than anything he creates, or anything he accomplishes. And this must be true when a man attempts to mould with his hands the figure of his thought of God. He cannot imprison in gold, or silver, or clay, or wood, his whole thought. And he himself remains a nobler being than the god he creates; and so the god should worship him, and not he the god. II. MAN’S BEST THOUGHT MUST BE TO DEITY. This is true of the best man’s best thought. But what guarantee can we have that the idol-maker is a best man, and that best man at his best? Grant that the primary creations of Baal or Vishnu were the best conceptions of best men, still we face the fact, that, necessarily, the conception was short of the reality. No man by searching can find out God; and no man by imagining can find him out so as to represent him. Then this follows: God himself must give to men the earth-pattern of himself. He has done it. But the earth-pattern is no thing, no likeness of any thing in heaven and earth and sea. It is the living Being, the "Man Christ Jesus," "express Image of his Person."—R.T. Psalms 115:6 Like god, like people. "They that make them shall be like unto them." This suggests a topic in the line of the previous homily. It is a law which works in a twofold way. As is the god who is worshipped, so are the people who worship. As is the people who worship, so are the gods whom they create for worship. It is, indeed, the very essence of the idea of a God worthy to be worshipped, that he shall be revealed to man, not created by him; that he shall be in the sphere of man’s thoughts, and so apprehensible; but beyond the reach of man’s thoughts, and so a perpetual inspiration to him. The reproach which Jehovah makes to his people is that they have not kept him beyond them, but have reduced him to their level. "Thou thoughtest that I was altogether such an one as thyself." We have seen that what men attempt to embody when they make their own gods is themselves; the gods are like the people. The characteristics of any nation can be known by a study of its gods; and the characteristics of any particular age of a nation can be known by its relation to, and treatment of, the national gods. Therefore the history of the nations is so largely the history of the national religions. I. Let men make their own gods like themselves, and THEY WILL NEVER MAKE THE GODS LIKE AT THEIR REST. Whatever may be thought about the formulated doctrine of original sin, the fact of universal moral deterioration is bound to be generally accepted. And the sign of it is that man is not interested in his best; perhaps not even able to set before himself the image of himself at his best possible. So there never yet was an idol-god made that even represented its maker at his noblest. II. Let men make their own gods like themselves, and THEY WILL BE SURE TO MAKE THE GODS LIKE AT THEIR WORST. This can be effectually illustrated by the Kali, Sarasvati, Juggernaut, of India; the Baal and Ashtaroth of Phoenicians; the Moloch of Amorites; and even the refined and artistic creations of Grecian genius; for these represent man sensual, which really is man at his lowest. And this fact, that if man makes his own gods he makes them like himself at his worst, may be shown to be equally true of those immaterial, mental, figures of God which men now make as the idols of an intellectual age. They are no more worthy of God than the hideous figures of India, and this is the serious feature of the case. Let man make his god after the pattern of himself at his worst, and the god he makes and worships will inevitably debase him lower and lower.—R.T. Psalms 115:9 The call to trust implies imperiled trust. This and the following verses were, apparently, sung as responses. This explains the repetition of the same idea. The scornful taunts of the surrounding peoples might have had a serious influence on Jehovah’s servants. It might have taken all heart out of them. Probably many of the weaker ones did flag under the discouragements, and so there was a real need of this pleading of the psalmist for full and even rejoicing trust in God. The confidence felt by one man will often inspire the confidence of others. When one man can see God plainly working as Helper and Defender, he, in a very wonderful way, opens the eyes of others to see the same signs of Divine presence and power. Our trust in God passes from one to another, even as does an epidemic disease. And it may also be shown how often psalm and song help us to fetch back imperiled trust. Treating the case of the restored exiles as illustrative, we may see how our trust in God may now be imperiled— I. BY GOD’S . Some of God’s promises really belong to our future, and we have no right to look for their present fulfillment; but such is the restlessness of man, that he persists in thinking he ought to have everything now. And as he cannot, he readily regards some of God’s promises as unfulfilled. So through long ages men expected the promised Messiah, and often lost their faith and dimmed their hope because he did not come. But God’s promises never are unfulfilled. It is only this—he has our whole lives to work in, he has all the ages to work in. Compare our Lord’s saying, "My time is not yet come, but your time is always ready." Trust should make a treasure of the promises. II. BY GOD’S . It is harder to keep trust when a promise has begun to be fulfilled, and has been checked in the fulfillment, than when it is altogether delayed. It was harder for the exiles to look on the new foundations of the temple than on the old ruins. There is no feature of Divine discipline that so severely tries our power to keep on trusting, as this checking of blessings that have begun to be bestowed; this asking us to accept of incomplete fulfillments. III. BY GOD’S . So often we take God to promise what we wish him to promise, rather than what he does promise. Then we raise unreason able expectations, and get unreasonably depressed when they are not fulfilled. God may test and try our trust, but he never puts it in peril; we do that when we cannot wait, and persist in misunderstanding.—R.T. Psalms 115:12 The certainty of the Divine benediction. "He will bless us." The repetition of the word "bless" adds great effect to this passage. The Lord has many blessings, each one worthy to be remembered—he blesses, and blesses, and blesses again. Where he has once bestowed his favor, he continues it, his blessing delights to visit the same house very often, and abide where it has once lodged. Blessing does not impoverish the Lord; he has multiplied his mercies in the past, and he will pour them forth thick and threefold in the future. He will have a general blessing for all who fear him, a peculiar blessing for the whole house of Israel, and a double blessing for the sons of Aaron. It is his nature to bless, it is his prerogative to bless, it is his glory to bless, it is his delight to bless; he has promised to bless, and therefore be sure of this—he will bless, and bless without ceasing. The subject dealt with should be this—The past is the pledge of the future. A nation makes a fatal mistake when it separates itself from its past; though it misuses the past when it binds itself with precedents, and so destroys its own freedom and individuality. A man makes the gravest mistake when he separates himself from his past, but he makes as grave a mistake when he persists in forcing his present life and relations into the old moulds. What is always safe to do is, keep in mind what God has been to us in the past. Our selves in our past seldom teach us much. In regard to human experience, Froude’s word is a wise one, "Experience is like the stern-lights of a ship, which throw their rays on a way which has been taken." God in our past always teaches us much, seeing that we have no very definite aim in working for ourselves, and he has a very definite aim in working for us. I. GOD HAS BLESSED US. How true this is seen to be in a review of the history of God’s people Israel! Especially if we take, as the chief idea of God’s blessing, over ruling for God. The more clearly we understand our own lives, the more fully we shall realize that as our best idea of God’s blessing. Certainly it is what would most come home to the restored exiles. II. GOD IS US. This is a fact of observation; a conviction of feeling; and an argument from the nature of God. We cannot conceive of him as beginning to do a good, and leaving it off; and the blessing we need is blessing that we continuously need. III. GOD WILL BLESS US. Since we are well assured that our conditions, relations, and needs will remain much the same, and call still for his merciful overrulings and blessings.—R.T. Psalms 115:17 The responsibility of being alive. "The dead praise not the Lord." Joy in life is the characteristic of every healthy, right-minded person. Pining for death is, altogether and always, a sign of a morbid condition of body or of mind. It is a delusion to imagine that religion requires of us an indifference to life, and a yearning for heaven. The psalmists and kings of the old Israelite times loved life and dreaded death. One says, "I shall not die, but live, and declare the works of the Lord. The Lord hath chastened me sore, but he hath not given me over unto death" (Psalms 118:17). Hezekiah expresses but the universal sentiment of the good men of his day when he says, "The grave cannot praise thee; death cannot celebrate thee; they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day; the father to the children shall make known thy truth" (Isaiah 38:18, Isaiah 38:19). But if we have life, we must take it with all its responsibilities, and the first of these is that we acknowledge the God who made us, on whom we are wholly dependent, and who lays his righteous claims upon us. One of those claims is indicated by the psalmist. God calls for praise. All his works praise him in their order and fitness, in the precise fulfillment of the end for which they were designed. But God seeks that higher praise which can be offered by intelligent and free-willed beings. And the time in which they can offer the praise is the time of their lives amid terrestrial things. It is the praise of the living that God wants. It is praise while living that man can alone render. I. PRAISE-TIME IS THE PRESENT TIME. It is never a mere duty that has been done; a demand that has been met. The praise that is God’s due can never be paid, so that we can get a receipt in full for all our obligations. It is never a duty that can be put off to some by-and-by, something that we can promise to do some day. It is the duty of the hour. It is immediate response to God’s present blessings. II. PRAISE-TIME IS A LIMITED TIME. It is limited to life, and life is always short and always uncertain, so that a man’s call to praise is a call of the moment. For praise "now is the accepted time." No man has any to-morrow until God gives it to him, and then he must call it today. Only by doing just the duty of the hour can any man meet his human obligations. III. THE OF PRAISE BELONG TO THE PRESENT TIME. It is true that there is call to praise for God’s past dealings with us; and call to praise in view of the promises on which we are permitted to hope; but we can always find, if we will, calls to praise in the things actually around us; God’s good hand is ever on us for good.—R.T. BY C. SHORT Psalms 115:1-18 The honor due to God. A call to the God of Israel, the living God, to rescue the honor of his Name from the reproach of the heathen. I. GOD IS WORTHY OF THE HIGHEST HONOR. In contrast to heathen idols. 1. Because of his loving-kindness or mercy. (Psalms 115:1.) 2. Because of his truth or faith fullness. (Psalms 115:1.) Emphatically "truth and grace came by Jesus Christ." 3. Though invisible, he reigns and rules from the exalted heaven. (Psalms 115:3.) The idols are earthly things, and have no power. 4. God is omnipotent, able to execute his own will. (Psalms 115:3.) The idols are dead things, with no will; and their worshippers become as dead as they are. II. GOD IS WORTHY OF TRUST. (Psalms 115:9-14.) 1. Because he is the Helper and Defender of those who trust in him. (Psalms 115:9-11.) 2. Because his past goodness is the pledge for future blessing. (Psalms 115:12-14.) He will bless and multiply both the great and the small together. III. GOD IS WORTHY OF PRAISE AND WORSHIP. (Psalms 115:15-18.) 1. As the Creator of heaven and earth. (Psalms 115:15.) And the heavens are for the dwelling-place of Jehovah. 2. Because he hath given the earth to men for their possession. 3. God must be praised now and forever—before we go down into the silence of Hades. (Psalms 115:17, Psalms 115:18.) "The Old Testament," says Delitzsch, "knows nothing of a heavenly exclusion that praises God without intermission, consisting not merely of angels, but also of the spirits of all men who die in the faith" (but see Psalms 103:20-22).—S. A PSALM of thanksgiving on deliverance from an imminent peril, placed in the mouth of an individual, but possibly intended for liturgical use on some occasion of a national deliverance. Hengstenberg regards it as composed for use at a festival service shortly after the return from the Captivity. Others adhere to the old Hebrew tradition, which ascribed it to Hezekiah, and considered it to have been written on the occasion of his deliverance from death, as narrated in Isaiah 38:1-22. Many resemblances are traced between the phraseology of the psalm and expressions attributed to Hezekiah in Isaiah 37:1-38; Isaiah 38:1-22. Psalms 116:1, Psalms 116:2 An introduction, in which the writer declares his love to God, and his resolution to call on him continually, on ac count of his having been delivered from an imminent peril. Psalms 116:1 I love the Lord, because he hath heard; literally, I love, because the Lord (Jehovah) hath heard. The object of this love is not expressed, but can only be Jehovah. Still, the grammatical construction is unusual, and has caused the suggestion of an emendation. For אהבתי Professor Cheyne would read האמנתי as at the beginning of Psa 116:10. My voice and my supplications; literally, my voice, my supplications—the latter expression being exegetical of the former. Psalms 116:2 Because he hath inclined his ear unto me (compare the expression of Hezekiah in Isaiah 37:17, "Incline thine ear, O Lord, and hear"). Therefore will I call upon him as long as I live; literally, in my days—another expression attributed to Hezekiah in the history (Isaiah 39:8). Lifelong gratitude and praise are promised by Hezekiah to God in Isaiah 38:20. Psalms 116:3-9 The psalmist describes his trouble (Psalms 116:3), his prayer for deliverance (Psalms 116:4), and his actual deliverance (Psalms 116:5-9). Psalms 116:3 The sorrows of death compassed me; literally, the cords of death (comp. Psalms 18:4, where the same expression is used). Death is pictured as seizing his victim and binding him with cords. And the pains of hell gat hold upon me; or, "the straits of hell" (comp. Psalms 118:5; Lamentations 1:3). Death and hell (shell) are closely connected together in the prayer of Hezekiah (Isaiah 38:10, Isaiah 38:18). I found trouble and sorrow; or, "anguish and woe" (comp. Isaiah 38:12-17). Psalms 116:4 Then celled I upon the Name of the Lord. "Hezekiah turned his face toward the wall, and prayed unto the Lord" (Isaiah 38:2). O Lord, I beseech thee, deliver my soul (compare the words of Isa 38:3, "Remember now, O Lord, I beseech thee"). Psalms 116:5 Gracious is the Lord, and righteous. God’s answers to prayer show him to be both "gracious" and "righteous"—gracious, because it is of his mercy that he listens to men; righteous, because, having promised to hear prayer, he is bound to keep his promises. Yea, our God is merciful; or, "compassionate." Psalms 116:6 The Lord preserveth the simple; i.e. "the simple-minded"—those who are without guile or artifice (comp. Psalms 19:7). I was brought low. The same verb is used here as in Isaiah 38:14, where it is translated "fail" ("mine eyes fail"). It expresses extreme weakness, or exhaustion. And he helped me; or, "saved me" (comp. Isaiah 38:20). Psalms 116:7 Return unto thy rest, O my soul. "Return," i.e; "to thy state of tranquility, the condition in which thou wast before the imminent danger showed itself." For the Lord hath dealt bountifully with thee. If Hezekiah is the writer, the "bountiful dealing" will be the addition of fifteen years to his life (Isaiah 38:5). If a poet just re turned from the Captivity, the return and the reoccupation of the Holy Land will be especially in his thoughts (comp. Psalms 85:1). Psalms 116:8 For thou hast delivered my soul from death. This verse is exegetical of the last clause of Psa 116:4. The expressions are taken from Psalms 56:13, and suit a personal better than a national deliverance. Mine eyes from tears. Hezekiah, when told that his death was approaching, had "wept sore" (Isaiah 38:3). And my feet from falling; literally, and my foot from slipping When man is greatly tried, there is always danger lest his foot should slip. Whether the trial befall an individual or a nation, there is the same temptation to rebel and murmur. Psalms 116:9 I will walk before the Lord in the land of the living; rather, lands of the living; i.e. my deliverance will enable me to walk at leisure, unhurried and free from care, in the broad regions of earth inhabited by the living. Psalms 116:10, Psalms 116:11 Parenthetic and obscure. Both the connection and rendering are doubtful. Professor Cheyne translates, "I was confident that I should speak thus;" i.e. even while my affliction was going on, I felt confident that relief would come, and that I should one day speak as I have just spoken. I was, however, too sorely afflicted to give utterance to my feeling. Instead of so doing, I vented my unhappiness in abuse of my fellow-men. Thus understood, the words are an apologia. Psalms 116:10 I believed, therefore have I spoken. So the LXX; Ἐπίστευσαδιὸἐλάλησα. But many other meanings are suggested. See the preceding paragraph. I was greatly afflicted (comp. Psalms 116:3). Psalms 116:11 I said in my haste, All men are liars. The connection of the thoughts is not apparent, unless God’s faithfulness (Psalms 116:5-8) suggests man’s unfaithfulness. Psalms 116:12-19 The psalm closes with a thanksgiving for the deliverance vouchsafed. What return can the psalmist make? First, he will accept the blessing joyfully; next, he will ever continue to call upon God (Psalms 116:13; comp. Psalms 116:4, Psalms 116:17); thirdly, he will pay his vows openly in the temple, in the presence of the whole congregation (Psalms 116:14, Psalms 116:18); fourthly, he will offer continually the sacrifice of thanksgiving (Psalms 116:17) for the benefits vouchsafed him. The enumeration of his pious intentions is itself a song of praise to the Almighty. Psalms 116:12 What shall I render unto the Lord for all his benefits toward me? Natural piety suggests a return for favors received. What shall this be? the psalmist asks, and then proceeds to give the answer. Psalms 116:13 I will take the cup of salvation. It has been usual to explain this of actual participation in the contents of a cup offered at a sacrificial meal, and then passed round to the worshippers. But there is no clear evidence of any such usage, except in connection with the Passover, which cannot here be in question. Hengstenberg there fore proposes to regard the phrase as a mere metaphor, like the "cup of trembling" (Isaiah 51:17, Isaiah 51:22), and understands the psalmist to mean that he will gladly and thankfully receive God’s mercy vouchsafed to him, and thus show his gratitude for it. And call upon the Name of the Lord (comp. Psalms 116:4 and Psalms 116:17). Psalms 116:14 I will pay my vows unto the Lord now in the presence of all his people (comp. Psalms 116:18, Psalms 116:19, where the thought is repeated, and lengthened out). We are not told in Isaiah or 2 Kings that Hezekiah made any vows when he lay on his sick bed, but he may probably have done so. He certainly intended, as soon as his cure was complete, to "go up to the house of the Lord" (2 Kings 20:8; Isaiah 38:22). Psalms 116:15 Precious in the sight of the Lord is the death of his saints (comp. Psalms 72:14). It is not a matter of indifference to God, when and under what circumstances each of his saints dies. Rather, it is a matter of deep concern to him. "In him are the issues of life and death" (Psalms 68:20), and he appoints to each man the day and attendant circumstances of his demise. Psalms 116:16 O Lord, truly I am thy servant; rather, even so, O Lord, for I am thy servant. Entitled, therefore, to thy care and consideration. I am thy servant, and the son of thine handmaid (comp. Psalms 86:16). "Thine handmaid"—the Church; or, if the writer is Hezekiah, "thy handmaid, Abiyah, the daughter of Zechariah," who "had under standing in the vision of God" (2 Chronicles 26:5; 2 Chronicles 29:1). Thou hast loosed my bonds. The "cords of death" (verse 3) are probably intended. Psalms 116:17 I will offer to thee the sacrifice of thanksgiving. Scarcely an actual sacrifice. Rather, simple thanksgiving, which, from a sincere heart, is the best sacrifice (see Psalms 50:14 and Hosea 14:2). And will call upon the Name of the Lord (comp. Psalms 116:4 and Psalms 116:13). Psalms 116:18 I will pay my vows unto the Lord now in the presence of all his people. Compare the comment on Psalms 116:14, whereof this is a repetition. Psalms 116:19 In the courts of the Lord’s house. Thanksgiving was always most appropriately offered in the temple courts, where close at hand dwelt the mysterious presence of God, and where God had appointed that his worshippers should appear before him. In the midst of thee, O Jerusalem. This expression and the preceding suit well with Hezekiah’s authorship of the psalm, as Dr. Kay well argues. Praise ye the Lord. The writer calls on all those present (see Psalms 116:18) to join him in singing praise to God (comp. Psalms 104:1-35; Psalms 105:1-45; Psalms 106:1-48; Psalms 113:1-9; Psalms 115:1-18; Psalms 117:1-2.). Psalms 116:1-19 Danger and deliverance. It is probable that the danger to which the psalmist was exposed was due to a very serious illness, threatening to end in death. It is certain that this is the most common danger we have to confront now. We look, therefore, at— I. A EVIL IN OUR MORTAL LIFE—. With so complicated a structure as the human frame, and so intricate a system as that which has to be kept in working order, if we are to be in perfect health, it is no marvel that there should be frequent disorder within. And though improved sanitary conditions and the advance of physiological and medical science are favorable to health and long life, yet the increasing artificiality and luxuriousness of our age are counteracting forces; so that it may be fairly questioned whether serious sickness, in more varied forms than ever, is not as often a recurring feature of life as it was in the psalmist’s day. II. ITS COMMON . These are: 1. Pain; to which no reference is made in the text, though it may be included in "trouble and sorrow" (Psalms 116:3). 2. Dependence; being so reduced that the feet would fall (Psalms 116:8) without help from a friendly hand; the strong man, accustomed to sustain others, is brought down in a few days, or even hours, to depend on the ministry of the servant or the child. 3. Displacement. The must serious "trouble" (Psalms 116:3) which worries and perplexes the busy man is found in being laid aside from his activities; it is nothing less than "sorrow" to him to feel that his work is undone, and that he does not know how provision is to be made for his home. Many and bitter are the tears (Psalms 116:8) of anxiety and distress. 4. The apparent approach of death. (Psalms 116:3.) How bitter to the soul is the vision of death, when it comes in the midst of life, is well exemplified in the grief of Hezekiah (Isaiah 38:1-22.); so also Epaphroditus (Philippians 2:25-27). It is not the bodily sufferings endured at death which men fear; it is the departure from kindred and friends, the laying down of work and leaving a happy sphere of usefulness, the going away from so much that is fair and good, leaving the light and joy and hope that our soul has loved below. Even to him who is looking for so much that is better beyond, this deep feeling of regret is not unnatural or unbecoming. 5. Despondency. (Psalms 116:10, Psalms 116:11.) As with the psalmist, so is it often with us: when the strength is feeble, the spirits are low; we are distrustful; we begin to doubt those in whom we did confide; we come, hastily and without ground, to unfavorable conclusions; we think we are forgotten, ill-treated, abandoned. III. ITS ALWAYS PRESENT AND MOST REFUGE. "Then called I upon the Name of the Lord," etc. (Psalms 116:4). Him whom we are apt to overlook in the light, we remember when the shadows fall. To him who, though unperceived, is ever at our right hand we gladly turn, when human helpers and our own resources fail us. God is "our very present Help in trouble." We are sure of his pity, and we may ask for the exercise of his power. We know that he who is interested in the flowers of the field and the birds of the air (Matthew 6:1-34.) will not suffer one of his own children to die until his hour has fully come; that "precious in the sight of the Lord is the death of his saints" (Psalms 116:15). Who shall estimate the measure of comfort and relief which afflicted humanity has found in submission to the will and prayer for the succor of the heavenly Friend! IV. ITS REMOVAL. (Psalms 116:5-8.) Recovery from illness, though a very ordinary and familiar thing, is a reason for reverent wonder. How is it that the organ which is impaired, after getting worse and worse and becoming less and less effective recovers its efficiency, and begins to do its proper work again? This we do not under stand. We can only say that the Divine Lord of our life has implanted recuperative powers within us which bring about recovery, and make us well and strong. We supply the ascertained conditions, but the unseen Hand does the work. God is the Healer of our sicknesses. It is not only piety, but truth, to say, "I was brought low, and he helped me" (Psalms 116:6). V. THE AND OF , (Psalms 116:1, Psalms 116:2, Psalms 116:5, Psalms 116:7-9, Psalms 116:13, Psalms 116:14, Psalms 116:16-19.) There is a tone of great gladness of heart—perhaps we may detect some exuberance of spirit—in this outpouring. Is not the affliction amply repaid by the joy of returning strength and the sense of newness of life and power. Let such gladness always rake the form of gratitude and praise; let it "lift up its eyes to heaven and say, Father, I thank thee." There should be: 1. Gratitude; the distinct reference of the good received to God himself, "Thou hast dealt bountifully with me" (Psalms 116:7, Psalms 116:8). 2. Praise—offered in the sanctuary as well as in the home (Psalms 116:17-19). 3. Love. The hearing and answering of our prayer may well deepen our attachment to our loving and faithful Lord (Psalms 116:1). 4. Reconsecration. (Psalms 116:2, Psalms 116:16.) The best spiritual result of this experience of sickness and recovery is the solemn renewal of the vow by which we first yielded ourselves to the Person and the service of our Savior. BY S. CONWAY Psalms 116:1 I love the Lord, because. I. WE MIGHT FILL UP THE TEXT IN MANY WAYS. As St. John does, "because God first loved us." Or because of what he is in himself. Or because of what he has done for us, is doing, and will do for us or for others dear to us. And there are other ways still. II. HOW IT IS FILLED UP. "Because he hath heard my voice," etc. God’s heating of our prayer is the reason given for loving him. 1. Now, can we say this? Not if we never pray. Not if we do not look out for the answers in the right way—believing—and in the place where they are to be looked for. 2. But many, like the psalmist, can say this. III. AND HOW IS THIS FILLING UP! It is fitting that we should "love the Lord, because," etc. If we think of the sad characteristics of our prayers. How unworthy! How slow we are to pray I What a number of desires we have! What unbelief mingles with them! How trivial! How impatient! How misused! What his answering of our prayers has cost! . 1. If he hears our prayer, he shall hear our praise, and we will hear his word. 2. And we will tell others of this.—S.C. Psalms 116:3, Psalms 116:4 The experience of a deeply distressed soul. The psalm is the utterance of the glad gratitude of some devout Israelite on his deliverance from mortal sickness. But it is capable of many applications. In the temple service it was used as a psalm of thanksgiving for God’s deliverance of Israel from their exile. Many have seen in it the setting forth of the sufferings of our Lord, and have applied the psalm generally to him. Others, again, take it, as do we, as describing, in vivid, impressive way, the experience of a soul that has known deep distress, but has been delivered therefrom by God’s exceeding grace. Therefore note— I. THE . It is told of: 1. As the sorrows of death and the pains of hell, or the grave. Some render it "the snares," others, "the cords," of death. But the meaning is much the same, however the word be rendered. It must he remembered that the psalm was written in the dim light of the Old Testament as to the believer’s condition after death. And, compared with our own, that light was very dim. To the faithful servant of God now, who "dies in the Lord," there are no sorrows of death. Christ hath abolished death; and still less are there any pairs of hell. But the writer of this psalm did believe in them, as did all the saints of his day. And they meant for him, not burning flames or purgatorial fires, but exclusion from the presence of God (see Psalms 115:17, and parallels; Psalms 31:22, etc.). These were the sorrows they dreaded. In death they would no more see—so they feared—God’s power and glory as they had seen them in the sanctuary (Psalms 63:2). The grave was to them the pit, the land of darkness and the shadow of death. These were the sorrows of death and the pains of hell, and they caused the deepest spiritual distress. 2. And there are the like of these still. When the soul feels itself shut out from God; when it has no hope; when nothing but the Divine condemnation seems possible to it; when it knows and feels itself to be utterly and hopelessly wrong; when it gazes wistfully upon the blessed promises of God, but is in abiding despair as to ever realizing them—is certain it never shall; and that for it there is nothing but the fearful looking for of God’s indignation and of his fiery wrath. Souls not a few have passed, and are passing, through experience like that. 3. It is caused in various ways. Sometimes through deep conviction of sin when first the soul is awakened. And it is well for the after-life of the soul that there should be deep conviction wrought by the Holy Spirit, for then there is likely to be a permanent work done, and not a mere ephemeral and superficial one, such as is all too common. And oftentimes this experience is the result of back sliding from God (see Peter after his denial; Judas after his betrayal of the Lord). "Keep me, O Lord, as the apple of thine eye," let every Christian pray. At other times it is through a perverse habit of mistrust and doubt. The melancholy mass of miserable Christians are nearly all begotten of this wretched and God-dishonoring habit. And sometimes it is the result of disease in mind or body, or both. Then it is a pure affliction, and has to be accepted as such. But this is not often the case. II. THE . 1. See how thorough it was. (Psalms 116:8.) "My soul from death." Sin is death, and until we are not free from that, whatever else we may be, we are not saved. "Mine eyes from tears." There has come peace and joy in God instead of anguish of soul. "My feet from falling." I not only begin the better life, but go and keep on in it. God’s salvation means this for us. 2. How it was won. Through prayer (Psalms 116:4). How direct, definite, and to the point, this prayer was! So is all real prayer. 3. And how evident. (See Psalms 116:9, Psalms 116:13.) When we are saved, people will know it. Walking is a very visible act, as is the walking before the Lord. There is no invisible religion. III. THE DIVINE FOR US ALL IN ALL THIS. 1. If till now you have never been convicted of sin, be thankful for your soul-distress, remembering its gracious intent. 2. If you are in Christi pray that you may never come into the soul-agony that the backslider knows. 3. If from any cause such distress be on you, despair not, but turn to God in prayer, earnest and definite, and persevere in faith till the deliverance comes. 4. If you have been delivered, go and declare to others what God has done for your soul. 5. And let your life show your love to God.—S.C. Psalms 116:7 Rest. These well-known words show— I. THAT REST IS ONE OF THE OF THE SOUL. It was designed for the soul. God would not have created a soul to be the perpetual victim of fret, worry, and distress, as we see many souls now are. It must have belonged to the soul. Hence it is called "thy rest." In the primal paradise, in which our first parents were placed, they enjoyed this rest. Theirs was the repose of the intellect, of the affections, of the will; all were at rest in God. II. BUT THE SOUL HAS GOT AWAY FROM THIS REST. What need to labor any proof of this? 1. You can read the fact in men’s very looks—the careworn countenance, the anxious mien, the sad, disappointed air. 2. In their words, whether spoken or written; weariness is written on them all. 3. In the frantic but futile efforts they make to find a substitute for what they have lost. III. THAT IT CAN, IF IT WILL, RETURN UNTO ITS REST. Yes, in forsaking sin, surrender to Christ, and trust in him, rest is still attainable.—S.C. Psalms 116:7 God, the Rest of the soul. Text is addressed to those who have already known God as their Rest. Before we can return, we must have turned to God. But arguments for the one are the same as for the other. Hence let believers take the text as it stands; let others read it as if it were "turn" instead of return. It teaches— I. THERE IS A REST FOR THE SOUL—GOD. He is so by virtue of his atonement, his Spirit, his Word. And this for the individual soul. II. BUT WE LEAVE THAT REST. By neglect of communion. By unbelief. By disobedience. III. , WE ARE BIDDEN RETURN. We do so as we first of all turned to him—in penitence and prayer and trust. IV. WE HAVE A MIGHTY FOR THIS. "He hath dealt bountifully with thee." Thus he meets us. V. WE MUST EACH DO THIS FOR . "Return unto thy rest, O my soul!" VI. HE IS CERTAIN TO RECEIVE US.—S.C. Psalms 116:12 The inquiry of the grateful heart. Many are the blessed spirits that worship God—penitence, faith, reverence, hope, and others. But none are more acceptable than the spirit of gratitude. It is that spirit which speaks here in our text. The following verses contain the answer which the same spirit gives. The inquiry before us implies remembrance of— I. THE WHICH THE LORD HATH UPON US. 1. It is difficult because of their number, character, variety; and because of Satan’s never-ceasing endeavor to hinder us herein. 2. But is full of advantage. More glory comes to God. Our own soul is blessed. We become able to help others. 3. It is a habit which we should cultivate. II. THE WHICH THESE DEMAND. That of a grateful heart, first and chief of all. God is ever seeking to make up this response; and the devil is ever seeking to prevent it. III. THE LORD WHO PROMPTS THE INQUIRY WILL ENABLE US TO GIVE THE .—S.C. Psalms 116:13, Psalms 116:14 The answer of the grateful heart. That answer is threefold. I. HE WILL ACCEPT GOD’S . This the meaning of the words, "I will take the cup of salvation." God has designed salvation for each one of us; he puts it before us as the master of a feast was wont to hand the cup to each guest. And the grateful heart here says, "I will take thy salvation, O Lord, the pardon which is in Christ, the sanctification of the Holy Spirit, and eternal life." No worship or service is pleasing to God until this is done. II. HE WILL CALL UPON THE NAME OF THE LORD. Thus, by fervent prayer, will he keep in communion with God, and look to him day by day for all needed grace. III. HE WILL OPENLY GOD. "I will pay my vows," etc. What has gone before has been transacted between God and the soul; this should be before all men. If there be these three things, all holy obedience will follow; there will be the consecrated life.—S.C. Psalms 116:15 The Divine estimate of the saint’s death. The text is one of the precious words of the Bible—one of the instances in which the Bible sheds bright light over the darker facts of life. Sorrow, temptation, disappointment, sin, and, as here, death, are all irradiated by the light the Bible sheds upon them. Our text calls death "precious." This a strange epithet for death—one we should never have given to it. But it is true, nevertheless, as here used. Therefore note— I. THE MEANING OF THE WORD "." It is used frequently in a like sense, and means: 1. God will not suffer death to come to his saints save as he permits; and never shall his saints cease from off the earth. The fact of the old age to which they commonly attain seems to confirm what the text affirms. But: 2. The word "precious" denotes also the mind of God in contemplating the death of his saints. He delights in all their life—in its beginning, its progress, and now its end. This is the last step of the saint, and our text tells with what loving regard the Lord looks down upon it. II. THE REASON OF THIS DIVINE . 1. Because of his love and sympathy. His saints are dear to him. 2. At the time of their death there is more than ever a response of trust and desire made to the heart of God. In the full vigor of life we are apt to forget, or to think but seldom and slightly, of God; we do not feel our dependence upon him as we should. But when heart and flesh fail—when all our strength is gone, then there is that utter casting of the soul upon God in which God delights. 3. The wondrous witness to others on behalf of God which the death of many a saint has borne. See how Paul never forgot the dying speech of Stephen. The blood of the martyrs has been ever the seed of the Church. And in calmer deaths than these witness for God has also been borne, and with power unknown before. 4. The precious blood of Christ is glorified. For at such times that is all their trust, During life we discuss all manner of questions, doctrines, and beliefs; but when we come to die, it is, "Thou, O Christ, art all I want!" 5. It is the moment of their safe ingathering. Till then, they have been, as the sheep in the wilderness, liable to wander, exposed to peril, watched for hungrily by the wolves of hell, often all but lost. But death is God’s angel gathering them safe within the eternal sheepfold. Such are some of the grounds wherefore "precious in the sight," etc. III. BUT NOTE THE THIS THE FUTURE OF THE PEOPLE OF GOD. 1. Death cannot end all. How could such death be "precious?" 2. Nor can it introduce us into a state of mere unconsciousness. Death for God’s saints is not a sleep, but the entrance on fullness of life with Christ. 3. Still less into any purgatory. Scripture has nothing to say of such condition for God’s saints. But: 4. It is a departing and being with Christ, which is far better. Surely we may "comfort one another with these words." IV. THE ONE OF THIS . 1. It is not as to time. We may die at any moment. 2. Nor as to place. It may be anywhere. 3. Nor as to manner. It may be in deep peace or dreadful pain. 4. But it is as to character. Of the saints of God alone is it said that their deaths are "precious in," etc. Therefore, by surrender to Christ, be one of God’s saints.—S.C. Psalms 116:16 The Lord’s service commended. It is so I. BY . (See text.) The one trouble of the psalmist seems to be lest he should not be owned by the Lord as his servant. Hence: 1. He asserts with emphasis, "Truly I am thy servant." Here is not a mere make-believe, as so many professed servants of the Lord are. 2. And he reasserts it. "I am thy servant," not was, or will be, but I am, here and now, this day, thine. 3. And he cites a fact which unanswerably proves his assertion. I am "the son of thine handmaid." Slaves born in the house, home-born of another slave, were regarded as the property of their master, even more than those gained by purchase or taken captive in war. The meaning, therefore, is, "I am thy very own." Thus completely and altogether does the psalmist dedicate himself to God. 4. And he brings forward the mighty motive which had led him thus to do. "Thou hast loosed my bonds." He was speaking, probably, of the bonds of death, from the very gates of which he had been delivered (Psalms 116:8). In his over whelming gratitude for this deliverance, he yields himself entirely to God. What a contrast does the psalmist present to the ordinary run of men! They care nothing for God’s service. If they begin it, they soon forsake it; or if perchance they seem to continue in it, with what sloth and slackness is it pursued! But the psalmist feels that no service he can render is too great; his one desire is to be confessed as the servant of the Lord. II. AND RIGHT REASON THIS . 1. We cannot escape service of some sort; some lord will have rule over us. Where is one whose rule is righteous and reasonable as is that of the Lord? 2. Has he not all claim? He is our Creator, Preserver, our Redeemer, and daily Benefactor, our heavenly Father. 3. The noblest of mankind have been the first to confess this. III. So ALSO DOES . Who ever repented of having served the Lord too well, or thought he had done so sufficiently? The best of his servants are eager to have all those they love, and all whom they can influence, in his service. It brings here and now such rich recompense of reward, and promises eternal reward by-and-by. Our happiest hours are those spent in serving him. "He has loosed my bends, and I must and will serve him."—S.C. BY R. TUCK Psalms 116:1 The various bases on which love rests. A tradition associates this psalm with the serious sickness of Hezekiah. It may not be a trustworthy tradition. The Aramaisms of the language suggest that it belongs to the time of the restored exiles. It is a psalm of one who passed through a similar sickness to that of Hezekiah; and we are justified in illustrating the psalm from the experiences of the good king. The writer was evidently a man who had been brought through a sickness which had imperiled his life. He feels and sings as one who has just stepped up from the "border-laud." He is in the first flush of restored life, deeply feeling what God has done for him, and realizing a new personal affection for God, which is bringing to him a thrill of holy joy. Compare Hezekiah’s psalm on his recovery. One thing especially seems to be present to thought, and it is made the basis of new love. That restored life was a direct answer to prayer. It therefore indicated God’s personal interest in him. God loved him; and love surely begets love. I. GOD HEARING IS A BASIS OF LOVE. "He hath heard my voice and my supplications." Then God is a living Being; in his image we are made; and he is responsive to his children. Contrast the feeling of the heathen, who prays to the stone figure of his god. He can only vaguely fear or vaguely hope, for there is no response from the stone face; and if he gets what he asks he cannot associate it with the action of the god—it is but a happy accident. We can only love living persons. We use the term "love" in a very secondary sense when we apply it to things. God hearing is God living; and the living God can be the Object of human love. II. GOD LOVING TO HEAR IS A FURTHER BASIS OF LOVE. "He hath inclined his ear unto me." Inclining the ear is a sign of disposition, even of personal feeling and regard. When we do not care for those who make requests of us, how short and sharp we are with them! When we have personal regard for them, how patiently we listen. How we bend down to attend to them! How we incline our car! The psalmist read personal interest and affection in that inclining of the Divine ear; and it was precisely fitting that he should respond to love with love. III. GOD’S ACTING ON WHAT HE HEARS BECOMES A FURTHER BASIS OF LOVE. He may incline his ear, and so show his interest in us, but go no further. Then he would but be like so many of our earthly friends, who sympathize with us, but can or will do nothing for us. For God to hear is for God to heed, and for God to heed is for God to bless and help. And new love to him is kindled as we experience his deliverances and salvations. From every man God asks worship. From his healed, restored, redeemed ones he asks the worship of love.—R.T. Psalms 116:3 Depression attending sickness. There is a most subtle connection between the body and the mind. This was recognized by the psalmist, when he found such comfort in saying of God, "He knoweth our frame; he remembereth that we are dust." It is embodied in the familiar idea of the healthy man—Mens sana in corpore sano. The mind can only work through the body as its agent, and is as dependent on its condition as the workman on the state of his tools. The influence of body on mind is fully recognized in certain forms of sickness. When the nerves or certain vital organs are affected by disease, fits of depression are characteristic features, and extremely distressing features. When life is imperiled, there is often a bodily prostration which acts upon the mind, and produces something approaching despair. It is often hard to get sick folk to see the "bright light in the cloud." We are in danger, however, of making two mistakes in connection with this subject. We may make too much of the influence of the body on the mind, and so unworthily excuse bad mind-conditions. We may make too little of the influence of the body on the mind, and so unduly distress ourselves about our mental conditions. Both extremes should be avoided. I. THE DIVERSE OF . Different diseases have different effects. And the influence of any disease depends on the bodily organization, mental disposition, and even religious sentiments of the man in whom it works. It has different effects according to the season of the year, and the state of the atmosphere; and it varies even according as the patient is well or badly nursed. All these things man cannot estimate, but we may be sure God does. II. THE SPECIAL EFFECT OF SOME . They directly affect the brain. They make a man become a sort of double self, as did the devil-possessions of our Lord’s time. There is the man of Christian trust and hope, and at the same time a man saying all sorts of bitter and unreasonable things against himself, and so a distress to him self and to all who have to deal with him. III. THE MENTAL BY . When this dual life is created, there must be conflict between the man of trust and the man of despair. The soul’s love to God struggles hard to hold its own. It persists in hoping on. And its persistency is seen at every moment when the tight grip of the disease is loosened. It is the constant conflict of the flesh and the spirit. IV. THE OF SOUL-VICTORY UNDER . To use a business expression, we must discount the influence of the body. We must keep from thinking about our spiritual state till we are free to judge it fairly. We must cling to what God is, and is to us.—R.T. Psalms 116:6 Simple as opposed to guileful. "The Lord preserveth the simple." This is not the "simple" of the Book of Proverbs—the young, inexperienced, susceptible souls, who are only too easily led astray. "Simple" hero rather means gentle, sincere, genuine, inoffensive, guileless, not ordering conduct by the subtlety of this world’s wisdom; this very simplicity, which lays them most readily open to attack, is in itself an appeal for God’s protection. Compare our Lord’s commendation of the passive graces in his Beatitudes, especially this, "Blessed are the poor in spirit." I. THE SIMPLE MAN LETS GOD WORK. "The Lord preserveth the simple." He has no confidence to make his own plans; he waits to know and fit in with God’s plans for him. This may seem weakness; and it sometimes is weakness. But it need not be. It should only be the simplicity of the child-spirit, which depends on the father, and has the fullest confidence in the fatherly wisdom and ways. He has no confidence in his own working out of the plan. So he leans on Divine help continually, ever saying, "What I know not, that teach thou me;" "Hold thou me up, and I shall be safe," This, too, may seem to be weakness, but it is not; it is only man meeting fully the conditions of his being, for man is as a climbing plant, only strong and able to attain his best when he leans upon the strong. It is the problem of life, and the simple man most easily solves it—How can humanity reach its best? The simple man says, "By being always open to God’s working in us." II. THE MAN DOES HIS OWN WORK. He is quite satisfied with his own plans. They are such as will bring the best possible to himself. He has an eye to the "main chance" always, and means to secure it straightforwardly if he can, otherwise if he cannot. And he is quite satisfied with his resources. There is nothing that he cannot do, or thinks he cannot do. Life is to him the sphere in which things have to yield to his wishes. The guileful man has no particular need of God, and, indeed, he sometimes finds him in his way, and so is aroused to an active antagonism. "God is not in all his thoughts." There is no place in him for humility—self-confidence fills all the space. There is no call to prayer, for he wants no help. He is sufficient unto himself, or thinks he is. The guileful man will not have it that he is a dependent creature. III. THE MAN REACHES PRESENT RESULTS; THE SIMPLE MAN REACHES ABIDING RESULTS. This is precisely the difference which having God makes. With out him there is nothing that abideth. With him everything worth having abideth forever.—R.T. Psalms 116:7 Rest won and re-won. I. A problem to solve is given to every dependent moral creature, and to the human race. It is this; WHERE, IN WHAT, OR IN WHOM, WILL YOU FIND YOUR REST? A husband finds rest in home. A thinker finds rest in truth. A worker finds rest in the products of his toil. Israel found rest in Canaan. The saint hopes to find rest in heaven. Where does the soul find its present rest? As the psalmist uses the expression, "Return," we infer that he had solved the problem and found his rest. He must have found it in God, and in personal relations with God. The soul’s rest comes in the voluntary uniting of the soul with God; it comes when the soul goes out of itself to trust God fully; or, more precisely, rest comes by winning the character that can trust. And that character is gained only by discipline, which roots out the self-reliance. This rest is no mere idling quiescence. It is not destroyed individuality. It is such rest as the "Man Christ Jesus" knew all the while he was going to and fro on the earth’s highways. Many, looking over the conflicts of their early life, can remember how they won rest. They can recall their soul-struggle. They can remember how it ended in a glad surrender, which brought them peace. II. THE SOUL’S REST, WHEN WON, NEEDS PROVING. It must be tried. It may have to be tried "so as by fire." In Birmingham there is a "proving-house." The gun-barrels are skillfully made, but there is no security in their use until they have been tested and proved. The bridge may be completed, but traffic cannot be permitted until it has been proved. Young people go from country homes with good characters, but the full strong manhood does not come until those characters have been submitted to stern city-tests. Our earthly life, more especially, perhaps, the early years of our manhood, are the proving-house of the soul-rest that we have gained. 1. Our soul-testings often come in the way of enlarged faculties and increasing knowledge. Perhaps there never was a time when our discipline in this way was more severe. The man must grow out of his childish notions. Every year is bringing us richer stores of knowledge. Much of it is antagonistic to our previous knowledge; more of it is felt to be incompatible with it. We are half tempted to associate ignorance with faith, and knowledge with doubt, and then to wish that we need not know. But the trouble passes when we can see that this is a part of the soul’s proving-house, one feature of the discipline through which alone can come virtue and strength. "Let knowledge grow from more to more:" what matter, if only "more of reverence in us dwell"? 2. Our soul-testing often comes in the self-activity demanded in order to win world-success. Many a godly man has, for a time, lost his soul in the all-absorbing business, and civic, and political strain. There is no pressure put on men equal to that of heaped-up daily responsibilities. Under it their souls are flattened right down, silenced, stifled, crushed. 3. Our soul-testing often comes in the discipline of disappointment and failure. This we find represented in the psalms of Asaph. Such experiences made him feel uncertain about God—whether he really was on the side of the good. But these provings need but have a passing and temporary influence. Bunyan shows his pilgrim sleeping in the arbor, and letting his roll drop out of his bosom, losing it thus for a while. Only when lost soul-rest becomes a permanent state does it become fatal. III. THE SOUL’S REST, THOUGH LOST, MAY BE . God is always watching for the first opportunity to give it back; and the soul that has once had it is keen enough to seize the first occasion to get it hack. Here is the peculiarity of the psalmist—he had lost his soul-rest, but he was troubled by the loss. 1. All through the dark time in the proving-house he wanted to keep trust if he could. That made all the difference. There are two attitudes which we may take. We may want to doubt, if we can. We may want to trust, if we can. And though the false notion prevails that doubting—wanting to doubt—is the more intelligent, it is surely more reasonable that dependent creatures should want to trust. 2. All through the dark time in the proving-house the psalmist kept that love to God on which his trust was based. The trust was no mere intellectual conclusion, which could be upset by enlarging knowledge. He had gained his soul-rest by self-abandonment. He gained it by entering fully into the sonship which is based on affection. There is no fear of love-relations with God. Love may have its faded times. Other interests may seem to come in, and for a time push love aside. It will never consent to be pushed aside very long; it will soon say, "Return unto thy rest, O my soul!"—R.T. Psalms 116:7, Psalms 116:8 God works in our human lives. It seems as if God had not done some thing for the psalmist which he wanted him to do; and this troubled the psalmist, and filled him with doubts. He found consolation in thinking how much God had done for him. If he could not see God in a particular circumstance, he could see God in his life. The varied movements in a factory are quite bewildering to us, but the master knows, and guides them all to ends of his fashioning. I. GOD’S FROM BODILY PERILS. "Soul from death." The "soul" here is the animal life. Spiritual need is not, here, in the psalmist’s mind. We all have had perils of death—from drowning, accident, or disease. Illust.: Hezekiah. Man walking in the dark, stopped at very edge of quarry. Do we keep the memory of God’s restorations of imperiled life? In this God has "dealt bountifully with us." And we are bound to God by the claims (1) of life given; and (2) of life restored. II. GOD’S FROM HUMAN SORROWS. "Eyes from tears." The thought here is of the trouble that causes grief-tears. We can look back over trials that were distresses, anxieties. Illustrate by the pathetic picture of David going up Olivet weeping, when fleeing before his willful son Absalom. Cannot bear to see a man disheartened unto tears. It is always a sad sight. It has been such to God. For us he has "wiped the tears away." Illustrate by the fact that, in our family discipline, we let the child cry; but it is very hard to us to see it cry; and all the while we mean to wipe the tears away. See the bountifulness of God in dealing with us thus. III. GOD’S FROM MORAL . "Feet from stumbling." Who can look over life and fail to see times when the "feet were almost gone, the steps had well-nigh slipped"? We are liable to fall. "Prone to wander." Exposed to temptation. We may learn a lesson from the spread of infectious diseases. Every thing depends on the measure of inward susceptibility. Then, should it not be our unceasing wonder that we have not fallen? Why have we not? There can be but one answer: "The Lord hath dealt bountifully with us." There is, then, a threefold memory-bend binding us to God, and ever setting us upon asking, "What shall we render unto the Lord for all his mercy to us?" There is one fitting answer: "I will pay thee my vows." We can just be God’s servants, in all holy love and obedience.—R.T. Psalms 116:11 Hasty thought and hasty speech. "I said in my haste, All men are a lie" (Revised Version). The idea is not simply that all men tell lies. It is that men constantly disappoint our expectations; and no security can come by reliance upon men. This kind of feeling comes to the good man still at times, especially when friends fail, and human reliances prove as broken reeds. It is so easy for a despondent soul to argue that since one trusted friend has failed, all must be untrustworthy. But the argument is a hasty one, and is quite unfounded, since one instance can never suffice to establish a rule. This also has to be taken into account—men are constantly ready to undertake and promise more than they can possibly perform. Then their failure ought not to surprise us; it is a natural and necessary failure. The fault, indeed, is in part ours, seeing that we put an unreasonable trust in them. Before we complain of men’s disappointing us, we should question and criticize our trust in them. Dr. Barry explains the term, "in my haste," thus: "in that sweeping and precipitate generalization of bitter experience, despairing of humanity, which is a sign of our own human frailty." We are all liable to hasty thinking; but it is a special temptation to those who, like the Apostle Peter, are of an impulsive disposition. They form ideas on first impressions; and before there is any opportunity of weighing them and criticizing them, they speak them out, and act them out. Only the discipline of life cultivates wise self-restraint and careful reserve. I. HASTY THOUGHT IS BEST KEPT AS THOUGHT. It is not always clearly recognized that suggestions made to the mind are not sin. They may be made by circumstances, or made by our fellow-men, or made by the spirit of evil. So far as they only awaken thought in us, no sin has been committed; our will has not been concerned in the matter. There is no more than response to suggestion according to the ordinary working of mental laws. So far there is something which we cannot help. If left alone, it will soon pass away. Only that is kept in memory on which the attention is fixed. Passing thought passes into oblivion. And this is the best fate for such a hasty thought as this of the psalmist. II. HASTY THOUGHT DOES WHEN IT GETS INTO SPEECH. So our Lord taught that the things which come out of a man defile him. It takes an act of will to give expression to a thought. That act of will makes the thought our own. If it is a bad thought, it must do a bad work by getting expression; for that expression starts bad thoughts in others. The psalmist’s hasty word sowed the seed of mistrust, which spoils the relations of human society.—R.T. Psalms 116:13 The only return God looks for. "I will take the cup of salvation." Visiting Muller’s Orphan House at Ashley Down, Bristol, some years ago, we were shown into a room where, ranged on a gallery, were some seventy or eighty infant orphans of from three to five years of age, fatherless, if not motherless too. They sang to us a little hymn, and the pathetic refrain of it, as sung by those infant voices, we hear still in our souls— "What shall we render, O heavenly Friend, to thee, For care so tender, for love so free?" It is the feeling of all pious souls, the ever-growing feeling of the deepening experience, that no fitting return can be made to God, and that the only possible return we can make is to let him do all his work of grace in us—to take his "cup of salvation." We know how, sometimes, in the ordinary associations of life, the gifts of our friends altogether overwhelm us. We cannot keep pace with them in returning their gifts. At last we give up attempting to do so, and just let them spend their love on us as they will. This may help us to understand the psalmist’s feeling concerning God. Possibly there is a reference to the "cup of blessing" in the observance of the Pass over, which may have been introduced after the Exile; but it is better to regard it simply as a poetical figure, and as meaning, "I will accept thankfully and with devout acknowledgment the blessings which God gives me as my portion." The Christian can flu the term "salvation" with higher and holier meanings. I. THE OF FINDING ANY WAY OF GOD’S . Because he wants nothing of us. When we would return a gift, how anxiously we try to find out what our friend wants I But it is hopeless to think of finding out any thing that God wants. Illust. by the reproachful plea through the psalmist (Psalms 1:1-6.), "Every beast of the forest is mine, and the cattle upon a thousand hills. If I were hungry, I would not tell thee: for the world is mine, and the fullness thereof." And because we could find nothing that he wanted, if he did want. Things are not in our possession or control. How can we give when we have nothing? And all the things we seem to have are his. II. THE OF TO GOD’S WAY FOR OUR HIS . What he asks of us is to let him bless us—to be willing recipients of his benedictions, to take his cup of salvation; he wants not things, but thanks; not gifts but love; not offerings, but praise. "Offer unto God the sacrifice of thanksgiving." That we can do.—R.T. Psalms 116:14 Vow-making and vow-paying. An important duty of Christian life is keeping ever fresh and vivid the memory of God’s saving mercies to us. Constantly throughout their history the Israelites were reminded of their deliverance from thee house of bondage, and of the vows and pledges involved in that deliverance. The effect of every quickened memory should be a new examination of our vows, that we may discover what of them we are failing to pay or to keep. God does expect a return from us for all his mercies towards us. That return is put in three forms. I. "I WILL TAKE THE CUP OF ." It honors God for us cheerfully to accept the blessings which he sends. It may be proper to refuse gifts offered by our fellow-men. It is never a true and worthy humility that hesitates to act upon God’s promises or to accept what God offers. And yet that we find beginners in the Christian life, and even experienced Christians, often do, especially when what God provides is not just "according to their mind." Note also how the very freeness of God’s gifts makes them unacceptable to human pride. We like to have things on our conditions, and at our price. II. "I WILL CALL UPON THE NAME OF THE LORD." That is, in the spirit and act of thankfulness. Thankfulness should be regarded (1) as an important Christian obligation; (2) as an enjoined Christian duty; and (3) as a most real help to the brightness, the joyfulness, and the steadiness of the Christian life. The utterance of thankfulness is a public testimony of our recognized and happy dependence on God. "I have set the Lord always before me." III. "I WILL PAY MY VOWS UNTO THE LORD." Give some account of Jewish vow-making in times of special thankfulness; as when recovering from a serious sickness. 1. Sincere and right-intentioned, vow-making is acceptable and pleasing to God. 2. The earnest endeavor at vow-paying is much more acceptable. Our resolves match the ancient vows; and our lives have witnessed many resolves made and few resolves carried out. Illust.; resolves in times of conversion, of success, of sickness, of trouble, of rescue from peril. Try to think what unpaid vows or resolves of yours God has on his record. Vow, but be sure to "pay your vows unto the Lord."—R.T. Psalms 116:15 Consolations for the bereaved. Health and sickness, joy and sorrow, life and death, are strangely intermingled in the stories of human lives. They are the threads, the warp and the weft, of which the web of life is woven. Until sin is gone, it is better for us to keep the sorrows and the sicknesses and even the dyings; for these are God’s agents for stamping upon sin its true character, and he makes them to be but the anguish of our deliverance from sin’s power and dominion. In our times of bereavement we ought to know— I. THAT THE DEATH OF OUR BELOVED ONES IS A THING TO GOD. These "deaths" are certainly very precious things to us, whether they come as a sudden call or follow upon many days of weary watching. There is peculiar sacredness in a time of death for a family. The family bend never seems so closely knit as then. Each member makes so much of each other member in those hours of common sorrow. Our text says that the dying of our friends is so precious to God. We may think of God as our Father; as one of our family, the very Head of our family, and therefore the one on whom the heaviest part of the burden falls. No one feels so deeply as the father and the mother; and in calling himself the great Father, he unveils a heart of infinite sympathy, that "bears our griefs, and carries our sorrows." How God feels toward us finds its illustration in the manifested God—Christ Jesus. The sympathies of Nain, the tears of Bethany, show us our God. The death of the saint is so precious to God: 1. Because the trust of the dying is so severely tested. What the mysterious conflicts of the time of death are none of us can know, perhaps none of us can imagine. In perilous disease we may have been to the "border-land;" but, then, the border-land is a very wide space, and we have not really felt what it is for the soul fully to face the eternal, The struggle must be a great and sore one, for even the best of men, when they come to die, have a time during which their faith seems to fail, and their hope to die out. It is a most "precious" thing to God for a human soul to be in struggle. 2. Because the living who are left are so overwhelmed with sorrow. Of the heavenly sphere it is said, "And God shall wipe away all tears from their eyes." That means that the sympathy felt by God in their tear-bringing sorrows will by-and-by be able to express itself without limit or hindrance. Our tears are precious things to our heavenly Father, though, for the holiest ends, he may bid them flow on while we tarry here below. 3. Because through death God brings his children home to himself. To him death is precious; he thinks about it, is anxious about it, rejoices in the anticipation of that which follows it, looks on it much as the parent looks on the perilous journey which brings his absent child home. If we could always think of our beloved as gone home to our Father and theirs, their death would become precious to us. We think of them as dead, gone from earthly love and fellowship. Better think of them as having found the true love and the eternal fellowship. II. THAT THE DEATH OF OUR FRIENDS FITS IN WITH GOD’S PERFECT AND LOVING PLAN FOR US. When we look over our past lives we often can see the wisdom and goodness manifested in isolated scenes and incidents; but we fail to see the wonderful ways in which the various experiences fit in together. It is not always an easy thing to discern what the common things have to do with the special things, or how the special things have become necessary in order to teach more effectively the lessons learned from the common things. We fail to discern the plan. God’s plan in our life is not at present offered to our comprehension. It is offered to our faith. Our life is a worked pattern of various colors; the pattern is large, and it scarcely comes out until it is nearly complete. Our life is a complicated mosaic, and each day new shapes and new colors are added. God makes the pattern complete, but keeps it for a heaven-view. III. THAT THE MYSTERY HANGING ABOUT THE DEATH OF OUR BELOVED WILL ONE DAY BE . Familiar as we are with death, its ways always seem strange to us. We think it has stricken the wrong person; it has come at the wrong time; or it has done its work in the wrong way. Sometimes Death comes too suddenly. In a moment our friend went in, and all left to us was the outer robe flung off as he passed through. Sometimes Death tarries wearyingly. Sometimes Death gathers about him circumstances which add peculiar painfulness to the death-scenes. We incline to say, "It is all wrong." And yet it is God who arranges it. The wise God. The faithful Creator. The loving Father. It is precious to him. "Thou shalt know hereafter." Let us wait. We all have some mysteries to keep until the time for unfolding mysteries shall come. By-and-by "we shall know as we are known."—R.T. Psalms 116:17 Spiritual sacrifices. "Sacrifice of thanksgiving." Acceptable to God, the great Spirit, not as thanksgiving, which may be as much a formality as a sacrifice, but as the sign of the thankful, loving heart, which gives itself to God in the thanks giving. The story of Cain and Abel, in the earliest age, stamps this truth. They did not merely bring their offerings as expressions of their thankfulness for temporal prosperity. The story clearly indicates that they looked for the Divine acceptance of themselves, in some sense, for the sake of their gift. Abel’s humble, earnest, grateful, trusting heart can receive God’s favor; from Cain’s formalities God’s favor must be withheld. Religion is not acts, but it can express itself in acts. Religion is heart-feeling. It is the devotion of a man’s self to God. Formal sacrifices are but the representation of the spiritual sacrifices for which God calls; and their value depends on the spiritual sacrifice being offered through them. "They that worship the Father must worship him in spirit and in truth." "Not sacrifices, not temples, not services, not prayers, not good deeds, not steadfast morality, not generous giving, can of them selves ever gain Divine favor. The Spirit-God asks for spirit-worship. Because man is a spirit, it is beneath his dignity to offer, and it is beneath the dignity of God to accept, other than spirit-worship." I. AS . The formality of thanksgiving was strikingly illustrated in the great national services held when the Prince of Wales was restored to health. It was an appropriate national act; and to many devout souls it was also a spiritual sacrifice. The worship of the Church is a sacred duty to be formally done; but it only rises to its highest when the souls of the worshippers are fully in the praise. The spiritual element in formal worship is an unceasing care to all devout souls. God asks to hear men’s souls sing when their voices raise the psalm. II. AS . Calling upon the "Name." There is a feature in the early Jewish ritual which it is difficult to retain in the Christian. The Jew had sublime, reverent, oppressive views of the majesty and holiness of God. So there was an element of adoration in the worship, and an element of adoration in the psalms. The truth of the Divine Fatherhood is misapprehended if it is allowed to lighten the soul’s august impressions of the Divine glory. III. AS PRAYERS. Our Lord spoke against "vain repetitions." Prayer is soul-dependence and soul-desire. It may be spoken out, but it may not. God reads hearts.—R.T. BY C. SHORT Psalms 116:1-9 God the Deliverer. I. A GREAT . (Psalms 116:3-8.) 1. From threatened death. (Psalms 116:3.) 2. From the pains of the unseen world or of death. (Psalms 116:3.) 3. His whole nature is troubled and sorrowful. (Psalms 116:3.) II. THE MEANS OR OF HIS . 1. Prayer. (Psalms 116:1-4.) 2. The goodness and mercy of God. (Psalms 116:5, Psalms 116:6.) III. THE EFFECTS OF THIS . 1. An increase of love. (Psalms 116:1.) 2. An increase of obedience to the Divine will. (Psalms 116:9.) 3. A more untroubled rest in God—the rest of faith. (Psalms 116:7.)—S. IT has been doubted whether this exceedingly short psalm can ever have been in tended for a separate composition, and was not rather written as a conclusion to Psalms 116:1-19. or an introduction to Psalms 118:1-29. In Hebrew manuscripts it is often attached to one or other of these two psalms; but in the versions and in the best manuscripts it is always separate. The writer calls upon all the nations of the earth to laud and praise Jehovah, on the ground of his great mercy and faithfulness to Israel. The solidarity of the rest of mankind with Israel is assumed (comp. Psalms 47:1; Psalms 66:1, Psalms 66:8; Psalms 98:4; Psalms 100:1, etc.). Psalms 117:1 O praise the Lord, all ye nations; or, "all ye Gentiles," as in Romans 15:11. The goim are especially the heathen nations of the earth (comp. Psalms 2:1, Psalms 2:8; Psalms 9:5, Psalms 9:15, Psalms 9:19, Psalms 9:20, etc.). Praise him; rather, laud him (Revised Version). The verbs in the two clauses are different. All ye people; rather, all ye peoples. Psalms 117:2 For his merciful kindness (or, his mercy) is great towards us; literally, has been great over us. The appeal is to history, and the mercy intended is that shown in God’s continual protection of Israel. And the truth of the Lord endureth forever. God’s "truth" is here, as so often, his faithfulness to his promises, the promises being especially those made to Abraham and David. His mercy and truth" to Israel were an indication of what the Gentiles might expect of him in his dealings with them (comp. Romans 15:8, Romans 15:9). Psalms 117:1, Psalms 117:2 The kingdom of God. The psalmist, consciously or unconsciously, anticipates the glories of the kingdom of God, as that is now being established under the reign of Christ. We have— I. ITS STRONG . It is founded on mercy and truth. Not on irresistible power, not on unchangeable law, but on Divine mercy and truth. 1. God’s mercy to mankind, secured by the redeeming work, and promised by the unchanging word, of Jesus Christ, is one stone of that foundation. 2. The other is the whole body of truth spoken by him or by his apostles under his inspiration. Those who go everywhere preaching "the gospel of the kingdom" are charged to make known God’s abounding grace to all men, from the best to the worst, from those "near" to those that are "afar off." They are also charged to declare the will of God in the righteousness, the truthfulness, the purity, the charity, the peacefulness, of those who give themselves to his service. These two great principles may never be disjoined. With the message of mercy carried to the worst of the children of men must be closely and inextricably associated all that utterance of God’s mind and purpose which requires holiness, wisdom, love. II. ITS RANGE. "Praise the Lord, all ye nations," etc. (Psalms 117:1). It is difficult to understand how a Jew, under the Law, could expect all the heathen to be worshippers of God. The psalmist’s must have been a pious wish rather than a serious expectation. Not such is the Christian’s hope; he looks forward to the time when God will be honored under every sky, and his praises sung in every language. He sees islands, communities, nations, that were once barbarous and idolatrous now con-vetted to the truth; he sees the hoary systems of antiquity honey-combed with doubt and distrust; he sees groups and companies of men and women, as well as individuals, inquiring at the feet of Jesus Christ. He sees the Churches of Christ "putting on their beautiful garments" of faith and zeal, and sending out their messengers to the ends of the earth. He sees the truth and mercy of God printed in every known language on the globe; he sees the prophecies of the Old Testament and the New in the very act of fulfillment; he has reason to say, with a heart full of hope and joy, "Praise the Lord, all ye nations." III. ITS . "To all generations;" or, "forever." At least seventy generations have come and gone since this psalm was written, and eighteen centuries have passed since Jesus Christ brought "grace and truth" to the world in his own Person. And this Divine wisdom shows no other signs of age than those of maturity and advancement. There is no fear as to its future; for it comes from God, and it meets the deep needs of man. It brings pardon for his sin, peace to his burdened heart, comfort in his sorrow, sanctity to his joy, steadfastness for the time of temptation, nobility to his life, hope in the solemn hour of death. With whatever humanity can dispense, it cannot do without the mercy and the truth of God as these are revealed and secured by the gospel of Jesus Christ. BY S. CONWAY Psalms 117:1, Psalms 117:2 The doxology. This is the shortest psalm, but it is long enough to show— I. THAT THERE IS ONE SUPREME OBJECT OF WORSHIP FOR ALL MEN. It is Jehovah, the Lord. He and he alone. Three times in this short psalm is this affirmed. 1. The atheism by whatever name it is called—of the day denies this, saying, either God does not exist, or, if he does, we cannot know it. 2. False ideas of the Trinity practically deny this. Many Christians are tri-theists, though unconsciously. But such error is not the less harmful on that account. 3. The doctrine of God as given in the whole Bible never teaches other than the unity of God. "Hear, O Israel, the Lord our God is one Lord." The human race is one in its moral condition—sin; in its need—a Savior; in its consciousness of both these facts. One God, one Savior, should be worshipped by all. II. THAT THERE IS ONE DUTY ON ALL—THE PRAISE OF THE LORD. It is not in many things that all can unite; but they can, and one day will, in this. And we should seek to begin this now. It is due to God; he deserves as well as desires and demands it. It is full of blessing to ourselves. Prayer is good, but praise is better still. And it blesses others. The spirit of praise is winsome, for "praise is comely." In the walls of the city of God its gates are praise (Isaiah 60:18). We go in that way, and draw others to go in with us. III. THAT THERE IS ONE AND MOTIVE WHICH WILL ALL—WHAT OUR GOD IS. He has not merely kindness, but merciful kindness. And it is great; no insignificant and occasional thing. And it is "toward us;" not a mere abstraction, but a positive reality. And he is ever faithful and true; his righteousness endureth forever. Not mercy without truth, nor truth without mercy. Alone, neither would have saved us. But together they constitute the salvation of God. They who know will praise the Lord.—S.C. BY R. TUCK Psalms 117:1 God in national life. "Laud him, all ye people" (Revised Version). This psalm was called by the Puritans the "Dunbar Psalm," because Cromwell, the lord-general, when at the foot of Doon Hill, after the battle of Dunbar, made a halt, and sang this psalm, "till the horse could gather for the chase." It is agreed that it is a kind of doxology, and was used either at the beginning or at the close of a liturgical service; somewhat as we use, "Glory be to the Father," etc. It was the one most distinctive characteristic of the Jews that they were keen to recognize the presence and working of God in their national life. The tendency of nations is to distinguish between politics and religion. The tendency of sentimental religion is to keep aloof from politics. The true idea is exhibited in the Jewish national life at its best. The freest scope for all individual statesmanship and patriotism, combined with the ever-cherished conviction that God was in all, using all, inspiring all, and overruling all. Jewish politics and religion were one thing. Moses’ revelation from God was as truly national as religious. So far as the Jews had a universal mission, a witness to make to "all peoples," it was of the one and only God in their national life, who ought to be recognized as the God of every national life. We can trace God in the history that is past; we may find him in the history that is now in the making. To that recognition of God in the present this psalm calls men. "The God of the whole earth shall he be called." Monotheism involves (1) the universal claim of God to be every nation’s God; (2) the determined opposition to every form in which the notion of deity is localized. The one God is all men’s God. The psalm declares that this should be the occasion of universal rejoicing; because, being what he is, this one God meets every conceivable need of all men. I. Men need AN OF CONDUCT. This one God is the Ruler of all guiding all "with his eye." II. Men need A OF in whom they may have absolute confidence. This one God is the Judge of all, the holy Avenger of all the wronged. III. Men need A RESCUER AND to whom in every sense of sin and peril they may flee. This one God is the Savior of all. These are universal human peculiarities found in every nation. So every nation wants the one God.—R.T. Psalms 117:2 God’s merciful dealings with nations. The psalmist, no doubt, refers to the character of God’s dealings with Israel, but he implies that they do but present a model of God’s dealings with all nations; and he calls upon those nations to examine and. see what God’s dealings had been with them, so that they might find cause for praise. The early Jews realized monotheism as a special possession of their nation. The later prophets and psalmists realized monotheism as a trust, concerning which the Jews were to make witness to all nations around them. What we still do is what the psalmist here calls upon us to do. We study the records of God’s dealings with his ancient people, in order that, seeing his mercy, loving-kindness, and truth to them, we may come to know him better, understand his ways with us more perfectly, and praise him with the praise that comes of perfect trust. I. It is quite true that we can learn God’s faithfulness and considerateness (merciful kindness) in nature, which, if it be a system of law, is a system of varying and opposing laws, whose relative working must be in some restraint and presidency. And in providence, which is the adjustment of nature-workings to meet the needs of individuals, and implies a Divine Director, who knows the individuals, and has power over every thing, and, with infinite kindness can fit the two together. II. But the term "merciful kindness" suggests something better and deeper than this. True, the people of Israel were men, even as we are men. And what God did for them as men illustrates what God can do for us as men, and even assures us what he is doing. But we must never lose sight of this point—God dealt with Israel as sinful men; and the merciful kindness is so impressive because it was pitiful and com passionate dealing with sinful men. But that is precisely what we are, and therefore God’s merciful kindness to Israel is so interesting to us. It reveals him who is also our God. When the idea is once in our mind, we can read our lives, individual and national, aright, and speak of his merciful kindness to us also.—R.T. Psalms 117:2 Truth regarded as reliability. "The truth of the Lord endureth for ever." The term "truth" is constantly employed without a well-defined and precise meaning. Truth sometimes only means that which seems true to a particular individual at a particular time. Sometimes it only means "veracity," or the correspondence between a proposition and a man’s belief. Truth is the correspondence of the proposition with fact. There is a standard truth. It is close kin with eternal righteousness. The love of truth is the love of realities; the determination to rest upon facts and not upon semblances. But when the psalmist spoke of the "truth of God," no such abstract or critical ideas were in his mind. He thought of the truth or righteousness of God as seen in his faithfulness to the promises on which he has ever made his people to hope. To him the truth of God was not his verity, but his reliability. His truthfulness, his dependableness, regarded as a basis of trust. His reliability has never failed his people; we may be absolutely confident that it endureth, and will endure forever. A man’s truth is the basis of our trust in him. God’s truth is the basis of our reliance on him. I. TRUTH, AS A FEATURE OF , IS A SIGN OF . When we speak of a man as a man of truth, we know that we describe a firm, steadfast man; a man who can make up his mind, and stand to his mind when it is made up. There is no wavering, no "shilly-shallying," about the man. He is a prop fixed firmly into the ground, and can bear a good strain. To some men there seems to be no such thing as truth, only varying opinion, nothing worth suffering for, worth living and dying for. Such men easily bend this way or that, swayed by every passing wind. II. TRUTH, AS A FEATURE OF , IS A SIGN OF . Consistency is keeping strictly to a line of conduct which we have marked as right. But only a man of truth will ever look on a line of conduct as right, for only such a man has an absolute moral standard. And only the man of truth will have any anxiety about deviations from the line. III. TRUTH, AS A FEATURE OF , IS A SIGN OF . No disintegrating forces can ever destroy it. By the necessity of things the truthful character endures; nothing can end it. These things may be applied in their sublimest forms to God, in whose image man is made. Because he is truth, and his truth endures, we may trust in the Lord forever.—R.T. Psalms 117:2 Praise. "Praise ye the Lord." It may be interesting to inquire what "praise" is; and what are the proper forms and features of human praise as offered to God. What praise does God reasonably demand? And what praise is man, at his best, able to offer? But those considerations may lead us into somewhat familiar lines. There may be some freshness in considering what the response to this call, what the offering of this praise, is to men. It is a glorifying of God; but it is also a benediction of men. We may not offer our praise for the sake of getting the benediction; we may only offer the praise for the glorifying of God. But we may keep the comforting assurance in our hearts, that God does make it return upon us in benedictions. I. PRAISE AS . Boasting is a part of the human character. It is the natural expression of the energetic, confident, and hopeful disposition. Boasting is a good thing as well as a bad. He is but a poor soul who does not beast, or cannot. The question is—Does the boasting concern self, or some one else? Boasting about self is offensive; boasting about some one else may be most noble. And praise is that noble and ennobling thing—boasting about God. That lifts us wholly away from self. II. PRAISE AS . A man never offers praise to God without morally and spiritually helping some one beside him. That praise declares his faith in God; his sense of the claims of God; and his experience of the mercies of God. So praising is not our duty, it is part of our service. This is too often lost sight of, and then public praise is easily neglected. III. PRAISE AS . The religious life is no continuous strain of wearisome duties that must be done. It is full of relief-times. And the praise-times of religious life are precisely similar to those resting and refreshing times which we all value so much as relief from business strain. Therefore the praise-feature of all religious services should have the most careful attention, that full efficiency may be secured. IV. PRAISE AS CULTURE. By "culture" we mean the complete and harmonious development of all a man’s bodily and mental powers. When used in relation to religion, it means the complete and harmonious development of all a man’s spiritual powers. There is a praise-side to every man’s religious nature, and that can only be cultured by fitting and continuous exercise. So man is blessed, and God is glorified, by the offering of praise.—R.T. AN antiphonal hymn, composed for a joyful occasion, when there was to be a procession to the temple, a welcoming of the procession by those inside, and the solemn offering of a sacrifice upon the altar there. Dr. Kay’s conjecture, that the occasion was the joyful Passover which followed the dedication of the second temple in B.C. 516 (Ezra 6:19-22), is not improbable, though it cannot be regarded as more than a reasonable hypo thesis. The first eighteen verses are the song of the procession as it winds its way slowly up the hill to the great gate of the temple, sung alternately, as it would seem, by the two halves of the procession. Psalms 118:19 is the utterance of the leader, in the name of the whole hand, on their arrival before the gates. Psalms 118:20 is the reply made to them by those inside. The procession, as it enters, sings Psalms 118:21-24 antiphonally as before, all joining in Psalms 118:25. Those already inside sing Psalms 118:26 in welcome of their friends. Psalms 118:27 belongs to the leader of the pro cession, and initiates the actual sacrifice. Psalms 118:28, Psalms 118:29 are then sung, either by the whole congregation or by the two parts of the procession. Psalms 118:1 O give thanks unto the Lord; for he is good because his mercy endureth for ever (comp. Psalms 106:1, and the comment ad loc.). Psalms 118:2 Let Israel now say, that his mercy endureth forever. (For the triple division of the people made in this and the next two verses— (1) Israel, (2) house of Aaron, (3) those who fear the Lord—see Psalms 115:9-11, and Psalms 115:12, Psalms 115:13.) The nature of the division is considered in the comment on Psalms 115:11. Psalms 118:3 Let the house of Aaron now say, that his mercy endureth forever. Let the priests endorse what the people generally have declared, that God’s mercy is ever lasting. Psalms 118:4 Let them now that fear the Lord say, that his mercy endureth forever. Let the real Israel, the true worshippers of Jehovah, those who worship him in spirit and in truth, set their seal also to the great confession, and solemnly sanction what the people and the priests have done. Psalms 118:5 I called upon the Lord in distress; literally, from the strait place; i.e. from the straits in which I was. It is generally agreed that the Babylonian captivity is intended. The nation had called to God in its distress by the mouth of Daniel (Daniel 9:4-19) and of other holy men. The Lord answered me, and set me in a large place; literally, the Lord answered me on the open plain. The idea is, "The Lord gave me enlargement"—took me out of my straits—"set my feet in a large room" (Psalms 31:8). Psalms 118:6 The Lord is on my side. "At this point the speaker transfers his point of view into the past; he is once more fear less in the midst of foes" (Cheyne). I will not fear (comp. Psalms 23:4; Psalms 27:1; Psalms 56:4, etc.). What can man do unto me? Man is powerless against God. "If God be for us [i.e. on our side], who can be against us?" (Romans 8:31). Psalms 118:7 The Lord taketh my part with them that help me; literally, the Lord is on my side among my helpers (comp. Psalms 54:4). Therefore shall I see my desire upon them that hate me (comp. Psalms 54:7; Psalms 59:10). Psalms 118:8 It is better to trust in the Lord than to put confidence in man (comp. Psalms 62:8, Psalms 62:9). Israel, on its return from the Captivity, had begun by putting a good deal of trust in its human helpers, as Cyrus and the other friendly heathen mentioned in Ezra 1:4-6; Ezra 3:7. But this help, after a little time, had failed them (Ezra 4:1-24), and they had found themselves in great difficulties. Psalms 118:9 It is better to trust in the Lord than to put confidence in princes. The "princes" after Cyrus had proved "broken reeds," and, instead of favoring Israel, had favored Israel’s enemies (Ezra 4:6-24). At last Darius had done them justice, but it was felt that no sure dependence could be placed either on him or on his successors. Jehovah alone was Israel’s safe ground of confidence, He "would not fail them, nor forsake them" (Joshua 1:5). Psalms 118:10 All nations compassed me about. This is, of course, hyperbole. But it was a fact that all, or almost all, the nations among whom the Israelites dwelt were at all times hostile to them, and sought their destruction. But in the Name of the Lord will I destroy them; or, "I will mow them down" (comp. Job 24:24). Psalms 118:11 They compassed me about; yea, they compassed me about (comp. Psalms 88:17). The special compassing about alluded to is probably that in the time of Nebuchadnezzar, when not only the Babylonians but the Syrians, the Moabites, the Ammonites, and the Edomites took part in hostilities against Israel (2 Kings 24:2; Psalms 137:7). But in the Name of the Lord I will destroy them. The threefold repetition of this trenchant phrase (Psalms 118:10, Psalms 118:11, Psalms 118:12) lends it vast additional force. It is no casual utterance, no mere wish, or thought begotten of a wish, but a deep and firm conviction. Psalms 118:12 They compassed me about like bees; i.e. in vast numbers, and with intense energy, and a furious desire to injure (comp. Deuteronomy 1:44; and the powerful description of Virgil, ’Georg.,’ 4:236-238). They are quenched as the fire of thorns. Their fury dies away and goes out suddenly, like a fire kindled among thorns, which blazes up with vast heat and noise, but in a short time dies down and disappears. For in the Name of the Lord I will destroy them (see the comment on Psalms 118:11). Psalms 118:13 Thou hast thrust lore at me that I might fall; rather, thou didst thrust (Revised Version). The psalmist recalls the past, and throws himself, as it were, once more into the midst of the struggle. Thou—mine enemy, Babylon—didst make s desperate onset upon me, fully intending my destruction. But the Lord helped me. Frustrated thy purpose—preserved the life, the national life, which thou aimedst at destroying, and so did most effectually "help me." Psalms 118:14 The Lord is my strength and my song, and is become my salvation. The deliverance was such that no words but those of the Song of Moses (Exodus 15:2) could fitly celebrate it. Psalms 118:15 The voice of rejoicing and salvation is in the tabernacles of the righteous (comp. Ezra 6:16, Ezra 6:22). "Tabernacles," or "tents," is continually used by the sacred writers as a synonym for "dwellings." The use of the expression here by no means implies that the Israelites of the time were actually living in tents. The right hand of the Lord doeth valiantly (scrap. Exodus 15:6, Exodus 15:12). God’s right hand was at the time stretched out to protect and preserve Israel. Psalms 118:16 The right hand of the Lord is exalted (compare the parallel expression in Exodus 15:6, "Thy right hand, O God, is become glorious in power"). When God’s right hand effects a deliverance, it gets, as it were, additional glory to itself. The right hand of the Lord doeth valiantly. So, already, in Psalms 118:16. Repetition is a special characteristic of this psalm (see Psalms 118:1, Psalms 118:2, Psalms 118:3, Psalms 118:4; Psalms 118:8, Psalms 118:9; Psalms 118:10-12, etc.). Psalms 118:17 I shall not die, but live. The psalmist speaks, not in his own person, but in the name of his nation. They had been brought very near to extinction; but now the danger was past. God had given them "a reviving" (Ezra 9:8, Ezra 9:9); and they felt that henceforth they would "live." And declare the works of the Lord. They would employ the new life granted them in "declaring God’s works" (see Psalms 40:5, Psalms 40:10; Psalms 96:3; Psalms 145:4-6); i.e. they would witness to all men of "the might of his marvelous acts," and "abundantly utter the memory of his great goodness." Psalms 118:18 The Lord hath chastened me sore. By the long sufferings of the Captivity. But he hath not given me over unto death (see the comment on Psalms 118:17). Psalms 118:19 Open to me the gates of righteousness. The great gate of the temple being now reached, admission to the interior is requested. The gates are called "the gates of righteousness," (1) as gates which none but the righteous ought to enter (see the next verse); and (2) as gates through which access is gained to the sanctuary of him who alone is truly righteous, and the source of all righteousness in others. I will go into them, and I will praise the Lord. Praise could be given to God any where; but it was most appropriately offered "in the courts of the Lord’s house, even in the midst of thee, O Jerusalem" (Psalms 116:19). Psalms 118:20 This gate of the Lord, into which the righteous shall enter; rather, this is the gate of the Lord: the righteous [and they alone] shall enter by it. "This verse seems to stand apart—a solo, chanted by a voice out of the temple gate" (Kay). Though sinners doubtless sometimes entered (2 Kings 11:13; 2 Chronicles 26:16-20; John 2:14), none but the righteous had any right to enter. Psalms 118:21 I will praise thee; for thou hast heard me. The chant of the procession as it enters—a prolongation of the strain begun in Psalms 118:19. And art become my salvation (comp. Psalms 118:14). Psalms 118:22 The stone which the builders refused is become the head stone of the corner. The primary and literal meaning seems to be—" Israel, which the great of the world, those who think to arrange the world ac cording to their own ideas, have rejected and would fain have cast aside, has, nevertheless, despite their rejection, attained to eminence, and been advanced, by the course of events, into such a position, that it may be regarded as the head corner-stone—the most important of all the nations of the world." Any Messianic reference is secondary and subordinate. Psalms 118:23 This is the Lord’s doing; it is marvelous in our eyes. This fresh elevation of Israel to importance—especially to such great importance—can only be attributed to the work of Divine providence. It is "the Lord’s doing"—literally, "from the Lord"—and is one of the most marvelous events of history. Psalms 118:24 This is the day which the Lord hath made. The thanksgiving day is one which has been fore-ordained of God, and brought into existence by him for a special purpose. We will therefore carry out God’s purpose, and rejoice and be glad in it. Psalms 118:25 Save now, I beseech thee, O Lord; or, "we beseech thee." The interjectional אנא is as suitable to the several speakers as to one. O Lord, I beseech thee, send now prosperity; i.e. continue to save, continue to send prosperity. Israel feels its constant dependence upon God, and that if the Divine care were remitted for a day, or for an hour, all would be lost. Tears, as Professor Cheyne observes, continually mingle with Israel’s laughter. Psalms 118:26 Blessed be he that cometh in the Name of the Lord. Once more a voice issues from the interior of the temple (comp. Psalms 118:20). The priestly choir there stationed to receive the procession, blesses it as coming "in the Name of the Lord;" i.e. for a religious purpose, and with pious intentions. We have blessed you, they say (or, rather perhaps, we bless you) out of the house of the Lord. "The house of the Lord is the fountain and the treasury of all blessing" (Hengstenberg). Psalms 118:27 God is the Lord, which hath showed us light. Having received the priestly benediction, the processionists resume their strain. They have entered within the courts; they are approaching the altar of sacrifice; they have brought their offering. "Jehovah," they say, "is God, and hath given us light" (see the Revised Version). That is, he has enlightened our spirits to see and acknowledge his mercies; or, perhaps, he has led us, as he did the people, by a pillar of fire in the wilderness; and now we stand before the altar with our offering—receive it at our hands, ye priests-and bind the sacrifice with cords, even unto the horns of the altar. So shalt the act of thanksgiving be complete, and the solemn service ended. The fanciful exposition of Luther, lately revived by Professor Cheyne, will scarcely approve itself to critics generally. Psalms 118:28 Thou art my God, and I will praise thee: thou art my God, I will exalt thee. This is the acknowledgment made by each and all, and probably repeated many times, while the sacrifice is being consumed upon the altar. Psalms 118:29 O give thanks unto the Lord, for he is good: for his mercy endureth forever. The psalm ends, as it began, with the usual thanksgiving refrain. Psalms 118:1-21 Opposition, deliverance, thanksgiving. The psalmist (or the nation) is passing, or has just passed, through great distress. He (it) has been the object of malignant and determined attack; he has been surrounded by enemies, and been in peril of his life; he has then, as always, sought help from above; and he has been so graciously relieved that he has the sense of deliverance in his soul, and the song of triumph on his lips. I. HUMAN . This begins in: 1. Hatred; or a hostile feeling (Psalms 118:7). It is bad enough that men should cherish a spirit of enmity toward us, that they should wish us evil. But this passes into: 2. A hostile attitude. Those who are opposed to us "compass us about" (Psalms 118:10-12). They quietly surround us with the network of their intrigue. They go beyond this; they bring to bear on us: 3. Active opposition. They "thrust sore at us" (Psalms 118:13); their voice is raised in accusation, in detraction, in opposition; they take active measures to defeat, to distress, even to ruin us. It may be that their efforts conduct to; 4. The most grave results. Positive disaster may impend (Psalms 118:17, Psalms 118:18). It may be war "unto death." II. THE HOPE OF THE . When thus engirt with enemies, our health, or our peace, or our position being seriously threatened, we have a refuge in God. 1. This trouble is so far of him that he has permitted it, and he has it under his control. Our appeal is therefore rightly directed to him. 2. His power against our adversaries is unquestioned and unbounded; let him lift his hand, and they are discomfited (Psalms 118:16). With God at our side, animating and inspiring us, we ourselves shall prove wiser and stronger than they (Psalms 118:10-12). 3. Conscious of our own integrity, with clean hands and a pure heart, assured that we are not seeking our own interests but those of the kingdom of Christ, we count confidently on his sympathy and succor (Psalms 118:6, Psalms 118:7). III. DIVINE RELIEF. We call on God, and he answers us, and sets us "in a large place" (Psalms 118:5). He takes us out of the straits in which we were hemmed in, and places us where we can breathe freely and can act happily and fearlessly. He has become "our salvation" (Psalms 118:14). Our liabilities are met, our enemies disarmed, our reputation cleared, our position secured, our friends reconciled and restored, our path is made plain; we "return unto our rest." Then comes the blessedness of— IV. . 1. In the heart. (Psalms 118:1-4.) Let every one that has been thus delivered, to whatever tribe he may belong, say that the pity of the Lord "endureth forever," that it never fails. 2. In the home. (Psalms 118:15.) The voice of praise should be heard beneath every roof where God is known and his goodness has been felt. 3. In the sanctuary. (Psalms 118:19, Psalms 118:20, Psalms 118:21.) In the psalmody which is heard in the Church there is many a note, detected by the ear of God, which is the outpouring of a rescued and relieved human spirit. Psalms 118:22-29 The great reversal. To whomsoever these words (Psalms 118:22, Psalms 118:23) primarily referred, we have the highest authority for applying them to our Lord himself. In his case we have— I. THE GREAT . (Psalms 118:22, Psalms 118:23.) No reversal of fortune in human affairs can be comparable to his experience. Consider: 1. His course on earth—the circumstances of his birth, of his youth, and of his manhood; his claims disowned, his truth rejected, himself insulted, ill-treated, condemned, smitten, crucified! 2. The nature of his position now as the Divine Head of the Church. He may be said to be both the Foundation-stone and also the Corner or Top-stone (the "epistyle"); for his Church is built upon his truth and, still more truly, upon himself; and, at the same time, it looks up to him as the most conspicuous One on whom its eyes rest with reverence and love. 3. The exaltation he enjoys in the heavenly world (see Philippians 2:9-12; Revelation 5:13). II. THE LONG BRIGHT DAY OF GRACE AND . (Psalms 118:24.) The position of Jesus Christ as "Prince and Savior, giving redemption and remission of sins," is a long, bright day, succeeding the darkness of heathendom or the twilight of "the Law;" it is a day which "the Lord has made" for the nations of the earth. We may well "rejoice and be glad in it;" not thinking and speaking and singing of it as if it were a dispensation of dreariness and gloom, but realizing that it is one of close fellowship with God, of holy and happy service, of ever-brightening, hope (see Philippians 3:1; Philippians 4:4; Ephesians 2:6; Ephesians 3:19; Revelation 1:6). "The joy of the Lord" is that which becomes us; it is our duty and it is "our strength." Yet is there— III. THE NEED FOR EARNEST PRAYER. (Psalms 118:25.) 1. That the individual soul may be "saved," strengthened, comforted, sanctified. 2. That the Church, the society, the institution, may be "prospered;" that its officers may be inspired and directed; that its action may be pure in motive and high in aim; that its efforts may be crowned with true and lasting success. IV. THE PLACE OF . (Psalms 118:27.) Jehovah, through his prophets, so enlightened his people that they brought to his altar the acceptable sacrifice. The great Teacher has so enlightened us by his Divine truth, that we have reached the place of purest and most well-pleasing sacrifice—the dedication of the entire nature, the mind, the affections, the will, and of the whole life, at home, in business, in society, to the service of the Lord. V. THE SOUL’S DELIGHT IN GOD. The contemplation of God’s goodness, and especially of his grace to us, may well lead us into an atmosphere of exultation, and call forth from us the language of fervent praise. BY S. CONWAY Psalms 118:16 The valiant right hand of the Lord. The history of Israel was full of illustrations and evidences of this. The occasion of this psalm was one of them. But apply the thrice-repeated declaration of the text— I. TO OUR LORD JESUS CHRIST. For: 1. See how he overcomes Satan. He was tempted in all points like as we are, and again and again, and yet Satan found nothing in him. 2. Sin. He was holy, harmless, and undefiled; he did no sin. 3. The Law’s condemnation. "He was just, and yet the Justifier of him who," etc. "He magnified the Law, and made it honorable." 4. Death. By his resurrection and ascension. 5. All the works of the devil. (Cf. 1 Corinthians 15:24.) II. TO THE OF THE GOSPEL. Read the history of the Church, trace its growth and increase, see its onward march still. III. TO THE SOUL. What hindrances we put, and still put, in our Lord’s way! what pride, unbelief, love of sin, and all the rest! and yet one after another he beats them all down.—S.C. Psalms 118:17 I shall not die, but live. I. THIS PSALM HAS BEEN WELL CALLED THE "HYMN Or FROM EXILE," as the song of Moses was the "Hymn of Deliverance from Egypt." It is such a Te Deum as was possible when as yet the gospel had not been revealed. The enemies of Israel had done their worst. They had compassed Israel "about like bees" (Psalms 118:10-12); they had "thrust sore at him," that he might fall (Psalms 118:13). But with this recollection, and with the consciousness of bitter enmity still existing, there is mingled the glad confidence, the buoyant hope, that their enemies shall be "quenched as the fire of thorns." "I shall not die, but live" (Psalms 118:14-17). The psalm pictures Israel keeping high festival, probably at the dedication of the new temple. The day itself was solemnly set apart (Psalms 118:24), and a joyous procession is seen advancing towards the sacred edifice. As it nears the entrance, the warders of the gates are summoned to open them (Psalms 118:19), that the people may go in to praise the Lord. "And then, as the throng passes within, the psalmist notes a circumstance which forms a leading feature in his poem. In building the new temple, some block of stone had been, at first, laid aside as useless, and then, on fuller consideration, it had been lifted up to fill one of the most important positions in the structure." The sacred poet fastens on this incident, and sees in it the striking suggestion of Israel’s own history—a suggestion which our Lord himself takes up and applies to himself as being the most complete fulfillment of its prophecy. Israel had seemed useless, impossible of recovery, unfit altogether for the high purposes for which God had at first designed her. Carried off and apparently lost in the sweltering mob of nationalities in which she had been swallowed up, what good was she capable of? what useful part in the upbuilding of the kingdom of God could she serve? So all men thought, and with apparent abundant reason. But the festival which the psalm celebrates contradicted all that, and the stone, once rejected, but now filling so important a place in the new temple, was the type and prophecy of the high service which yet, and in spite of all past and present obstacles, Israel was called to render in the accomplishment of the good will of God to man. So that she could say, as here she does, "I shall not die, but," etc. II. IT WAS ADOPTED BY OUR LORD FOR HIMSELF. Not alone the special part of the psalm (Psalms 118:22), which tells of the rejected but exalted stone (cf. Matthew 21:42), but the whole tone and spirit of the psalm. It looked, as the day of his death drew near, as if he were forever the "Rejected of men." But the words of our text were his conviction (cf. Luke 18:31-33). He, though humbled even to death, and that the death of the cross, yet should he conquer death and live for evermore (Romans 6:10; Revelation 1:18). The exile of Israel and their glad return were but shadows of the dark ness of the cross, and the glory of Easter Day. III. IT HAS BEEN EVER TRUE OF THE CHURCH OF GOD. She has been plunged into deepest woe, and brought down to death. 1. By fierce persecution. Let the martyr ages tell. 2. By the growth and spread of false doctrine. The faith once delivered to the saints has been tampered with, perverted, so that its true character has been lost. 3. And worse still, moral corruption has once and again seized on her, and made her a thing of horror to all holy souls. But in each case it has been possible for the faithful remnant to lift up the exultant chant, "I snail not die," etc. IV. IT IS THE WELL- HOPE AND OF EVERY SOUL. 1. Sometimes the text comes literally true. Life has all but gone; the powers of the body seemed incapable of recovery; but restoration has been given. Let such restored life be given up to the declaration of the works of the Lord. 2. In the hour of terrible temptation. How many a soul has been all but lost, but, grasping the hand of the Lord, has yet been saved! 3. At the hour of death. The body dies, but not we.—S.C. Psalms 118:19 The gates of righteousness. We can have little doubt that this psalm was composed for the dedication of the new temple built by the exiles after their return from Babylon (see Ezra 3:1-13.). The events alluded to in the psalm correspond with the history. They had been compassed about by enemies (see Psalms 118:10, etc.). They were dwelling in tents (Psalms 118:15). Nationally they had been near unto death (Psalms 118:15), and had been chastened sore (Psalms 118:18). There were those that helped them (Psalms 118:7). They were beginning a new work (Psalms 118:25). For all these reasons the psalm has been assigned to the events told of in Ezra 3:1-13. They had been in bitter exile, exposed to fierce persecution (see histories in Daniel). But at length the Persian power under Cyrus advances, Babylon is overthrown. It is probable that the Jews sympathized with the Persians because of the similarity between the religions they each professed; and the Persians also with them. At any rate, Cyrus favors them. Under Zerubbabel, Joshua, and Zechariah, a vast throng of them—near fifty thousand—return to their desolate land. They are exposed to the attacks of their old enemies, Moabites, Ammonites, Amalekites; but the power of Persia helps them. At length they reach Jerusalem. Their first step is to build the altar (Ezra 3:3), thus declaring their allegiance and confidence towards God. Afterwards the building of the temple is proceeded with, and in connection with that this glorious psalm was written. The priests with a vast multitude approach the temple, and, standing before the gates, they cry, "Open to me the gates of," etc. Now wherefore are these gates and all such gates so called? It is because— I. THE TRUE WHAT GOD IN THOSE WHO WORSHIP HIM. (Cf. Psalms 15:1-5; Psalms 24:1-10.) Israel, through what they had suffered, had come to see that righteousness was the one demand of God. Hence now they declare that it is only a righteous nation that can enter them. And so it is in the Church today. We may call ourselves members of the Church; but that we are not, save as we are righteous. And so it will be in the temple of the Lord on high. "Those holy gates for ever bar Pollution, sin, and shame; None can obtain an entrance there But followers of the Lamb." II. WHAT GOD IN HIMSELF IS—THE ONE. The temple is his, and therefore the gates; and therefore, because God is righteous, the gates are gates of righteous ness. Zechariah says, "He shall be called, The Lord our Righteousness." The distinction of Israel was that they worshipped a holy God. "The Lord our God is holy." Other gods connived at sin, and set the example of it. But Israel was taught by all the institutions of their Law that God was righteous, and of too pure eyes to behold iniquity. How, then, can any one think that he will tolerate and condone it, that, in fact, he does not mind it? or how can any one pervert the gospel of Christ—as thousands do—and make his righteousness not the pattern, pledge, and form of their own, as it is, but a substitute for it? III. WHAT GOD WILL GIVE TO HIS PEOPLE—. Those gates lead the true worshipper straight to this gift. It is by the way of the altar, telling of the blood which cleanseth from all sin. All the motive forces of holiness—repentance, faith, love, hope—an gather round the cross of Christ, the place of sacrifice. There we find life, and that life more abundantly. IV. THE TRUE THAT THIS IS WHAT HE WILL RENDER TO GOD—A LIFE OF . He has heard the call, "Be ye holy," and he has seen whence and how this holiness can be his, and now it is his fixed resolve to lead that righteous life which God desires, deserves, and demands. Hence he says, "Open to me the gates of righteousness. I will go in to them, and I will praise the Lord."—S.C. Psalms 118:24 The day the Lord hath made. The words primarily point to that joyful dedication day of the new temple. Perhaps Israel had been directed specially to observe the day; or, more likely still, the psalmist meant the day of joy and gladness of revived national and religious life. "This is the day the Lord," etc. I. WE MAY APPLY IT TO OUR LORD’S -DAY. That has been called the day of days, as indeed it was and is to the Church of Christ. That first Easter Day was "the day in his life which he made his own beyond all others. Not his birthday; for that meant his entrance on a life of sorrows. Not his ascension day; for that was the closing scene of a triumph already achieved. Not his transfiguration-day; for that was a momentary flash of glory in a career of pain. Not the day of his crucifixion; that was a great day for a ruined world, but for him it marked the lowest stage of humiliation and woe. The day of days in the life of Christ was the day of his resurrection." And to the first disciples especially, and to the believing Church still: 1. This day has the joy of deliverance from a great dread. They thought they had but their Lord, and that the redemption of Israel was now but an unfulfilled and impossible dream. But that dread departed, driven forth by the joy of the day of resurrection. 2. And the day brings also the joy of full conviction as to the gospel we believe. Our Lord and his apostles base all belief of that gospel on the Resurrection; they held it, as do we, as an infallible proof. 3. The joy of renewed and radiant hope. "Christ ever liveth:" what now is not possible? For all such reasons the words of the text may be fitly applied to the Easter joy. II. TO THE LORD’S DAY—THE SABBATH. Who can over-estimate to man’s body, mind, heart, and soul what the blessed Sunday brings? Fools and blind are they who, for any reason or by any means, would rob weary-hearted men of this priceless boon. III. TO THE DAY OF OUR . It is not all that can, nor is it indispensable for any to remember the exact day when that great spiritual change passed upon them. But some have vivid recollection of it; they can tell the time, place, circum stances, and all connected with the day on which they were born again and passed from death unto life. And it may be they are to be envied who can do this, which assuredly many cannot. But they will not hesitate to take such words as these in our text, and apply them to this by them never-to-be-forgotten day. IV. TO THE DAY OF REVIVAL AND , How blessed such seasons are! God gives them to his Church from time to time. Spring-tide seasons, when there is an energy and quickening and force in the general life of the Church, such as has long been unknown. It was so for Israel when this psalm was first sung, and it has been so many times since. And let no one wait for the whole Church to be thus revived; the blessed time may come—will come, if really longed for—to the individual soul. And that will be a time of joy.—S.C. Psalms 118:25 Church prosperity. I. WHAT IS IT? 1. Not mere numbers. Crowd-winning is not soul-winning. 2. Still less mere rank, wealth, and talent in the Church. He is a fool who despises these things; but he is a still greater one who claims them to be identical with true prosperity, or a substitute for it. 3. But it consists in the presence and power of the Holy Spirit of God. This will be seen in the conversion of sinners; in the holiness and zeal of believers; in their increase of unity and love. II. WHENCE IS IT? It is from God. We are to look to him. We are terribly apt to look elsewhere. III. HOW IS IT ? By waiting upon God with earnest, importunate prayer. "O Lord, I beseech thee," etc. And one such earnest seeker can do much to gain this. It is the prayer of one man—"I beseech thee"—that we have here. IV. WHEN MAY IT BE HAD? NOW! The earnest longing for it is an omen of its approach. The prayer of faith works marvels. V. WHY SHOULD WE SEEK IT? For our own sake; for the Church’s sake; for the world’s sake; for Christ’s sake.—S.C. Psalms 118:27, Psalms 118:28 The song of the saved soul. Thus also may this psalm be regarded. It is falsehood when sung by the godless and unsaved; but if we are Christ’s by willing consent, then this song is ours. I. GOD SHOWS US LIGHT. As at the Creation the Holy Spirit’s first work was the giving of the light, so is it in the new creation of the soul. 1. Light as to its real condition—lost, helpless, guilty, condemned. 2. Revealing the Lord Jesus Christ as the Savior of the lost. 3. And as our Keeper and Upholder when saved, by the power of his Holy Spirit. 4. Light as to his will-forces, and our capacity for and obligation to serve him. Has God thus showed us light? II. THE SOUL ITSELF IN . This is ever so. Christ is not our sacrifice, unless we are his. If his is for us, ours is unto him. The instinctive utterance of the soul is, "What shall I render unto the Lord?" III. BUT THIS . WHICH WE BRING NEEDS TO BE BOUND TO THE ALTAR. It used to be said by the Jews that no animals were so restive as those which were brought for sacrifice to the altar. Certainly our sacrifice needs to be bound with cords to the altar. Do we not find how our hearts would go off to the world again? What tendency to turn from Christ there is! The down-drag of the world, the flesh and the devil are terrible indeed. Do we not find this in our prayers? How our minds wander! how difficult to fix our attention! Satan is ever busy with suggestions and temptations to make us take back our sacrifice. IV. BUT THERE ARE CORDS, TRUSTY AND STRONG, WITH WHICH WE MAY BIND THE TO THE ALTAR. AS it was with our Lord—to whom this whole psalm is for ever pointing us—there were cords which bound him, and the same will bind us. 1. The cord of love. This was his motive, and must be ours. Not fear, not the goadings of conscience, not mere sense of duty, but love. "The love of Christ constraineth me," said St. Paul. This is one chief cord. 2. Faith. Not mere creed, but trust, reliance. This was one of Christ’s cords. His enemies mocked him on the cross, "He trusted in God, that he would deliver him!" They were right; he did ever trust in God. He was sure that his Father’s will was right, and that the path ordained for him was the right one. And so must it be with us. We have to walk by faith, not by sight. If we let go our trust, we shall certainly take back the sacrifice we have brought. But trust keeps it on the altar of consecration. 3. Obedience. This was the habit of our Lord’s life. He did always that which pleased God. And so with us. Let us form the habit of obedience, and we shall find that the very idea of a contrary course becomes alien to the mind. To do God’s will becomes almost instinctive with us. 4. Delight, not mere duty. (Cf. our Lord’s words, Psalms 40:8.) It is good to do God’s will, even when we feel no delight; but how much happier and more effectual is our service when we do! And if we persistently serve the Lord, we shall find delight in his service. These are the cords which held our Lord to his sacrifice, and will hold us to ours.—S.C. BY R. TUCK Psalms 118:3 Family experience of Divine mercies. This is evidently a liturgical psalm, and on the whole it seems best to associate it either with the dedication of the second temple by the returned exiles, or with their keeping of the Feast of Tabernacles. The personal expressions in it need not be misunderstood. The speaker is a typical individual representing the nation. (For the probable occasion, see Nehemiah 8:13-18.) "The psalm is vividly dramatic, representing the leader of Israel with his train coming to the temple, calling for the gates to be opened to his triumphal entrance, and going in to worship the Lord. The psalm is dramatically distributed to different actors. In Psalms 118:1-4 we have (a) the opening chorus of thanksgiving from the train of the king or leader without and the priests within; then (b) in Psalms 118:5-9 the king thankfully records his deliverance and confidence in the Lord, and his thanksgiving is taken up by a response of like trust; next (c) in Psalms 118:10-16 he again exults in his sure victory over all nations in the Lord’s Name, in spite of fierce opposition and danger, and is answered similarly by utterance of triumph from the people; on this, (d) in Psalms 118:16-20, follows his summons to open the gates, answered by consent from within; then (e) in Psalms 118:21-24, entering the temple, he pours out his thanksgiving, and all alike, priests and people, glorify the Lord on ’ the day that he has made;’ finally, (f) in Psalms 118:25-29, he prays, ’Save, I beseech thee’ (Hosanna), and is ’blessed as coming in the Name of the Lord; ’ and the whole psalm ends with a chorus of universal praise to God" (Barry). "One or two writers have thought this psalm to be too legal in its constant dwelling upon the idea of duty. But duty is the fly-wheel of the spiritual machinery. It does not inspire the noble life, it regulates it, and the psalm is for the use of those who have already received inspiration from the sight of the city of God. We fix attention on the first sphere of the enduring Divine mercy. For his goodness in family life our thanks are continually due. The house of Aaron was the type and representative of the houses (families) of Israel. And God’s dealings with it suggest his dealings with them. I. GOD’S FAMILY MERCIES APPEAR AS DIVINE . We are familiar with the idea that God, in his wisdom and mercy, selects individuals for particular ministries, and honors them with the trust of such ministries; and it is but an enlargement of the truth to see, that in a similar way he selects families and communities and nations. The selection of the house, or family, of Aaron for priestly services, and of Heman for musical services, and of David for kingly services, are illustrations. And it is well when families can realize that the mercies of God to them are not merely comfortable provisions, or business successes, but their selection for high and holy trusts and responsible services. II. GOD’S FAMILY MERCIES APPEAR AS DIVINE . This is very strikingly illustrated in the record of the "house of Aaron." We may even say that the visitations of Divine love in judgment were frequent and severe, as may be illustrated in the deaths of Nadab and Abihu; the limitation of Aaron’s own life; the shifting of the priestly order in later years, etc. They who read their life-stories aright—their family life stories—never hesitate to praise God most of all for the mercy in discipline that was hard to bear. III. GOD’S FAMILY MERCIES APPEAR AS DIVINE . Family life has its perils, its disasters, its wilfulnesses, and its mistakes. These variously affect the heads of the family as well as the members. Every family story is made up of sick nesses, sorrows, follies, and sins, and God’s mercies come into the family life at every point of need as redemption, as deliverance. This the psalmists constantly recognize. This we too recognize who fully believe that God is in our family life. He is ever delivering the family from its bad self, from untoward circumstances, and from active foes. IV. GOD’S FAMILY MERCIES APPEAR AS FOR SERVICE. In the case of the "house of Aaron" we have unusually solemn service; but that is only typical of the service which every family has to render, and which it never can render well save as it realizes the strengthening and sustaining mercy of God. Under priestly burdens a man may say, "O Lord, I am oppressed; undertake thou for me." But that is precisely what every man should say in the bearing of his own burden. V. GOD’S FAMILY MERCIES APPEAR AS OF ONE ANOTHER. The clinging together and mutual helpfulness of family life are usually traced as due to family dispositions, paternal or maternal characteristics. It is altogether a higher and more inspiring view to see in family brotherliness the signs of the Divine mercy.—R.T. Psalms 118:4 Personal experience of Divine mercies. "Let them now that fear the Lord say, that his mercy endureth for ever." The term "fear the Lord" suggests personal apprehensions of God, personal dealings with God, and personal relations with him. It is inconceivable that there can have been these close personal associations with God without their having left a deep impression of the abundance, adaptation, and continuance of the Divine mercy. No man can look over his life, and trace God’s manner of dealing with him, without being disposed to say, "To the Lord our God belong mercies and forgivenesses;" "Also unto thee belongeth mercy, for thou renderest to every man according to his works." What impressions of the Divine mercies come to us out of our personal experience? I. THE MERCY OF GOD HAS TAKEN SHAPE AS A DIVINE . That may well be put first, for, when the heart is tender, it is that comes to us most affectingly. When anything like a fitting sense of our own willfulness and waywardness comes upon our hearts, it is the marvel, over which we never tire of brooding, that God has been so patient with us. Never offended with us, as our fellow-men have easily been; never "dealing with us after our sins, nor rewarding us according to our iniquities." It is not only that he has quietly waited, it is that he has so gently borne with us. Divine patience is never to be thought of as a mere sitting down and waiting. It is best suggested by a mother’s ways with a sickly babe; or the doctor’s ways with an irritable, fractious patient. There be many to whom God’s mercy always appears as his patience and long-suffering, and they praise him for that. II. THE MERCY OF GOD HAS TAKEN SHAPE AS A DIVINE . This is the thought that comes to us as life advances, and the events of the past gain their true perspective. At the time things seemed to be afflictions, calamity, needless strain, and we fretted ourselves weary in trying to find why such hard things were put into our lot. Distance from them increases, and we find they look quite differently. Things are related which we thought had nothing to do with each other. We see how our cultured power came out of our stern experiences; and then we see that God’s mercy is the way in which he has made the hard things of life train and discipline characters meet for the heavenly spheres.—R.T. Psalms 118:5, Psalms 118:6 God’s power in a human life. The figure in Psalms 118:5 is very striking and suggestive. The Hebrew is, "I called upon the Lord from the straitness;" or, "From the narrow gorge I called upon Jab, and Jab answered me in the open plain." It is not necessary to fix any historical associations to the psalm in order to see the point of such a figure. It does but poetically represent a common experience. Continually in human life we come upon times of straitness; our way is hedged up; it is as if we were in a narrow gorge, full of fears lest the overhanging rocks should fall on us, and seeing no way out. Who has not thus felt hemmed in? "All these things are against us." Human wisdom, energy, and persistency alike are baffled and beaten back. "We cannot do the things that we would." Every one and everything seems to be against us. And at such times we easily think hard things of our fellow-men, and think that they are actively against us, when they are only indifferent. What can the psalmist say of such times? I. FROM THE NARROW GORGE HE CALLED UPON GOD. That at least we can always do. No circumstances of human life need ever prevent the soul’s uplook, or silence the soul’s cry. Bunyan pictures his pilgrim in sore straitness, picking his perilous way through the Valley of the Shadow. Weapons are of no use there. Human care and skill and watching are of small avail there. But there is one thing the pilgrim can do, and that one thing is everything—he can pray; he can "call upon the Lord." It is well to fix that truth of fact, and to illustrate it fully. There is no perplexity, worry, disaster, or depression can ever come to any man, and destroy his power to pray. Oppress and alarm a man how you may, in any narrow gorge of life, he can always pray. Nothing can overwhelm a man while he can call upon God. II. IN THE OPEN PLAIN BE HAD THE OF GOD. The figure is kept up. The pilgrim-soul, with the uplifted eyes, presses forward through the darkness or the mist, which permits him to see but one step at a time; and then suddenly the dawn breaks or the mist lifts, and he is filled with a joyous surprise. He is in the gorge no longer; behold, it is the "open plain;" there is plenty of space all around, and the restful blue sky up above, and a clear way before his feet; God has heard his call; he is on his side. Neither man nor things can hurt him now. And such is the experience of all the saints.—R.T. Psalms 118:8, Psalms 118:9 The really better may not be the apparently better. It may truly be said that the object of the discipline and experience of life is to deliver us from the fascination of what seems, and to get our conduct and relationships swayed and charactered and toned by what is. This, indeed, is presented in Eastern religions in extravagant forms. But we never need refuse to accept a truth, because somebody, somewhere, has exaggerated it into a mischievous untruth. Creatures conditioned by senses, and placed in sense-relations, as we are, must live in a world of appearances; we can only know what our senses present to us, and they can only present the accidents of things. Reflection, working on the things which the senses offer to us, gradually helps us to the apprehension of that which is—the substance and reality of things. The psalmist here is expressing this fact of life in one of its forms and relations. Man is always disposed to trust in his fellow man, and especially in those of his fellow men who may occupy positions of authority and power. We all incline to trust in man, especially in princes; we can see them. We have sense-estimates of them. We can sensibly apprehend what they can do for us. We fly to, and lean upon, human helpers in every emergency of life. I. LEANING UPON MAN MAY BE GOOD. It is not necessary to think or speak as if men were always untrustworthy. True, there is always an element of uncertainty in man, and an absolute reliance is not possible. But it would be wholly untrue to say that men always fail us. We have all proved, over and over again, how loyal, constant, and faithful the friends of our life have been. Some of the purest and most satisfying joys we have ever had in life have come out of our human fellowships. The psalmist is therefore true to fact when he speaks of something better, and implies that this confidence in man may be good. II. LEANING UPON GOD MUST BE BETTER. Just what advancing life and experience bring home to us is that the unseen is the real and permanent. And the very heart and essence of the unseen is God. All reality is unseen; it takes on appearance for the sake of the senses. We are passing on into the unseen; and we reach rest and satisfaction in the measure of our apprehending the unseen as we move towards the consummation. It is better to keep in the sphere of the "real." It is better to "trust in God."—R.T. Psalms 118:10 Acting in the Divine Name. "In the Name of the Lord I will cut them off." The idea in the mind of the psalmist may be illustrated by the old custom of going into battle in the inspiration of some motto. Thus Gideon gave his heroes this battle cry, "The sword of the Lord, and of Gideon!" Down to quite modern times it was the custom for generals to give their armies a motto, a word, or a name, under the inspiration of which they were to fight; and it does not take much observation of human nature to enable us to recognize the value of such mottoes or names in kindling enthusiasm, and inciting to heroic endeavor or endurance. The psalmist is using martial figures; he is thinking of enemies, and cheering his soul for the conflict with them by looking again and again at his banner, and seeing the Jehovah-name inscribed thereon. I. ACTING IN THE DIVINE NAME IS THE RIGHT OF JEHOVAH’S . The good man—from the Christian point of view we say the renewed man—is a self-consecrated man to God’s service, and a graciously accepted man as God’s servant. Then he becomes everywhere an ambassador for God, a messenger from God, and has the absolute right of acting everywhere in his Master’s Name. So the apostles persistently call themselves the "servants," bond-slaves, of Jesus Christ, and claim the right of speaking and acting in his Name. This opens up the question—What is the nature of the authority which can be claimed for the Christian teacher. He has authority so far only as he speaks and acts, genuinely and wholly, in the Name of his Master. Illustration may be taken from the pope’s assumed infallibility in his ex cathedral utterances. II. ACTING IN THE DIVINE NAME IS THE OF JEHOVAH’S . This may be opened in two ways. 1. The Name acts upon a true-hearted man as a reviving, inspiring, strengthening force, much as the queen’s name does on a field of battle. 2. God actually gives strength for warfare and service to all who loyally act in his Name. Illustrate by 1 Samuel 17:45. III. ACTING IN THE DIVINE NAME IS THE VICTORY OF JEHOVAH’S . Because God is jealous of the honor of his Divine Name, and cannot permit it to be associated with failure. Let our enemies encompass us as bees do their combs (see LXX.), they can do no harm. They flare up, as does the fire of thorns; but they die down at once. The Divine Name has never been dishonored by any permanent defeat; nor has lie ever been who loyally acted in the Divine Name.—R.T. Psalms 118:18 What God seems to be and what God is. We are constantly oppressed with the mystery of God’s permissions. He permits afflictions to visit us, and often times to take very trying forms. We can say, "He hath chastened me sore." But it is a great relief to find that our experience is but the experience of the saints of all ages. It is the old and age-long trouble of all who will live godly in this sinful world. God must put them into discipline, and the forms it takes must, of necessity, sometimes seem strange. Divine dealings would not always do their appointed work if we thoroughly understood them. There is no call to trust when we have perfect sight. "What I do thou knowest not now." In the olden days, and still, there appear, to the godly man, most oppressive differences between what God seems, and what God is. We are distressed while we do but look at what God seems, and we gain rest when we look at what God is. I. WHAT GOD SEEMS. Illustrate from the mists of mountain-lands. "Clouds and darkness are round about him" (Psalms 97:2). 1. See what God seems in nature. Take single things, and we may easily get wrong impressions. Look at nature as a whole, and it becomes clear that all things are working together towards issues that are right and good. 2. See what God seems in human lives. Take single incidents—an untimely death; a sweeping pestilence; a crushed enterprise: a wasting sickness; and it seems as if there were nothing but "cloud and darkness," the mystery of a strange and unreasoning sovereignty round God and his ways. But look at life as a whole, and it soon comes into view that this thing is working in with that, and all are working together for good, through the controlling of him who is love and who loves. Only, if we would see things clearly, and apprehend them aright, we must keep two things in mind. (1) That God’s good is not circumstance; it is character, which finds expression in varying circumstance. (2) For some of us God’s idea may be our vicarious suffering for the sake of others. And of this the Lord Jesus affords the sublime example. Affliction is often an insoluble mystery (as was Job’s affliction), until it is seen to be Divine agency for working good to others. And God graciously honors some to suffer as his agents. 3. See what God seems in Divine revelations. Here again single things are often most perplexing, because their form and shaping are, in the first instance, precisely fitted to times and seasons, and we find it so difficult to separate the form from the thing, the kernel from the husk. Single things can only be "parts of God’s ways." But to us, in these latter days, the revelations of all the ages have been given, duly set m order and relation. We ought to be able to fit so many things of Divine revelation together, as to fully convince ourselves that all do fit. II. WHAT GOD IS. This we find out through personal experiences. "He hath not given me over unto death," though he seems to be a "sore chastener." Experiences correct appearances. "I have heard of thee by the hearing of the ear; but now mine eye seeth thee." "We walk by faith"—soul-vision, which reveals what is—"not by sight"—bodily vision, which only reveals what seems. To some the clouds about Sinai were God; just as to some travelers the mists hanging about the mountain are the mountain. We want to know what God is. "This is eternal life, to know thee, the only true God." And it is infinite satisfaction to discover that he is righteousness. And righteousness involves and includes love, as certainly as it does holiness and wisdom. When we find for ourselves what God is, we can describe him thus: "The Being who is always right;" or, as a psalmist expresses it, "Righteousness and judgment are the foundation of his throne." He is right in himself, "just;" and right in his doings, ever doing justice—and justice is not justice unless mercy is at the heart of it. When this is well fixed into our very mind and soul, then we get above and beyond all the evil influence of the things that seem; we begin to get vision of the things that are. Right may still seem stern; but we know it must be kind. Right may still seem strange; but we know it must be wise. We cannot stop with this—"He hath chastened me sore." We must go on; we must say what else—what is the full fact, what is! And then we have to say, "But he hath not given me over unto death."—R.T. Psalms 118:19 Public praise for personal deliverance. The psalm may be taken as expressing individual experiences or sentiments, or the psalmist may be regarded as representing the nation, and expressing national feeling. There is distinct recognition of past trouble and suffering, as God’s well-deserved chastening. The returned exiles looked on their humiliating captivity in Babylon as such a time of chastening. Then our text will associate with the dedication of the new (Ezra) temple; and we may picture the nation in procession, with the governor at the head, advancing to the gates of the temple, and then, in formal Eastern style, making loud public demand for admittance. But it is even more directly practical for us to think of the psalmist as using these public events to help his own private meditations. Certainly we may use the psalm in this way, when we have recovered from some Divine chastisement, which imperiled life, and feel that we want to go into the house of the Lord, to give thanks unto the Name of the Lord. I. OUR FROM DANGER SHOULD HAVE PRIVATE . On this it would be too familiar to insist. He who receives is honorably bound to thank the giver, and feels a natural impulse so to do. But a man may fairly urge that his duty is done when he has thanked the donor personally and privately; and that he is under no obligation to talk about it to everybody, or to send a notice of his thankful ness to the newspapers. On this line men plead when more than the private recognition of God’s goodness to them is demanded. They have thanked God, and that is enough. II. OUR FROM DANGER SHOULD HAVE PUBLIC . Because he from whom we have received the blessing is a public Being, who sustains relations to others as well as ourselves; and whose direct acts in relation to one are designed to inspire confidence in the ethers, and therefore must be made known. If our donor is the sovereign of the land, it is a right feeling that impels us to make known her good ness to us. When the prince was brought back from the gates of death, the right feeling of the nation demanded a national service of thanksgiving, and this psalm may be efficiently illustrated by the great service at St. Paul’s. In this matter Christian sentiment needs to be directed. In communities where the element of worship is not prominent, public acts of praise and thanksgiving are sadly neglected. True feeling says, "I will take the cup of salvation, and call upon the Name of the Lord."—R.T. Psalms 118:22 The stone in the corner. "The stone which the builders rejected is become the head of the corner." This may be the rejoicing of the leader of the procession, when it is admitted within the gates of the new temple, and advances towards the great altar. We must remember that we have here poetical figure, and we must not endeavor to force the language, as if it were descriptive fact. The figure is a very familiar one. God constantly makes the "weak things of this world confound the things that are mighty" Israel, as a nation, was like a despised stone in Babylon; now that it had again its sacred temple, it might easily be thought of as having become the corner-stone of the temple of religion for humanity. "This saying was true of David, the despised one among the sons of Jesse, but raised to be the ruler of Israel and the progenitor of Christ. It was true of his descendant Zerubbabel, the head of the returning Israelites after the Captivity, whose person and work were despised (Zechariah 4:10), but who began and finished the building, and who ’ brought forth the head-stone with shoutings, crying, Grace, grace unto it!’ (Zechariah 4:7). But it was to be fulfilled in the largest sense by Messiah, as the Jews themselves acknowledge." "Israel is this stone, rejected as of no account in the political plans of those who were trying to shape the destinies of the Eastern nations at their own pleasure, but in the purpose of God destined to a chief place in the building up of history." "The emblem applies with the fullest meaning to our Lord Jesus Christ, who, though rejected by the Jewish authorities, was nevertheless destined to unite both Jews and Gentiles in one vast and glorious spiritual building." I. THE AND OF GOD ARE ALWAYS A TO THE MODEST AND HUMBLE SOUL. Their natural feeling leads them to wonder why God has dealt so graciously with them. They contrast their insignificancy in themselves with the dignities to which God lifts them; and feel the surprise of Divine grace. II. MODEST AND HUMBLE SOULS ARE THE ONES BEST FITTED TO RECEIVE DIVINE AND . The man who glories in what he attains, as if he had obtained it himself, is proved unworthy of the elevation, and is not likely to make the best of it. The David-mood is always more hopeful than the Solomonic. In what mood do we regard the triumphs of Divine grace in our lives?—R.T. Psalms 118:24 The God-made day. Jesus, rejected by the whole Hebrew nation, and put to death, but raised from the grave, may be taken as the subject of these verses. In our variable climate we often have a cold and dark day followed by one full of sunshine and warmth. Such was the last sabbath of the old dispensation, when Jesus was in his grave. Suddenly the clouds disappeared, and God made another day—the first day of the week—a holy and joyful sabbath to all Christians. The first sabbath was desecrated by the Crucifixion; the Lord’s day was hallowed by the Resurrection. I. THE LORD’S DAY IS OF THE GREAT VICTORY OF JESUS OVER HIS ENEMIES. Apparently everything had succeeded that aimed at ending the life and career of Jesus. The Cornerstone was rejected by the chief builders of the day. Jesus was in his grave; the disciples were disheartened; and Jerusalem was exulting over the temporary triumph of Friday. The contest, however, was not decided; on the morning of the first day of the week, Jesus rose from the dead; his disciples sprang to their feet, and the Resurrection sealed every word that he had uttered, and every deed that he had accomplished. It was the confirmation of his life. 1. It was a victory over calumny and misrepresentation. He came forth the Son of God. 2. It was a victory over the weakness and faithlessness of his disciples. The Crucifixion made them cowards; the Resurrection made them heroes. 3. It was a victory over death and the grave. He who rose has "the keys of Hades and of death." II. IN THE LORD’S DAY WE HAVE THE OF ALL GREAT DAYS. The day of creation here finds its consummation. Had not the Lord made this day, we might think that God had made all things in vain. The sabbath at the end of creation was only a symbol of the Lord’s day. God then rested from all his works; but that rest was disturbed by the entrance of sin. The day Israel was delivered from Egyptian bondage; the day the tabernacle of Moses was consecrated; the day the promised land was reached; the day Solomon’s temple was dedicated; the Day of Atonement; the birthday of Jesus; and even the day of final judgment, point to, and derive their significance from, the Lord’s day. 1. Here we realize the end of created things. 2. Here we find the bond of union between time and eternity. 3. The significance of all religious festivals is found in this day. III. THE LORD’S DAY IS THE . Not only is it a sabbath of rest from manual labor; it is also the token of spiritual peace and blessing. 1. A day of communion with God. 2. A day of association with the saints. 3. A day of fellowship in the home circle. IV. THE LORD’S DAY IS THE PORCH OF . The light shines from the tomb. 1. The day that promises the absence of all mental darkness. The Sunday disperses the gloom and doubt of the week. A little while ago we had snow and sleet for several days; but one bright warm day came, and swept away the snow. 2. The day whose light dies into the light of immortality. The sabbath of time dissolves into the peace of heaven. 3. The day that will bring everlasting praise to the Name of Jesus. (From Weekly Pulpit.)—R.T. Psalms 118:27 Sacrifice as a sign of devotion. "Bind the sacrifice with cords, yea, even up to the horns of the altar." The various interpretations of this difficult passage arc given elsewhere in this work. There is a various rendering, "up to the altar," instead of "unto;" and a various reading, "with willows," instead of "with cords," which arc very suggestive. From Leviticus 23:40 we learn that tree branches and willows were used as decorations for the Feast of Tabernacles, and therefore "willows" may stand for decorations as expressions of rejoicing. We have then to picture the procession, representing the nation, advancing to dedicate the new temple, and join in the first public service of thanksgiving. It is certain that they would have with them, in the procession, the representative national sacrifice, the bullock which was to be the burnt offering for the nation, and, in the most solemn way, carry the full consecration of the nation to God. When the procession has reached the court near the great altar, and the leader has spoken his words of humble and reverent rejoicing and thanksgiving, what is more natural than that he should call out to bring forward the burnt offering? "Deck it gaily; cover it with boughs; bring it on; lead it right through the crowd; bring it right up to the altar; fasten it to the very horns." In this light the difficult passage becomes simple and natural, and suggests the following:— This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ This is an "alphabetic psalm" of a more stringent character than any other. It consists of twenty-two stanzas, each of eight verses, every verse in each stanza beginning with its own proper letter—those of stanza 1 with aleph, the first letter of the Hebrew alphabet; those of stanza 2 with both, the second letter; and so on. The writer, having thus fettered himself, moves with some difficulty, but still has produced what has been justly called "a sweetly monotonous meditation" (Cheyne). He takes the Law for his one and only subject, and, further, seems to have bound himself, almost absolutely, to introduce the word "Law," or something which he regards as a synonym of "Law," into every verse. The synonyms are nine in number— 1. TORAH, "the Law" itself; but not merely the Law given on Mount Sinai; rather, God’s law in the widest sense, all whereby he has intimated his will to man. 2. ’EDVOTH, or ’EDOTH, "testimonies." God’s commands, considered as witnesses to his character, and as attesting his will. 3. , "judgments." Judicial pronouncements by act or word against particular lines of conduct. 4. KHUQQIM, "statutes"—once translated "ordinances" (Psalms 119:91). Enactments of God as Legislator, but not confined to the written Law. 5. DABAR or DEBARIM, "God’s Word" or "Words." His actual spoken or written utterances. 6. , "precepts." Instructions given to men to direct their conduct. 7. , "commandments." Only slightly differing from piqqudim—rather wider. 8. IMRAH, properly "promise," but used rather as a variant, instead of dabar, and extending to all God’s utterances. 9. DAREK or DEEAKIM, "way" Or "ways." Prescribed lines of conduct (very seldom used). The synonyms from 1 to 8 occur, each of them twenty times, or oftener, in the psalm. Darek (derakim) occurs only four times. Emunah, which has been called a synonym (Kay), scarcely deserves to be so considered. It is only wanted as a synonym once (Psalms 119:90). The excellence of "the Law" is considered in almost every possible aspect. àALEPH. Psalms 119:1 Blessed are the undefiled in the way; rather, the perfect, or those that are per feet (Revised Version). The "way" intended is, no doubt, "the way of righteousness" (Psalms 1:7; Psalms 23:3, etc.). Who walk in the Law of the Lord. Compare the introductory paragraph for the meaning of "Law" in this psalm. This clause is exegetical of the preceding. Psalms 119:2 Blessed are they that keep his testimonies. A variant expression for keeping the Law, rather than the specification of a particular part of it. And that seek him with the whole heart. This is the emphatic portion of the verse. An obedience "from the heart" is alone acceptable to God (see Psalms 36:10; Psalms 64:10; Psalms 119:34, Psalms 119:58, Psalms 119:69, Psalms 119:145). Psalms 119:3 They also do no iniquity: they walk in his ways. Positive righteousness includes negative. Those who walk always in God’s Law (Psalms 119:1) will, a fortiori, keep clear of all iniquity. Psalms 119:4 Thou hast commanded us to keep thy precepts diligently; rather, thou hast ordained thy precepts for diligent observance, or for men to observe them diligently. Men sometimes give precepts which they do not care to have obeyed; but God’s precepts are intended for careful, diligent, and continual observance. The "thou" at the beginning (attah) is emphatic. Psalms 119:5 Oh that my ways were directed to keep thy statutes! The first four verses of the stanza are concerned with the Law in itself; the last four treat of the writer’s relation to it. He begins by expressing the wish that he, at any rate, may always observe it. Psalms 119:6 Then shall I not be ashamed, when I have respect unto all thy commandments. In that case I shall not be ashamed, either before God or man. Shame follows transgression: I shall escape shame, if my obedience is perfect. Psalms 119:7 I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. But, before the Law can be observed, it must be known and understood. This, then, is the first thing. Then obedience and acceptable praise will follow. Psalms 119:8 I will keep thy statutes. This is my will and wish (see Psalms 119:5); but, that I may be able to carry it out, O forsake me not utterly. Without thee I have no strength to do aright. áBETH. Psalms 119:9 Wherewithal shall a young man cleanse his way? It does not follow from this inquiry that the writer is a "young man"—rather the reverse. He is anxious to give advice to young men, which is naturally the part of one somewhat advanced in life. By taking heed thereto, according to thy Word. This is the answer to the question raised in clause 1. By looking to God’s Word, and guiding himself thereby, the young man may "cleanse his way"—not otherwise. Psalms 119:10 With my whole heart have I sought thee (comp. Psalms 119:2). O let me not wander from thy commandments; i.e. "let me not accidentally and through ignorance stray from the right path." Psalms 119:11 Thy Word have I hid in mine heart, that I might not sin against thee; rather, thy promise (imrah). To have God’s word of promise laid up in the heart is the only security against being surprised into sin. Psalms 119:12 Blessed art thou, O Lord: teach me thy statutes. God’s statutes are really known to those only whom God teaches. By nature we have but a faint glimmer of their meaning. God must teach us by his Spirit ere we can apprehend them aright. Psalms 119:13 With my lips have I declared all the judgments of thy mouth. "Out of the abundance of the heart the mouth speaketh." The "word" hid in the psalmist’s heart (Psalms 119:11) could not but rise to his lips on fit occasion, and be set forth before the people for their edification—more especially as there was an express command binding upon all Israelites to teach the Law to their children and dependants (see particularly Deuteronomy 6:7). Psalms 119:14 I have rejoiced in the way of thy testimonies, as much as in all riches (comp. Psalms 119:72). God’s Word is a treasure, beyond expression precious, calculated to rejoice the heart of all such as possess it. Psalms 119:15 I will meditate in thy precepts. The full force of the Divine precepts is not to be grasped except by prolonged meditation on them. God’s commandments are "exceeding broad" (Psalms 119:96). And have respect unto thy ways; or, "consider them," "reflect upon them." Psalms 119:16 I will delight myself in thy statutes (comp. Psalms 119:24, Psalms 119:40, Psalms 119:47, Psalms 119:70, Psalms 119:77, etc.; and see also Psalms 1:2). I will not forget thy Word. That which is "laid up in the heart" (Psalms 119:11) can never be forgotten. âGIMEL. Psalms 119:17 Deal bountifully with thy servant, that I may live, and keep thy Word; rather, grant unto thy servant that I may live. Give me the blessing of a long life, that so my keeping of thy Word may be long. The psalmist seems to be praying especially for himself; but the argument of his prayer will extend to all "servants of the Lord." Psalms 119:18 Open thou mine eyes. Since the Fall, men’s eyes are naturally blinded, or, at any rate, have a veil over them, which God must remove before they can see clearly (compare the comment on Psalms 119:15). That I may behold wondrous things out of thy Law. Wonderful spiritual truths that lie hidden, even under the very simplest precepts of God’s Law (comp. Matthew 5:21-37). Psalms 119:19 I am a stranger in the earth; or, "a sojourner" (Cheyne, Kay, Revised Version); comp. Psalms 39:12; Hebrews 11:13-16. Earth is not our true home. We all "seek a country." Hide not thy commandments from me. God "hides" things from the wise and prudent which he reveals to "babes." The psalmist prays that the true meaning of God’s Word may not be kept back from him. Psalms 119:20 My soul breaketh for the longing that it hath unto thy judgments at all times. This is given as a reason for the prayer of Psa 119:19. Psalms 119:21 Thou hast rebuked the proud. It is difficult to connect this with the preceding. But perhaps the link may be found in the double sense of mishpatim, "judgments," which includes verbal sentences against sinners delivered in the Law, and also actual sentences upon them in deed and fact. These last are in the writer’s mind in the present verse—such judgments as those upon Pharaoh (Exodus 14:23-31), Zerah (2 Chronicles 14:9-15), and Sennacherib (2 Kings 19:32-37). That are cursed. This clause is questioned, as metrically redundant. But Hebrew metrology is scarcely as yet an exact science. And the clause finds its justification in Deuteronomy 27:26. Which do err from thy commandments. Such error brings under a curse those who commit it. If it be a blessed thing to walk in God’s Law (Deuteronomy 27:1), it must be a cursed thing to transgress against it. Psalms 119:22 Remove from me reproach and contempt. God’s servants almost necessarily incur the reproach and contempt of the worldly, to whom their conduct seems folly or madness. Christ himself was "despised;" (Isaiah 53:3) and reproached (Matthew 11:19). For I have kept thy testimonies (comp. Psalms 119:31, Psalms 119:51, Psalms 119:87, etc.). Psalms 119:23 Princes also did sit and speak against me. The great of the earth too often take part against the righteous, and join in persecuting them and calumniating them (comp. Psalms 119:161). But thy servant did meditate in thy statutes; i.e. I took no heed of their calumnies—they did not trouble me. I gave myself to meditation on thy commandments. Psalms 119:24 Thy testimonies also are my delight (comp. Psalms 119:16, Psalms 119:47, Psalms 119:70, Psalms 119:77, etc.,) and my counselors: i.e. my best advisers. I learn from them—better than in any other way—how I ought to act (comp. Psalms 119:105). ãDALETH. Psalms 119:25 My soul cleaveth unto the dust. My soul is greatly depressed—lies, as it were, in the dust of death (comp. Psalms 44:25). Quicken thou me according to thy Word. Raise me up to life and health and vigor. Psalms 119:26 I have declared thy ways, and thou heardest me; i.e. "I have opened my griefs to thee, O God, and poured forth my heart before thee. I am confident that thou didst listen to me." Teach me thy statutes. That I may show my gratitude by keeping them (comp. Psalms 119:33). Psalms 119:27 Make me to understand the way of thy precepts. Exegetical of the last clause of Psa 119:26. What the psalmist longs for is to have a perfect knowledge of God’s Law in all its breadth (Psalms 119:96) and depth (Psalms 92:5) and fullness. So shall I talk of thy wondrous works; rather, so will I muse upon thy marvels (so Kay, Cheyne, and the Revised Version). The "marvels" spoken of are "the wondrous things of God’s Law" (Psalms 119:18). Psalms 119:28 My soul melteth for heaviness (comp. Psalm evil. 26; and, for the sentiment, see Psalms 119:25). Strengthen thou me according unto thy Word; i.e. according to thy promise to help thy faithful ones (comp. Psalms 119:25, Psalms 119:41, Psalms 119:49, Psalms 119:58, Psalms 119:76, etc.). Psalms 119:29 Remove from me the way of lying; i.e. the way of apostasy, or irreligion, of departure from God. And grant me thy Law graciously. Make it known to me by a Divine illumination. Psalms 119:30 I have chosen the way of truth. The converse of "the way of lying" (Psalms 119:29), the path of true religion, of faithfulness and steadfastness to God. Thy judgments have I laid before me. Thy commandments have I set before my eyes as rules to be observed constantly. Psalms 119:31 I have stuck unto thy testimonies; or, "cleaved" (Psalms 119:25); i.e. kept firm and steadfast to them. The writer does not mean to assert sinlessness, but only sincerity of intention, and a general endeavor to do right. O Lord, put me not to shame. Suffer me not to fall from thee in such sort that I am put to an open shame. Psalms 119:32 I will run the way of thy commandments, when thou shalt enlarge my heart. The phrase used in the second clause is ambiguous. It may mean, "For thou hast enlarged my heart." äHE. Psalms 119:33 Teach me, O Lord, the way of thy statutes. This is the main prayer of the psalm—a prayer for spiritual enlightenment. It occurs eight times (Psalms 119:12, Psalms 119:26, Psalms 119:33, Psalms 119:64, Psalms 119:68, Psalms 119:108, Psalms 119:124, and Psalms 119:135). And I shall keep it unto the end. Either "to the end of my life," or (as Dr. Kay thinks) "to the uttermost." Psalms 119:34 Give me understanding, and I shall keep thy Law; i.e. make me fully to understand thy Law, and then I shall assuredly keep it. If I fail now, it is from lack of wisdom, not of will. Yea, I shall observe it with my whole heart (comp. Psalms 119:69). Psalms 119:35 Make me to go in the path of thy commandments. Keep me, i.e; from straying out of the right path, through ignorance or negligence. For therein do I delight (comp. Psalms 119:16, Psalms 119:24, Psalms 119:47, Psalms 119:70, Psalms 119:77, Psalms 119:111, Psalms 119:174). Psalms 119:36 Incline my heart unto thy testimonies. The writer recognizes that the right inclination of the heart, which he claims to have (Psalms 119:7, Psalms 119:10, Psalms 119:32, Psalms 119:34, etc.), is itself the gift of God. And not to covetousness; or, "to gain" (comp. Psalms 119:72). Psalms 119:37 Turn away mine eyes from beholding vanity. Let me not be distracted from thy service by the "vanities" of the world—wealth, honor, power, glory, and the like; rather, quicken thou me in thy way. Give me increased life, strength, and vigor, to walk continually in the way of thy commandments. Psalms 119:38 Stablish thy Word unto thy servant; or, "make good thy promise unto thy servant"—thy promise of aid and support in all times of temptation and difficulty. Who is devoted to thy fear; rather, which belongeth unto thy fear. The antecedent to the relative is "word" or "promise," and not "servant;" and the prayer is that God will make good to his servant that promise, which lies at the root of all reverence and godly fear. Psalms 119:39 Turn away my reproach, which I fear; i.e. "turn away from me the only reproach of which I am afraid—the reproach of transgressing against thy Law" (comp. Psalms 119:31). For thy judgments are good. Right in themselves, and conducive to man’s happiness. Psalms 119:40 Behold, I have longed after thy precepts (comp. Psalms 119:20 and Psalms 119:131). There are those—few, it may be, but truly blessed—who "hunger and thirst after righteousness" (Matthew 5:6). Quicken me in thy righteousness (comp. Psalms 119:37). Help my efforts to walk in thy righteous ways. åVAU. Psalms 119:41 Let thy mercies come also unto me, O Lord; rather, and let thy mercies come unto me. Each verse of this stanza begins with the vav conjunctive. Even thy salvation, according to thy Word; or, "thy promise" (imrah). God’s Word was pledged, that he would grant mercy and salvation to all his faithful servants (Deuteronomy 28:1-13). Psalms 119:42 So shall I have wherewith to answer him that reproacheth me (comp. Psalms 119:22). If God’s favor were manifestly shown him, his enemies would be sufficiently answered. For I trust in thy Word. This is what he looks for, since he has a full trust in God’s promises to his servants. Psalms 119:43 And take not the word of truth utterly out of my mouth. "The word of truth" here is the "well-grounded answer" that the psalmist looks to make to those who reproach him (Hengstenberg). (See the preceding verse.) If God does not grant him "mercy and salvation" (Psalms 119:41), this answer will be "taken out of his mouth." For I have hoped in thy judgments. I have trusted in thy vindication of my character, and in thy judgments upon my foes. Psalms 119:44 So shall I keep thy Law continually forever and ever. God’s mercy will draw forth the psalmist’s gratitude, and make his obedience perfect and perpetual. Psalms 119:45 And I will walk at liberty. Rekhabah is literally "the open square of a city," hence "a wide, open, free space." In obeying God’s commandments the psalmist will not feel himself under constraint, but a wholly free agent. For I seek thy precepts. Inclination, not constraint, makes him obey God’s precepts—he "seeks" them, "loves" them (Psalms 119:47), "delights in" them (Psalms 119:16, Psalms 119:24, Psalms 119:47). Psalms 119:46 I will speak of thy testimonies also before kings. If occasion offer, I will bear my witness to the excellence of thy Law, even before kings. And will not be ashamed; i.e. will not allow shame to stop my mouth. The writer is evidently not a king himself, probably not among the great ones of the earth (see Psalms 119:51, Psalms 119:69, Psalms 119:78, Psalms 119:85, etc.). Psalms 119:47 And I will delight myself in thy commandments (comp. Psalms 119:14, Psalms 119:16, Psalms 119:24, Psalms 119:35, Psalms 119:77, etc.). Which I have loved (see below, Psalms 119:48, Psalms 119:97, Psalms 119:113, Psalms 119:119, Psalms 119:127, Psalms 119:159, Psalms 119:163, Psalms 119:167). Psalms 119:48 My hands also will I lift up unto thy commandments, which I have loved. In a sort of qualified worship (comp. Genesis 14:22; Psalms 28:2; Psalms 134:2; Psalms 141:2; Lamentations 3:41). And I will meditate in thy statutes. Almost a repetition of Psa 119:15. æZAIN. Psalms 119:49 Remember the word unto thy servant; i.e. "the word spoken to thy servant." Some special Divine communication made to the writer is perhaps meant. Upon which (rather, because) thou hast caused me to hope (comp. Psalms 119:74, Psalms 119:81, Psalms 119:147). Psalms 119:50 This is my comfort in my affliction. Nekhamah, "comfort," occurs only here and in Job 6:10; but the meaning is well ascertained. For thy Word hath quickened me; or, "thy promise." The "word," whatever it was, referred to in verse 49. This had given the psalmist new life. Psalms 119:51 The proud have had me greatly in derision; rather, proud men. There is no article. (For the "derision" to which the righteous are always exposed, see Job 30:1, Job 30:9; Psalms 35:16; Psalms 44:13, Psalms 44:14; Lamentations 3:14; Jeremiah 20:7, etc.) Yet have I not declined (or, swerved) from thy Law (see the comment on Psalms 119:31). Psalms 119:52 I remembered thy judgments of old, O Lord. Not merely thy sentences upon wicked men, but all the course of thy providential government of the world, including thy deliverances of thy servants. And have comforted myself. Have found comfort, i.e; in calling them to mind, and dwelling upon them. Psalms 119:53 Horror hath taken hold upon me because of the wicked that forsake thy Law. The Revised Version has "hot indignation" instead of "horror;" and so Rosenmüller, Hengstenberg, Cheyne, Professor Alexander, and others; but Dr. Kay well defends the Authorized Version. The feeling intended probably resembled that described by Ezra (Ezra 9:6). The ἀθυμία of the LXX. does not ill express it. Psalms 119:54 Thy statutes have been my songs in the house of my pilgrimage; literally, songs have thy statutes been to me in the house of my sojournings. I have made thy statutes the theme of my songs, as they are of this present one. "The house of my sojournings" is either this present world, where all men are "strangers and pilgrims" (Hebrews 11:13), or perhaps some foreign land in which the writer had been a sojourner. Psalms 119:55 I have remembered thy Name, O Lord, in the night (comp. Psalms 63:6; Psalms 149:5; and Job 35:10). And have kept thy Law. The night is the time when wicked men do their most wicked deeds (Job 24:14-16). I keep thy Law both night and day. Psalms 119:56 This I had, because I kept thy precepts; rather, this I have, that I keep thy precepts; i.e. this one thing I have, and it is my best and dearest possession, that I keep thy commandments. çCHETH. Psalms 119:57 Thou art my Portion, O Lord (see Psalms 73:26; Psalms 142:5; and comp. Numbers 18:20; Joshua 13:33). I have said that I would keep thy words; or, "I have resolved" (Cheyne). Psalms 119:58 I entreated thy favor with my whole heart; literally, I have supplicated thy face (comp. Psalms 45:12). Be merciful unto me, according to thy Word. A repetition of the prayer of Psa 119:41. Psalms 119:59 I thought on my ways; i.e. I examined my conduct in the past, considered it, and passed judgment upon it. And turned my feet unto thy testimonies. When I found my conduct amiss, I altered it, turning my feet into the way of thy commandments. Psalms 119:60 I made haste. Men are apt to put off their repentance—to delay it to a more "convenient season" (Acts 24:25). The psalmist was not so foolish—he "made haste," he says; and delayed not to keep God’s commandments. This was wise, for "now is the accepted time" (2 Corinthians 6:2). Psalms 119:61 The bands of the wicked have robbed me; rather, the snares of wicked men entangled me (comp. Psalms 119:23, Psalms 119:157, Psalms 119:161). But I have not forgotten (or, I did not forget) thy Law. Psalms 119:62 At midnight I will rise to give thanks unto thee (comp. Psalms 119:55). Because of thy righteous judgments (see the comment on Psalms 119:7). Psalms 119:63 I am a companion of all them that fear thee; i.e. I do not consort with the ungodly or the careless, but only with those who love and reverence thee. It is well to live "separate from sinners" (comp. Psalms 1:1). And of them that keep thy precepts. Obedience necessarily follows on reverence and godly fear. Psalms 119:64 The earth, O Lord, is full of thy mercy (comp. Psalms 33:5). God’s mercy is "over all his works" (Psalms 145:9). The whole world is full of it. Pessimistic views are opposed to the entire tenor of Scripture. Teach me thy statutes (comp. Psalms 119:12, Psalms 119:26, Psalms 119:33, Psalms 119:68, Psalms 119:108, Psalms 119:124, Psalms 119:135). èTETH. Psalms 119:65 Thou hast dealt well with thy servant, O Lord. Notwithstanding all that he has suffered from the "persecution" of princes (Psalms 119:161) and the "contempt" (Psalms 119:22) and "derision" of the wicked generally (Psalms 119:51), the psalmist feels that God’s dealings with him have, on the whole, been good and gracious. According unto thy Word. As thou hast promised in thy Word to deal with thy servants (comp. Psalms 119:41, Psalms 119:58, Psalms 119:170). Psalms 119:66 Teach me good judgment and knowledge; i.e. give me sound judgment and wisdom, to discern right from wrong. For I have believed thy commandments. I have looked to them, and trusted in them as my guides in the way of righteousness (comp. Psalms 119:105). Psalms 119:67 Before I was afflicted I went astray. "Sweet are the uses of adversity." The psalmist feels end confesses that the afflictions, which he has suffered (see comment on Psalms 119:65), have been good for him. They have made him less apt to "go astray" than he was (comp. Psalms 119:71). But now have I kept thy Word (comp. Psalms 119:51, Psalms 119:56, Psalms 119:87, etc.). Psalms 119:68 Thou art good, and doest good. Even chastening is a proof of thy goodness. By it thou "doest good" to thy servants (see Hebrews 12:10,Hebrews 12:11). Teach me thy statutes. Impress thy Law upon me, even though it be by chastening. Psalms 119:69 The proud have forged a lie against me; literally, patched up a lie against me (comp. Psalms 119:22, Psalms 119:23, Psalms 119:42, Psalms 119:78, etc.). But I will keep thy precepts with my whole heart (comp. Psalms 119:2, Psalms 119:10, Psalms 119:34, etc.). "The connection of the clauses is—that all the craft and malice of his enemies should only lead him to obey God with a more undivided heart than ever" (Professor Alexander). Psalms 119:70 Their heart is as fat as grease; i.e. dull, gross, insensible to spiritual things (see Psalms 17:10; Isaiah 6:10). But I delight in thy Law. My heart is unlike theirs. Thy Law is a "delight" to it (comp. yore. 16, 24, 35, etc.). Psalms 119:71 It is good for me that I have been afflicted (see the comment on Psalms 119:67). That I might learn thy statutes. The whole nation "learnt God’s statutes" by the affliction of the Babylonish Captivity. Individuals "learnt" them equally by their special chastisements. Psalms 119:72 The Law of thy mouth is better unto me than thousands of gold and silver; i.e. I value it more than any amount of earthly riches. éYOD. Psalms 119:73 Thy hands have made me and fashioned me (comp. Psalms 100:3; Psalms 138:8; Psalms 139:14). The "fundamental passage" is Deuteronomy 32:6; but the present psalmist seems to follow Job 10:8. Give me understanding, that I may learn thy commandments. If thou hast done so much for me, wilt thou not do more? Without "understanding" this body that thou hast given me is nothing worth (comp. verse 34). Psalms 119:74 They that fear thee will be glad when they see me; literally, will see me and be glad. I shall be a fresh proof to them that God does not forsake his servants. Because I have hoped in thy Word. I have not fallen from grace—I have continued to trust in thy promises. Psalms 119:75 I know, O Lord, that thy judgments are right; literally, are righteousness—have in them nothing that is not just and good. And that in faithfulness thou hast afflicted me. The Prayer-book Version brings out the full sense of the words, "And that thou in very faithfulness hast caused me to be troubled" (comp. Psalms 119:67, Psalms 119:68, Psalms 119:71, with the comment furnished by Hebrews 12:5-11). Psalms 119:76 Let, I pray thee, thy merciful kindness be for my comfort (comp. Psalms 119:41 and Psalms 90:15). After affliction man feels the need of "comfort," and longs for some manifestation of the Divine "kindness." According to thy Word unto thy servant. According to the general tenor of thy promises. Psalms 119:77 Let thy tender mercies come unto me, that I may live. The psalmist’s afflictions have brought him near to the gates of death. God must visit him with his "tender mercies" for him once more to "live." For thy Law is my delight. His renewed life will be an exercising of himself in God’s Law, since that Law is his "delight" (comp. Psalms 119:16, Psalms 119:24, Psalms 119:47, Psalms 119:111, Psalms 119:174). Psalms 119:78 Let the proud be ashamed; i.e. put them to shame (comp. Psalms 35:4, Psalms 35:26; Psalms 40:14; Psalms 70:2; Psalms 83:17, etc.). For they dealt perversely with me without a cause; rather, for with lies they subvert me (comp. Psalms 119:69). But I will meditate in thy precepts. Repeated from Psalms 119:15. Psalms 119:79 Let those that fear thee turn unto me; or, "return to me;" i.e. recover their confidence in me, when they see that I am not forsaken of thee (see Psalms 119:76, Psalms 119:77), but am the recipient of thy "tender mercies." And those that have known thy testimonies; or, according to another reading, "and let them know thy testimonies;" i.e. "let them learn from my experience to know thy precepts better." Psalms 119:80 Let my heart be sound in thy statutes; or, "perfect in thy statutes"—in the knowledge and in the practice of them. That I be not ashamed (see Psalms 119:31) ëCAPH. Psalms 119:81 My soul fainteth for thy salvation (comp. Psalms 84:2). The phrase used expresses the most intense desire possible. But I hope in thy Word. (So also Psalms 119:74.) While almost fainting, the psalmist is sustained by his hope and trust in God’s promises. Psalms 119:82 Mine eyes fail for thy Word. Yet even here his "eyes fail"—he has looked so long for the aid promised, and it has not come. Saying, When wilt thou comfort me? "Lord, how long?" is the constant cry of God’s servants under affliction or persecution. When will relief come and the tyranny be overpast? Psalms 119:83 For I am become like a bottle in the smoke. Keble’s paraphrase brings out the true sense— "As wine-skin in the smoke, My heart is sere and dried." Wine-skins were smoked to toughen and harden them. Yet do I not forget thy statutes. The severity of the discipline does not alienate me from thee, or cause me to depart from thy Law (comp. Psalms 119:23, Psalms 119:51, Psalms 119:161). Psalms 119:84 How many are the days of thy servant? i.e. How little of my life is left! If thou delayest much longer, my days will all be gone. When writ thou execute judgment on them that persecute me? (see the comment on Psalms 119:82). Psalms 119:85 The proud have digged pits for me; i.e. "have set traps to catch me" (comp. Psalms 7:15; Psalms 9:15). Which are not after thy Law. God’s Law is opposed to all underhand and treacherous dealing—therefore to all traps and snares. Psalms 119:86 All thy commandments are faithful; literally, are faithfulness. This is said in respect of the promises attached to them. They (i.e. my enemies) persecute me wrongfully; or, "with lies"—lyingly (comp. Psalms 119:69, Psalms 119:78). Help thou me; i.e. help me against them, so that their "lies" may do me no harm. Psalms 119:87 They had almost consumed me upon earth; or, "made an end of me," "destroyed me." But I forsook not thy precepts (comp. Psalms 119:69, Psalms 119:78, Psalms 119:83). Persecution made the psalmist cling the more to God’s Law. Psalms 119:88 Quicken me after thy loving-kindness (comp. Psalms 119:25, Psalms 119:37, Psalms 119:44, Psalms 119:107, Psalms 119:149, Psalms 119:156, Psalms 119:159). So shall I keep the testimony of thy mouth (compare "the law of thy mouth," in Psalms 119:72). It is God’s "quickening"—i.e. his life-giving grace—which alone enables his servants to observe and keep his commandments. ìLAMED. Psalms 119:89 Forever, O Lord, thy Word is settled in heaven. God’s Word, or Law, is eternal and unchanging—fixed and established forever in the heaven of heavens (comp. Psalms 89:2; James 1:17). Psalms 119:90 Thy faithfulness is unto all generations. God "keepeth his promise forever" (Psalms 146:6, Prayer-book Version). If his "Word" generally is unchanging, so especially must be his promises. Thou hast established the earth, and it abideth. Even God’s physical laws have a character of perpetuity about them. "The constancy of God in his works is an argument for the faithfulness of God in his Word" (Chalmers). Psalms 119:91 They continue this day according to thine ordinances. Heaven and earth continue to observe the ordinances given them by God at the first (comp. Jeremiah 31:35, Jeremiah 31:36; Jeremiah 33:25). For all are thy servants; rather, all things, or all creatures. Psalms 119:92 Unless thy Law had been my delights, I should then have perished in mine affliction (comp. Psalms 119:16, Psalms 119:24, Psalms 119:35, Psalms 119:47, Psalms 119:70, Psalms 119:77). Only a real love of God’s commandments can sustain men under severe affliction. Psalms 119:93 I will never forget thy precepts (comp. Psalms 119:16, Psalms 119:61, Psalms 119:83). For with them thou hast quickened me (comp. Psalms 119:50, "Thy Word hath quickened me"). Psalms 119:94 I am thine, save me. "Save me," i.e. as being thine own—thy true servant and follower. For I have sought thy precepts. And thus shown my fidelity. Psalms 119:95 The wicked have waited for me to destroy me; or, "laid in wait for me" (comp. Psalms 56:6, where the same verb is used). But I will consider thy testimonies I will look to thy word of promise, and so sustain their assaults upon me. Psalms 119:96 I have seen an end of all perfection; i.e. to all other perfection I have seen, and see, a limit; but there is no limit to the perfection of thy Law. Thy commandment is exceeding broad. Unlimited—measureless in its range. It inculcates on man an absolute perfection. Psalms 119:97 O how love I Thy law! (comp. Psalms 119:47, Psalms 119:48, Psalms 119:113, Psalms 119:119, Psalms 119:127, etc.). As the psalmist goes on with his meditation he becomes more and more rated with a deep love of the Law of God, which is not to him a restraint or a burden, but a solace and a "delight." It is my meditation all the day (see Psalms 119:15, Psalms 119:23, Psalms 119:48, Psalms 119:78, etc.). Psalms 119:98 Thou through thy command-meets but made me wiser than mine enemies (comp. Deuteronomy 4:6, Deuteronomy 4:8). The knowledge of God’s Law gives a wisdom and an understanding infinitely above the cunning and craft of worldly men. If to the knowledge is added a faithful and habitual obedience, a wisdom is attained which can be reached in no other way (see Psalms 119:100). For they are ever with me. Always present to my thoughts, as my rule of life. Psalms 119:99 I have more understanding than all my teachers: for thy testimonies are my meditation. Teachers of secular knowledge are intended, wise in their special branches of learning, but not "wise unto salvation." Such "teachers" have often no spiritual knowledge or discernment. Psalms 119:100 I understand more than the ancients; or, "the aged." Advanced age does not necessarily give wisdom (see Job 32:7-9). "Antiquity is no help against stupidity" (Luther). Because I keep thy precepts. Psalms 119:101 I have refrained my feet from every evil way. This had been the psalmist’s intention and endeavor, but he had not always succeeded in carrying it out (see Psalms 119:67, Psalms 119:176). That I might keep thy Word. God’s Word is not kept by such as allow themselves in any evil way. Psalms 119:102 I have not departed from thy judgments (comp. Psalms 119:30, Psalms 119:31, Psalms 119:51, Psalms 119:157, Psalms 119:168, etc.). For thou hast taught me. Thy teaching, thy guidance, thy help, have kept me straight. Psalms 119:103 How sweet are thy words unto my taste! (comp. Psalms 119:14, Psalms 119:16, Psalms 119:40, Psalms 119:47, etc.). The metaphor is new, but the sentiment one which pervades the psalm. Yea, sweeter than honey to my mouth. So David, in the nineteenth psalm, speaking of the judgments of God, says that they are "sweeter than honey and the honeycomb." Psalms 119:104 Through thy precepts I get understanding (see the comment on Psalms 119:98 and Psalms 119:100). Therefore I hate every false way. A "false way" is one that leads to error and sin (comp. Psalms 119:29 and Psalms 119:128). ïNUN. Psalms 119:105 Thy Word is a lamp unto my feet, and a light unto my path. It shows me the way wherein I should go, both night and day (comp. Proverbs 6:23). Psalms 119:106 I have sworn, and I will perform it; rather, I have sworn and am steadfastly purposed (see the Prayer-book Version). That I will keep thy righteous judgments; literally, the judgments of thy righteousness; i.e. the judgments which thy righteousness has caused thee to put forth. Psalms 119:107 I am afflicted very much (comp. Psalms 119:23, Psalms 119:28, Psalms 119:50, Psalms 119:51, Psalms 119:61, Psalms 119:71, Psalms 119:78, etc.). Spoken against by princes, reproached by the proud, persecuted without a cause, the psalmist felt his "affliction" to be grievous, almost intolerable. Being brought near to death, he prays for a "little reviving." Quicken me, O Lord, according unto thy Word (comp. Psalms 119:25, Psalms 119:37, Psalms 119:40, Psalms 119:88, etc.). Psalms 119:108 Accept, I beseech thee, the freewill offerings of my mouth, O Lord; i.e. my prayers and praises. The lifting up of the hands to God is a kind of sacrifice (Psalms 141:2). And teach me thy judgments. And, in return, make me to understand thy statutes (comp. Psalms 119:12, Psalms 119:26, Psalms 119:33, etc.). Psalms 119:109 My soul is continually in my hand; i.e. my life is in constant jeopardy (comp. Judges 12:3; 1 Samuel 19:5; 1 Samuel 28:21). Yet do I not forget thy Law (comp. Psalms 119:16, Psalms 119:83, Psalms 119:93, etc.). Psalms 119:110 The wicked have laid a snare for me (comp. Psalms 119:85, Psalms 119:95). Yet I erred not from thy precepts. I have not allowed their machinations to interfere with my obedience. Psalms 119:111 Thy testimonies have I taken as an heritage forever. I regard thy Law as my best and most valuable inheritance—one with which I am resolved never to part. For they are the rejoicing of my heart. My chief joy and delight (comp. Psalms 119:16, Psalms 119:24, Psalms 119:35, Psalms 119:47, etc.). Psalms 119:112 I have inclined mine heart to perform thy statutes always (comp. Psalms 119:34, Psalms 119:44, etc.). Even unto the end. The end of life is probably meant, as in Psalms 119:33. ñSAMECH Psalms 119:113 I hate vain thoughts; rather, unstable or double-minded men (Kay, Cheyne, Revised Version); i.e. "those who are undecided in religion" (Cheyne). But thy Law do I love (comp. Psalms 119:97, Psalms 119:119, Psalms 119:127, Psalms 119:159, Psalms 119:163). There is nothing "unstable" or "double-minded" in thy Law. It is clear direct, unmistakable. Psalms 119:114 Thou art my Hiding-place (comp. Psalms 27:5; Psalms 32:7; Psalms 91:1). And my Shield; i.e. my protection (see Psalms 3:3; Psalms 18:2, Psalms 18:30, etc.). I hope in thy Word. The promises contained in thy Word are my only sure hope (see Psalms 119:43). Psalms 119:115 Depart from me, ye evildoers. There is no fellowship between light and darkness, between righteousness and unrighteousness (2 Corinthians 10:16). Good men must separate themselves from those who are manifestly workers of iniquity (comp. Psalms 6:8). For I will keep the commandments of my God (see Psalms 119:106). Association with the wicked hinders men from keeping God’s Law. Not only is there the danger of corruption (1 Corinthians 15:3;); but, at the best, attention is distracted, and energies weakened. Psalms 119:116 Uphold me according unto thy Word, that I may live; or, "according to thy promise." God’s sustaining grace, always needed to "uphold" the righteous, is graciously "promised" them. Their "life" depends upon God’s faithfulness to his promise. And let me not be ashamed of my hope. As he would be, if God’s promise were not kept. Psalms 119:117 Hold thou me up, and I shall be safe; i.e. from falling away. And I will have respect unto thy commandments continually (comp. Psalms 119:112). Psalms 119:118 Thou hast trodden down all them that err from thy statutes; rather, thou despisest all them that go astray from thy statutes. Thou makest light of them. The LXX. have, ἐξουδένωσαςFor their deceit is falsehood. "Their subtle policy is but a lie" (Kay). It rests on lies, and ends in disappointment. Psalms 119:119 Thou puttest away all the wicked of the earth like dross. The wicked are ultimately separated from the righteous, and cast away "as dross," since they can serve no good end (comp. Matthew 13:30, Matthew 13:49, Matthew 13:50). Therefore I love thy testimonies. Not because the wicked suffer, but because they are prevented from injuring the righteous. Psalms 119:120 My flesh trembleth for fear of thee (comp. Isaiah 6:5; Jeremiah 23:9; Habakkuk 3:16), And I am afraid of thy judgments. Thy "judgments" upon the wicked cause me to shudder with fear. òAIN. Psalms 119:121 I have done judgment and justice (comp. Psalms 119:30, Psalms 119:31, Psalms 119:55, Psalms 119:56, etc). Leave me not to mine oppressors; rather, thou wilt not leave me to mine oppressors. The nexus of the thought seems to be, "As I have not oppressed any, so wilt thou not suffer me to be crushed by oppression." Psalms 119:122 Be surety for thy servant for good (comp. Job 17:3; Isaiah 38:14). "For good" means "so that it may be well with him." Let not the proud oppress me (comp. Psalms 119:51, Psalms 119:69, Psalms 119:78, Psalms 119:85, etc.). Psalms 119:123 Mine eyes fail for thy salvation; i.e. through looking for it, and vainly expecting it (comp. Psalms 119:81, Psalms 119:82). And for the word of thy righteousness; i.e. and through looking for the fulfillment of thy righteous promises. Psalms 119:124 Deal with thy servant according unto thy mercy (comp. Psalms 119:41, Psalms 119:77). And teach me thy statutes. This phrase occurs so often that it becomes a sort of refrain (comp. Psalms 119:11, Psalms 119:26, Psalms 119:33, Psalms 119:64, Psalms 119:68, Psalms 119:108, Psalms 119:135). Psalms 119:125 I am thy servant; give me understanding, that I may know thy testimonies. As thy servant (see Psalms 119:17, Psalms 119:23, Psalms 119:38, Psalms 119:49, Psalms 119:65, etc.), I have a claim upon thee for thy help. What I ask is discernment—to understand the full meaning of thy Law . Psalms 119:128 Therefore I esteem all thy precepts concerning all things to be right. I do not pick and choose among thy commandments which I will neglect and which I will obey, but esteem them all as perfect, and obey them all. "Eclecticism of every kind in reference to the Word of God is rejected" (Hengstenberg). And I hate every false way (comp. Psalms 119:104, Psalms 119:163). All ways are "false" except the way of God’s commandments PE. Psalms 119:129 Thy testimonies are wonderful; literally, wonders; i.e. prodigies of moral excellence. Therefore doth my soul keep them. I obey thy Law, not only because it is thy Law, but still more because it is intrinsically "holy, just, and good" (Romans 7:12). Psalms 119:130 The entrance of thy words giveth light; rather, the opening (or opening up) of thy words. Their full exposition and interpretation (comp. Psalms 119:98-100, Psalms 119:104, Psalms 119:105, etc.). It giveth understanding to the simple (comp. Psalms 19:7; Proverbs 1:4). Psalms 119:131 I opened my mouth, and panted (comp. Psalms 38:10). The idea intended to be expressed is that of earnest and eager desire. For I longed for thy commandments (see Psalms 119:20, Psalms 119:40). Psalms 119:132 Look thou upon me; rather, turn thee unto me, but in the sense of "turn round and look upon me." And be merciful unto me (comp. Psalms 119:41, Psalms 119:58, Psalms 119:76, Psalms 119:77, etc.). As thou usest to do unto those that love thy Name; literally, as thy rule is with those that love thy Name. Psalms 119:133 Order my steps in thy Word; perhaps rather, establish my steps by thy Word (comp. Psalms 40:2). And let not any iniquity (i.e. any wicked persons) have dominion over me. The prayer is not for deliverance from internal corruption, but from the external oppression of enemies (see the next verse). Psalms 119:134 Deliver me from the oppression of man: so will I keep thy precepts. Out of gratitude for thy interposition. Psalms 119:135 Make thy face to shine upon thy servant (comp. Psalms 4:6; Psalms 44:3, etc.). And teach me thy statutes (see the comment on Psalms 119:124). Psalms 119:136 Rivers of water s run down mine eyes; literally, mine eyes run down [with] rivers of water (comp. Lamentations 3:48; and see also Jeremiah 9:1; Jeremiah 14:17). Because they keep not thy Law (comp. Psalms 119:53). öTZADDI Psalms 119:137 Righteous art thou, O Lord (comp. Psalms 7:9; Psalms 11:7; Psalms 25:8; Psalms 116:5; Psalms 145:17). And upright are thy judgments (see Psalms 119:106, Psalms 119:160, Psalms 119:164). Psalms 119:138 Thy testimonies that thou hast commanded are righteous and very faithful; literally, righteousness and very faithfulness (see the Revised Version). "Harsh and severe as thy testimonies may seem, they are all thoroughly for man’s highest good" (Kay). Psalms 119:139 My zeal hath consumed me (comp. Psalms 69:9). Because mine enemies have forgotten thy words (see above, Psalms 119:53, Psalms 119:136). The psalmist was at once grieved and angered by man’s disobedience to God’s commandments (comp. Psalms 139:21). Psalms 119:140 Thy Word is very pure; or, "is purged, assayed, tried in the fire." God’s "promises" are especially meant, which the course of events tests. Therefore thy servant loveth it (comp. Psalms 119:97, Psalms 119:113, Psalms 119:119, Psalms 119:127, Psalms 119:159, Psalms 119:163). Psalms 119:141 I am small and despised (comp. Psalms 119:22, Psalms 119:51). Some translate, "I am young." But the writer can scarcely have been really a young man. His thoughts are the thoughts of one who has had much experience of life. Yet do not I forget thy precepts. As do those that persecute me (see Psalms 119:139). Psalms 119:142 Thy righteousness is an everlasting righteousness. With God there is "no variableness, neither shadow of turning" (James 1:27). His righteousness (צדקה) is pure abstract right (צדק), one and the same always—not shifting, like human ideas of justice. And thy Law is the truth. An embodiment of that immutable morality which rests upon a basis of absolute eternal truth. Psalms 119:143 Trouble and anguish have taken hold on me (comp. Psalms 119:22, Psalms 119:23, Psalms 119:28, Psalms 119:50, Psalms 119:51, Psalms 119:61, Psalms 119:67, Psalms 119:69, etc.). Yet thy commandments are my delight. I am happy in the midst of my troubles, for the joy that I have in thy Word (see Psalms 119:16, Psalms 119:35, Psalms 119:47, Psalms 119:77, Psalms 119:174). Psalms 119:144 The righteousness of thy testimonies is everlasting (comp. Psalms 119:138, Psalms 119:142, Psalms 119:152). Give me understanding, and I shall live; i.e. "give me full understanding of thy commandments, of their depth and breadth and exceeding excellence." Then shall I truly "live." My spirit will shake off its torpor, and be quickened into a "life" that will deserve the name. ÷KOPH Psalms 119:145 I cried with my whole heart; hear me, O Lord. "Earnest and patient prayer for grace" (Kay) seems to be intended, not mere prayer for deliverance. I will keep thy statutes. If thou hearest and answerest my prayer, I shall have both the will and the power to keep thy commandments. Psalms 119:146 I cried unto thee; save me, and I shall keep thy testimonies. The thought of Psa 119:145 is repeated in other words. Psalms 119:147 I prevented the dawning of the morning, and cried (comp. Psalms 119:62). Evening, morning, and noonday were the three usual times of prayer (Psalms 55:17). The writer could not wait for morning. Either he woke up to pray at midnight, or at any rate he anticipated the dawn, and began his morning prayer while it was still dark. I hoped in thy Word. Hope was so strong in him that it did not suffer him to rest. Psalms 119:148 Mine eyes prevent the night watches. As Psalms 119:146 is a repetition of Psa 119:145, so this verse is very nearly a repetition of Psa 119:147. The only change of idea is in the second clause—that I might meditate in thy Word; or, "on thy promise"—which makes meditation rather than prayer the psalmist’s object in his early rising. Psalms 119:149 Hear my voice according unto thy loving-kindness; i.e. "hear me, and, according to thy mercy, grant my prayer." O Lord, quicken me according to thy judgment; or, "according to the rules that thou settest thyself" (comp. Psalms 119:132). Psalms 119:150 They draw nigh; i.e. come near me to threaten me. That follow after mischief; or, "after wickedness." They are far from thy Law (comp. Psalms 119:21, Psalms 119:53, Psalms 119:118, Psalms 119:126, Psalms 119:136, etc.). Psalms 119:151 Thou art near, O Lord. If "they draw nigh," still more near art thou, ready to succor and defend and save (comp. Psalms 145:18). And all thy commandments are truth (comp. Psalms 119:142, "Thy Law is the truth;" and see the comment on that passage). Psalms 119:152 Concerning thy testimonies, I have known of old that thou hast founded them forever; rather, from thy testimonies. The study of God’s commandments has long ago convinced the psalmist that they are no passing or temporary enactments, but eternal laws, decreed and laid down forever. The "testimonies" spoken of are, of course, the moral precepts of the Law, not its economical or political enactments. øRESH. Psalms 119:153 Consider mine affliction (see above, Psalms 119:50, Psalms 119:67, Psalms 119:71, Psalms 119:75, Psalms 119:92, etc.). And deliver me. The "affliction" intended is that which the psalmist suffers at the hands of his enemies, who "reproach" him (Psalms 119:22), "deride" him (Psalms 119:51), and otherwise "persecute" him (Psalms 119:161). For I do not forget thy Law (comp. Psalms 119:16, Psalms 119:83, Psalms 119:93, Psalms 119:109, Psalms 119:141, Psalms 119:176). Psalms 119:154 Plead my cause (comp. Psalms 35:1; Psalms 43:1; Micah 7:9). God "pleads the cause" of his servants when he takes up their quarrel, and avenges them upon their enemies. And deliver me; or, "rescue me" (Cheyne). Quicken me according to thy Word (comp. Psalms 119:25). Psalms 119:155 Salvation is far from the wicked: for they seek not thy statutes. "Salvation" is only attainable by man through obedience to the commandments of God. If men will not even "seek" to know and do his commandments, they put "salvation" from them. Psalms 119:156 Great are thy tender mercies, O Lord; rather, many (comp. Psalms 25:6, and note the antithesis between this verse and the next, "Many are thy mercies:" "Many are my persecutors"). Quicken me according to thy judgments (comp. Psalms 119:149). Psalms 119:157 Many are my persecutors and mine enemies. Hitherto this had been implied (Psalms 119:22, Psalms 119:23, Psalms 119:51, Psalms 119:61, etc.) rather than expressed. Now the thought of Psa 25:18 comes over the writer, "Consider mine enemies, for they are many." Yet do I not decline from thy testimonies. Repeated from verse 51. Psalms 119:158 I beheld the transgressors, and was grieved; literally, the treacherous dealers—those who dealt treacherously against the Divine covenant. Because they kept not thy Word (comp. Psalms 119:136). Psalms 119:159 Consider how I love thy precepts (comp. Psalms 119:97, Psalms 119:113, Psalms 119:119, Psalms 119:127, Psalms 119:163). Quicken me, O Lord, according to thy loving-kindness. Slightly varied from Psalms 119:149. Psalms 119:160 Thy Word is true from the beginning; rather, the sum of thy Word is truth. (So Hengstenberg, Kay, Cheyne, and the Revised Version.) "After examining the Divine Word, and estimating the value of its several parts, the psalmist found that the final sum was ’truth’—pure, absolute truth" (Kay). And every one of thy righteous judgments endureth forever. An emphatic repetition of the statement made in Psalms 119:144. ùSHIIN. Psalms 119:161 Princes have persecuted me without a cause. The "princes" may be either foreign or native; but from Psalms 119:23 it would rather appear that native princes are intended. But my heart standeth in awe of thy Word. Yet I do not fear them, or heed what they say. Of nothing do I stand in awe, except "thy Word." Psalms 119:162 I rejoice at thy Word, as one that findeth great spoil. We must not limit this to the promises contained in God’s Law. The psalmist views the precepts of the Law as a real treasure (Psalms 119:14, Psalms 119:72, Psalms 119:127), since they make him wise unto salvation. Psalms 119:163 I hate and abhor lying; or, "falsehood." False systems of religion are in the psalmist’s thoughts; or, at any rate, false moral teaching, lie is not speaking of the habit of lying. But thy Law do I love (see the comment on Psalms 119:159). Psalms 119:164 Seven times a day do I praise thee; i.e. repeatedly, an indefinite number of times (comp. Psalms 12:6; Psalms 79:11; Proverbs 24:16). Because of thy righteous judgments (comp. Psalms 119:137, Psalms 119:160). Psalms 119:165 Great peace have they which love thy Law (comp. Proverbs 3:1, Proverbs 3:2; Isaiah 32:17; James 3:18). There is always disquietude where there is sin. A sense of perfect peace and rest belongs to those who love and keep God’s Law. And nothing shall offend them; rather, and they shall have no stumbling-block. Nothing shall cause them to stumble, much less to fall away from grace. Psalms 119:166 Lord, I have hoped for thy salvation (comp. Psalms 119:81, Psalms 119:123). I have waited for thee, continually expecting thee to come to my aid, and save me from my enemies. And done thy commandments; kept them, i.e; as far as human frailty would allow. Psalms 119:167 My soul hath kept thy testimonies. In will and intention I have always been faithful unto thee; I have striven to keep all thy commandments. And I love them exceedingly (comp. Psalms 119:97, Psalms 119:127, Psalms 119:159, etc.). Psalms 119:168 I have kept thy precepts and thy testimonies (comp. Psalms 119:166,Psalms 119:167). The assertion is made more broadly than a Christian would make it. But there is no intention to claim absolute perfection (see Psalms 119:67, Psalms 119:71, Psalms 119:116, Psalms 119:117, Psalms 119:133, Psalms 119:176, etc.). For all my ways are before thee. Knowing that nothing which I do, or say, or think is hidden from thee, I have striven to keep thy Law in thought and word and deed. úTAU. Psalms 119:169 Let my cry come near before thee, O Lord. The "cry" is probably for deliverance from his enemies (see Psalms 119:166); but this, he feels, depends upon his own faithfulness. Hence the prayer in the second clause, Give me understanding according to thy Word (comp. Psalms 119:144). Psalms 119:170 Let my supplication come before thee. A repetition of the "cry" in the preceding verse, which is distinctly shown by the next clause to be a cry for deliverance—Deliver me according to thy Word; or, "according to thy promise" (imrathka). God had "promised" to deliver all those who in the day of trouble should call upon him (Psalms 50:15; Psalms 91:15). Psalms 119:171 My lips shall utter praise, when thou hast taught me thy statutes; rather, let my lips pour forth praise, for thou teachest me thy statutes. The psalmist feels that his prayer for enlightenment (Psalms 119:169) is answered, or just about to be answered, and that therefore it behooves him to gush forth with praise like a fountain (comp. Psalms 119:7). Psalms 119:172 My tongue shall speak of thy Word; or, "let my tongue respond to thy promise "—return praise, i.e; for the fulfillment of thy promise. For all thy commandments are righteousness. And therefore are worthy objects of praise. Psalms 119:173 Let thine hand help me; literally, be to help me; i.e. be ever ready to help me. For I have chosen thy precepts. I have cast aside all other helpers, and have pinned my faith on thee and thy Word. Psalms 119:174 I have longed for thy salvation, O Lord (comp. Psalms 119:81, Psalms 119:166). And thy Law is my delight (see Psalms 119:16, Psalms 119:35, Psalms 119:47, Psalms 119:70, Psalms 119:77, Psalms 119:111). Psalms 119:175 Let my soul live, and it shall praise thee; i.e. "quicken me; give me true life in my soul and spirit—my real self—and then my praise shall be ever of thee." And let thy judgments help me. Let the course of thy providence be such as to help me to praise thee. Psalms 119:176 I have gone astray like a lost sheep (comp. Psalms 119:67). Some see in this verse nothing but a reference to the outward circumstances of the psalmist’s life. But this is certainly not the idea generally attached in Scripture to the image of the "lost sheep" (see Isaiah 53:6; Jeremiah 1:6; Luke 15:4-7; 1 Peter 2:25). Dean Johnson’s exposition is probably correct, "I have wandered far from thee and from home, as a sheep lost and ready to perish in the wilderness." Seek thy servant. "Seek him, lest he be not able of himself to seek thee; and bring him again to thy fold." For I do not forget thy commandments. In my worst wanderings I have not fallen away wholly from thee. Thy Law has been ever in my thoughts. I have not "forgotten" it, but meditated on it and longed for it (Psalms 119:15, Psalms 119:20, Psalms 119:40). THE difficulty of treating this "alphabetical psalm" by any arrangement of its subject-matter must be apparent. An attempt has been made to gather its lessons around the more prominent doctrine in its successive sections, and to give a separate treatment of those subjects which cannot be so well included in this way. Psalms 119:1-24 The blessedness of obedience. The first two verses of the psalm leave no mistake as to the nature of true obedience; it includes: 1. Integrity of heart. Sincerity, being "undefiled," seeking the favor and entering the service of God "with the whole heart" (Psalms 119:10), with a spirit in which "is no guile." 2. Consistency of conduct. "Walking in the Law," "keeping his commandments;" it is" he that doeth righteousness that is righteous" (John). 3. Patient continuance in well-doing. Making an earnest and sustained endeavor to do the will of God (Psalms 119:4). Such genuine obedience is attended with great blessedness. I. IT PURITY OF HEART AND LIFE. "They do no iniquity: they walk in his ways" (Psalms 119:3). Obedience is its own reward, apart from any recompense it may secure. To be pure-hearted, to be true and faithful, to be unselfish and helpful, to be like our Lord in spirit and in character, to be living a life that is worthy and honorable in the sight of God,—is not this the truest and the largest blessing? II. IT BRINGS FROM EVIL. 1. From sin itself, whether in the heart or the life (Psalms 119:11). 2. From the shame to which sin constantly conducts (Psalms 119:6). 3. From Divine condemnation (Psalms 119:21). 4. From the rebuke which comes from the lips of the Lord himself. III. IT IS THE SERVICE OF SACRED JOY. (Psalms 119:14, Psalms 119:16, Psalms 119:24; see also Psalms 119:35, Psalms 119:47, Psalms 119:54, Psalms 119:103, Psalms 119:111, Psalms 119:127, Psalms 119:162.) Sweeter than honey to the taste, more precious than gold in the heart’s esteem, is the Word of God, "the mind of Christ." The sweet substance will soon pail, the spoil will soon he spent, the much-prized wealth may become a snare; but the study of God’s will, meditation upon the truth and grace of Jesus Christ, the welcome given by the heart to the heavenly hopes and the Divine consolations with which the pages of Holy Writ are studded, sitting at the feet of the great Teacher and learning of him,—this is the source of pure, unfailing, ever-deepening joy. The acquisition of any kind of knowledge is pleasant to the mind, but the enrichment of the soul by the reception of Divine wisdom means deep "delight," an intense satisfaction to the spirit. If such is the blessedness of obedience, we learn: 1. The excellency of steadfastness (Psalms 119:5-10). How needful to have our feet "firmly fixed" in the way of life; to be saved from "wandering" first into byways and then into highways of evil! Hence: 2. The wisdom of keeping an open mind (Psalms 119:7), of realizing that there is something more to learn. Hence also: 3. The need for serious, strenuous effort (Psalms 119:4, Psalms 119:16), of being "diligent" in duty and of keeping the will of our Lord always before our mind, of continually refreshing our memory from his Word. Hence also: 4. The need for prayer (Psalms 119:10). 5. The duty of teaching as well as learning (Psalms 119:13). Such true and pure blessedness as we ourselves have gained, we should seek to pass on to other souls. Psalms 119:25-48 Spiritual enlargement. Throughout our whole life, as godly men, we have to recognize— I. A . "My soul cleaveth to the dust" (Psalms 119:25). Our eyes are inclined to "behold vanity" (Psalms 119:37). There is that within us and that around us which constitute a temptation to put our trust in man rather than in God, to seek our portion in worldly advantage rather than in the service and friendship of Christ, to allow ourselves to decline from a wise moderation to an unwise and even guilty indulgence, to set our hearts on the things which are below and to be too little affected by the inheritance beyond. II. THE DIVINE POWER TO QUICKEN. "Quicken thou me" (Psalms 119:25-40). God can "enlarge our heart" (Psalms 119:32). By the incoming and indwelling of his Holy Spirit he can raise the thoughts and the hopes that are beginning to droop or to settle; he can so "enlarge" our sympathies and our affections that we love the best and take deep delight in the highest; he can so revive us that our spiritual languishing and despondency pass into full acquiescence and cheerful hope (Psalms 119:28), and we become strong for waiting and for action; he can so continuously affect us, and thus so establish us, that we shall abide in reverential service all our days (Psalms 119:38). By these holy influences instilled into our soul, acting quietly but effectually on the hidden springs of our nature, God "grants us his Law graciously" (Psalms 119:29). Left to ourselves, we sink and suffer; upheld, quickened by God’s renewing power, we walk in wisdom and in piety, nay, we rise Christwards, heavenwards. This is— III. THE WHICH ENSUES. It is found in many forms; it is active in many spheres. It includes: 1. Salvation from the worst evils. "Salvation" generally (Psalms 119:41) from spiritual declension, which is an insidious and dangerous adversary; also from any sudden fall into sin and shame; and more particularly from "covetousness" (Psalms 119:36), that evil spirit of selfishness which craves what God has not given, and issues in the strivings of an injurious ambition or in the mutiny of a discontented heart. 2. Whole-heartedness in obedience (Psalms 119:34). All the powers and instincts of our nature leagued in a holy alliance of obedience to God. 3. Promptness and cheerfulness of obedience. We should not only walk, but run in the way of God’s commandments (Psalms 119:32, Psalms 119:60). Readiness and quickness to obey, in the little child, is the acceptable thing to the human parent: is it not equally so to the Divine? 4. Steadfastness in holy service (Psalms 119:31, Psalms 119:33, Psalms 119:34). 5. Liberty (Psalms 119:45). Sin at its worst means utter slavery; godliness at its best means perfect freedom. When we so love God’s Law, when we are so filled with the desire to do the will of Christ and to please him, that we find his Word no sort of restraint upon us, that we move happily along those lines in which we are free to go as far and as fast as we please, then we are "at liberty." Liberty is only found in its perfection when, as in God, inclination is perfectly parallel with duty. God’s statutes are not our bonds; they are our songs (Psalms 119:54). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ THE SONGS OF ASCENTS. THE next fifteen psalms have a common heading, which is translated "Songs of Degrees," "Songs of Ascents," or "Songs of Steps." They constitute together "a Little Psalter," which contains indications of a formal arrangement. The central psalm—the only one ascribed to Solomon—has on either side of it a group of seven; each such group formed of two psalms ascribed to David, and five anonymous ones. The ascribed psalms are separated one from another by the anonymous ones, in such sort that no two of the former ever come together. This is evidently not the result of chance. Of the title itself different explanations are given. Some regard the degrees (ma’aloth) as "steps," and accept a rabbinical explanation, that the psalms were written for chanting upon fifteen steps, which led from the Court of the Women in the temple to the Court of the Men. But there is no sufficient evidence of the existence of these steps. Others, translating ma’aloth by "ascents," suggest that they are psalms composed for the Jews to chant on their ascent from Babylon to Jerusalem at the return from the Captivity. But the plural form is thus unaccounted for, while the ascription of five of the fifteen to David and Solomon is contradicted. Under these circumstances, recent critics mostly acquiesce in the view that the psalms were written for the pilgrims, who annually went up to Jerusalem at the three great feasts, to chant upon their journeys. (So Ewald, Thenius, Hengstenberg, Dean Johnson, and Professor Alexander.) Psalms 120:1 In my distress I cried unto the Lord, and he heard me. The particular "distress’ intended can only be conjectured. Some suppose it to be the Captivity itself, others the opposition offered by the Samaritans, Ammonites, and others to the rebuilding of the temple (Ezra 4:1-24; Ezra 5:1-17.) and restoration of the wails of Jerusalem (Nehemiah 2:19, Nehemiah 2:20; Nehemiah 4:1-23; Nehemiah 6:2-14). But these guesses are scarcely of much value. Psalms 120:2 Deliver my soul, O Lord, from lying lips. Such as Sanballat’s (—Nehemiah 6:6-8). And from a deceitful tongue; literally, a tongue that is fraud—a mere variant of the expression in the preceding clause. Psalms 120:3 What shall be given unto thee? rather, what shall he (i.e. God) give to thee? Or, in other words—What punishment will God inflict on thee for thy false speaking? Or what shall be done unto thee? literally, or what shall he add to thee? Compare the common phrase, "God do so unto me, and more also" (1 Samuel 3:17; 1 Samuel 14:44). Thou false tongue. The "false tongue" is apostrophized, as if it were a living person. Psalms 120:4 Sharp arrows of the mighty. The psalmist answers his own questions. Sharp-pointed arrows of a Mighty One shall be given thee, and added to them shall be coals of juniper. God, i.e; shall punish thee with extreme severity. Psalms 120:5 Woe is me, that I sojourn in Mesech. This is scarcely to be understood literally. Israel never "sojourned in Mesech," i.e. among the Moschi, who dwelt in Cappadocia, nor dwelt among the tents of Kedar, a people of Northern Arabia. The writer means that he dwells among hostile and barbarous people, who are to him as Kedar and Mesech. Possibly the Samaritans and Ammonites are intended. That I dwell in the tents of Kedar; rather, among the tents (see the Revised Version). Psalms 120:6 My soul hath long dwelt with him that hateth peace; i.e. with the tribes symbolized in the preceding verse by the names "Mesech" and "Kedar," the tribes bordering upon Judea. These were from first to last almost always at war with Israel. Psalms 120:7 I am for peace; literally, I am peace; but the meaning is as given in the Authorized Version. But when I speak (i.e. when I speak to them of peace), they are for war; i.e. they are utterly averse to peace, and are bent on continual hostility. The general history bears out this statement. There is only one apparent exception. When the Jews returned from the Captivity and began to build the temple, the Samaritans offered to join with them (Ezra 4:2). But the Samaritan offer was, perhaps, insincere. At any rate, when it was refused, they became the most bitter opponents of the Jews. Psalms 120:1-7 The perversion of power, etc. This psalm, though "a difference of opinion exists respecting the interpretation of almost every verse and word of it," may suggest valuable thoughts upon— I. THE OF POWER. It speaks of "lying lips," a "deceitful tongue," and of the "false tongue" (Psalms 120:2, Psalms 120:3). We may say that sin is perversion; it is the misdirection and abuse of our various faculties and organs; turning to a bad account all our opportunities of good. The Apostle James gives at some length the perversion of the power of speech (James 3:2-13). Our words may be reverent, true, kind, instructive, considerate, helpful, wise; or they may be profane, false, cruel, communicative of evil, injurious. There is hardly a limit to the possible service we may render our Lord and our kind if we avail ourselves of every opportunity of speaking the wise and gracious word; but it is impossible to estimate the evil which a man may do in a long life by a bitter, a false, an impure, a skeptical tongue. It becomes us to think that the power of speech is a great gift from the hand of God; that it is a talent entrusted tolls by our Divine Father for his glory and for the good of men. Whenever, therefore, we speak that which is hurtful to others or unworthy of ourselves we are guiltily abusing our power; we are turning that which was meant to be, and might constantly be made, a fountain of blessing into a stream of sorrow or even of sin. The same thought (respecting perversion) applies, in less degree, to the hands, the eyes, the feet; it is else, of course, very markedly true of the capacities of the mind. II. A OF DIVINE . "What shall be given unto thee … thou false tongue?" "Sharp arrows of the mighty, burning coals,’ is the reply. The punishment is suited to the offence. The tongue which itself is "a sharp sword" (Psalms 57:4) is to be transfixed by the sharp arrows shot by a strong arm; the tongue which is itself "a fire" (James 3:6) is to be consumed with burning coals. As is the sin, so is the sorrow and the shame. The king that had done grievous domestic wrong was to suffer in his own family (2 Samuel 12:11). The traitor who betrayed his Master was to be deserted and thrown over by his own companions. The pitiless man goes unpitied in the hour of his own desolation. The miser who keeps back the blessings he might confer on others withholds all comforts and delights from his own heart and his own home. He who does not regard the sacredness of his body will live to suffer in the body; he who neglects his mind will pay the penalty in intellectual poverty and feebleness. "Whatsoever a man sows, that shall he also reap"—loss, suffering, death, according to the nature of his sin. III. THE MISERY OF . (Verses 5-7.) The psalmist bewails his ill fortune in that he has to dwell in places remote from the civilization and the privileges of his home; he is surrounded by ungenial associates whose spirit is hostile, with whom he cannot live on terms of amity and good will. This "Mesech" of his is found in every latitude and longitude. It is the experience of a very large proportion of men and women, especially in the earlier period of life, to find themselves living or laboring with the unsympathetic, and even with the unfriendly; with those whose views on serious and even sacred subjects are dissimilar or opposite. We may have much to do with those whose spirit and whose attitude are positively provocative, who invite and almost compel us to dispute. It is trying in the last degree. But: 1. It is a recognized and accepted part of our earthly lot, and it will not last very long; it will give place, in time, to the holy friendships and blissful intercourse of the heavenly world. 2. It is a necessary part of the discipline through which we pass, attempering and strengthening our character. 3. It provides daily opportunity for self-mastery, for submission to the will of God, for honoring the Name of Christ. IV. OUR REFUGE IN GOD. (Verses 1, 2.) Assailed by unjust or ungenerous attack, surrounded by uncongenial companions, we can always realize the near presence of one sympathizing Friend, of the all-powerful God, who can extricate us from the worst situation, or sustain us in it, so that our souls will be at rest. BY S. CONWAY Psalms 120:1-7 In Mesech and Kedar. This psalm is a piteous declaration of the unhappy lot of him who is surrounded by the false, the treacherous, and the cruel. They of Mesech—the Moschi of Herodotus (see Exposition)—dwelt where now the horribly bloodthirsty Kurds have their habitation, who of late years have horrified all Christendom by their barbarous atrocities inflicted on the Christian Armenians. Amid men of such sort the psalmist is complaining that he has to dwell (Psalms 120:5). It is a tale of treachery and cruelty that he portrays or rather suggests to us in this psalm. Concerning all such men of lying lips, we learn— I. THEY ARE THE OF THE GODLY. How many a faithful missionary, amid similar hordes, has felt his heart die down in hopeless despair as he witnesses their horrid cruelty and deceit! We at home forget too much this special trial of the missionary. Nothing but the abundant supply of the Spirit of all grace can possibly sustain him amid such sad and revolting circumstances. If he gets used to them, and so indifferent to them, he can no longer be a true missionary; nor either if he fears them or yields to despair about them. And in less unusual form, God’s servants may yet have to say, "My soul is among lions" (Psalms 57:4). Many a God-fearing working man amid a crowd of godless mates, many a Christian servant-girl amid companions who have no love for God, many a young disciple of Christ in school or office,—these and others like them know by sad experience the treachery and cruelty of the ungodly. II. THE AWFUL AND WRATH OF GOD AWAITS THESE . (Psalms 120:3, Psalms 120:4; see Exposition for meaning.) The false and lying tongue is often likened to fire, fire of hell, to sword and sharp arrow, and now here it is declared that what such tongue hath sown, that shall it also reap (cf. Psalms 57:4; Psalms 64:3; Psalms 55:21; Psalms 59:7; James 3:6; and especially Psalms 140:9, Psalms 140:10). Sometimes even in this world we see the Divine vengeance poured out on those who have played the part of bloody and deceitful men towards the people of God. In the persecuting ages it was not unusual nor unnatural for the persecuted ones to point out, as proofs of the Divine wrath, the fearful deaths which overtook many of their persecutors. True it is today that he who blesses the servants of God is blessed, and he who curses them is cursed. III. IT MAY BE FOR GOD’S PEOPLE TO DWELL AMID SUCH . The great missionary command involved the possibility of such sojourn. If we are to go into all the world, we must expect to meet with what the world has to offer. And, in God’s providence, we often have to go and dwell amid, not the friends but the foes of God. The soldier in the field, the sailor, the boy at school. It may be God’s will for us. But— IV. THEM ENMITY MAY OFTEN SEEM TO BE EXCITED BY THAT WHICH SHOULD MAKE IT ASHAMED. (Psalms 120:7.) Not all at once will the Spirit of peace prevail. V. BUT NOTHING CAN ROB THE SOUL OF ITS BLESSED RELIEF AND REFUGE IN GOD. (Psalms 120:1.) The first verse relates what really follows on the facts told of in the other verses. Call upon, cry unto the Lord, and he will ever help.—S.C. Psalms 120:1 A dark fact explained and illuminated. The dark fact is human distress; the explanation is the prayer it leads to; the illumination, the answer it brings. We have here— I. A TOO RARE . "In my distress, I," etc. It is by no means every one who does this. 1. Some blaspheme—curse God in their hearts. 2. Others east off all faith—say, "There is no God." Many have done this. 3. Others harden their hearts, as Pharaoh did. 4. Others plunge deeper into sin. (Isaiah 1:5.) In the distraction which for a while they gain, they drown the sense of their misery. 5. Others turn to human aid for deliverance and solace. 6. Yet others bestir themselves to get by their own effort what help they may. The psalmist’s resource does not condemn, but will often include, these two last methods, and will further their usefulness. But to turn to God in distress is as wise as it is too seldom adopted. II. A REAL REASON FOR . God sends it, or lets it come, that it may lead men to turn to him: that is ever his intent. But for such distress we should scarce turn to him at all. III. A RIGHT MANNER OF PRAYER. "I cried." It tells of earnestness, of humility, of believing trust, of self-distrust. It has all those elements which go to make up, acceptable and prevailing prayer. How little of our prayer is a crying unto God! It is decorous, reverent, formal, correct, and seeks true and worthy objects, but it lacks fervor, force, and the faith which will not let the Lord go unless he bless. No man ever yet "cried unto the Lord" and failed to find response. IV. A READY AND . "He heard me." How promptly this confession comes after the statement, "I cried"! (Cf. Caesar’s "Veni, vidi, vici.") It is like that. And the psalmist knew that he was heard. The outward circumstances may not have much changed, but in his heart the light had risen, the Lord had come. . Distress of one kind or another we all must know. Let us adopt this manner of prayer, and we shall surely find the ready response.—S.C. BY R. TUCK Psalms 120:1, Psalms 120:2 The misery made by the untruthful. This is the first of fifteen psalms that are called "Songs of Degrees;" Revised Version, "Songs of Ascent;" literally, "Songs of Going up." The association of them with the journeying of country pilgrims to the feasts at Jerusalem is somewhat fanciful. These psalms are naturally explained as "Songs of Heart-uplifting." The key-note of them all is looking up out of some present distress, and seeking the help of God. "I will lift up mine eyes unto the hills;" "Unto thee lift I up mine eyes;" "Out of the depths have I cried unto thee, O Lord." Two things are necessary to a "song of ascent:" some special form of present distress; a looking to God for help out of that distress. It is possible effectively to illustrate these psalms from the experiences of the returned exiles. I. THE ’S . It may be regarded as personal, and then we notice that it is a mental anxiety rather than a set of difficult circumstances. And though mental anxieties may seem to be unreal, and often are, they are our most serious and overwhelming distresses; the ones we can least effectively deal with ourselves; the ones in which God’s help is most especially needed, and least frequently sought. Or the psalmist may be regarded as personifying the nation, and speaking in its name. The restored exiles were much distressed by the malicious slanders of the surrounding nationalities, whom the psalmist likens to the barbarous tribes of the Moschi, and the nomad hordes of Kedar. Here also the distress is mental; it was not outward injury, but worry caused by the slanders spread abroad concerning them. We love to be thought well of, and are distressed when reputation is damaged. II. THE CAUSE OF THE ’S . Men did not speak the truth about him. Slander has a mysterious power of growth and enlargement; and no man’s reputation is safe when the gossip, the tale-bearer, and the slanderer attempt to deal with it. A man may never be afraid of the truth, nor need he fear the final triumph of his slanderers, but for a time the "lying lips" may cause him infinite misery. III. THE RELIEF OF THE ’S . He can turn to God, sure that he knows of his trouble—knows the untruthfulness of the accusations made; is more jealous of his reputation than he can be of his own; could stop the lying lips at once, if he thought it best to do so; and permits them to keep on only because thus he can work out some higher good.—R.T. Psalms 120:3 Sins of the tongue. "Thou deceitful tongue." Describing this tongue, the psalmist adds, "It is as the sharp arrows of the mighty man, as coals of broom." The sin specially in the view of the psalmist is that of the slanderer. What shall be done to him? "The law of retaliation can hardly meet the case, since none can slander the slanderer, he is too black to be blackened; neither would any of us blacken him if we could. Wretched being! He fights with weapons which true men cannot touch. Like the cuttlefish, he surrounds himself with an inky blackness into which honest men cannot penetrate. Like the foul skunk, he emits an odor of falsehood which cannot be endured by the true; and therefore he often escapes unchastised by those whom he has most injured. His crime, in a certain sense, becomes his shield; men do not care to encounter so base a foe. But what will God do with lying tongues? He has uttered his most terrible threats against them, and he will terribly execute them in due time" (Spurgeon). "From gossips, tale-bearers, writers of anonymous letters, forgers of newspaper paragraphs, and all liemongers, good Lord, deliver us!" (1) A man may sin with his tongue against himself, and seriously injure his own success in life. (2) A man may sin with his tongue against God, misrepresenting him, his truth, his working, or his people. Or (3) a man may sin with his tongue against his neighbor. Then his wrong doings and sayings may be classed under the term slander, the peculiarity of which is that it has enough truth in it to carry it, and enough lie in it to make it mischievous. I. THE GENESIS OF SLANDER. As a fixed disposition. It comes out of failing to teach the child always strictly to match statement with fact. It comes out of failing to gain full self-control. It comes from letting feeling rule language. It comes from the disposition which finds pleasure in the suffering of others (see cruelty of children to animals). It comes from envy at the success of others. II. THE OF SLANDER. These are often merely times of idle gossip. They may be times of jealousy or revenge. They may be only the delight a man has in mischief-making. III. THE OF SLANDER. It comes in the deterioration of the slanderer’s own character; in the lost confidence and love of his neighbor; and in the just judgment of God.—R.T. Psalms 120:3 The deceitful tongue. "Lips are soft; but when they are lying lips they suck away the life of character, and are as murderous as razors. Lips should never be red with the blood of honest men’s reputes, nor salved with malicious falsehoods. Some seem to lie for lying’s sake, it is their sport and spirit. The faculty of speech becomes a curse when it is degraded into a mean weapon for smiting men behind their backs. Those who fawn and flatter, and all the while have enmity in their hearts, are wicked beings; they are the seed of the devil, and he worketh in them after his own deceptive nature." "Ungodly men will do mischief to other men purely for mischief’s sake; yet when once mischief is done it proves most mischievous to the doers of it; and while they hold their brethren’s heaviness a profit, though they are never the Better, they shall feel and find themselves in a short time much the worse" (Caryl). I. THE TONGUE IS SHARPER THAN AN ARROW. 1. It is shot in private. 2. It is tipped with poison. 3. It is polished with seeming kindness. 4. It is aimed at the tenderest part. II. THE TONGUE IS MORE THAN FIRE. 1. Its scandals spread with greater rapidity. 2. They consume that which other fires cannot touch. 3. They are less easily quenched. "The tongue," says an apostle, "is a fire … and setteth on fire the course of nature; and it is set on fire of hell." A fiery dart of the wicked one. (Outline by George Rogers.)—R.T. Psalms 120:4 Coals of juniper, This verse, and its connection with the preceding one, may be explained in two ways. Psalms 120:4 may describe the "deceitful tongue," likening it to the sharp arrow of a mighty man, or to the fierce coals of the broom, which long keep their heat. Or it may indicate the swift and sure and overwhelming judgments of God, which are sharp and piercing as an arrow, fierce and burning as a fire. "Wickedness shall be returned on the head of the wicked; for the lying tongue is itself a sword or arrow (Psalms 3:3; Psalms 57:5), and burns like a fire (see Psalms 140:10, Psalms 140:11)." Burckhardt found the Bedouin of Sinai burning the roots of the juniper (desert broom, rithm, ritem, or genista) into coal; and says that they make the best charcoal, and throw out the most intense heat, and hold the heat for an almost indefinite time. I. THE TONGUE IS LIKE ARROWS AND COALS. This explanation falls in with the general idea of the psalm. The writer complains that, loving peace himself, he meets with nothing but hostility and treachery (see Psalms 64:3; Psalms 55:21; Psalms 59:7). Both sharpened arrows are used, which pierce deeply; and envenomed arrows, which leave a sting behind. Unkind words both pierce and sting. Similar ideas attach to the other figure. Coals of fire burn at once, and give smarting pain at once, but they also leave misery and suffering behind; and so does slanderous speech. II. THE OF THE TONGUE IS LIKE ARROWS AND COALS. On the whole, this idea is to be preferred. It is in the manner of the psalms to burst forth with an imprecation of God’s judgments on the head of such treacherous and slanderous neighbors. Swift, sure, and sharp shall be the judgment of slanderers. Their punish-melt is comparable to an arrow keen in itself, and driven home with all the force with which a mighty man shoots it from his bow of steel. The woes that come on the slanderer shall be like "coals of juniper," which are "quick in flaming, fierce in blazing, and long in burning." "It is better to be the victim of slander than to be the author of it. The shafts of calumny will miss the mark, but not so the arrows of God; the coals of malice will cool, but not the fire of justice.—R.T. Psalms 120:5 Our uncomfortable surroundings. "Woe is me, that I sojourn in Mesech!" These names Mesech and Kedar are not to be regarded as literally descriptive. They poetically represent the very trying circumstances and associations in which at the lime the psalmist was placed. The Mesech are only known as a half-barbarous people living towards the north, on the mountains south of Caucasus (Ezekiel 38:9,Ezekiel 38:15, Ezekiel 38:16). Kedar is a term representing the warrior-tribes of Arabia far to the south-east (Genesis 25:13; Isaiah 21:17; Ezekiel 27:21). There can be little question that the names are here used typically, because it was not wise to fix in a poem or psalm the actual names of the uncomfortable neighbors. I. WE CANNOT HELP HAVING . It is only in a very small sense that a man can be said to choose his own lot. He cannot choose his parents, brothers and sisters, early home, schooling, and many other things. We speak of his making his way in life, but Providence is always overruling things, and putting men in unexpected places. Most men have to say, in looking back over life, "I never could have dreamed of being where I have been, or of doing what I have done." Our culture largely comes through our life-associations, and we cannot help their sometimes being not at all "according to our mind." II. WE CANNOT HELP FEELING OUR . It is indeed essential to discipline through them that we should feel them. The misery of trying, unlovely, mischievous neighbors is but like the pain of the surgeon who would heal. God wants us to feel, because he wants to use the feeling. Indeed, keenness to feel may help him to do his gracious work. III. WE CAN HELP BEING BY . They cannot hurt us unless we allow them to. If feeling is allowed to rule the will, they are sure to master us. If the will be made to rule feeling, they cannot. Just what God’s grace does for us is so to strengthen the will that nothing can unduly or unworthily influence us. IV. WE CAN WIN THE TRIUMPH OF THE GODLY LIFE EVEN AMIDST . We can, on the principle of the psalmist, who, out of his distress, persisted in "looking up," crying unto God for help, singing "songs of ascent."—R.T. Psalms 120:7 The misery of the war-spirit to peace-lovers. "I am for peace," is literally, "I am peace." This is my very nature; so I instinctively revolt from all this slander and quarrelling and contention. Associating the passage with the restored exiles, it may be noticed that the one thing absolutely essential to their well-being was a state of quietness and peace. They had plenty to do. Jerusalem, its houses, walls, anti temple, to rebuild. Civil and ecclesiastical order to re-establish, and a national character to gain. External peace, as well as internal peace, were absolutely essential to the complete reoccupation of their land. So we too often think that peace is the one condition on which our spiritual culture depends, and God shows us, as he showed the restored exiles, that, spite of the misery it may bring us, it is better for us to be in the midst of contentions, conflicts, and perils. But, like the psalmist, we may freely speak to God about this our trouble, and we need not change our spirit of peace-loving and peace-seeking under any external pressure. Distinguish between war and the war-spirit. It is the latter which the peace-loving man finds so trying. He can deal with actual war upon its merits, and he may be able to recognize its necessity and its beneficent mission; but the litigious, contentious, quarrelsome spirit, that is always inventing or manufacturing some occasion of difficulty, always disturbing the peace, is a painful distress to all peace-lovers. I. MISERY COMES FROM EFFORTS TO KEEP THE PEACE BEING . The Prayer-book Version has, "I labor for peace, but when I speak unto them thereof, they make ready to battle." Thinking he meant to start a fight. II. MISERY COMES FROM EFFORTS TO KEEP THE PEACE BEING . We never like to fail in things we set our hearts upon. III. MISERY COMES FROM THE MORAL WHICH THE WAR-SPIRIT . Nothing morally beautiful can flourish in that atmosphere. IV. MISERY COMES FROM THE OF DOING THE THINGS WHICH REQUIRE . This is illustrated in the ease of the restored exiles, who wanted to get on with their national reconstruction work.—R.T. THE preceding psalm is one of complaint; the present, one of comfort and consolation. The pilgrim lifts up his eyes to the hills, and is satisfied that help is coming to him. He then proceeds to cheer himself with assurances of God’s sleepless care and protection. Metrically, the psalm falls into four stanzas of four lines each. Psalms 121:1 I will lift up mine eyes unto the hills. The "holy hills," that stand round about Jerusalem, are intended (Psalms 87:1; Psalms 125:2). There God had "promised his blessing, even life forevermore" (Psalms 133:3). From whence cometh my help. Most modern critics regard this clause as interrogative, and translate, "Whence is it that my help shall come?" But "the question is only asked to give more effect to the answer" (Cheyne). Psalms 121:2 My help cometh from the Lord; literally, my help is from the Lord. He alone has both the power and the will to assist me. Which made heaven and earth; i.e. "which is omnipotent." Psalms 121:3 He will not suffer thy foot to be moved. The psalmist addresses himself with consolatory assurances. God will not allow any evil to approach him, so as to do him hurt. He that keepeth thee will not slumber. God does not sleep—his vigilance is unceasing (comp. Isaiah 27:3). Psalms 121:4 Behold, he that keepeth Israel shall neither slumber nor sleep. The assurance rises from the particular to the general. It is not one Israelite alone over whom God will watch unceasingly, but the whole people of Israel. Psalms 121:5 The Lord is thy Keeper; the Lord is thy shade upon thy right hand. "Thy shade" means "thy protection." "thy defense." Protection was especially needed on the right hand, as the side which no shield guarded. Latin writers call the right side "latus aperture." Psalms 121:6 The sun shall not smite thee by day, nor the moon by night. These were the chief dangers of travelers, whether pilgrims or others. Coup de soleil was feared by day, and the deleterious influence of the moon’s rays by night. This last has sometimes been doubted, but the observation of modern travelers seems to show that bad effects actually fellow on sleeping in the moonlight in hot countries. Psalms 121:7 The Lord shall preserve thee from all evil; or, "keep thee." The same verb is used throughout. He shall preserve thy soul; or, keep thy soul. Psalms 121:8 The Lord shall preserve thy going out and thy coming in (comp. Deuteronomy 28:6; 1 Samuel 29:6; 2 Samuel 3:25; 1 Kings 3:7; 2 Kings 19:27). The phrase is an equivalent of "The Lord shall preserve thee in all thy ways" (Psalms 91:11). From this time forth, and even forevermore; i.e. so long as thou hast "goings out" and "comings in." But the phrase used rather implies that these will never cease. Psalms 121:1-8 God our Guide: a New Year’s psalm. In whatever special circumstances, or for whatever particular occasion, this psalm may have been written, it is certain that it is admirably suited to suggest New Year’s thoughts to our minds. We shall best appreciate it if we consider— I. THE OF OUR NEED. We have sometimes to face the future, and then we confront: 1. Certainties; duties, difficulties, vexations, trials, temptations, opportunities. 2. Uncertainties; possibly some very great joy, or some overwhelming sorrow, or some very sore perplexity, or even the last experience of death. II. THE OF HUMAN HELP. We naturally and rightly look to our kindred and to our friends for sympathy and succor. But: 1. They do not remain with us; parents die; brothers and sisters are scattered far and wide; friends become estranged. 2. They cannot render us all the help we need. Oar wants go so far, and strike so deep, that human sympathy does not avail; it falls short; we need more than it can bring. We must not only look around, but above, must "lift up our eyes to the hills, from whence cometh our help," for our "help cometh from the Lord" (Psalms 121:1, Psalms 121:2). III. OUR HELP IN GOD. 1. With him is all power. He who "made heaven and earth" (Psalms 121:2) can do anything, everything, for us. There can come no difficulty, no entanglement, from which he cannot deliver us; there can come no sorrow in which he will not be able to support us. 2. We can count on the constancy of his care. He "will not slumber," etc. (Psalms 121:3, Psalms 121:4). Not for one small moment will he forget us; day and night we shall be the objects of his watchful love. 3. He will be present to defend us everywhere. He will be our Keeper, our Shade upon our right hand (Psalms 121:5). His gracious power will overshadow us at every step we take. We cannot think o, any place, however remote, or obscure, or humble, where he will not be with his defending, delivering hand. 4. He will guard us from all forms of evil. Evil takes many forms; it comes to us in every guise. Now it is prosperity, and now adversity; it may be an intoxicating approval and adulation, or it may be a crushing depreciation and desertion; it may be a strong and sudden assault on our integrity, or it may be the more perilous approach of that which very gradually undermines or disintegrates. But whatever be its form, our God can "keep" us true, pure, holy. The sun shall not smite by day, nor the moon by night; "the Lord will preserve us from all evil" (Psalms 121:6, Psalms 121:7). 5. He will preserve us, ourselves; not only our home, our fortune, our credit, our reputation, but ourselves: "He shall preserve thy soul." He will "not suffer thy foot to be moved" (Psalms 121:3); he will uphold us in the path of righteousness; and if we have to walk "in slippery places," yet his right hand will hold us, and our soul will not be stained with the sin which injures and defiles. 6. He will attend us to the close of life (Psalms 121:8). "This God is our God forever and ever, he will be our guide even unto death" (Psalms 48:14). BY S. CONWAY Psalms 121:1-8 Kept from all evil. This is what the writer of this precious psalm looks for from God (see the first two verses), and this is what the psalm promises, and that with the utmost particularity. There shall not be even a slip of the foot, a thing so common in mountainous lands, and often so perilous, and the keeping shall be night and day alike, and close at hand (Psalms 121:5). The Lord himself shall see to if, whether during the heat of the day or the chill of the night, it matters not. The Lord shall keep thee inwardly and outwardly soul and body alike, from all evil and in all thy ways. "But"—so ask not a few—"is all that true? Are we so kept as this psalm promises—not the mere godless crowd, but the company of God’s faithful ones: does the Lord keep them, as is here said, ’from all evil’?" And then there are brought forward the long array of facts which seem to make against the truth of this word. Disease, accident, death, the overwhelming by earthquakes, lightning, flood, storm; by the ferocity or the folly of men, and by any of the ten thousand ills which flesh is heir to. As we contemplate the awful number of victims to such causes as we have named, and the yet worse ruin which comes from moral causes, it is not to be wondered at that some regard this psalm as rather a pious imagination than the declaration of actual fact. What are we to say? Are we to give up our faith in the blessed guardianship of God, and to consign to the category of credulity the trust which this psalm encourages? We will not do that, but we will reply— I. THE PROMISE IS NOT FOR EVERY , BUT FOR THE PEOPLE OF GOD. The band of pilgrims who set out from Babylon to return to their native land and to re-establish the worship of God were a special and a holy company, and God did keep them as they journeyed on along the weary wilderness-ways. We must come within the circle of the covenanted people of God ere we can lay claim to the fulfillment of a psalm like this. It is not for the godless, but for the regenerated people of God. For them— II. THE GENERAL RULE OF GOD’S CARE IS AS HERE SET FORTH. Not the universal, but the general rule. There have been and there are exceptions, but taking the history of God’s people in all ages, and looking at their average experience, may we not cry—It is well with the righteous; the Lord is their Keeper? God’s people are, after all, the happiest people under the sun. III. OUR IDEA OF BEING KEPT AND GOD’S IDEA MAY BE VERY . 1. We think so much of the keeping of the body, and of a man’s outward circumstances. But in comparison with the soul’s well-being, God counts these things as of no importance. Hence God may preserve a man’s soul when he lets his outward affairs go all to ruin; for the sake of his soul this may be needed. But if his soul has been kept, has not God been true to his word? 2. God takes eternity into view; we think only of the present. If, then, a man be eternally saved, does the fact that during a period unspeakably short in comparison with eternity the man’s outward life was full of trouble invalidate the promise of this psalm and prove it false? 3. Further, we see only the surface of things; God looks at the reality. If, then, what we call disaster, and think to be so, be really amongst "all things which work together for [not merely precede, but produce the] man’s good" as is so often the case (see 2 Corinthians 4:17), then is God’s permission or sending of that disaster a falsifying of the promise of this psalm. IV. THE PROMISE MAY BE TRUE TO THE HEART WHEN ITS IS NOT TO THE EYE. What is the value of all God’s providential mercies, his blessed keeping of us in health and external well-being—what is the value of it except for the effect it has upon our minds? It is the inward happiness and peace and joy which these things impart which gives them their value. Otherwise they are of no good at all, any more than the strains of sweetest music are to the deaf, or the most beautiful scenery to the blind. But if God be able—as he is—to impart that same and even greater inward happiness, peace, and joy by other means, and does so, as, blessed be his Name! he so often does, then again we ask—Has not God been true to his word? is not this psalm actual fact? Therefore we rest assured that the Lord will keep us flora all evil, he will keep our soul.—S.C. Psalms 121:8 The sure keeping of God. It has been remarked by a learned Bible scholar that part of the common complaints which are often brought against our English Bible is really owing to the likes and dislikes as to the usage of words in which we English people allow ourselves. It is constantly complained of that where, in the original Scriptures, the sacred writers employ only one word, our translators have put for that one word, two, three, four, five, or even several more different English words, thus conveying to our minds several ideas, where it was the intention of the Scriptures to convey only one. No doubt our translators did their best to find synonyms—words, that is, which though, different in sound, have the same sense—still the senses so given are only similar, and may not be seen by ordinary readers to be so similar as it was thought they were. Hence such difference of rendering is often misleading, and rather a hiding than a setting forth of the Scripture’s true meaning. Now, in this beautiful psalm we have a notable instance of such different rendering. We do not see that the sense is obscured in this instance, but we think the emphasis and force are lessened. The one prominent word in the psalm is "keep:" the whole psalm is about the Lord God’s sure keeping of his people, and that this might be impressed on the mind, the writer six times over in the last five verses of the psalm repeats this word "keep." Now in the three former verses out of these five our version adheres to the word "keep," but in the last two it changes over to the less forcible word "preserve." Our English dislike of using the same word repeatedly accounts for this change, and causes the loss of impressiveness which the repeated reverberations of the one emphatic word "keep" were intended to produce. But to pass on to what is of more importance, the truth itself of God’s sure keeping, let us— I. TAKE THE PROMISE . 1. It referred to Israel’s journeyings from Babylon to Judah, or from wherever their abode might be, up to the great festivals. Now, even in this literal sense, the promise was no mean one. For those olden days were not days of settled law and order, in which life and property were secure, and evil-doers could scarce hope to escape punishment. But the very reverse was the truth. Might stood for right, and hence the "going out and coming in" of Israel in those days was ever attended with much peril. 2. And for ourselves the promise holds good. God has made our journeyings safe by means of what we call the inventions of science and the resources of civilization. They are but God’s instruments for our good. And when some terrible catastrophe occurs, as from time to time is the case, still, if we be of God’s Israel, we are kept: "He shall preserve thy soul." Our real self is not harmed, the Lord is our Keeper, as he said. II. AS TO THE WHOLE OF OUR ACTIVE LIFE. Such is a frequent meaning of the expression, "going out and coming in" (see Deuteronomy 28:6, Deuteronomy 28:19; Deuteronomy 23:20; Joshua 1:7; 1 Samuel 29:6). The general conduct and occupation of a man in his varied affairs are what is meant in all these passages. And how we need to be kept amid our daily work and business! How "the cares of this world" need to be guarded against, and "the deceitfulness of riches" also! How business life tends to absorb all time, all thought, all energy, so that scarce any are left for God! Hence blessed are they who are in God’s holy keeping in all the goings out and comings in of daily life! III. TO OUR OF SORROW AND OF . "Going out" was a synonym for sorrow; "coming in," for gladness and joy. For Israel was a people that had known what it was to go out to drear and dreadful exile, and that more than once. Hence whilst the idea of "going out" suggested only what was sad, that of "coming in," the return from exile, was full of joy. "The redeemed of the Lord shall come with joy and singing," etc. And in the New Jerusalem, one of its sweetest promises was that its people should "go no more out forever." Sorrow has its snares, and so has joy. We need to be kept of God. IV. TO THE MORNING AND EVENING OF LIFE. "Man goeth forth to his work and to his labor until the evening;" then he cometh in for rest. And if we truly desire it, the Lord will keep our going out and our coming in, in this sense also. "Our help cometh from the Lord."—S.C. BY R. TUCK Psalms 121:1, Psalms 121:2 Looking up. "Shall I lift up mine eyes unto the hills? Whence should my help come?" The precise associations of the psalm cannot be fixed with any certainty. Perhaps it is best regarded as a psalm of the Exile. It might have been written by a Daniel, as he sat at his open window, and looked away over the broad, fiat plains of Babylon toward the distant mountain-land of Israel. The writer is oppressed with the burdens and sorrows of exile; he remembers Zion, and he sings his soul to quietness and peace by looking away from present cares to the high hills of God, and cheers his drooping spirit by remembering how, amid all the earth-changes, the everlasting hills abide. What a holy power upon us the mountains have! The grand, calm, strong, high things—they seem to be so near God; they seem to be so full of God; they bring us so near him, and fill us so full of him. One thing about them is suggested by our text—they make us look up. And is not that just what we need? Oh, to lose the downward look which has so grown upon us by the pressure of life-cares! The voice calls continually, "Lift up your heads, for your redemption draweth nigh!" I. WORLD-DRAWN, WE LOOK DOWN, AND SO ARE WEAK. We are in the world—in a thousand subtle ways we are kin with the world, subject to its influences, caught by its whirl of excitement, absorbed by its pressing claims, and easily we become of the world as well as in it. But everything the world presents to us is below us, beneath us; and it so keeps us looking down that the habit of down-looking grows upon us, and we are almost unable to look up. How powerfully we are all drawn by world-interests! Business man is world-absorbed. Domestic woman is world-absorbed. The influence of the world begets a downward look, a sort of set of the eyes and heart downwards. The world-thoughts abide with us, and even when the sabbath day brings God and heaven near, we find it very hard to get our eyes lifted up. Even in the sanctuary they drop on bills and stock and trade. To succeed in earthly things we must engage the whole heart and powers in them. It seems to be the one universal power that this sin-smitten world possesses over its creatures—it bends their shoulders, it bows their heads, it gives, it keeps, the downward look. And what do we see when we look down? Much of self, of man, and of things. The hurry and bustle of thousands who are hasting to be rich. And the shadow of God’s curse on sin resting everywhere. It is this down-looking that makes us so weak. II. GOD-DRAWN, WE LOOK UP, AND SO GROW STRONG. For to men in this world God’s voice is ever calling. It sounds from the bright bands of the morning, from the high silver-tinted clouds of noonday, from the splendor and glory of the far-off sunset, from the lofty trees and the hill-tops, and the soaring birds of song, and the winds that roam free, and the "jewel-powdered skies" of night. Would we but stop and hush awhile, we might hear it always near us, saying, "Look up! Look up!" God has often refreshed his fainting servants with the sight of his everlasting hills. Moses was sent to feel the inspirations of Sinai. Elijah was calmed, and made himself again, by the soothing influences of Horeb, the mount of God. Our Lord sought seclusion among the hills of Eastern Galilee, and entered into the Divine glory on a spur of Hermon. And the mountains still soothe and calm God’s people. They teach us to look up. 1. Looking up, you find nothing of man’s—it is all of God up above. 2. Looking up, you feel how pure God’s snow is, and think how much is in the promise, "They shall walk with me in white." 3. Looking up, you see how earth-clouds are glorified. 4. Looking up, listen; you may hear the voices of the hills saying, "Be still! Hush the life-fever! Wait! In silence God doth speak." 5. Look up and listen, and again the voices of the hills will say, "The mists and the storms are all outside us; they are not us." Look up, and grow strong. Look up; you will feel the heaven-breath upon your face. Look up; your brow will soon lose those wreathings of anxiety and care. Look up, and you shall prove how God "wipes away all tears from our eyes."—R.T. Psalms 121:1, Psalms 121:2 Not mountains, but God. "From whence shall my help come?" This psalm is best taken as expressing the pious confidence of an individual believer, who addresses his inner self in words of comfort which are framed as if proceeding from another person. The psalmist is, as it were, holding a colloquy with himself. It is not that he expects help from the mountains—his hope is fixed on him who made the mountains. This comes out plainly in Perowne’s rendering, "Whence should my help come? My help (cometh) from Jehovah, the Maker of heaven and earth." I. THE CANNOT GIVE US HELP AND SAFETY. Illustrate from the times of Lot. He fled to the mountains; but God preserved him, not the mountain. From the times of David’s persecution, he fled to the mountain country of Judaea and the south; but God preserved him, not the hills. Covenanters and others found safety in the rocks and mountains in days of religious persecution; but their God was their real defense. So let mountains stand for the supreme self-efforts a man may make in his times of distress; he must be brought to the assured conviction that they cannot bring him safety. Beyond them he must look. Only when he looks beyond them do they become his security; for then God makes them such. "Some trust in horses, and some in chariots," and some in mountains; "but we will trust in the Name of the Lord." II. THE CAN DIRECT US WHERE TO FIND HELP AND SAFETY. They appeal to both poetic and religious feeling. Buchanan, writing with the Cuchullin hills all about him, says— "Lord, art thou here? Far from the busy crowd, Brooding in melancholy solitude?" Moses was helped to realize the power of Jehovah by the daily impressions of the huge, craggy, awful mountain forms of Sinai. In quite an instinctive way men in all ages and in every land have inclined to build their altars on high hills, as if thus they did get nearer God. And it is the fact for most thoughtfully disposed persons, that more help is gained for pious meditation from mountain districts than from the changeableness of the sea, or the varying but ever-gentle beauty of the landscapes. Mountains have a peculiar power to solemnize and to impress us all; and precisely what they bring to us is that sense of God which assures of his love, and help, and lead.—R.T. Psalms 121:4 The ever-watchful Watchman. "Shall neither slumber nor sleep." The words "slumber" and "sleep" are not climactic. Indeed, the Hebrew word for "slumber" is the stronger term of the two. There is no more in the setting of the two terms than poetical repetition. The one peril of the night-watchman is that he might be overcome with sleep. The one duty of the watchman is to keep ever, through his watching-time, awake and alert. Yet at the best no absolute security can be placed in any human watchman. A man may be overpowered with sleep, and be physically unable to resist its advances. Absolute security of defense lies in God, and we may fully trust in him. It is inconceivable that we can be placed in any circumstances or conditions which are unknown to him. Illustrations may be taken from the wilderness-journey of Israel. The pillar-cloud of the Divine presence was always there, night and day; and never anything could happen to Israel that was not divinely permitted. Or illustrate from the sick-bed of the sufferer. Worn out, the nurse may fall asleep, but the eye of the God of all consolation is never dimmed (see Psalms 139:1-24.). I. THE EVER- SEES. This is more necessary in a watchman than keeping awake; he must be quick to observe, attentive, noticing everything. "All things are naked and open unto the eyes of him with whom we have to do." God’s seeing includes what is by man seeable and by man unseeable; it includes what is and what is to be. "In every place, beholding the evil and the good." II. THE EVER- . He not only sees things, but sees the significance of things. Estimates the importance of what he sees. Recognizes the relation of what he sees to his people. Makes what he sees the ground of his prompt and gracious action in their behalf. III. THE EVER- HELPS. By his merciful defendings: "No plague shall come nigh thy dwelling." By his wise upholdings: "Will not suffer thy foot to be moved." By his wonderful overrulings, which constantly turn seeming evil into real and permanent good. If our life is thus within the constant Divine inspection, we may put away all fears, and simply "seek the kingdom of God, and his righteousness."—R.T. Psalms 121:6 Types of peril by day and by night. The sun and the moon. To understand these figures, it is necessary to keep in mind, not only what the sun and moon actually are in Eastern countries, but also the sentiments which have gathered about them in those lands. I. THE SUN IS THE TYPE OF THE OPEN PERILS OF THE GODLY LIFE. The sun strikes openly, and is especially perilous when it strikes on the lower part of the back of the head. Men know this, and are duly warned to take all precautions. And so in life there are various temptations and dangers, which we all know about, which every man knows may come into his personal experience, and concerning which we all, in various ways and degrees, take precautions. Yet even in respect of these we need the assurance of an outside and Divine protection. So strange is the frailty of human nature, that men are over-mastered by the very things they know well, are warned against, and even think themselves strong to resist. It needs to be always kept in mind that the power of temptation depends on the physical, mental, or spiritual condition in which we are found when it assails us. And we need the assurance of God’s defense even against open and well-known evils, because he only can know the particular peril which lies in their relativity to us at any given time. Illustrate by the fact that the sunstroke is only an occasional peril. The sun strikes the man who is in a physical condition to receive the stroke. But the man does not know the peril of his physical condition. God knows, and can help him to defend himself from the peril. II. THE MOON IS THE TYPE OF THE SECRET PERILS OF THE GODLY LIFE. In the cloudless skies of the East, where the moon shines with such exceeding clearness, its effects upon the human frame have been found most injurious. It has been proved, beyond a doubt, that the moon smites as well as the sun, causing blindness for a time, and even the distortion of the features. The Arabs universally believe that the beams of the moon are noxious to the human body; and therefore they carefully cover over their heads when they sleep in the open air. Meat, when exposed to the moonbeams, becomes quickly tainted. Mr. Martin says, "Of the effects of the moon on animal life very many instances could be cited. I have seen in Africa the newly littered young perish in a few hours, if exposed to the rays of the full moon. Fish become rapidly putrid, and meat, if left exposed, incurable or unpreservable by salt. The mariner, heedlessly sleeping on deck, becomes afflicted with nyctolopia, or night-blindness; at times the face is hideously swollen, if exposed during sleep to the moon’s rays; the maniac’s paroxysms are renewed with fearful vigor at the full and change, and the cold, damp chill of the ague supervenes on the ascendency of this apparently mild yet powerful luminary. Let her influence over this earth be studied; it is more powerful than is generally known." The moon may very well be taken as the type of the secret, subtle, insidious perils of the godly life; and these are chiefly to be dreaded. As there are poison-germs in the natural atmosphere, which generate disease in us when our vitality and resisting power are low, so there are poison-germs in the moral atmosphere of our everyday associations, which only cultured spiritual life can enable us to resist. There are enervating influences, suggestive examples. Little slips into inexactness or untruthfulness. A thousand things in common life, that seem to have no more Power of mischief in them than have the moonbeams. What, then, would be any man’s hope of preserving moral health and safety, if we might not cherish the assurance of the psalmist, that God understands all secret perils that gather about us, and will not let the moon smite us by night? "The darkness and the light are both alike to him."—R.T. Psalms 121:7 Evil as God sees it. "All evil." All kinds of evil. We may not think that God estimates evil precisely as we do. In this "God’s thoughts are not as our thoughts." One important distinction may be Pointed out here. We think evil to be that which injuriously affects our circumstances; God sees evil as that which injuriously affects us. Consequently, some of the things which we call evil God does not so call, because their influence on us is good. And if this be so, the mere change of our circumstances is not the thing for us chiefly to desire; we should rather seek the Divine overruling, which includes defense from what God sees to be evil, and involves making "all things work together for good." I. GOD MISSES WHAT MAN SEES. For man evil is calamity. This is true in the physical sphere. Disaster, disease, disappointment, defeat, occupy man’s thoughts, and are, properly enough, from his point of view, classed as evils. But it is true also in the moral sphere, it is the calamity side of evil which absorbs man’s attention. Drunkenness ruining a life is evil. Dishonesty found out is evil. Quarrelsomeness breaking friendship is evil. It is only as man’s spiritual nature is quickened that moral evil, as distinct from moral calamity, is apprehended. But God does not call calamity evil. It has, indeed, no moral quality that he can recognize. It is only an agency for securing evil or good. It is a revelation to us to discover that God’s supreme interest is not in eyelets, as ours is. He is supremely concerned about us. II. GOD SEES WHAT MAN MISSES. The moral possibilities that are in all events. Man is profoundly interested in what happens, and is wont to stop there, and miss the meaning of what happens. God always sees in events that happen persons acting; and in their motives and moods and wills he sees evil or good. The spiritually awakened man sees evil as God sees it; and, therefore, when he prays to be kept from all evil, he means kept from himself—from the evil that is in him. If he were but free from the answering of his moral evil, nothing that could happen would be a real calamity.—R.T. Psalms 121:7 The safety of our life. "He shall keep thy soul." The term "soul" stands often in the Scriptures of both the Old and New Testaments for the animal life; but we use it for that spiritual being which man is, as distinguished from that bodily form which man has. Taking the first idea, it may be shown that God’s care of our natural life involves and includes all due provision for the thousandfold needs of that life. The greater includes the less. The daily renewed gift of life carries with it the gift of all the life will need day by day. This may be applied to the national life of Israel. The restored exiles may well gain and keep full confidence in God, seeing that he had kept their national life through such anxious and imperiling times. He had kept it; they might be sure that he would keep it. And this assurance carried with it the confidence that God’s defense and blessing were still upon the restored nation. If God keeps us in being, and gives us new days, then we may confidently hold him to his promise, "As thy day so shall thy strength be." He is able and willing to make "all grace abound" unto "all-sufficiency." Taking the second idea, we come upon God’s continued interest in, and care for, the new life he has quickened in our souls. His concern for the material life does but illustrate his care for the spiritual life ("This is the will of God, even our sanctification"). "Soul-keeping is the soul of keeping. If the soul be kept, all is kept. The preservation of the greater includes that of the less, so far as it is essential to the main design; the kernel shall be preserved, and in order thereto the shell shall be preserved also. Our soul is kept from the dominion of sin, the infection of error, the crush of despondency, the puffing up of pride—kept from the world, the flesh, and the devil; kept for holier and greater things, kept in the love of God, kept unto the eternal kingdom and glory." But we need not miss the important fact that God’s soul-keeping runs along with, and works through, our own soul-keeping. "Keep thy heart with all keepings, for out of it are the issues of life."—R.T. Psalms 121:8 The safety of our days. "The Lord shall keep thy going out and thy coming in." This expression is evidently borrowed from the blessing on obedience given in Deuteronomy 28:6, "Blessed shall thou be when thou comest in, and blessed shall thou be when thou goest out." Clearly it is but a poetical way of saying, that the defense and guidance and benediction of Jehovah shall rest on the godly man in all the actions and relations of his everyday life. The protection vouchsafed extends to all a man is and all a man does. It might seem as if the salvation of the soul from spiritual death were all we need be anxious about; but God never urges this point upon us. His salvation is not so limited, lie saves the whole man, and bears as real a relation to man’s temporal as to his spiritual needs. "With his dear Son he freely gives us all things." The true saving of a man for the life that now is involves the saving of the man for the life that is to come. I. THE "GOING OUT" OF LIFE MAY ITS AND . We go out in the morning refreshed, vigorous, full of conscious power, and in some peril of stir-reliance. "The Lord shall preserve thy going out." Keeping thee from whatever form of temptation and moral evil may come through the putting forth of human energy in the daily duties of life. Man’s enterprise may bring him into situations of bodily danger. God will keep him then. But the very force he puts into life may unduly magnify self; and it is much more to say that God will keep him from ensnaring self. II. THE "COMING IN" OF LIFE MAY ITS AND QUIET -strips. We come in tired. We come in to rest, enjoy; we come in to home relationships and quiet occupations; and we seldom suspect that there is a possible exaggerating of self in our times of passivity, as truly as in our times of activity. There are luxuries, listlessnesses, selfishnesses, of our very resting-times; rod we need God for our coming in lest the self or self-indulgence should gain undue power over us.—R.T. BY C. SHORT Psalms 121:1-8 The Source of help. "I will lift up mine eyes unto the hills," etc. I. A STRONG, DEEP SENSE OF ON GOD IN US. II. WE MUST LIFT UP IN THE WHOLE POWER OF OUR BEING TO REALIZE GOD’S TO HELP US. He dwelt in the mountain-group of Zion at Jerusalem, and in the other mountains of Israel. We have been taught to realize that God is Spirit, and dwells near us, as well as in the far-off mountains and in distant worlds. But we can see him only from the heights of the soul. III. THE CREATOR OF THE IS THE OF THIS WORLD. (Psalms 121:2.) The Being who framed man’s wonderful nature would naturally provide for its great wants—the wants he had himself created. "Your Father knoweth that ye have need of all these things." IV. THE CREATOR WOULD NOT ONLY HAVE THE POWER, BUT THE DESIRE, THE , TO HELP THE CHILD OF HIS LOVE. (Psalms 121:3-6.) "He that keepeth thee will not slumber." God’s care for us will not suffer him to sleep or become indifferent to us. V. GOD’S ETERNAL CARE IS TO KEEP THE SOUL FROM EVIL—FROM ALL REAL EVIL. Many calamitous, or what appear calamitous, events to us are not evils in the sight of tied, but, under his control, issue in our eternal good.—S. THE "title" assigns this psalm to David; and there seems to be no sufficient reason why his authorship should not be accepted. The description of Jerusalem exactly suits his day (Psalms 122:3-7). The "thrones of judgment, thrones of the house of David" (Psalms 122:5) would be his own throne and that of his son Solomon, whom he associated. The "house of the Lord" (Psalms 122:1) would be the tabernacle which David set up (2 Samuel 6:17). The "tribes of the Lord," which were all united under David (2 Samuel 5:5), probably began to "go up" to Jerusalem as soon as David removed the ark thither. The strong love for Jerusalem and for the Lord’s house, which animates the writer, is also very characteristic of David. Psalms 122:1 I was glad when they said unto us, Let us go into the house of the Lord (comp. Psalms 5:7; Psalms 28:2; Psalms 138:2). Psalms 122:2 Our feet shall stand; rather, stand, or are standing. The pilgrim-band has entered the city, and is on its way to God’s house. Within thy gates, O Jerusalem. Jerusalem has its "walls" (Psalms 122:7) and its "gates" set up, which suits the time of David, not that of Ezra or Zerubbabel. Psalms 122:3 Jerusalem is builded as a city that is compact together; rather, Jerusalem that art builded. The primary reference is probably to the compact shape and look of the ancient city, which, as Josephus says, was "one and entire," with no straggling suburbs, shut in on the north by a wall, and on the three other sides both by walls and by deep, rocky valleys. But the material "compactness" was perhaps taken to symbolize the close internal union of the inhabitants one with another, whereby they were all knit together into one Church and people. Psalms 122:4 Whither the tribes go up, the tribes of the Lord. This points to a time before the dispersion of "the tribes," which rendered such regular "going up" impossible. Unto the testimony of Israel; rather, as a testimony unto Israel—a witness to the whole nation that all Israelites had covenant privileges at Jerusalem. To give thanks unto the Name of the Lord. The three great feasts whereto Israel was bound to "go up" were all of them seasons of thanksgiving. Psalms 122:5 For there are set thrones of judgment, the thrones of the house of David. Jerusalem was the civil, no less than the religious, center. There David judged controversies, and Absalom when he usurped the throne, and Solomon when David associated him. But the plural may be "a plural of dignity." Psalms 122:6 Pray for the peace of Jerusalem. Let all true Israelites "pray for the peace of Jerusalem," i.e. for her tranquility and for her prosperity. They shall prosper that love thee. A covert threat, as well as a promise. "Such as love Jerusalem, and pray for her peace, shall prosper; such as do not love her shall lack prosperity." Psalms 122:7 Peace be within thy walls, and prosperity within thy palaces. The prayer, which he would have others offer, the psalmist now offers himself. The prayer embraces, first, the whole community; then, especially those who have the direction and government of it. Psalms 122:8 For my brethren and companions’ sakes, I will now say, Peace be within thee. The inhabitants of Jerusalem are the writer’s "brethren and companions." He is not a mere pilgrim on a visit to the holy city. Psalms 122:9 Because of the house of the Lord our God I will seek thy good. The tabernacle set up by David in Jerusalem is called "the house of the Lord" in Psalms 5:7; Psalms 27:4; Psalms 52:8; and Psalms 55:14. God "dwelt there," as he dwelt in the tabernacle of Moses in the wilderness (Exodus 40:34, Exodus 40:35) and in the temple of Solomon subsequently (2 Chronicles 5:13, 2 Chronicles 5:14). The good of Jerusalem was to be sought for two reasons: (1) because God’s people were there; and (2) because God’s house was there (see Calvin, ad loc.). Psalms 122:1-9 The house of God and the Church of Jesus Christ. The "house of God" (Psalms 122:1 and Psalms 122:9) may stand for the Christian sanctuary, and the "Jerusalem," of which this psalm is full, may stand for the Church of Jesus Christ. Thus regarded, we have— I. THE HOUSE OF GOD. 1. The Divine Presence. God’s house is the place where he dwells; where, in the fullest sense, he is. And though the Omnipresent cannot be said to be in one place more truly than in another, yet is there a sense in which he is especially present in his own "house." (1) Going there expressly to meet and to worship him, we are more conscious of his nearness to us than we are elsewhere. (2) He will and he does manifest himself in his revealing truth and in his gracious influences as he does not elsewhere. 2. United worship. "Let us go into the house of the Lord." It is not enough for a man to say that he can pray and sing and read at home. Nothing will compensate for united worship. There is a fervor in prayer, and a heartiness in praise when many souls are outpoured in the one, and many voices are united in the other, which solitary worship does not know; there is an influence in uttered truth, spoken in the sympathetic hearing of a hundred hearts, which no book can communicate in the silent chamber. There is a sacred joy which gladdens the pure heart (Psalms 122:1) in the anticipation and in the act of public worship, of which it is a serious mistake to deprive ourselves. 3. The duty of encouragement. "Let us go;" "Let him that heareth say, Come" Those who are not able to enforce Divine claims or human obligations can graciously and effectually invite their neighbors to go where these great spiritual realities will be enforced by others. Andrew rendered his brother Simon, and the Church of Christ, an invaluable service when "he brought him to Jesus ’ to hear his word and to become his disciple. II. THE CHURCH OF JESUS CHRIST. Jerusalem was "the city of God." The "New Jerusalem" will be composed of the glorified spirits of men of every age and from every land. The spiritual Jerusalem today is the multitude of unrecognized men, but beloved of Christ, that, under every sky, are loving and serving him. 1. We must not be satisfied till we have been enrolled in this company; till we can say, "Our feet are standing within thy walls." 2. To belong to this Church is our most sacred duty; it was "a testimony" or ordinance "in Israel" to go up to Jerusalem (Psalms 122:4). It is the clear, decisive will of Christ—and that is our "testimony" that constitutes our obligation—that we should become members of his Church on earth. 3. The strength of the Church is in the close association of its members; it must be compact together (Psalms 122:3); its forces not scattered, dissipated, lost, but united, well-ordered for defense and for aggression. Where there is unity of spirit, aim, and action, there is strength to withstand and to achieve. 4. A wise regard for our own welfare and a true concern for others’ good will make us love and serve the Church of Christ. (1) They will prosper that love it (Psalms 122:6). Association with Christ and with his people is, if not a guarantee, a strong assurance of present and temporal well-being; sufficiency, if not wealth; all that is needful, if not all that is pleasant. (2) As we love our brethren and our companions, we shall wish well to the Church; for as its holy influences extend and reach their hearts, and cover their lives, they also will be shielded from evil and enriched with good. 5. Christ calls for believing prayer and faithful labor. Pray for the peace, and for the prosperity, of Jerusalem (Psalms 122:6, Psalms 122:7). It is a poor thing to pray for it if we do not strive for it, if we do not contribute to it. "I will seek thy good;" and it is a very imperfect method of seeking good if we do not bring our personal contribution to it. To do that for the peace and prosperity of the Church, we must command ourselves, be gracious and genial in word as well as in spirit, take our part in earnest work, labor till the Master himself takes the weapon from our hands. BY S. CONWAY Psalms 122:1-9 Jerusalem a type of the Church. That which is said or implied here of Jerusalem is appropriate in a symbolic sense to the New Jerusalem, the Church of the living God. I. FOR THE CHURCH IS AS A CITY. 1. Built. The result of thought and toil and care. 2. As Jerusalem, a captured city. It was once the home of all heathen abomination, but by David it was won for God. So the Church is a captured city, a trophy of God’s omnipotent grace. 3. Has walls and bulwarks. Jerusalem had (Psalms 122:7). So the Church (Isaiah 26:1). The Spirit, the Word, and the work of God in human hearts, these are her defenses. 4. And palaces. There were many of these in Jerusalem. The palaces of the Church are those spiritual privileges which those who are high in the favor of God are permitted to enjoy. II. HER PEOPLE. Those who love God’s worship, who love to be asked to go to the house of the Lord, and also to ask others. These are they in whom the Spirit of God dwells, and who are the people of the city of God. III. SHE IS BY UNITY, ORDER, . (Psalms 122:3, "compact together.") For Jerusalem this was inevitably so by reason of the site on which she stood, which allowed no room for indefinite enlargement (see Exposition; and Stanley’s ’Sinai and Palestine’). And so when the Church of God has attained to its perker form, the divisions and discords, the disorder and consequent weakness, which too much characterize the Church now, shall all have disappeared. And even now there are Christian Churches which, by reason of their peace and unity and order, are strong—are as a city compact together. IV. SHE IS THE CENTER OF UNITY FOR OTHERS. (Psalms 122:4.) Jerusalem and the temple were, in Israel’s best days, the rallying-point of all her tribes. The strength which this gave them excited the jealousy of Jeroboam, and caused him to set up the rival worship of Samaria. And to-day the Church is the real bond of nations, and is becoming increasingly so. V. THIS UNITY OF THOSE WHO GATHER TO HER IS A WITNESS FOR GOD, AND RENDERS HIM PRAISE. The gathering of the tribes of the Lord (Psalms 122:4) at the great annual festivals bore testimony to all men that Israel was the covenant people of God, and that they rejoiced therein; thus they rendered praise to the Name of the Lord. And the united companies of believers bear a like testimony and render like praise. VI. JUST AND GOES FORTH FROM HER. (Psalms 122:5.) From the judgment-thrones of the princes of the royal house went forth the decisions which the people obeyed in all matters on which judgment had been given. So today, from the real Church of God goes forth that law which hinds or looses the consciences of men. This is "the power of the keys" which Christ has given to his Church. What she says today all peoples will sooner or later accept as right and true. They may resist, but ere long they will yield. God wills it so. VII. SHE IS TO BE LOVED AND PRAYED FOR. (Psalms 122:6-9.) For God the Lord dwells within her (Psalms 122:9). All her excellence, authority, and strength are because of this, and only this. Do our feet stand within her gates?—S.C. Psalms 122:1 Glad to go to the house of the Lord. The feeling expressed here is noteworthy, to say the least of it; for— I. SUCH IS RARE. The proof of that is seen in the multitudes that never go at all. And of those who do, how many go as seldom as possible!—an hour and a half a week is considered ample for church-going. And of those who are more regular and frequent, can it be said that they are glad to go? Is it not the sense of duty, the necessity of upholding a religious reputation, desire to please friends, force of habit, wish to set good example, fear of a condemning conscience, or some other motive such as these? But how seldom is there much gladness about it, except when it is all over! What a contrast to the exuberant delight which is evident throughout this psalm! We often sing it, but how often do we mean it? II. BUT RIGHT. Ought we not to be "glad when," etc.? Surely yes. For: 1. It is "Divine service." But how should we like s child of ours to grudge rendering us service, to get out of it whenever he could, and, when he could not, to render it in as half-hearted a way as possible? But this is just how we treat God in this service which he enjoins upon us. 2. And it is God’s chosen place of meeting with us. Ought we to be loath to meet him, or to avoid such meeting whenever we can find any sort of excuse to do so? We do not so deal with earthly parents or benefactors. 3. And it is tire place where he blesses those who come. Mere gratitude should make us glad to "go into the house," etc. III. AND MOST . What led the psalmist to thus feel and speak? He does so oftentimes. 1. The remembrance of the revelations of God he had received there. (Cf. Psalms 63:3, "To see thy power and thy glory, so as," etc.) His soul had been filled with holy rapture and joy in God. 2. The confident expectation of similar blessing. He went desiring God, which is ever the condition of blessing from God. 3. His whole spiritual life had been so quickened and strengthened there. There the chains of sin had fallen off, the burden of guilt removed, the sorrows of his life soothed, and he had been filled with the Spirit of God. 4. The worship itself was beautiful, and the throng of worshippers, and all the associations and memories of the place, enhanced the joy of worship. 5. And like reasons are in force still. The age, place, forms, are all different; but the spiritual realities which the psalmist knew, the true worshipper knows still. He too has met with God, and God with him, as the holy Word has been preached, the fervent prayer offered, the hymn of praise sung, and the holy bread and wine of the Communion partaken of. Often and often has it been the ante-chamber of heaven. IV. AND . They who are glad to join in worship, to whom it is a real delight, are a very favored people. And the results of their worship will be many. 1. For themselves. It is a witness of the reality of their faith and love and acceptance with God. It is full of inspiration; such glad worship will not evaporate in mere feeling, but will become embodied in holy word and deed and life. It gives them heaven before they get there, and it is a mighty means, through the Holy Spirit, of their sanctification. 2. For the Church: they are the conservators and the promoters of its best life. 3. For the world: they are witnesses for the love of God and the joy of his service. 4. For God: he is glorified in them.—S.C. BY R. TUCK Psalms 122:1 Joy in God’s service. "I was glad," etc. It is well agreed among Bible writers that this cannot be a psalm of David’s; it must belong to the time immediately before, or the time subsequent to, the Exile, but very different opinions are entertained concerning its immediate associations. Liddon says, "The pilgrim who composed the psalm would have belonged to one of the ten separated tribes, but he had remained, alter the general defection, true to the divinely ordered worship at Jerusalem, and this psalm may well have been composed on the occasion of his first visit. We observe in it his delight at the mere prospect of the journey; his ecstasy at finding himself, or at the very thought of finding himself, within the sacred gates; his wonder at the aspect of the city lying before him as he stood, probably, on the Mount of Olives; his sense of its past glories and of its present titles to honor—the thrones of David and of Solomon, the sacred temple. But there are presages of coming trouble in the air, and as the psalmist thinks of his brethren in the faith who live within its walls, and of the house of God, which was its prominent and its most precious feature, he offers a prayer for the peace of the holy city which has so large a place in his heart." Perowne says, "The poet is living in the country. As the time of the feast draws near, his friends and neighbors come to him, inviting him to join them in their visit to Jerusalem. It is with this picture that he begins his psalm. He tells us how his heart filled with joy as they bade him come with them to the house of Jehovah." We see the procession starting; we see beaming eyes and happy faces, and hear the music of gladness with which the pilgrims beguile the tediousness of the journey. The next verse transports us at once to the holy city itself. "Our feet have stood within thy gates;" the few words are enough. They have reached their journey’s end; they are in the city which they love. Then the poet tells us, first, the impression made upon his mind by her stateliness and her beauty; and next, how there comes crowding upon his memory the scenes of her earlier grandeur, the thought of all she had been as the gathering-place of the tribes of Jehovah, the royal seat of David and of his house. Filled with these thoughts, inspired by these memories, he bursts forth into hearty, fervent prayer—the prayer of one who loved his country as he loved his God, with no common devotion—for the welfare of that city so glorious in her past history, and with which all hopes for the future were so intimately bound up." The "Four Friends" support the suggestion of Ewald, who thinks the psalm may be a blessing on a party of pilgrims, uttered by an old man returned from the Exile, himself unequal to the journey. "The departure of his friends reminds him of the alacrity with which he, too, had once obeyed a similar summons; his spirit is fired by sympathy with their enthusiasm, and he pours forth the praises of that city which from the earliest times had been recognized as the key-stone of the national unity, the civil and religious metropolis of the tribes." We fix attention on the personal pleasure in the public worship of God which the psalmist expresses. For him the sacred duty had come to be a sacred joy. And we never worship with full acceptance until we have entered into a similar experience. The attitudes of worshippers towards worship may be compared and illustrated. I. THERE IS NEGLECT, Presence at Divine service occasionally. Attendance interrupted on the slightest occasions. No evident heart in the service. A duty got through. II. THERE IS . There may be fair regularity of attendance, but the "heart divided." The man there, but the heart elsewhere; so the service but a routine, instinct with no mental attention, and no pious feeling. For such Divine service is as though it had not been. III. THERE IS . That of the intellect and that of the aesthetic faculties, not that of the heart. Sermons may be intellectual treats, and services artistic gratifications, they are not what they should be unless the whole man is interested. IV. THERE IS DELIGHT. But this must depend on the man’s being spiritually quickened, and on having his spiritual tastes cultured. Then he finds his supreme joy in God, and therefore in acts of worship that bring near the sense of God.—R.T. Psalms 122:3 Religious attachment to places. "One thing that would have struck a pilgrim to Jerusalem who should approach the city from its north-eastern side was its beauty. The stately buildings erected by Solomon on the south side of the temple area—Solomon’s own house of judgment, the house of the Forest of Lebanon, the palaces of the kings of Zion, the palaces of the princes of Judah around it, the circuit of the walls, above all, the temple, with its courts, with its burnished roof, with its lofty gates, with its tower, surrounded as all this was on three sides by deep ravines and olive-clad hills. Possibly the pilgrim had seen Damascus, straggling out amid the. beautiful oasis which surrounds it in the plain of the Abana; or he had seen Memphis, a long string of buildings, thickly populated, extending for some twelve or fourteen miles along the west bank of the Nile. Compared with these, Jerusalem had the compact beauty of a highland fortress, its buildings as seen from below standing out against the clear Syrian sky, and conveying an impression of grace and strength that would long linger in the memory" (Liddon). The attachment of Mohammedans to the sacred city of Mecca is well known, and almost every religion has its special center, and every god his shrine. The realistic presentation of a divinity in some image involves the localization of his worship to some place. An unfamiliar instance of special interest in sacred places was given by Professor Minas Tcheraz to the "World’s Parliament." Speaking of the Armenian Church, he said, "One result of the manifold persecutions has been to strengthen the attachment of the Armenians to the Church of St. Gregory the illuminator. Etchmiadzin has become a word of enchantment, graven in the soul of every Armenian. The Armenians of the mother country bow down with love before this sanctuary, which has already seen 1591 summers. And as regards those who have left their native land, if it is far from their eyes, it is not far from their hearts. A Persian monarch, Shah Abbas, had forcibly transported into his dominion fourteen thousand Armenian families. Like the captive Israelites at the remembrance of Jerusalem, these Armenians always sighed at the recollection of Etehmiadzin. In order to keep them in their new country, Shah Abbas conceived the project of destroying Etehmiadzin, of transporting the stones to Djoulfa (Ispahan), and there constructing a similar convent. He actually transported the central stone of the chief altar, the baptismal fonts, and other important pieces, but the emotion of the Armenians was so great that he was forced to give up his project of vandalism." The sentiment of Christians in relation to the Holy Sepulcher may be compared with the sentiment of the Jews in relation to the holy city and temple. And a subject which may be suggested for consideration is the value and the peril of this association of religion with places and buildings. I. THE VALUE OF THE OF WITH PLACES. That value lies in the help which material things can be to the spiritual life of beings who have material forms. The wholly spiritual is at present unattainable by us. We are compelled to shape the spiritual in formal words, and to present the spiritual in material images. The sacraments are based on this value of sensible helps to spiritual feeling. And so historic and beautiful church-buildings cultivate reverence; familiar services nourish the spirit of worship; the church we have attended since childhood, or in which we have felt the power of Divine things, readily quickens emotion and renews faith. The hermit who retires even from hallowing associations, does but make new ones for himself, for none of us can afford to neglect the help that sacred places and things may be to us. II. THE PERIL THAT MAY LIE IN THE OF WITH PLACES. It is the peril that always lies in the connection of the material with the spiritual. The material is always trying to encroach. In exaggeration we see this in the ignorant heathen who thinks of his image as a god, instead of as a help to the apprehension of God. This subtle peril lies in services, sacred buildings, sacraments, and even formal doctrines. They become absorbing in themselves, not agencies of the spiritual.—R.T. Psalms 122:3 The emblem of spiritual unity. "Compact together." Stanley thinks this term indicates the impression made on country visitors by the conformation of the ground on which the city of Jerusalem stood. "Those deep ravines which separate Jerusalem from the rocky plateau of which it forms a part, and acted as its natural defense, must also have determined its natural boundaries. The city, wherever else it spread, could never overleap the valley of the Kedron or of Hinnom. The expression of compactness was still more appropriate to the original city, it, as seems probable, the valley of Tyropoeon formed in earlier times a fosse within a fosse, shutting in Zion and Moriah into one compact mass, not more than half a mile in breadth." This compactness is taken as a type of the higher national unity. The nation restored from the Captivity was regarded as a whole nation, the distinction between Judah and Israel being no longer recognized. The sigma of unity was the gathering from all the tribes of worshippers at the Jerusalem feasts. The crowds of worshippers pressed into the area of the temple seemed to be represented by the compactness of the city. I. UNITY IS THE UNITY OF A COMMON LIFE. And the real sign of life is lore. Those multitudes of Jews in the temple had one common love, and so one common life. They loved Jerusalem, they loved the God who glorified Jerusalem by his presence. And so the Christian unity is the unity of a common life, whose sign is a common love to the Lord Jesus Christ. Every Christian will join in saying, "Grace be with all them who love cur Lord Jesus Christ in sincerity and in truth." II. UNITY IS THE UNITY OF A COMMON . And that interest for Jews was the honor of Jehovah, the nation’s God; it is for Christians the honor of Jehovah-Jesus, the manifested God. How a common interest blends men together is seen in societies, clubs, conferences, etc. It is the secret of the unity of Churches. III. UNITY IS THE HARMONY OF VARIED FORMS. Different-shaped hills made up the unity of Jerusalem. Different-colored flowers make up the unity of the garden. Different moods in worshippers make up the unity of a religious service. Different mental apprehensions of truth make up the unity of the Christian doctrine. Reunion of mere samenesses is not a pleasing thing either to God or man. We do not care for things cut to an exact pattern, or pressed into one mould. In variety lies charm; and variety is not only consistent with unity, it is a condition of unity if the unity is to go deeper than mere appearances. "That vast society in whose ample bosom the souls of Christian men from generation to generation find shelter and warmth and nourishment, is the reality of which the old Syrian city was a material type. This is the Jerusalem of the Christian Creed, ’I believe in one holy Catholic and Apostolic Church.’ There may be controversies among Christians as to the exact extent and direction of its walls, just as there are controversies among antiquarians as to the extent and direction of the walls of its material prototype, but as to its place in the thoughts and affections of the true Christian man there should be no room for controversy. No other association of men can have such claims on the heart of a Christian as the Church of God." "The true remedy for disappointment and sorrow on the score of shortcomings and differences within the sacred city is to be found in such prayers as we offer in our holiest service to the Divine Majesty, beseeching him to inspire continually the universal Church with the spirit of truth, unity, and concord."—R.T. Psalms 122:4 The mission of the great feasts. "The pre-Mosaic festivals were pure nature-festivals. In the changes of the seasons, and of the phenomena of heaven, nature always displays a gracious adaptation to the needs of man, giving him special opportunities and intervals when he may rest for a considerable while from his ordinary toil, and devote himself unreservedly to higher thoughts." The work of Moses in developing, and adapting to a purpose, these nature-festivals needs to be carefully studied. He gave them precisely historical and religious relations and suggestions. The "tribes of Israel" is a phrase belonging to the old times of Israel’s glory. (For the three assemblies, see Exodus 23:17; Exodus 34:23; Deuteronomy 16:16.) These annual pilgrimages are spoken of as the subject of a Divine testimony or precept to Israel. Without attempting to discuss elaborately the mission of these feasts, there are four things to which attention may be directed. I. THEY WERE TO THE UNITY. It should be kept in mind that Israel was not so much a tribe as a set of tribes, and there was always the danger of jealousies producing divisions. The times of the judges reveal how easily the national life could be broken up. Something in which the unity of the nation could be publicly recognized was absolutely necessary. This something must be in the nature of a command from the central authority; and it must take a regular and systematic form. Compare pilgrimages to Mecca, and even the country fairs and national holidays, which have their distinctly national uses. Show the moral influence of such blendings of people from different parts of the country; and explain that the preservation of the unity of Israel as a nation bore direct relation to the testimony it made for Jehovah among the nations. Statesmen still make it their supreme aim to secure the essential unity of the composite sections that make up the nations they govern. Their mottoes always are, "United we conquer; divided we fall." "Union is strength." A constantly repeated united national act is an important help to preserving national unity. II. THEY WERE TO THE UNITY. Unity is the key-note of the Jewish religion. It expresses the conception of God. "Hear, O Israel, the Lord our God is one Lord." So unity must be the idea everywhere and in everything. The primary idea of the religion must get representation in every conceivable form. A multiplicity of conceptions of God is condemned. A variety of altars is regarded as distinctly mischievous. And even an extension of sacrifice and service beyond Jerusalem was not permissible. The whole nation was required to join in the most solemn acts of worship—the Passover, Day of Atonement, etc. Subject to all kinds of disintegrating influences in their tribal associations, the nation was recalled to what may be termed its doctrinal and ecclesiastical unity three times a year. The formal religious unity so jealously preserved for the Jews should not be thought of as requiring our formal imitation. It was the outward and pictorial illustration of that spiritual unity which is the true religious unity, the family unity of those who have one Father. III. THEY WERE TO THE GREAT TRUST. Israel, or the Abrahamic race, was called out from other nations to be the depositories of those primary truths concerning God which were imperiled by man’s being left to his self-development. "To them were committed the oracles of God," which include the threefold conception of God as one, spiritual, holy; and only to be served by righteousness. This was the national trust; and it must be kept ever before the minds of the people. In the most solemn way they were reminded of it at the great feasts. IV. THEY WERE TO THE HOLIDAY-TIMES. The feasts of heathen religions are times of moral license, only suggested by the drunkenness and immorality of country fairs. Israel must realize that all life and relations are consecrated to God. They must see that the true relations and pleasures of life must be sanctified, must be kept within the holy restraints of religion. Their feast-times were their great holiday-times, and in them joy must blend with self-restraint, and freedom with purity.—R.T. Psalms 122:5 The blending of the civil and religious. This subject need not be treated controversially. All are agreed that a vital union of the civil and religious, of Church and State, is desirable, and even necessary. There may be differences of opinion as to the formal ways in which such union may be represented. If we look for its realization in the ancient Jewish nation, we must bear in mind that it was based on the theocratic notion. The unseen Jehovah was as truly the Head of the State as he was Head of the Church. Modern difficulty arises from the apparent necessity for making an ordinary human being at once the head of both State and Church. What was possible when men could look past all delegated authorities to one unseen, spiritual, and supreme Being, in whom absolute authority rested, may not be possible under modern conditions. We must fully recover the theocratic sentiment before we can safely blend the civil and religious. Jerusalem was first the civil metropolis before it became the "city of God." It became the religious capital of the nation because it was already the civil capital (Deuteronomy 17:8, Deuteronomy 17:9). Israel, as the people of the revelation, was at once a civil society and a Church—the two were not then essentially distinct, as has been and is the case in Christendom. I. THE CIVIL AND ARE THE TWO SIDES OF MAN’S . There is no conceivable antagonism between them ideally, whatever there may be actually. Man is a being who is set in relations with God and with his fellow-man. And one set of relations is as right and as necessary as the other. A man’s relations with God are the concern of religion. A man’s relations with his fellow-man are the business of civil governments. No man can meet his natural obligations by exaggerating the importance of either one of those relations and neglecting the other. No man can be truly religious and neglect his civil duties. And this the apostles clearly taught the early Christians. II. THE CIVIL AND THE CAN BE BLENDED. They always have been in the most manly and most Christian man. They have been in the representative nation of Israel. They have been in the healthiest and best periods of modern nations. They can be when the sense of God dominates both.—R.T. Psalms 122:6, Psalms 122:7 Peace, prosperity, and prayer. Emphatically a pilgrim-song, and by a poet who usually lived in the country. Describes the pleasure felt at invitation to join a party who were going up to one of the feasts. We have the joy and music of the journey; then the impressions on arrival, the first passionate delight of being in the holy city—a city beautifully built, well compacted, adorned with palaces, and strongly fortified. Observe the intense feeling with which Jerusalem was regarded by Jews. Beautifully situated, it was the center of national and religious interest. Relics of the national feeling remain in the desire of modern Jews to die within its walls, and in the scenes at the "Place of Wailing." Many of us can understand this. We have a Jerusalem round which our thoughts entwine—the church of our fathers and of our childhood. What associations we have with it! Three words are here connected—Peace, prosperity, and prayer. I. PEACE VERY LARGELY DEPENDS UPON . "Peace" is a word with an extensive, beautiful, and suggestive connotation. We, perhaps, cannot fully realize it by any aid of memory; we can only enter into it with the help of the familiar engravings of ’War’ and ’Peace.’ It is not possible to overrate the value of peace for nations, or for Churches, or for families. But it largely depends on prosperity. This may be illustrated by the inward life of the religious man. Devotion and work are allowed to flag, soul-prosperity fails, and at once doubts and fears come to spoil the soul’s peace. It may be illustrated in the life of the Church. When work and zeal and spiritual life—the signs of Church prosperity—fail, then differences are sure to come, roots of bitterness spring up. II. VERY LARGELY DEPENDS UPON PRAYER, Show the natural influence of prayer. It lifts into strength the better nature. Show the supernatural influence of prayer in bringing to us spiritual power. Plead for renewal of interest in private and individual prayer; and for more frequent and earnest united prayer. Secret forces are the mighty ones. Men take little count of the atmosphere, but it holds up the clouds. Who is it, then, upholds the prosperity of the Churches? Who are the peacemakers and the peace-keepers? Look below the surface, and you will be sure to see the men and women of faith and prayer. They gain for us prosperity, which leads in peace.—R.T. Psalms 122:8 The religious value of the patriotic spirit. "For my brethren and companions’ sakes, I will wish thee prosperity." This may be the expression of a pilgrim on leaving Jerusalem to return to his home. The love of the psalmist for his country was patriotism. Perowne says, "The last four verses of the psalm breathe a spirit of the noblest, most unselfish, patriotism. Not for his own sake, but for the sake of his brethren—the people at large—and for the sake of his God, his temple, and his service, he wishes peace to Jerusalem, and calls upon others to wish her peace. With love to Israel and love to Jehovah there is naturally united a warm affection for Jerusalem, a hearty interest in her welfare. I. THE SPIRIT IS KIN WITH THE . The moral value of both is the same, and it lies in taking a man out beyond himself, and interesting him in something other than himself. The patriotic spirit interests him in other people, the religious spirit interests him in God. They are also alike in their power to arouse and culture emotion, and to inspire self-denying acts. II. THE SPIRIT THE . According to the principle laid down by St. John, "If a man love not his brother whom he hath seen, how can he love God whom he hath not seen?" It is a delusion that religion claims isolation; it is both expressed and nourished through the temporal. Religion separated from life and its common claims and obligations is but weak and deluding sentiment. Patriotic Moses is pious Moses. The separation of Christian men from political, civil, and social interests is entirely a sectarian delusion. The noblest and the healthiest Christian lives have always been, and are always sure to be, in the truest sense patriotic. III. THE SPIRIT THE . For while it is quite true that man is not all body and human relations, it is also quite true that he is not all soul and soul-relations. The religious side of man’s nature can be exaggerated, and often is. The unworldly may become a snare as well as the worldly. It is helpful to qualify the heavenly by the duties of the earthly.—R.T. Psalms 122:9 Piety blessing national life. "Yea, because of the house of the Lord our God, I will seek to do thee good" (Prayer-book Version). Piety is seen in the tender, almost pathetic, interest the man has in the temple, where the worship of God is conducted; the temple which is so rich with hallowed associations. That interest fills the psalmist with admiration for the city, and concern for the well-being of those who dwell in it, and the nation of which they all form parts. There is a possible injurious selfishness of piety, which all sectarianism tends to nourish. It localizes and narrows the interest; encourages a kind of tribal jealousy. The sect should never be permitted to take our concern from the nation, whose moral and spiritual well-being should ever be the subject of our prayer and our service. The psalmist "prays for Jerusalem because of Zion. How the Church salts and savours all around it! The presence of Jehovah our God endears to us every place wherein he reveals his glory." I. PIETY GOES WITH GOOD , AND THAT BLESSES LIFE. Character is power in city and in national life, and even the higher possibilities of human character belong to the religious life. The peace-loving and peace-seeking citizens are the truly religions. Those who plead for righteousness in business relations, and charity in human relations, are the truly religious. The examples of good citizenship—not of noisy citizenship—are the truly pious. Of old the blessing of a nation was conceived to be its numbers; we know better than that now. "Righteousness exalteth a nation," and righteousness depends on righteous men, and righteous men are they who have the fear and love of God before their eyes. The heavenly citizens are the best earthly ones. II. PIETY GOES WITH , AND THAT BLESSES LIFE. It should never be lost sight of that the two key-notes of Christianity are righteousness and service. A Christian cannot be content without doing good. And so the Christian citizen is an active force for good. Wherever he is, he is doing some good, lifting some burden, helping some struggler, and his ministry therefore becomes a national benediction.—R.T. BY C. SHORT Psalms 122:1-9 Worship. "I was glad when they said unto me," etc. This beautiful ode is supposed to have been by one dwelling in the country, who had been invited to join, and had joined, a company of pilgrims on their way to one of the feasts at Jerusalem; on his return, this ode embodied the sentiments that had been inspired. I. THE JOY OF WORSHIP. The delight of anticipation. (Psalms 122:1.) The brooding gladness which dwells on some anticipated great occasion. His imagination would draw pictures of Jerusalem and the temple on the way thither, and all their sacred historical and religious associations; as we try to think of heaven and of the scenes in which our nature shall be perfected. II. THE JOY OF . (Psalms 122:2-5.) 1. He remembers with what awe and delight he was spellbound within the gates of the city and temple. Think how a Mohammedan would feel at Mecca, or a Roman Catholic at St. Peter’s in Rome, or a modern Christian in visiting Calvary, or Bethlehem, or the sepulcher where Christ lay. But the awe and delight of spiritual worship transcend all the emotions inspired by hallowed places—"in spirit and in truth." 2. He was greatly moved by the sight of the stateliness and beauty of the city, which had been rebuilt after the Exile. (Psalms 122:3.) The restoration of a national structure, or of the nation itself after forfeiting its glory, or of a human life and character after loss and shame, greatly moves all sympathetic minds. The transition from darkness into light is very great. 3. The tribes gathered on such occasions, came up in obedience to the Divine law, to worship God with a national thanksgiving. (Psalms 122:4.) The author of the psalm was a grateful participant in the worship. The law of grateful worship is the law of all reasonable spiritual beings, the very necessity of their nature, and therefore full of delights. 4. The "thrones of judgment" for the civil law were under the shadow of the throne of mercy, or "the mercy-seat." The supreme tribunal was to be in the same place as the sanctuary (Deuteronomy 17:8, Deuteronomy 17:9). Law and mercy, both in God and in the best man, are always closely related. 5. The highest result of true worship is to produce the spirit of peace. (Psalms 122:6-9.) Between God and man, among nations and Churches, and between man and man.—S. Psalms 123:1 Unto thee lift I up mine eyes (comp. Psalms 121:1, where the psalmist "lifted up his eyes" to God’s dwelling-place). Now the expression is bolder. The eyes are lifted up to God himself. Oh thou that dwellest in the heavens (comp. Psalms 2:4; Psalms 11:4; Isaiah 57:15; Isaiah 66:1). Psalms 123:2 Behold, as the eyes of servants look unto the hand of their masters. Watch, i.e; for the slightest sign that he may give of his will. Such signs were usually given by some movement of the "hand." And as the eyes of a maiden unto the hand of her mistress. Masters were waited on by male slaves; their wives by handmaids—both equally anxious to do their will, and therefore equally watchful of all the signs that indicated it. So our eyes wait upon the Lord our God, until that he have mercy upon us. We wait for the least sign that he is about to help and deliver us. Psalms 123:3 Have mercy upon us, O Lord; have mercy upon us. The cry is repeated for greater emphasis. For we are exceedingly filled with contempt. This expression can scarcely be said to fix the date of the psalm, since hatred and contempt were the usual feelings wherewith the Jews were regarded by their neighbors. But the time of Nehemiah would certainly be no unsuitable date (see Nehemiah 4:4). Psalms 123:4 Our soul is exceedingly filled with the scorning of those that are at ease; i.e. the careless and irreligious the nation that has to pass through this period; e.g. Israel in Egypt, and again the Jews in Babylon; or, in modern times, Poland or the Italian Duchies, or the kingdom of the Two Sicilies; or it may be (2) the Church of Christ, understanding by this either the large aggregate community, or the body of believing men and women meeting in one place (e.g. the Church at Philippi, the Church at Thessalonica); or it may be (3) the individual man as he goes on his way through mortal life. Hard and bitter trial may come in one or more of many ways; but the text points to that of oppression, the cruel treatment of the weaker by the stronger. This may come in the form of positive ill treatment—of imprisonment) of "despoiling of goods," of exile, of physical violence. But that which was in the psalmist’s mind, and that which is most likely to be included in our experience, is contemptuous disregard, an arrogant assumption of superiority. We may find ourselves placed under those of whom we feel that they have missed their way, and are in the darkness of error, while they are denouncing us as heretics; or those of whom we feel that they are a very long way from wisdom and worth, while they are treating us with disdain as if we were the enemies of Christ; or of those who are superciliously ridiculing our most sacred convictions, though they have no other or better proof of the rightness of their own creed than that it is the faith of a majority. And if we have to bear this "contempt of the proud" from day to day, if it is as the dropping of water upon the stone, which wears out the hardest substance, we may find it to be all but intolerable; we may not only wince, but writhe under it; our soul may be "exceedingly filled" with the scorning of those that are at ease. Whither, then, shall we turn? If there be no escape from it, as there often is not, we must find— II. OUR REFUGE IN GOD. (Psalms 123:1, Psalms 123:2.) When we have vainly looked around for help from man, "we lift up our eyes" to God—to him that "dwelleth in the heavens." 1. We recognize the fact that he has power to deliver us. 2. We believe that, in his Divine wisdom, he can interpose on our behalf without any disturbance of his system of Divine government. 3. We are sure that our suffering is not a matter of indifference to his heart, and that our cry enters his ear. 4. We must not be impatient or distrustful if the time or method of our choice should not prove to be his chosen time or way of deliverance. 5. We do well to continue our prayer for relief "until he have pity upon us" and rescue us. 6. Meantime we should (1) let our trouble draw us nearer to our Divine Friend in all hallowed fellowship; (2) loosen our tie to this present world; (3) enable us to give to all that witness our course another illustration that the upholding grace of God can triumph over the enmity and cruelty of man. BY S. CONWAY Psalms 123:1-4 Unto thee lift I up mine eyes. These psalms are called "Songs of Degrees." For some thought that they were sung on the steps that led from one court to another in the temple of the Lord, and so they were called the songs of degrees, or steps. But though this explanation has been long abandoned, nevertheless, in these psalms, thus far, there has been an ascent as from step to step. See the sadness of the first of them (Psalms 120:1-7.). That rises to trust in the blessed keeping of God. That to joy and delight in drawing near to the house of God. Now this rises higher still, and lifts up its eyes unto God himself. The psalm reveals to us much concerning the writer. I. HE IS A MAN WHO IN GOD. God is as real to him as, and more than, any fellow-man could be. The atheistic doubts or the polytheistic imaginations come not near him: he is so sure that God is, that he turns his eyes to the heavens where he dwelt, as when he was speaking to a fellow-man he would turn his eyes to him. Strong faith in God is the only power which will cause any of us to lift up our eyes as does the psalmist here. II. A MAN WHO LONGED AFTER GOD. For in this uplifted eye the longing look is clearly traceable. It is not merely that he believes that God is, but also that he is the Rewarder of them that diligently seek him (James 1:1-27.), and therefore he will diligently seek him. III. HE IS A MAN OF HUMBLE HEART. He likens himself to a slave watching for the beckoning of his master’s hand, to know what he would have done. Orientals do not speak to their attendant servants, as we do, but by beckoning and gesture they make known their will. The servants humbly watch and wait, continuously, patiently, and attentively, that they may miss no movement of the master’s or mistress’s hand which will signify their will. So does the psalmist wait, thus humbly, patiently, attentively, and in this case, it should seem, beseechingly, for the help needed. IV. HIS REFUGE UNDER DEEPEST IS IN GOD. (Psalms 123:3.) His lot was hard to bear, almost unbearable; but he could and did turn to God. May we not see Christ in this psalm? Let it tell of ourselves.—S.C. BY R. TUCK Psalms 123:1 Our uplook to God. This is the characteristic possibility for humanity. The cattle have no uplooking eyes, and no yearning hearts to find expression by uplooking eyes. Man can look up, pierce the veil of sense, and see the unseen, and realize relations with the Divine. Indeed, he is not himself until he does. But to get the fixed uplook often is, and may well be, the issue of a lifelong moral discipline. The need for turning to God comes out of distressed earthly conditions. The restored exiles in Jerusalem were full of anxieties and perplexities; they could get no heart-rest by the worrying, which is represented by "looking down." They found it by looking up and away to the steadfast heavens—to him "that sitteth in the heavens." "The uplifted eyes naturally and instinctively represent the state of heart which fixes desire, hope, confidence, and expectation upon the Lord." Manton says, "The lifting up the eyes implies faith and confident persuasion that God is ready and willing to help us. The very lifting up of the bodily eyes towards heaven is an expression of this inward trust." R. Holdsworth gives the following outline: There are many testimonies in the lifting up of the eyes to heaven. 1. It is the testimony of a believing, humble heart. Neither infidelity nor pride ever carries a man above the earth. 2. It is the testimony of an obedient heart. A man that lifts his eye up to God acknowledgeth this much, "Lord, I am thy servant." 3. It is the testimony of a thankful heart; acknowledging that every good blessing, every perfect gift, is from the hand of God. 4. The testimony of a heavenly heart. He that lifts up his eyes to heaven acknowledgeth that he is weary of the earth; his heart is not there; his hope and desire are above. 5. It is the testimony of a devout heart. There is no part of the body besides the tongue that is so great an agent in prayer as the eye. I. THE UPLOOK TO GOD MAY BE BUT . And that is so far well. Man must be busy with earthly things; but his heart should be as a metal spring tied down. It flies upward at every instant of release. II. THE UPLOOK TO GOD MAY BE FIXED AND . A set of the eyes, because there is a set of the heart. The fixed level of human eyes, and of soul-eyes, varies most remarkably.—R.T. Psalms 123:2 Watching for Divine favor and direction. In the East orders are rarely given to an attendant in words, but commonly by signs. These are often so slight as to escape notice unless the eyes of the servants are kept fixed on the master or mistress. When waiting upon his master, the servant stands upon the farthest edge of the raised platform, having left his shoes at the door; his hands are folded, and rest upon the center of his girdle; and he watches closely every movement of his master, prompt to attend to all his wants, which are expressed by a nod or a sign. He fills his pipe and hands him his coffee; he sets his food before him, and it is his special duty to "pour water on his hands’ to wash. Should he happen to be missing when wanted, his master will summon him by clapping his hands so effectually that the sound is heard throughout the house, especially as the doors and windows generally stand open (Lennep). Kimehi suggests that the cry for mercy intimates that the slave is regarded as out of the master’s favor, and anxiously watching for signs of returning acceptance. The simile suggests that there should be a threefold spirit in our watching for and waiting upon God. I. THE SPIRIT OF . There is a servant-work which is merely a listless and careless doing of what we are told to do. But that kind of service brings no credit to master or servant. There is a servant-work which involves the union of all our powers, and the active energy and interest of our minds. That service honors both master and servant. The man is alive. Vitality and vigor show themselves in attention. II. THE SPIRIT OF . The point of obedience which may gain special illustration is its taking the servant beyond himself, and filling him with concern for the will and well-being of another, even his master. True service therefore becomes our finest training in unselfishness. It is constant help toward losing ourselves in the interest of another. And this at the call of high principle and the sense of duty. Unselfishness is a main foundation of noble character. III. THE SPIRIT OF . A man may have to take a servant’s place; and may keep his self-confidence while in it. A man may love to take a servant’s place; then he expresses humility and dependence in it, and nourishes humility and dependence by it. This is sublimely true of our service to Christ.—R.T. Psalms 123:3, Psalms 123:4 Contempt a sore trial. The returned exiles found the contemptuous treatment of their neighbors the hardest thing to bear. Contempt is always hard to bear; but it is hardest to bear when we have an inward and painful conviction that we are so weak and poor that the contempt is in no way unreasonable. Those are just the times when we want a kindly word and a sign of confidence and hope, and then we feel most deeply if, instead, we are scorned, made a laughing-stock, and disheartened. That was the case with our Divine Lord. On the cross he needed the sign of love and word of sympathy; instead he had to bear the scorn and contempt which the psalmist suggestively anticipated for him (Psalms 22:6-8). The returned exiles had a similar experience. In their time of frailty a little neighborly help would have been so much to them. It would have given them quietness, security, and the cheer of sympathy. Instead of this, contempt humbled them, made them anxious, plucked out hopefulness, and filled them with fear. Contempt is a moral atmosphere in which nothing good or beautiful ever grew yet, or ever will grow. Hope the best of men, and you help them. Despise them and expect failure for them, and you crush them. I. , WHEN IT IS , CAN BE BORNE. It is sometimes a mere product of malice and envy. There is no real ground for it, and we may know that there is no ground. We may properly cherish the consciousness of our power and worth; and then we can appraise the contempt of the envious at its true value, it cannot hurt us. The contempt is weak, it is not we who are weak. And the contempt will fail, not we. "What can harm you if ye be followers of that which is good?" The world despises the godly. It is no matter; the future is with the godly. II. , WHEN IT IS , IS . Because it exaggerates our own sense of weakness, and so still further weakens us. Our sense of disability and insufficiency is oftentimes a great distress to us, and makes the struggle of life too hard for us. Precisely what we need is some sign of confidence, some kindly encouraging word, the cheer of some one who can see things more hopefully than we can. Consequently, we feel all the more deeply when our weakness is only despised; we hear loud and confident prophecies of our speedy failure, and men raise the laugh which crushes hearts more than open scorn. Then what can we do but turn from man to God?—R.T. BY C. SHORT Psalms 123:1-4 The ultimate Refuge. "Unto thee lift I up mine eyes," etc. "This psalm," says J. J. S. Perowne, "is either the sigh of the exile towards the close of the Captivity, looking in faith and patience for the deliverance which he hoped was now at hand; or the sigh of those who, having returned, were still exposed to the scorn and contempt of the Samaritans and others who harassed and insulted the Jews." God was their Refuge from such men, as he is the ultimate Refuge from all the ills and evils of this life. I. THE FINDS HOPE IN GOD’S . Enthroned in the heavens—the Judge of all controversies among his creatures, who will vindicate the righteous cause. Greatest power of service to humanity under his control. II. THE MERCY OF GOD IS HIS ALL- REFUGE FROM THE AND OF MAN. III. SENSE OF UPON GOD TO REALIZE HIS HELP. As the lower must always depend on the higher. IV. THE VISION AND OF GOD TO THE SENSE OF . Looking away from man up to God, as the servant studies the face of his master in order to read his duty.—S. "A FRESH, bright lyric" (Cheyne), composed of two stanzas—the first part (Psalms 124:1-5) recounting a danger and a deliverance; the second (Psalms 124:6-8), praising God for the latter. This is another of the psalms in this "Little Psalter," ascribed by its title to David. There is nothing in the style, or in the contents, that is inconsistent with the ascription. Psalms 124:1 If it had not been the Lord who was on our side, now may Israel say; rather, now let Israel say (Kay, Cheyne, Revised Version). Psalms 124:2 If it had not been the Lord who was on our side, when men rose up against us. The "rising" intended may have been that of Saul and his aiders and abettors, or that of the Ammonites and Syrians (2 Samuel 10:6-8), or that of Absalom and his partisans (2 Samuel 15:2-13). Psalms 124:3 Then they had swallowed us up quick; or, "alive." A common expression for sudden and complete destruction (comp. Psalms 56:2; Psalms 57:3; Proverbs 1:12; Lamentations 2:2, Lamentations 2:5, Lamentations 2:8, etc.). When their wrath was kindled against us; or, "blazed out against us." The comparison of anger to fire is an almost universal commonplace. Psalms 124:4 Then the waters had overwhelmed us. A sudden and startling change of metaphor. In the quick transition of Oriental thought, the fire becomes a flood—an irresistible torrent-stream, carrying all before it (comp. Psalms 18:4; Psalms 144:7). The stream had gone over our soul; i.e. "had mounted up over our heads, and stifled our breath of life." Psalms 124:5 Then the proud waters had gone over our soul. "Proud" of effecting our destruction. Psalms 124:6 Blessed be the Lord, who hath not given us as a prey to their teeth. We are not devoured—we are not "swallowed up"—thanks to the interposition of the merciful and gracious Lord, to whom therefore praise and blessing are due. Psalms 124:7 Our soul is escaped as a bird out of the snare of the fowlers (comp. Psalms 91:3; Psalms 140:5; Psalms 141:10). Another metaphor. We have been like birds taken in the "snare," or net, of a fowler. But now we are escaped—not, however, of our own strength or of our own cleverness. The snare is broken for us by God’s providence, and so we are escaped. Psalms 124:8 Our help is in the Name of the Lord. "Our help is," and has always been, "in the Name"—i.e. in the manifested might—"of the Lord." It is he that has been "on our side," that has "helped" us, saved us, and delivered us. Who made heaven and earth (comp. Psalms 121:2; Psalms 134:3). Psalms 124:1-8 Divine deliverance. The spirit which breathes in this psalm is one of keen thankfulness. Nothing calls out so deep and strong a sense of indebtedness to God (or to man) as a consciousness that we owe to him an escape from a great calamity. We bless the Lord with the most fervent gratitude as we realize that he has healed our disease and redeemed our life from destruction (Psalms 103:1-4). We ought to be mindful of all his benefits, and accept them as they come, one after another, as gifts from his gracious hand. We should cherish a still stronger and profounder sense of his mercy to us in the one supreme kindness shown us in the redemption of the world by Jesus Christ, in which we have our share. But that which most vividly impresses us is the deliverance which, in different ways and at various times, he has wrought for us—saving our life, preserving our character, restoring our freedom. I. TWO GREAT EVILS FROM WHICH WE MAY NEED, AND MAY HAVE, . 1. Oppression. Such as Israel endured under Pharaoh; such as Judah was threatened with when Sennacherib came up against Jerusalem; such as the Jews suffered under Antiochus; such as England faced and feared when the Armada left the shores of Spain; such as, in our own individual life, we may experience at the hand of some one who has us at his mercy and is disposed to play the tyrant. A human spirit is sometimes exposed to a veritable storm of cruelty; there are "overwhelming waters" of suffering to pass under; the stream goes over the soul (Psalms 124:4). Then nothing but Divine succor avails to save from complete collapse; except the Lord show himself to be on our side by manifestations of his power, by the exercise of his goodness and his grace, we must break down utterly. But God is on our side. He will not forsake his children in the time of their distress. (1) He will rescue us, in his own time, from the power that oppresses us, and set us free, placing "our feet in a large room;" or, (2) he will so effectually sustain us that we shall hold up our head in the midst of all our afflictions (see Isaiah 43:2). 2. Temptation. The psalmist speaks of snares (Psalms 124:7) and of escaping from the fowler’s hand. As we pass through life there are many of these that have to be avoided; and it may be that in our unwisdom we permit ourselves to be partially ensnared; we may allow our foot to be taken in the toils of unbelief, or of intemperance, or of impurity, or of covetousness, or of pride, or of vanity, or of extravagance and dishonesty. We may be in very serious danger of losing everything that is most precious- of parting, not only with our reputation, but with the very life of our life, with our moral and spiritual integrity. But God, in his abounding grace, interposes on our behalf. Directly or indirectly, by the immediate action of his Spirit on our spirit, or through some instrumentality, he arouses us, shows us the peril in which we stand, breaks the snare in which our foot is taken, and sets us free. Then comes— II. DEEP OF HEART. For, however great was the first gift of life, and however great the gift of the new life in Christ Jesus, this Divine deliverance is a mercy that may well be compared with these, and may well fill our mouth with song and our life with praise. Then, too, must come— III. UNTO PRAYER, constantly and carefully maintained. BY S. CONWAY Psalms 124:1-8 But for the Lord. The psalm is a contemplation of the distress that must have come upon God’s people but for the Lord’s timely help. I. IT IS THE OF ISRAEL’S . We cannot tell what were the exact circumstances which are referred to; but many times in Israel’s history had there been the threatening of overwhelming calamity. In the old times, in Egypt, in the wilderness, in Judah and Jerusalem, as during the invasion of Sennacherib, when they were carried off to captivity, and during that captivity (see the Book of Esther), Israel had abundant cause for such grateful acknowledgments as we find here. But the special circumstances we do not and cannot know; and this is well, for now we are left free to make application of them to any out of the many like circumstances which from time to time recur in the histories of nations, Churches, and individual souls. II. IT IS THAT OF . Mankind everywhere, as well as the redeemed in heaven, might well render praise like this. For the whole human race was in dire peril. When men turned out so ill, as they did and still do, so that the Lord repented that he had made man, wherefore should God have preserved any of them alive? Their guilt, their wickedness, their subjection to the spirit of evil,—these were ready to swallow the race of man up quick. The might and malice of the devil were eager for the work. Why should it not have been? And the alone answer is—the love of God (John 3:16). And still today we often all but despair of humanity; the whole world, save a minute fraction, yet lieth in wickedness, dead in trespasses and sins, rushing ruinwards with headlong speed. But yet the race is spared, for the Lord is on our side. This is the gospel of man. God would not have created us had it not been true. III. IT MAY WELL BE THAT OF THE CHURCH OF GOD. For often and often in her history has it seemed as if there were but a step betwixt her and death. See that boat on the Lake of Galilee in the midnight storm: it contains the whole of the disciples and Jesus, and he asleep. One wave more, and they would all go to the bottom, swallowed up quick, the proud waters had gone over their soul (Psalms 124:3). But that wave never came. And so has it been again and again with the Church of God. Persecution for three long centuries did its worst; false doctrine has many times, from the earlier centuries down to the present, threatened to submerge the faith we held; worse still, corruption, vile and loathsome, has fastened on the life of the Church, so that religion has been hateful in men’s esteem, as it was in the pre-Reformation ages. But the heart of the Church has remained sound amid all; the Lord was on her side, and so she has escaped as a bird, etc. (Psalms 124:7). IV. NATIONS, TOO, MAY ADOPT THIS . See the times of the Armada: how fearful the peril seemed then! And so in the days of the French Revolution, when the colossal power of Napoleon threatened the life of every independent nation. V. AND HOW OFTEN HAVE HAD CAUSE THUS TO SPEAK! In regard to the power of temptation, they have been all but gone, their feet well-nigh slipped. But the Lord was on their side. So in regard to the malice of enemies, and the cruel power of disaster and distress. . If the Lord has been thus on our side—as he has—we will, by his grace, be evermore on his.—S.C. Psalms 124:7 The soul’s birdlike experiences. We have a number of objects presented to us in this verse. I. THE SOUL AS A BIRD. We are often bidden consider the birds who, "without barn or storehouse, are fed," so that from them we may learn the lesson of trust. Even the ravens may leach us that. But the psalmist here bids us think of birds in perpetual peril of ensnarement, and actually taken, but, by rare good fortune, finding escape. That is the image of the soul which he here pictures. How true it is perpetual peril is our lot! II. THE SNARES FOR THE SOUL. 1. How many there are! And they are everywhere, and especially where we least expect them. Temptations to sin, to misbelief, to unbelief, to compromise with the world, to doubt, to pride, and to many other such things. 2. And the end and aim of them all is the same—to separate the soul from God, and so to destroy it. 3. And these snares are of various kinds. Sometimes the soul is captured by means of another that seems to be at liberty. A man who has a religious reputation, is much thought of by many—he is used to tempt, to decoy, others astray. Sometimes, indeed always, there is some attraction the force of which we cannot help feeling. And these baits are varied according to the character of each soul. What will attract one will not another. Satan knows when to have us—where and how we are most open to his assaults. What need we have to obey our Lord’s words, "Watch and pray, that ye enter not into temptation"! III. THE FOWLER THAT SEEKS TO ENTRAP THE SOUL. It is he whom the Bible calls Satan. We dare not ignore his existence or his power. Our Lord had just come from fierce encounter with him, and bids us pray, "Deliver us from the evil one." Remember Christ has destroyed the works of the devil. IV. THE CAPTURE OF SOULS. The soul of the psalmist knew this bitter experience, as have thousands more. Some subtle lure, some crafty bait, has wrought the harm. How many such ensnared souls we meet with every day! V. BUT THE SNARE MAY BE BROKEN. This too has often occurred. Some powerful word, some startling providence, some gracious working of the Spirit of God, has led to it. VI. THE JOY OF ESCAPE. Are we free? From the condemnation of the Law, the power of sin, the fear of sorrow and death, are we free? Then praise God, and seek to get others free. "I would say again to you netted ones—you that are really caught in the trap and held fast, ’Oh, that the Lord would come at once and set you free!’ I think he will—yea, I am sure that he will if you cry to him to do so. I have heard of a sailor who had been in prison, that, after his release, he had money in his pocket, and going over London Bridge he saw a man selling birds—thrushes, larks, and so on. ’What do you want for that lot?’ said Jack. I forget how much it was, but Jack found the money; and as soon as the birds were his he opened the door and let them all fly away. The man called out, ’Whatever did you buy those birds for, and then let them all fly away? "Oh,’ said the sailor, ’ if you had been in prison, as I have, you would be sure to set everything free you could get a hold of.’ You and I ought to display the same kind of feeling towards all bondaged souls. I am sure that the Lord Jesus Christ is more tender-hearted than we are; and therefore he will certainly come and set free all prisoners who beg him to open their cage-doors. He is the great Emancipator; show him your bonds, and beg for liberty, and he will grant it you" (C. H. Spurgeon).—S.C. BY R. TUCK Psalms 124:1 Jehovah for us. "The Lord who was on our side." It is well to bear in mind that, usually, in the Old Testament, the term "the Lord" would be better rendered "Jehovah," the covenant name for God. Many passages in which the term occurs gain new force when distinctly associated with the Israelite covenant. The tone of this psalm is altogether different from that of the preceding one. The historical association is uncertain. Taking the psalm as a whole, it would seem to be a rejoicing of the exiles in Babylon when the proclamation of Cyrus permitted them to return to their native land. But this association does not easily explain the precise figure of the snare in Psalms 124:7. It is better to keep the psalms of degrees associated with the life of the returned exiles in Jerusalem, and to find the suggestion of the figures in their particular experiences. I. THE KEY-NOTE OF THE HISTORY. "The Lord is on our side." Another psalmist gives it thus: "The Lord of hosts is with us, the God of Jacob is our Refuge." The names of God imply the appropriation of God to themselves by Israel, "Jehovah-Jireh," "Jehovah of hosts, …. Jehovah Tsidkenu," etc. (compare Ebenezer). Note the one supreme lesson learned by the successes and failures of their wilderness-experiences. They were strong when God was with them. Failure came when God hid his face from them; woe came when they hid their faces from God. The symbol of the presence was the Shechinah-glory in the holy of holies; but we should not fail to see that the tabernacle and temple did but represent the people; and God’s glory in them did but represent his abiding presence with his people. But it should further be noticed that throughout the Israelite history it is Jehovah, the covenant Cod, who is with them; and that his keeping with them must be seen as his faithfulness to his covenant-pledge. It is a faithfulness which should inspire faithfulness. II. THE KEY-NOTE OF THE HOPE. The national life had always been in the special Divine care, and it always would. The one holy God, who could only be served in righteousness, whose uniqueness is gathered up into the term "Jehovah," had chosen this people for his inheritance. Would, then, the nation abide even through what seemed an overwhelming discipline? Was there a certain future for the nation, though now it lay low under the shadows? The answer is this—"The Lord is on its side."—R.T. Psalms 124:2-4 Jehovah’s effective resistance. Perowne thinks that the figures of these verses remind of the earlier deliverance from Egypt. "The Egyptians did ’ rise up’ against them. Pharaoh and his chariots and his horsemen followed hard after them, and did seem as if about to swallow them up, when they were entangled in the wilderness. The waves of the Red Sea overwhelming their enemies might have suggested naturally the figure by which the might of those enemies was itself compared to swelling waters." An estimate of the tone of the psalm, however, leads us to recognize suddenness as the characteristic of the calamity indicated. The waters suggested are rather those of a sudden mountain flood raging down one of the dried wadies, carrying all before it, but passing as swiftly as it came—the "spate" or "scaith" of mountain districts. If the sea is to be thought of, it is as suddenly swept up by high tide and strong wind, and lunging furiously against the rocks, so long as the strength of the tide continues. We may therefore more hopefully look at the experiences of the returned exiles, and find that the calamity in the mind of the psalmist was the sudden, fanatical, and desperate outburst of enmity on the part of Sanballat and his associates. That was a temporary trouble, but it was very intense, and almost overbearing and overwhelming while it lasted. I. JEHOVAH’S MAY BE A . It need not be confounded with a prevention. God does not always save men by taking their enemies, or the schemes of their enemies, away. He does not turn back the floods. He lets them flow on just the same. He may not even remove the feeling and the fear which the floods produce. We should never lose the confidence that, if our enemies are in the floods, God is much more in the floods. They may seem to work our enemy’s purpose; they really do work out God’s purpose. Divine permissions are the signs of Divine wisdom and love. And this St. Paul had to learn. II. JEHOVAH’S MAY BE A . Only the shakable, ill-founded things are swept down by the mountain spate. The house founded on the rock makes effective resistance. And that is what God did for the returned exiles—held them safe through that time of strain and storm. God in our circumstances we often find it very difficult to trace; God for us we may always see clearly; and that guarantees preservation.—R.T. Psalms 124:6, Psalms 124:7 God’s delivering ways. "Our soul is escaped as a bird out of the snare of the fowler." The enmity of Sanballat and his party found expression in secret schemes, which may well be likened to the "snare of the fowler." The account of the peril is given in Nehemiah 6:1-19. The violence of the wild beast is illustrated by the threatenings of Neh 4:1-23.; the scheming of the hunter by Nehemiah 6:1-19. Speaking of Tobiah, Stanley says, "He it was who had constant intrigues with the disaffected party within the walls." Possibly Sanballat may represent the more open and violent ways of the wild beast, and Tobiah the more secretly scheming ways of the hunter. The "bird" here is a "little bird," such as a sparrow. McMichael vividly presents this figure. "The fowler has prepared his net in a skilful manner. The bird enters it, unconscious of danger; the net is thrown over it, and in an instant its liberty is lost. There it lies, the poor bird, its little heart throbbing wildly, and its little wings beating vainly against the net. It is completely at the mercy of the fowler, and escape is impossible. But again the Lord appears, and his presence is safety. He goes up to the net, lifts it from the ground; the bird flies out, lights on a neighboring tree, and sings among the branches. ’Surely he shall deliver thee from the snare of the fowler.’ God rescues his people from the craft and subtlety of their enemies, as he does from their open violence." The point which is set forth prominently by the figure of the snare is, that God often delivers his people by removing obstacles out of their way, and giving them the opportunity of delivering themselves. I. GOD BY . The figure does not show s hand taking the bird from under the net, but breaking the net, making a hole in it, of which the bird can take advantage. The rescue from Egypt is the type of God’s deliverances. God removed the obstacle of the sea; but Israel had to take advantage of this, and show promptitude and energy in crossing. It may sometimes be best for God to do the whole redemptive work, but usually he does so much only as sets us free to do. In our deliverances we have to be "co-workers together with God." God saves man without humiliating or enfeebling him. II. OUR WORK IS TO THE . As the ensnared bird does. The great deliverance from sin is no rescue without our wills. It is the lifting off us our bonds, and so leaving us free to live the life of righteousness. We must respond to the freedom that we have in Christ Jesus.—R.T. Psalms 124:8 What God has done, God can do. The stamp of "impossible" cannot rest upon anything if we are able to say concerning it, "It has been done." And that we are able to say concerning every kind of strain or calamity that "turns up" in a religious experience. "There is no temptation ever overtakes us but such as is common to man," and God has had to deal with just such things—and even with just such things in relation to just such people—before now. I. WHAT GOD HAS DONE. 1. Compassed all the features and forms of the commonplace of life. It is necessary to dwell on this, because of the frail human disposition to separate the thought of God from the little, and associate him only with the great. But life is in the main commonplace, ordinary, little. And we need to realize that God has had direct association with absolutely everything that can come into the commonplace of life. In dealing with the first race of men, it may reverently be observed that God had no experience of what men would be and do, to guide his ways with them. Experience was in the making. It is made now. Enough generations of men in diversified relations have passed to cover the whole circle of human possibilities. Man can only repeat himself; he never surprises God. And God has adjusted his gracious help and guidance to every kind of ordinary human circumstance and need. Therefore is the Bible given to us so largely in the biographical form. We are to trace the working of God in lives that are essentially like our own. 2. Efficiently adapted his grace to the unusual of life. There is perhaps, strictly speaking, no unusual in life. From the Divine point of view there are no exigencies, no surprises. "The thing which is hath already been." But for instructive purposes we may point out that the unusual, though it may not be in things, may be in the relation of things to persons. God has to deal with the disposition of each one, and with the effect of events on each disposition. But here again we may see that his experience of adjustments is so extensive that a new and bewildering set of complications for him is inconceivable. II. WHAT GOD CAN DO. Be to us the Help which he has always been to his people. Do for us what he has always done for his people. What has he done in our lives? That he can still do. What has he done in the lives of others? That he can do in our lives if need be. What has he done in the vicissitudes of the ages? That he can do for our age and for us. We are "not straitened in God," seeing that he can "supply all our need."—R.T. Psalms 124:8 The help of the Divine Name. It is important to keep in view the condition and anxieties of the returned exiles. The previous psalm brought before us their distresses through the irritating conduct of neighbor enemies, it presented to us their attitude while the trouble was or—they were patiently waiting on God. This psalm is a joy-song, sung when they are safely through the time of strain. They joy in God who has so safely brought them through; and this leads to the expression of confidence in God concerning whatever may have to be in the future. As a rule, poetical figures avoid minute descriptions of trouble. They are satisfied with suggesting them. The figures of this psalm recall to mind the Egyptian deliverance. The exiles were fond of referring to it, and comparing their experience with it. Note (1) a sudden and overwhelming peril; (2) the figure of the swollen stream; (3) the figure of the beast of prey; (4) the figure of the spread snare. Indicate what of the historical conditions of the exiles is suggested by these figures. The point of the psalm is given in the sentence, "The Lord was on our side." That alone could account to them for their enemies’ failure, and their triumph. And that conviction fixes for them the resolve, that in the Name of Jehovah they will ever trust. Help in a name! Why not say, help in God? Explain that the Jews had a special name for God, of which they were profoundly jealous. And they were in a covenant which was sealed with that special name. In Scripture it is usual to find a person’s attributes or characteristics gathered up into and expressed by a name (see names of Adam’s sons, Jacob, etc.). Notice some of the names for God. 1. Greater; general relation to everything. 2. El Shaddai; the Almighty One. 3. Jehovah; the serf-existent One. He is; that is all you can say about him. 4. God of Abraham, Isaac, and Jacob; known in actual daily relationships. 5. Jehovah Tsidkenu; the Lord our Righteousness, or the Ideal for us of moral perfection. 6. The Faithful Promiser; the trustworthy One, as proved by human experience. It is manifest what confidence of help we may have as we dwell on any of these names of God. Started on this line of thought, we inquire whether we should not show a fuller confidence in the help of God, who is revealed to us, in his Father-name, through the infinite winsomeness of the Divine Sonship of Jesus.—R.T. BY C. SHORT Psalms 124:1-8 The believer’s safeguard. "If Jehovah had not been on our side," etc. The last psalm was the sigh of an exile in Babylon waiting upon God for deliverance. This psalm is the joyful acknowledgment that the deliverance has been accomplished. The next (125.) describes the safety of the exiles restored to their native land, and girt round by the protection of Jehovah. I. GOD IS ON OUR SIDE WHEN HE SEEMS MOST AGAINST US. As he was on the side of the Israelites both in delivering them over to the Captivity and in breaking their bonds. Punishment and pardon have the same end in view—the redemption of the sinner. II. GOD IS ON OUR SIDE WHEN MEN ARE MOST AGAINST US. When the angry and destructive passions of men most threaten to overwhelm us (Psalms 124:2-5). He takes our side always inwardly, if not always outwardly. God is always on the side of the weakest, to help them to become strong. III. GOD HELPS US TO ESCAPE FROM THE SNARES WHICH HAVE WOVEN AROUND us—if we are the victims and not the constructors of those snares. God will have no deceit in saint or sinner. IV. BUT THOUGH GOD IS THE CREATOR OF ALL THINGS, HE IS THE HELP, AND NOT THE , OF MEN. (Psalms 124:8.) The psalmists and prophets saw the Divine side of the moral work done in the world, but saw the human side also.—S. This a psalm, mainly, of comfort; but with comfort, prayer (Psalms 125:4) and threatening (Psalms 125:5) are blended. God’s people are always under God’s protection. He will always "be good" to them. But the double-minded he will infallibly cast out. Psalms 125:1 They that trust in the Lord shall be as Mount Zion; rather, are as Mount Zion; i.e. are as firmly fixed and established as "the mount of God," which cannot be removed, but abideth forever (comp. Isaiah 28:16). Psalms 125:2 As the mountains are round about Jerusalem, so the Lord is round about his people. This is the true cause of his people’s stability, which is like that of his holy mountain. The ubiquitous God stands round about his people, and protects them on every side. The mountains that am "round about Jerusalem" are, on the east, the Mount of Olives; on the south, the Hill of Evil Counsel; on the west, the ridge beyond the valley of Jehoshaphat; and on the north, the high ground about Scopas. All these are higher than the platform upon which the city is built. From henceforth even forever. Always round about his true people, though he may have to forsake those who have first forsaken him. Psalms 125:3 For the rod of the wicked; literally, the scepter of wickedness. Shall not rest upon the lot of the righteous. The possession, or inheritance, of the righteous, i.e. the land in which they dwell. This may fall for a time under the dominion of the wicked, but shall not "rest"—i.e. continue—under such dominion. Lest the righteous put forth their hands unto iniquity; i.e. lest their patience be worn out, and they fall from grace. God will not try men beyond that they are able (1 Corinthians 10:13). Psalms 125:4 Do good, O Lord, unto those that be good. Give them their deservings. For their "goodness" repay them with "goodness." And to them that are upright in their hearts. Exegetical of the preceding clause. Only the "upright in heart" are really "good." Psalms 125:5 As for such as turn aside unto their crooked ways. The word translated "crooked ways" occurs only here and in Judges 5:6. It means properly "by-paths," deviations from the straight path of right. The Lord shall lead them forth with the workers of iniquity. God shall give them no better portion than he assigns to the open evildoers, since their heart is not really whole with him. But peace shall be upon Israel; rather, but peace be upon Israel. The psalmist winds up with a prayer, not a prophecy. Psalms 125:1-5 Divine providence. Does righteousness answer? Is piety rewarded? Is the good man much the better for his goodness? That is the question, both old and new, suggested by the psalm. The reply is in the affirmative; but the fourth verse indicates that the writer’s mind is not altogether untroubled by what he has seen. Nor is ours. There is much that, at first sight, perplexes us. We may see the usurper break his oath, cut down his countrymen with the sword, seize the reins of office, and reign for many years upheld by military power; we may see the statesman climbing by unscrupulousness and stratagem to the highest post in the kingdom, and maintaining himself there by the same devices; we may see the fraudulent merchant or director, the charlatan, the unprincipled adventurer, making himself rich at the expense of his dupes. Iniquity, impiety, roguery, triumphs. On the other hand, we sometimes see the good man brought down from the place of honor and of influence, the devout man struggling hard with financial difficulties or domestic trials, the whole company of afflictions gathering at the door and saddening the heart of the holy. And we say—Does not the red which belongs to the wicked rest on the lot of the righteous? Does God do good to those that are good? The answer is found in such truths as these. We find when we look on and in, that— I. SIN, , IS AS IT TO BE. It is not only that: 1. High-handed wrong is usually punished in the end; that the guilty empire goes out in defeat and disaster; that the unscrupulous statesman falls from power and is dishonored; that the fraudulent merchant and scheming adventurer come to exposure and ruin. That is very frequently, perhaps ordinarily, the case; for "the sword of Heaven is not in haste to smite, nor yet doth linger." But it is true that: 2. Sin is always tending downward. Vice, sloth, cruelty, fraud, falsity,—these lead down, step by step, to poverty and want, to sickness and suffering, to dishonor and disgrace, to early death. And: 3. Sin means misery. Unhappiness, arising not only from reduced circumstances, but from the condemnation and abandonment of the good, and from the stings and smarts of conscience. Moreover—and this is too often overlooked: 4. Sin means inward and spiritual ruin. Even if the human judge passes no sentence, and the guilty man enters no prison-door, is there no penalty paid? There is—in moral and spiritual degradation; in the sinking of the soul into a condition in which all is lost that makes manhood a noble thing, in which the spirit bears nothing of the image of its Maker, in which nothing is left of a character but what is mean and base and ugly in the sight of heaven. The rod that belongs to the wicked rests on the wicked. Guilt bears its penalty; the soul that sinneth dies. II. , WORTH, IS AS IT TO BE. It is true that the good man is not always fortunate or successful, has not always abundance of gold and silver. Should we wish that he had? Should we wish that piety and purity, that unselfishness and nobility of spirit, that mercy and patience, were always paid in cash, or even in human honor or in high position? Should we like holiness to have its price in the market? No. Our God is too wise and kind to place it at that level. To do that would be to dishonor it and to injure us. What he does for his own is, nevertheless, very much and very great. Consider: 1. The evils from which he saves them. The good man looks back and thanks God with fervent spirit for saving him from the worst evils into which he might have fallen; not only from suffering and sorrow, but from remorse and shame, from darkness and degradation, from the wreck and ruin into which he has seen many of his fellows fall. He has trusted in the Lord, and he has been as Mount Zion, which cannot be removed; he has been preserved in his integrity. God’s upholding power has been beneath him, his Divine protection has been around him, even as the mountains are round about Jerusalem. 2. The positive good which he does them. (1) He ensures the necessaries of human life. He promises that his people shall "not want any good thing" (Psalms 34:9, Psalms 34:10). Jesus Christ assures us that to those who seek first the kingdom of God "all these [needful] things shall be added" (Matthew 6:33). (2) He gives us great spiritual blessings. Peace is upon the Israel of God (Psalms 125:5); joy is the inheritance of the holy (Romans 5:11; Philippians 4:4); hope is in their hearts, an uplifting power that sustains under every burden, and sends the pilgrim on his way with cheerful heart and elastic step. (3) He give us himself. The Lord himself is round about his people; his presence is with us everywhere. God is with us, guiding, guarding, befriending, enlarging, enriching us. We are glad in him. He is to us, as to Abraham, our "exceeding great Reward." It is well with the righteous now: what will it be when the glories of the future are revealed? BY S. CONWAY Psalms 125:1-5 Such as cannot be moved. There can be little doubt, so it seems to me, that these psalms, from one of which our text is taken, were all of them songs of the exiles returning from their captivity in Babylon. Their very name—"Songs of Degrees"—denotes that they were sung as the people went up towards their land, their city, and the sanctuary of the Lord. But the frequent allusions to the Exile, to its degradation and sorrow, to the almost complete destruction which had there all but overtaken them, and then to their preservation and restoration, all show that in these fifteen psalms we have the devout utterances of those whom God had once suffered to be in exile, but whom he had not only graciously preserved therein, but now had wonderfully restored. So that we may picture the long line of the returning captives as they journeyed on over the weary waste of rock and sand which stretched between the place of their exile and their beloved home. We listen to them refreshing and cheering their hearts from time to time by singing one or other of these holy psalms. Alter their return, these psalms appear to have been collected together, and to have formed part of their national liturgy, and were sung, as they well deserved to be, when their city and temple were again built and dedicated to the Lord. There is a beautiful progression in them—an advance in thought and expression, harmonizing with the commencement, progress, and completion of the return from Babylon to the city of God. The first tells how, in their distress, the exiles cried unto the Lord, and utters their lament over their long sojourn in the strange land. The next—the hundred and twenty-first—is one which, it is probable, formed the evening psalm, as the tents were pitched, and the whole encampment lay down to rest. Then did they lift up their eyes to the Lord—the Lord that kept Israel and who neither slumbered nor slept. The next is a song of gladness in view of their once more standing in the house of the Lord—the gladness of those who had long been hindered in the enjoyment of any such privilege. The next recalls their prayer—their earnest, pleading prayer, which they offered up because of the contempt of the proud and the scorning of their luxurious stranger-lords. And the next celebrates with joyous rapture the great deliverance which God gave them: "Blessed be the Lord, who has not given us as a prey to their teeth." Such is the spirit of the whole. And then comes the devout conclusion from all their experience—the blessedness of trusting in the Lord. Perhaps it was sung as the exiles drew near to Jerusalem and Mount Zion, and saw the mountains round about her, and the Mount Zion which abideth for ever. As those beloved heights, on which their fathers had gazed with delight, reared themselves on high, unchanged amid all the storm and tumult which had surged around and upon them, they seemed to the devout Israelites a type, not only of the Divine guard over Israel, encompassing his people even as these mountains "were round about Jerusalem," but a type also of the stability, the permanence, the immovability, of all those who trust in the Lord. "They who trust in the Lord shall be," etc. No object was more familiar to the devout Jew than Mount Zion and the mountains round about Jerusalem. As often as they went up to the house of the Lord, and day by day, all those who dwelt in or near Jerusalem, as did most of those who came back from the Exile, Zion and the surrounding heights were conspicuous before them. And good was the use they made of them. They beheld in them a symbol of their God, and a promise of what they themselves should be if they put their trust in him. Thus did this familiar everyday scene speak to them. Happy are they who, from the common surroundings of their everyday life, the many gifts of God’s love which daily they enjoy, hear and listen to a voice which speaketh to them such holy truths as these! As one has well said, "Believing Englishmen, you may specially bless God that your country gives you an admirable picture of your own security, by dwelling alone, separated by the floods from all other nations. This is the security of our beloved isle." "He bade the ocean round thee flow; Not bars of brass could guard thee so." They that trust in the Lord shall be as these happy islands, which shall not know the rod of the oppressor, for the Lord has guarded them with a better defense than walls or bulwarks. Hebrew comparisons were most fit for Hebrew believers, but those nearer home should serve us as theirs served them. But now to turn to this blessed truth itself which our text declares—the ever-abiding, the immovable stability of them that trust in the Lord. I. THE HERE . To "be as Mount Zion, which cannot," etc. From the days of Melchizedek, in the early patriarchal ages, right on and down to our own, Jerusalem has been an historic place. It has never been moved. Other great cities, like that of Nineveh, Babylon, and the cities of Asia, we can now but taintly trace where they stood. But Jerusalem has not only preceded, but has long survived them all. But in what sense can God’s people be said to be as Mount Zion! 1. Of the Church of God it is historically true. If by violent persecution or other calamity she has been driven from one region—as from all North Africa—it has only been to settle more immovably in other and wider lands. There is no more reassuring argument to the mind anxious for the welfare of the Church of God than her history in the past. This psalm is truer of her than it was of Israel. 2. Of the individual believer it is also true; for he cannot be moved. His feelings may be. He may, as did the psalmists oftentimes, imagine that "the Lord has cast him off for ever, and hath in anger shut up his tender mercies." But it is not so really. Read the triumphant challenge of St. Paul at the close of Rom 8:1-39. That tells the real truth, as doth this psalm here. For the city of Divine grace lieth foursquare, like the city of God told of in the Apocalypse, and is defended with all those within it—as God’s people are—by the mighty walls of God’s omnipotence, righteousness, love, and grace—even the grace of the Holy Spirit working within us. Therefore is this psalm true. II. THOSE FOR WHOM THIS IS . "They that trust in the Lord." Now, this trust is: 1. A very simple thing. Anybody can trust—old and young, rich and poor. It requires no long study, no store of learning. 2. And it may be a very imperfect thing. Not mature, not strong and mighty at all; but yet it is trust, like him who cried, "Lord I believe: help thou mine unbelief." 3. It does not matter how or where we may have been brought to it. Blessed be God! III. THE BETWEEN THIS TRUST AND SO GREAT . 1. Because God so delights in our trust. 2. It is the transforming grace. 3. It identifies us with Christ in his life. 4. It devitalizes our connection with the first Adam, and grafts us into Christ.—S.C. Psalms 125:3-5 The lot of the righteous. The previous verses have told how secure it is; these add other facts concerning it. I. THE ROD OF THE WICKED SHALL NOT REST UPON IT. 1. It may come upon the righteous. Often had done so; but it should not continue. It has been thought that reference is made here to the troubles of the righteous Nehemiah, by reason of the opposition and treachery he had to meet with (see Nehemiah 2:16; Nehemiah 6:10-14, Nehemiah 6:17). It may be so; but the truth is ever applicable. 2. If it continue outwardly, it will not inwardly. With the wicked, when suffering comes, there is no alleviation, no blessed peace of God, no communion with him, no bright hope, no sustaining Holy Spirit. But these are all in the lot of the righteous. God’s saints have ever enjoyed them. Hence it matters but little, if the inward grace be given, whether the outward rod be removed or no. 3. But it generally is removed both outwardly and inwardly. It is not suffered to be permanent. The troubles of the righteous are but as going through a tunnel; it may be very long and very dark and very drear, but it is only a tunnel, and ere long the light is reached again. II. GOD WILL NOT SUFFER THEM TO BE TEMPTED ABOVE THAT THEY ARE ABLE TO BEAR. This is the reason given why "the rod of the wicked shall not rest," etc. 1. There are other reasons. God’s love for his people. He has no pleasure in their pain. No, but in their affliction he is afflicted. Hence "he will not always chide," etc. (Psalms 103:1-22.). Then, because they are in Christ (cf. Romans 8:1). 2. But there is this reason also. It would defeat the very end God has in view. He desires his people to be perfected in righteousness. But if the "rest of the wicked" always "rested," etc.—that unmitigated, unalleviated rod—it would be more than our poor frail humanity could bear. The righteous would be discouraged, and this would be fatal to them, as it ever is. The condition of fidelity is to be strong and of a good courage. III. THEIR LOT WILL BECOME AND . (Verse 4.) The prayer simply states what is God’s perpetual way. He is good to them that are good, adding ever to his grace (Proverbs 4:18). IV. BUT MUST NEVER BE FROM. To turn aside from it is certain misery (verse 5). The most wretched souls on the face of the earth are those that have turned aside from God to wicked ways, such as are all the ways of sin.—S.C. BY R. TUCK Psalms 125:1 Stability out of trust. The key-note of this psalm is a fear lest the restored Israel should again prove faithless and backsliding, as in the older time. "The pious psalmist trembles lest the blasts of foreign tyranny, which have swept upon the sacred nation with such protracted severity, should uproot it from its basis of true religion. The long domination of a heathen power during the recent Exile, and the present molestations of the semi-idolatrous Samaritans, must doubtless have had their effects on the weak-hearted among the psalmist’s countrymen. In the Dresent poem, therefore, words of consolation and of threatening are naturally blended. The faithful, says the psalmist, need not be terrified, for calamity shall not endure; they have a firm foundation, which cannot totter, and Jehovah is to them a bulwark, deterring the oppressive foe who would pervert them from their holy faith." Mount Zion should not be confused with Mount Moriah. It represents the people as a whole, the nation as a nation, not exclusively regarded in its religious obligations and relations. The poetical conception of a mountain is firmness, because resting on broad and deep foundations. The earthquake is thought of as the most awful of forces, because it can even shake the mountains. The rootage of the mountains at the very center of the earth is a figure of the rootage a nation or a soul has by its trust in God. Or as the cedar on the hillside, it is free to wave in the storm-winds, because it clasps and twines about the rock of God. I. CANNOT COME OUT OF . They do but shake us to and fro, and make us stagger up and down. Illustrate from the various experiences of the Israelite nation. No kind of restfulness can possibly be gained while we wait on circumstances. II. CANNOT COME OUT OF . "For knowledge is of things we see," and these all lie in the range of the circumstantial. It is curious that men should have such confidence in the certainty of knowledge, when there is nothing in the world so fluctuating. What men stoutly affirm they know today they relegate to the list of exploded theories to-morrow. Being a creature, man’s secret of rest must be the dependence of faith, and not the certitude of knowledge. A very striking illustration of the instability of the results of even advanced learning is given by Mr. L. Hastings. The following is a list of the discordant hypotheses of the so-called "Higher Criticism," published since 1850, on the origin and authorship of the Old and New Testament books: "For Genesis there have been 16 theories, Exodus 13:1-22, Leviticus 22:1-33, Numbers 8:1-26, Deuteronomy 17:1-20; total for Pentateuch, 76 theories. For Joshua 10:1-43, Judges 7:1-25, Rth 4:1-22, Samuel 20, Kings 24, Chronicles 17, Esdras 14, Nehemiah 11:1-36, Esther 6:1-14; total for historical books, 113. For Job 26:1-14, Psalms 19:1-14, Proverbs 24:1-34, Ecclesiastes 21, Canticles 18; total for poetical books, 108. For Isaiah 27:1-13, Jeremiah 24:1-10, Lamentations 10, Ezekiel 15:1-8, Daniel 22; total for great prophets, 98. For all the minor prophets, 144. Total for the Old Testament, 539. For Matthew 10:1-42, Luke 9:1-62, Mark 7:1-37, John 15:1-27; total for Gospels, 41. Acts 12:1-25, Paul’s Epistles 111, other Epistles 44; total for New Testament, 208. Grand total of theories for the entire Bible, 747. Of these 603 have already gone into oblivion, and there is no reason to fear that many of the remaining 144 may not soon follow them to the shelves of the libraries, to be dusted no more." Or illustration may be taken from scientific knowledge. So incomplete and uncertain is even such knowledge, that a scientific book more than ten years old is now regarded as out of date and untrustworthy. We can never find security in our own particular knowledge, seeing that we are ever growing out of our own past of imperfection. III. CAN ONLY COME OUT OF TRUST. It may seem strange to say, but the most reliable thing is the human heart. "Many waters cannot quench love." Let it once get its grip, it holds tight, and will die rather than loosen that grip. But when we speak of trust, two things are in mind: (1) the stability which comes out of trust as an exercise of the whole force of a man’s being; and (2) the stability which comes by the trustworthiness of him on whom we rely. The grip may be strong, but that which is gripped may be uncertain and shakable. Our stability is guaranteed only when he in whom we trust is absolutely reliable, and the trust that we repose in him is wholly undivided and entire. "Trust ye in the Lord forever; for in the Lord Jehovah is everlasting strength."—R.T. Psalms 125:2 The encircling of Divine defense. "The Lord is round about his people." Robinson says, "The sacred city lies upon the broad and high mountain range which is shut in by the two valleys Jehoshaphat and Hinnom. All the surrounding hills are higher. On the east, the Mount of Olives; on the south, the so-called Hill of Evil Counsel, which ascends from the Valley of Hinnom; on the west the ground rises gently to the border of the great wady; while on the north the bend of a ridge which adjoins the Mount of Olives limits the view to the distance of about a mile and a half" (comp. Zechariah 2:4, Zechariah 2:5, "wall of fire round about her"). Delitzsch says, "The holy city has a natural circumvallation of mountains, and the holy nation that dwells and worships therein has a still infinitely higher defense in Jahve, who encompasses it round." Thomson says that "none of the surrounding hills, not even Olivet, has any relative elevation above the north-western comer of the city itself. But Jerusalem is situated in the center of a mountainous region, whose valleys have drawn around it in all directions a perfect network of deep ravines, the perpendicular walls of which constitute a very efficient system of defense." I. DEFENSE "ROUND ABOUT" PUTS LIMITS TO ATTACK. Illustrate by the fear of Elisha’s servant of the Syrian attack upon them. When he saw the encircling host of God, he knew that their power to attack was in actual Divine restraint. That defense frustrates plans. Or illustration may be taken from the raising of a siege by an army which covers the retreat of the invaders. All their schemes of attack fail, and it is as much as they can do to attend to their own security. So the good man may always have this confidence. He can never be subjected to an unawares attack. Its enemies must always take count of the defense that is round about him. They must deal with our God, not only with us; and our God will surely say, "Hitherto shalt thou come, and no further." II. DEFENSE "ROUND ABOUT" GIVES TO OUR SAFETY. What Elisha’s servant saw was an absolute unbroken circle. The distinction between human and Divine protections lies in just this completeness. The best circle human love draws round us is incomplete somewhere; so it never can be wholly trustworthy. There is always some undefended place which makes us vulnerable. God’s circle is drawn completely round. The foe cannot come in, and we cannot go out. Illustrate by encircling walls of ancient cities.—R.T. Psalms 125:3 Delivered in order to be righteous. "The power of the oppressors, the enemies of God’s people, shall not abide upon the land. The trial is to prove faith, not to endanger it by a too sharp pressure; lest, overcome by this, even the faithful put forth a hand (as in Genesis 3:22) to forbidden pleasure, or (as in Exodus 22:8) to contamination; through force of custom gradually persuading to sinful compliance, or through despair of good, as the psalmist (Psalms 73:13, Psalms 73:14; see, too, Psalms 37:1-40.; Numbers 13:30) describes some in his day who witnessed the prosperity of wicked men." Observe what is the supreme anxiety of the psalmist: "That the righteous put not forth their hands unto iniquity." Israel had been redeemed from the Captivity, that it might be a "righteous nation," and its supreme anxiety ought to be keeping righteous. I. THE PURPOSE OF DIVINE IS NOT REMOVAL OF PERIL. Not entirely. This is not the main purpose. It is incidental. It is necessary as preparation. The great redemption has been much misapprehended, because its relation to the removal of penalty has been exaggerated. Save for its moral influence upon him, to lie under a penalty is not one of the worst things that can happen to a man. II. THE PURPOSE OF DIVINE IS NOT SAFETY. It involves and secures safety, but this again is only incidental. It is not only a mistake, but an enfeebling mistake, to be resting in an assurance that we "are saved, and safe." That, after all, is no more than a comfortable circumstance, which only too readily nourishes self-confidence and pride. III. THE PURPOSE OF DIVINE IS . That is the absolute purpose, within which all others are embraced. Israel was redeemed from Egypt, to be a people holy unto the Lord. Israel was restored from Babylon, to be a righteous nation. God’s thought, in undertaking a redemptive work in any man, is the witness that man will make by his righteousness. No profession, and no works, can ever take the place of this one thing. If called, we are called to be "saints." IV. WHAT GOD’S MAKES US WE OUGHT TO KEEP. It is the fear of Israel’s falling from its high ideal that distresses the psalmist. He dreads "the righteous putting forth his hand unto iniquity." "He that is righteous must be righteous still."—R.T. Psalms 125:4 The claim of the upright. "Do good, O Lord, unto those that be good, and to them that are upright in their hearts." The upright man has a right to plead on the ground of his uprightness. But observe that the right to plead is quite different from the right to demand; and that the claim of the upright is based on the Divine mercy, consideration, and promise. The man is what God would have him be. The man may claim God’s promises of blessing to those who are what he would have them be. I. THE CLAIM OF THE UPRIGHT IS BASED ON HIS . The man wants God’s blessing, is ready for it, and is open to receive it. But this is something new for self-satisfied, self-serving man. It indicates another spirit. This man will be prepared to make the best of God’s blessings when they come. The hindrances of self-will, divided interests, and insincerity are taken out of the way. It is as if the photographic plate were now made sensitive to the Divine blessing. The real reason for the holding off of Divine blessing is usually our unfitness to receive. Therefore is the culture of our inward moods of such first and supreme importance. God is to us as we are. II. THE CLAIM OF THE UPRIGHT IS BASED ON THE NATURE OF THINGS. Like ever comes to like. Like is kin with like. Just as friends and true lovers come together by a kind of natural affinity, so do things. Clean things come to clean. Intelligent things come to intelligent persons. Sincere things come to sincere persons. Truth comes to men of truth. God’s goodness comes to men of goodness. This is embodied in familiar sayings, such as this, "Virtue is its own reward." True, here are disturbances which break into the natural order; but we do well to keep in mind that the working of the natural order continues, nevertheless. "Righteousness tendeth unto life." III. THE CLAIM OF THE UPRIGHT IS BASED ON THE DIVINE . Here we may think of the special, but conditional, promises given to the restored Israelite nation. But the special thought, running in the line of the previous suggestions, is (1) that the Divine promises assure to us the continued working of the natural order; and (2) that the Divine promises assure the intervention of Divine wisdom and love in those things which disturb, and tend to break up, the natural order. "To the upright thou wilt show thyself upright."—R.T. Psalms 125:5 God is against the willful. The Targum reads," And those that turn after their depravity, he shall bring them into Gehenna as their portion, with the workers of falsehood." Literally, the first sentence of the verse reads, "bend their crooked paths," i.e. so turn their paths aside as to make them crooked (Judges 5:6). "The expression does not necessarily denote a going over to heathenism; it would describe the conduct of those who, in the time of Jeremiah, made common cause with the enemies of Israel." "The emphasis is on truth of heart and steadfastness, as against the turning back to the old wickedness of idolatry, which had drawn down God’s righteous anger. The backslider has desired to cast in his lot with the ungodly; that desire shall be fulfilled to his ruin." "The lukewarm and sly, false, and equivocal ones, are in no way inferior to the open, manifest sinner, as a source of danger to the Church." Carefully notice that it is incipient, not pronounced, willfulness which is here in consideration. The fixedly willful are called the "workers of iniquity." The persons here are those who are willful, but do not realize that they are. The figure is of persons who bend about, from this side to that, of the right road, though they do not step over into by-paths. They do not walk straight on, and steadily. "The wavering, unsteadfast, half-hearted disciple shall be as the hypocrite and rebellious." Illustrate from the warnings of the Epistle to the Hebrews. I. THE SPIRIT OF NEEDS DEALING WITH IN ITS . Illustrate by the kindly warnings sent to King Saul, when the spirit of self-will began to be encouraged, and by the reproofs of the living Christ to the seven Churches of Asia. Dealing with it is difficult, because (1) its first germs in the character are not easily detected; (2) its process of growth is secret and insidious. And yet it is in pulling up the first blades of the weeds that the hope of the garden lies. II. THE DIVINE AID IS READY FOR JUST THAT STAGE OF OUR WORK. It comes: 1. As the discovery of the beginnings of the evil in our hearts. Saul would have gone on sell-deluded, but for the Divine arrest and revelation. 2. As the warning of the real character of the evil. At first the blades of the tare are very like the blades of the wheat. We need a Divine discrimination. 3. As the offer of help for immediately dealing with the evil. When the cancer has threaded the tissue with its fibers the case is hopeless.—R.T. BY C. SHORT Psalms 125:1-5 The safety of those who trust in God: a lesson from experience. "They that trust in the Lord are as Mount Zion, which cannot be moved, but abideth for ever," etc. (Psalms 125:1). I. THEY REST ON AN . "Cannot be moved, but abideth forever." II. ARE AND AS BY A WALL OF . The distant mountains of Moab most probably alluded to, as Jerusalem was surrounded by no great mountains. God’s protecting presence interposes immense insurmountable difficulties between us and our dangers. And this will be for ever so. "I will be unto her as a wall of fire round about." III. GOD THEM AGAINST THE EVIL OF AT THE HANDS OF OTHERS. (Psalms 125:3.) From despair of God’s succor, and being drawn away from a steadfast following of righteous courses. IV. THE SENSE OF GOD’S AND CREATES THE PRAYER FOR STILL GREATER GOOD. "Do good to them that are good … to the upright in heart." The Christian will omit the fifth verse from his prayers. Prayer for good we can all feel warranted in using, but prayer for evil we dare not utter before God.—S. This psalm seems to be a joint thanksgiving and complaint, composed soon after the return from the Captivity. It has been said to present an "enigmatical contrast" (Cheyne) in its two portions. But as the "complaint" is first subdued, and then merges into a joy-song (Psalms 126:5, Psalms 126:6), there is really no want of harmony in the composition. The double aspect of the Return—its "bitter-sweetness"—impressed itself upon the nation from an early date (see Ezra 3:9 -14). Psalms 126:1 When the Lord turned again the captivity of Zion; literally, when the Lord turned again the returning of Zion; i.e. "brought back those who returned from the Captivity." We were like them that dream. We could scarce credit our senses; we seemed to be in a happy "dream" (comp. Acts 12:9). Psalms 126:2 Then was our mouth filled with laughter. The Orientals weep when they are disappointed, and, when they are pleased, laugh (Genesis 21:6; Job 8:21) and shout for joy (Herod; 8.99). And our tongue with singing; rather, with a cry of joy. Then said they among the heathen, The Lord hath done great things for them; literally, hath magnified to do with them. The heathen, among whom the Israelites had dwelt, marveled at their deliverance. It was an event without a parallel. Psalms 126:3 The Lord hath done great things for us. "What the heathen said was true—the Lord hath indeed done great things for us." Whereof we are glad. For these great things we rejoice and give thanks. The first part of the psalm—the absolutely pure joy-song—here ends; and the second part—the mixed joy and sorrow—begins. Psalms 126:4 Turn again our captivity, O Lord. The work is not half done—not half the nation has returned. We, who occupy the land, are but "a remnant" (Ezra 9:8; Nehemiah 1:3). Bring back, we pray thee, the rest of the captives. As the streams in the south. As thou bringest back, after the autumn rains, ample streams to the dry water-courses of the Negeb, or south country. Psalms 126:5 They that sow in tears shall reap in joy. Then we, who are now "sowing in tears" (Ezra 3:12, Ezra 3:13; Neb. Ezra 1:4), re-establishing Israel in its own land amid grief and pain and distress, shall "reap in joy," see the fruit of our exertions, and rejoice thereat. Psalms 126:6 He that goeth forth and weepeth, bearing precious seed; literally, going he goes and weeping; i.e. weeping every step as he goes—"bearing the draught of seed," i.e. the seed which he has drawn forth from his bag, and is about to scatter on the earth. Thus it is that he "goes forth." How differently does he return! He shall doubtless come again with rejoicing, bringing his sheaves with him; literally, coming he comes with a cry of joy, bearing with him his sheaves. He obtains in the end an ample return for all his labors. Psalms 126:1-4 Spiritual bondage. In the Divine deliverance from spiritual captivity, of which the return from Babylon may be regarded as a type, we have a crowning kindness from his gracious hand. It is said that there is no sensation so exquisitely delightful as that we experience when there is a sudden cessation of acute pain. Similarly, we may say that there is no spiritual joy which is quite equal to that of finding ourselves freed from an intolerable evil. Perhaps there is no moment of such surpassing pleasure as that when one who has long lain in captivity comes out of his prison door and breathes once more the air of freedom. When the Jews found themselves outside Babylon, actually on their way home to Jerusalem, they "were like them that dream;" they were lifted up to such ecstasy that they could not believe it was a solid fact; they would not have been surprised if they had awoke to find themselves again in the hands of the heathen. It was too good to be believed, too great a blessing to be realized; it was the surpassing mercy of God, his crowning work of pity and of love. We have, therefore— I. THE SUPREME VALUE OF . 1. We can see what it is for a man to be saved from some one enslaving vice. To what depths of misery and shame does the drunkard go down! in what hateful toils he is held by that cruel craving! There is no object on earth so utterly pitiable as is a man who is bound in the hard bondage of any guilty and degrading habit. The man who is paralyzed, at home, or he who is immured within four narrow walls, is a free man in comparison with such a slave. And when that Divine Redeemer, who came "to preach deliverance to the captives," breaks the bonds which hold him, sets him at large, gives him the victory over his evil passion, so that he is no longer "held in the cords of his own sins," then there is a brightness brought to the life, and a joy given to the heart, that cannot be told in words. "The Lord hath done great things for him," he feels to the depth of his spirit. "The Lord hath done great things for him," his kindred, his neighbors, his true friends, affirm. He will never have occasion for such profound gratitude again. 2. We may all experience what it is to be saved from the bondage of sin itself. Though we may never have known the bitter bondage of any one particular iniquity, yet we have known what it is to be under the power and pressure of sin itself. And sin itself, in its essence, is enslaving. It holds us back from being what we would be, and from doing what we would do in the service of Christ. It fetters the energies and hampers the activities of the human soul. When God, by the power of his Spirit, in the gospel of his Son, gives us spiritual freedom (see 2 Corinthians 3:17; John 8:36), we enter in, and we enjoy a precious and noble heritage. God has done great things for us, whereof we are glad. Our own souls rejoice in it. Our neighbors bear witness to it; for our freedom reacts on them; they are the better for it in many ways. II. ONE . The fourth verse of the psalm naturally, if not necessarily, follows the third. How could the returning (or returned) exiles tail to remember those whom they had left behind in the land of bondage? It was not a singular, perhaps not an uncommon, thing for a slave who had escaped from the Southern States, when he had experienced the joys of liberty, to go back again into the country where he might have been captured and held in bondage, running that terrible risk in order to help mother, or sister, or brother, to escape, and to share the blessings which his own soul had tasted. 1. With what holy yearning should we regard our relatives and friends who are still in the bondage of sin! 2. What should we not be prepared to suffer, what toil should we not be willing to undertake on their behalf! 3. How fervently should we pray the prayer of these returning exiles! Psalms 126:5, Psalms 126:6 Spiritual farming. Our Lord told the apostles that he would make them "fishers of men." We may hear him telling us that he will make us farmers of men; for there is much to be done in the way of sowing and reaping in spiritual husbandry. I. THE SOIL OF THE HUMAN SOUL. That in which the sacred seed must be cast is the soul of man: not any one special part of it. Our appeal must be made to the entire nature-to the understanding, with all its powers of spiritual discernment, of reasoning, of memory, of anticipation; to the affections, which have gathered round objects that are unworthy of them, and that may be directed to the highest, even to God himself; to the will, which has, in the last resort, to determine whether or not we will choose Christ for our Savior, and his service for our portion. We fail as Christian husbandmen unless we direct our efforts to mind, heart, and will, when we work under our Master in these sacred fields. II. THE SEED OF DIVINE TRUTH. The "precious seed" we have to sow is that truth which is distinctively Christian. We have to teach what Christ has taught us; we have to present him, himself, to the minds and hearts of men. The surpassing value of every human spirit in the sight of God; the yearning of the Divine Father over his absent children, and his longing to welcome them to his heart and to his home; the truth that Jesus Christ died for the sins of men, and now offers himself to all penitent souls as their Savior and Lord; the great fact that every one who humbles himself before God, and heartily accepts Jesus Christ for all he offers to be, is immediately and absolutely forgiven, and taken up into the loving and abiding favor of God; the promise of eternal life to those who are faithful unto death;—these are the great truths which we are charged to deliver, to implant into the soil of the human soul. III. THE SERVICE OF SOWING. 1. The spirit in which we should sow the seed is that of our Master himself—the spirit of tender interest, of brotherly affection, of an inexhaustible faith, of patient hope. 2. The methods we adopt are various; we may converse, or we may write the friendly letter, or we may print the elaborate treatise, or we may teach the small group of boys or girls, or we may address the great congregation. 3. The conditions may be favorable or unfavorable. We may go forth hopefully, expecting great things; for we may know that the spirit of inquiry and receptiveness is prevailing. Or we may "go forth weeping;" we may "sow in tears;" we may be discouraged and disheartened, for we may feel that the hearts are hard, and the minds are dull, and the purpose is set against the truth and the claims of God. IV. THE AND THE JOY OF REAPING. 1. We have the definite promise of God: "They that sow in tears shall reap in joy," etc. (see Isaiah 55:10-13; 1 Corinthians 15:58). 2. We know that the truth of Jesus Christ is perfectly adapted to the needs and cravings of the human soul, and that the Divine Spirit has power to break the stoniest heart and to bow the most stubborn will, as well as to enlighten the darkest understanding. 3. We remember that the seed of truth may slumber in the soul for many years, and may yet prove to be fruitful of life. 4. We look forward to the hour, beyond the horizon of time, when we shall know that our labor was not in vain in the Lord. The farmer sows his seed, looking for rain and wind and sunshine, hoping for the harvest in the autumn: but he may be disappointed; there may come the blight, or the drought, or the flood, and his wagons may never "come again" laden with the golden grain. But we who labor earnestly and prayerfully in sacred fields of usefulness, shall not be disappointed. The Divine promise will certainly be fulfilled; "our work shall be rewarded;" "He that goeth forth weeping, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." BY S. CONWAY Psalms 126:1-6 Like them that dream. I. THE DREAM. It was a delightful one. 1. There are many of quite another kind—dreams full of trouble, terror, and distress. Many such are recorded in Scripture (Genesis 40:1-23.; Daniel 2:1-49.; Job 7:14; Matthew 27:19). 2. But this was full of joy and rapture. So unexpected, so wonderful, was Israel’s redemption from exile. They could hardly realize how blessed they were. For it was a reality, not a dream. More often the daylight destroys our dreams; but this joy remained. 3. And their joy was irrepressible. (Psalms 126:2.) How sadly little of such joy do we see in the redeemed people of the Lord today! If they had not been redeemed at all, they could scarcely be more sad. 4. Their joy compelled the confession of God’s goodness to them on the part of heathen nations’. A glad Church is ever a conquering Church. A realized redemption will be rejoiced in by the redeemed themselves, and recognized by others yet waiting to be redeemed. The world wants still to see a joyful witness-bearing Church. When such Church is seen, then, perhaps, the millennium will have come. But let each consciously redeemed soul bear its testimony here and now, not waiting for others. It is what ought to be. II. THE DREAM BY THE . (Psalms 126:4.) For: 1. The company of exiles who lead come back were but as a handful, as a tiny rill, the wonder of which was that it did not dry up, there was so little of it. Such rills generally did dry up, as the bare water-courses proved. And the company of those returned from Babylon, they were, oh, so few; the great majority were in exile still, and they themselves were threatened with all manner of opposition (Ezra 4:11-24). 2. Hence there rose up the prayer, "Turn again our captivity," etc.; that is, "Bring back our exiles, O Lord, in such strength and numbers, that it shall be with us as with the slender stream when, by the melting of the mountain snows, its waters are swollen into a full, rapid, mighty torrent, bearing all before it; let there be such an increase for us, thy people." And is not this the very prayer the Church needs today? for the com-puny of God s faithful people, are not they in this desert world but as a handful, a little flock, a tiny rill? Let us each say our "Amen." III. BUT AGAIN BY FAITH IN THE OF GOD. (Psalms 126:5, Psalms 126:6.) It might be amid drenching rains the sower went forth to cast into the ground his handful of seed, but the promises of God to such as he never failed, and in due time the glad harvest was given. So the devout psalmist looked now on himself and his little company of fellow-exiles, no longer as a tiny rill ready to be dried up and perish, but as the sower’s handful of seed which amid much toil he sowed; but sustained by the sure confidence that the harvest would make amends for all. And for the Christian worker today, the lonely missionary in China, India, Central Africa, and elsewhere; ah! with what tears these servants of God often go forth! But they bear the precious seed, precious in itself, precious in their own experience of its power; and they, too, are sustained, as all true workers for God must be, by the faith that "doubtless," without any possibility of failure, they shall come again to God who sent them forth, bringing with joy the rich results of their present toil and prayer. Let us pray for such sowers let us be such ourselves.—S.C. Psalms 126:1-6 The history of a soul. That which was written of and for the returned exiles of Judah lends itself so accurately and beautifully to describe the history of a redeemed soul, that it seems as if that larger and higher history were meant as well as that of Judah. The same words tell of both. I. THE SOUL WAS ONCE A CAPTIVE. Not alone the people of Zion, but every redeemed soul. It was captive once: 1. To the Law of God. That Law which was holy, just, and good, the Law of God’s household, and which for the good of all his children must be maintained; but to that Law the soul was liable, for it had transgressed again and again. Unless, therefore, something was done, the sentence of the Law must he carried out. 2. To sin. The soul was carnal, sold under sin. It yielded itself as a bond slave to serve sin (Romans 6:16). And this lust makes him captive; yet further: 3. To death. Not merely the death of the body, but, what is far worse, the death of the soul. II. ITS WAS BROKEN. From being a captive, he became one of the redeemed of God. Consider: 1. What was done. Sin was forgiven, all the guilt of the past put away. The soul became regenerate, a new heart was given; old things passed away, all things became new; the soul passed from death to life, from the power of Satan unto God. 2. Who did this? It was the Lord’s doing. True, as with Judah, there was cooperation on man’s part. As Judah, so had we to avail ourselves of what God had done. The soul must repent and believe, and turn from dead works to serve the living God. Unless we do this, God’s mercy is in vain for us. But all this does not make it the less true that it was the Lord who turned our captivity; it was his Spirit who prompted all that was done by us; without him it had never been done at all, no part of it. 3. How was it done? Perhaps in no two instances have the same instrumentalities been employed. God has many ways of bringing men to himself. He uses now his providence, now his Word, now his Spirit, and sometimes all of them together. Only the work is done. III. NOTABLE RESULTS . 1. Surprise. "We were like them that dream" (cf. Luke 24:41). It seemed too good to be true. This a blessed experience, the rapture and delight of the soul when it realizes what God has done for it. 2. Exuberant joy. (Psalms 126:2, "laughter, singing.") How reasonable this, whether we think of whence we have been saved, from what terrible depths of woe; or whither, to what heights of blessedness; or by what means, the infinite love of God in Christ? 3. Confession on the part of the unsaved world. (Psalms 126:2.) "Then said they among the heathen," etc. Yes, the world will take note, godless men will see that a great change has come. IV. BUT A MORE FULL IS YET YEARNED FOR. (Psalms 126:4.) What has been gained is blessedness, but the soul comes soon to see how much more yet is needed. The river of the water of life in him is such a slender stream; he would have it full, flowing, in force and volume like the streams of the south when the mountain snows have melted. Hence the prayer for a second blessing, "Turn again our captivity" (Psalms 126:4). The soul craves a complete salvation, a full deliverance. He would be cleansed from all sin, made pure in heart. V. AND HE IS TO SEEK THIS BY THE OF THOSE THAT SOW IN TEARS. The pitiless rain and cold may render the toil of the sower hard, but his reward surely comes. So they who with real earnestness of heart seek the fullness of God’s salvation shall surely obtain it.—S.C. Psalms 126:6 The rejoicing reaper. Consider— I. WHAT HE WAS . That is told us in the first half of the text. 1. He was one who went forth to sow. He went forth, he was an active worker. In spiritual husbandry this is what is needed. There are many who will talk, some who will pray, but not all these really go to the work. If only the much talk and many prayers could be as they ought to be, and will be if they are sincere, translated into work, active, strenuous work, what a change would come over the Church and the world also! But would we be rejoicing reapers, we must be really workers. 2. The burden of the Lord is upon him. This is the meaning of the word "and weepeth." How perpetually in the prophetic Scriptures we meet with this expression, "the burden." It tells of some message which the Lord had given the prophet to declare concerning some place, some person, some nation. It was a burden to the prophet; he felt its solemn weight and responsibility. And he who shall be a rejoicing reaper in the Lord’s harvest-field is one to whom his sacred toil has been the burden of the Lord to him. This burden is made up of a deep sense (1) of his own insufficiency for the work; (2) of the urgent need for the work to be done; (3) of the shortness of time which remains for this work to be done; and (4) of the heavy responsibility resting upon him to be faithful in the work (2 Corinthians 5:11). There may or may not be tears upon his face, but there certainly will be in his heart. Often will he weep there. These are the men who do the Lord’s work, and win men in throngs for him. 3. He bears precious seed. The seed is the Word of God: that is settled for us by our Lord himself (Luke 8:5, Luke 8:11; 1 Peter 1:23). And it is as seed, because it has transforming power. The corn of wheat, when sown, lays hold on the elements of the soil around it, and transmutes them into its own substance, changes them into its own image and likeness. So does the Word of God in the heart of man. And it is "precious seed" because of what it is in itself. Who can calculate its value? And because he who sows it has found its value for himself; he has had experimental knowledge of its preciousness. Now, this seed he scatters in the furrows, as he has been bidden of the Lord to do; and he does it in the confident belief that God will bless his work, and the harvest shall follow. Such is he who becomes the rejoicing reaper. II. WHAT HE NOW IS. We see him coming "again with rejoicing," etc. 1. Coming again. That is, coming back from the field homewards. So shall the faithful servant of God, as he wends his homeward way, be seen, not with downcast, disappointed look, but with rejoicing, because of the good success of his toil. Such men, ere they reach home, find their way lit up with the sunset glow, the eventide light, which the harvest joy brings to them. 2. "With rejoicing." How many are the springs of that joy!-that he has been himself saved; that he has been allowed to engage in the work; that he has been kept faithful and persevering in the work; that he has been made successful in the work; that he is now going home to his Lord to enter into his joy for ever. Oh, joy unspeakable and full of glory! 3. "Bringing his sheaves with him." (Cf Revelation 14:13, "Their works do follow them.") Some of the corn has got home before the reaper, but there is much he brings with him, and yet more that will follow. III. THE SURE BETWEEN THE TWO. "Doubtless." There is no contingency, no mere "perhaps;" his "labor is not in vain in the Lord." Faithful toil shall not fail of reward. God will see to this; he ever has, he ever will.—S.C. BY R. TUCK Psalms 126:1 Turning captivity into liberty. Is that always, altogether, and necessarily, a good thing? "When the edict of Cyrus went forth allowing the captives to return, it was so unexpected, it was so miraculous, that we deemed the accomplishment of ancient prophecy a dream." "To turn again captivity" is to bring back God’s redeemed ones. Perowne skillfully presents the points of thought and feeling in this psalm. "The first colony of exiles had returned to Palestine. But, after all, what was that little band of settlers which formed the first caravan? It was but as the trickling of a tiny rill in some desert waste. Hence the prayer bursts from the lips of the psalmist, ’Bring back our captives like mighty streams, which, swollen by the wintry rains, descend to fertilize the parched and desolate wilderness.’ Then comes the thought of the many discouragements and oppositions which the first settlers had to encounter; it was a time of sowing in tears. Still, faith could expect a joyful harvest. He who had restored them to the land would assuredly crown his work with blessing." I. IS BEST WHILE WE CHERISH SELF-, Because it means that we are under the Divine discipline. So long as we are wrong-minded—and to be self-trusting is to be wrong-minded—the saddest thing that could happen to us is for God to let us alone. That he is smiting us is the all-satisfactory proof that he is intimately concerned for our truest well-being. Until Israel had lost that self-reliance which had wrought such mischief for the nation, it was altogether best in captivity, heavy strain though that was to them. The time our captivity continues is always the Divine measurement of the time necessary for doing the work of our captivity. If true-hearted, we should not desire relief from affliction one moment before God’s time has come. Far better W keep the humiliation and affliction than to keep the self-dependence. II. LIBERTY IS BEST WHEN WE HAVE LEARNED TO DEPEND ON GOD. And that is the lesson to be learned in all captivities and afflictions. Liberty is then best, because the man or the nation knows what to do with it. The victim of the French Revolution, apostrophizing liberty, said, "O Liberty, what crimes are committed in thy name!" Liberty is but captivity of another kind, when man has no principle and rule for his use of it. Restored Israel could have its liberty, because it had learned to lean on God.—R.T. Psalms 126:2 Signs of joy. Polybius, in describing the joy of the Greeks when unexpectedly rescued from the Macedonians, says, "Most of the men could scarcely believe the news, but imagined themselves in a dream as they listened to what was said, so extraordinary and miraculous it seemed to them." I. JOY AND MAY BE FITTING TO . There is a natural and proper response to every set of conditions in which we are placed. We need never restrain those responses. Religion tones them, but does not arrest or crush them. Joy and gladness were befitting to the restored captives. Laughter is the expression of joy; and "Is any merry, let him sing psalms." Some phases of Christian life are too decorous, too restrained, too cold. True religion only flourishes in a warm atmosphere of feeling. And we should find abundant cause for joy and song, if we did but read our lives aright, and recognize the loving-kindness of the Lord. "The redeemed shall come to Zion with songs and everlasting joy upon their heads." II. JOY AND MAY BE , AND BECOME A PERIL. There was a degree of extravagance in the joy of these returned exiles. They were over-excited. In their excitement they imagined a future which could never be realized; and were tempted to play with their new-found liberty as with a toy, instead of being solemnized by its obligations, and urged thereby to high and noble endeavor. 1. Times of overjoy make the prosaic work of everyday life very trying and hard. The beginnings of religious life are often a skipping and dancing and singing of the soul, and it is almost overwhelming to discover that it must pass into a persistent, humdrum walking the pilgrim-path of righteousness. We cannot be always in ecstasy and song, either here or in heaven. Israel found the actual life in restored Palestine soon changed excited song for the quiet strain of daily service. 2. Times of over-excitement are followed by times of undue depression. Israel bravely sang on the shores of the Red Sea, and murmured, ere three days were passed, at what redemption involved. Overstrain of religious feeling in times of revivals and missions, is oftentimes a most serious peril to young souls, because it suggests a false idea of Christian life. And, to some dispositions, it is no less than absolute ruin.—R.T. Psalms 126:2, Psalms 126:3 Our joy in God a witness for God. "Then said they among the heathen, The Lord hath done great things for them." The estimate which surrounding nations would form of them and of their circumstances was always a matter of interest and importance to Israel. From the first it was understood that the honor of Jehovah was bound up with the prosperity of this people. It is possible to fix our thoughts too entirely on the exclusiveness and the isolation of Israel, and on its mission as the treasury, for the world, of the primary truths of revealed religion. Its second mission was its witness to Jehovah, by its trust in him; devotion to his service; and safety and enrichment through his presence and blessing. Israel was, as it were, locked up in that little central land, away from the nations; but it was so isolated that it might make its testimony, and be a beacon-light for God. We try to see what witness it rendered by one of its moods. I. ISRAEL’S JOY IN GOD TO THE DIVINE PITY. We are dealing now with the joy of the restored exiles. They were largely the immediate descendants of men who had provoked Jehovah by their iniquity and rebellion, and had for years been enduring his righteous judgments. Looking at, and thinking only of their calamity, other nations might easily come to think of their God as one who never forgives. But, in view of the joy of their restoration, such an idea could not be enter-mined. It is proved now that God pities even while he punishes; and is glad when his pity is free to work its gracious, restoring work. II. ISRAEL’S JOY IN GOD TO THE DIVINE . It declared that the "good hand" had been on the nation all through its time of captivity. It bad been in the purifying fires, but the silver had been kept safe through all the testings. And the brightness and joy of a Christian life always makes this witness for God. It says— "I have been upheld till now; Who could hold me up but thou?" III. ISRAEL’S JOY IN GOD TO THE DIVINE . God restored Israel because he had something for Israel yet to do in the world. And Israel’s joy seemed to say, "It is plain that God needs me." God’s goodness always unveils God’s purpose.—R.T. Psalms 126:4 A plea for renewed joyous experiences. In renewing prayer for the "turning again of captivity," the psalmist may but put into a figure his desire that God’s full work of redemption may be completed, and some form of present limitation or peril may be likened to the old captivity, and even seem to be a sort of relic of it. There is a sense in which we may always be praying, "Turn again our captivity." But the figure may be one giving force to prayer for an immediate and unexpected Divine deliverance, such as the return from captivity had been. "O Jehovah, relieve our misery suddenly, and, as it may well be said, miraculously; as streams in the wilderness, which one moment are dead and dry, and then suddenly become flowing rivers." It may be that in the mind of the psalmist was the fact that only a small portion of the nation had responded to the edict of Cyrus. And his prayer may be that the rest of Israel might be induced to flood the still desolate land. "Restore our captive compatriots, just as water is restored by heavy rains to the water-courses of the parched district south of Palestine, to the delight of the inhabitants" (comp. Isaiah 49:18, where the land, like a bereaved mother, waits for her children, whose return will fill her heart with joy). I. THE PAST OF GOD’S MAY BE . It should be. Israel loved to hear the story of God’s ways with the fathers told over and over. We should never tire of going over our early experiences of delivering and redeeming mercy. II. THE PAST OF GOD’S OUGHT NEVER TO SATISFY US. It is past and gone; it is but a memory. "Things won are done." We continue, and we cannot rest without the assurance that God is doing for us what he has done. The restored exiles cannot rest with God’s turning their captivity, and restoring a few of their number; they must ask for a renewal of the blessing. "Turn again our captivity." From God’s grace in the past we "draw a plea, to ask him still for more." We cannot be satisfied save with renewals of joyful experiences. III. THE PAST OF GOD’S IS THE PLEDGE OF GREATER . God never exhausts himself in any good he does. Instead, by a present blessing, he opens the way for, and prepares us to receive, a larger blessing. Giving, he does but make possible his giving still more.—R.T. Psalms 126:5 Sad sowing-times. Thomson says, "I never saw people sowing in tears exactly, but I have often known them to do it in fear and distress sufficient to draw them from any eye. In seasons of great scarcity, the poor peasants part in sorrow with every measure of precious seed cast into the ground. It is like taking bread out of the mouths of their children, and in such times many bitter tears are actually shed over it" Compare the tears at the laying of the foundation of the second temple (Ezra 3:12), and the joy when it was complete (Ezra 6:16, Ezra 6:22). And keep in mind the strain and anxiety through which the first returned company of exiles had to pass. I. SAD SOWING-TIMES OF . Such always followed on famine years, when the old corn stores were used up, and the harvest of the year allowed no proportion to be reserved for seed, and, if reserve was made, the quality guaranteed no good coming harvest. Then the spring seed-sowing was an anxious time. It involved a serious loss of what was immediately needed. And experience of past famine made the harvest from this seed-sowing seem unusually uncertain. It is thus in Christian work. "We have toiled all night, and taken nothing," and it is hard to put down the net again. When the Church is cold and dead, even preaching the gospel comes to be sad and heartless work. Yet it must not be given up. Weep we may, but sow we must. We never know Where God’s showers of blessing fall. II. SAD SOWING-TIMES OF . Travelers tell of seeing sowers in the East sowing with one hand, and holding a musket in the other, for the Bedouin will steal the seed-corn, as well as rush in and sweep away the harvest. How anxious the farmer will be until his precious seed is safely in the soil! This may suggest those circumstances which so often hinder the success of our Christian work; things beyond our control which render our work fruitless. Spite of them, we must persist in sowing, if it must be sowing in tears. III. SOWING-TIMES OF PERIL. The weather is but seldom just to the farmer’s mind, and in some seasons the sowing seems hopeless: what can the seed do but rot in the ground? This may suggest the dispositions both of the Christian workers, and of those among whom they work. These often make a sort of atmosphere, in which the seed-sowing seems hopeless. Nevertheless, we must go on sowing, even if it must be in tears.—R.T. Psalms 126:6 The law of giving in order to gain. "Though he goeth on his way weeping, bearing forth the seed, he shall come again with joy, bringing the sheaves with him." Our Lord declared the same principle when he said, "He that loveth his life shall lose it, and he that loseth his life for my sake shall save it unto life eternal." You can never secure any kind of harvest of anything, save by giving your seed-corn away. The miser keeps his gold, and he has what he keeps, and no more. "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty." I. GIVING IN ORDER TO GAIN IS THE LAW OF . Here we treat it on its purely human and business side. Nothing could be done in trade and commerce if men were not willing to "risk," as we say—to give away what they have. The man with the one talent would not give it away in some business enterprise, and so he had no harvest for his master, when he returned. Human enterprise is closely kin to faith; or, we may say, has in it a strong element of faith; business would be paralyzed if men could not give themselves, and what they have, away to each other in mutual trust. But there is always the inspiration of anticipation. It is always giving in order to get, based upon the natural order of things as established by prolonged experience. II. GIVING IN ORDER TO GAIN IS THE LAW OF SERVICE. Here we treat the law in its higher and Divine relations. And we observe: 1. That it is a law divinely established. It is no accident; it is no resultant of experiences; it is no mere possibility. It is definitely fixed by God, who requires the seed-sowing, and promises the harvest. Because it is the Divine law, the harvest is assured. 2. That it is a law experimentally proved. Not experimentally based. Surrender for Christ’s sake always is a seed-sowing that is followed by a harvest. Those who give up all for Christ’s sake have a hundredfold more in this life, and in the time to come, life eternal. 3. That it is a law sublimely illustrated in God himself, who gave his Son in view of the harvest of humanity. Give away your seed, even with tears, you will come some day from the harvest-field, carrying your sheaves.—R.T. BY C. SHORT Psalms 126:1-6 Alternations and contrasts in the experiences of life. "When the Lord turned again the captivity of Zion, we were like them that dream." I. SOME CHANGES SEEM MORE LIKE DREAMS THAN . Seem too good or too bad to be true. 1. When they come suddenly. It takes time to adjust ourselves to them as facts and not fictions. And to realize the consequences they bring with them. 2. When they bring or promise more than we ever expected. We sing and laugh as those who have come into an immense fortune. If the change be spiritual, we rejoice like an emancipated slave, and can understand the experience of a Zacchaeus, a Magdalene, or the Philippian jailor. 3. When we are able to trace the change to God. The sense of the presence of God with us always fills us with wonder. "The Lord has done great things for us, whereof we are glad." When strangers see the Divine hand in our history, there is a strengthening of our faith in God. "The heathen said, The Lord hath done great things for them." II. BUT NO CHANGE, HOWEVER GREAT, EXEMPTS US FROM TOIL AND TEARS. (Psalms 126:4.) Begins another strain. 1. It is always incomplete. It does not put an end entirely to the past order of things, nor introduce a completely new order. A terrible war to be fought between the old and the new. The return from Babylon at this time was only partial. 2. Every change for the better or the worse exacts new endurances and trials. We have to go forth bearing precious seed and weeping—to sow the seed of a near future, and to pass through the hopes and fears of the anxious husbandman. 3. But all anxious and faithful labor now shall be rewarded with an abundant recompense when God and man shall gather the harvest of the world. (Psalms 126:6.) "Blessed are those who mourn: for they shall be comforted."—S. A psalm, preaching a contented trust in God as more conducive to the prosperity of a man, or a state, than any amount of fussy activity. The ascription to Solomon is borne out (1) by the use of Solomonic words; e.g. ’etseb, ne’urim, yedido; and (2) by the agreement of the general sentiment with Proverbs 10:22. Psalms 127:1 Except the Lord build the house; rather, a house; i.e. any house whatsoever. They labor in vain that build it. They will effect nothing—no house will be built. Except the Lord keep the city; rather, a city. The watchman waketh but in vain. Human watching is of no use unless accompanied by Divine watching. Psalms 127:2 It is vain for you to rise up early, to sit up late (comp. Isaiah 5:11); i.e. to be "careful and troubled" about your work in the world, whatever it is. To eat the bread of sorrows. To feed, as it were, on sorrow—and trouble and care—to make your lives a burden to yourselves through your carefulness. For so he giveth his beloved sleep; rather, surely he giveth to his beloved in sleep; i.e. in their sleep. The teaching is similar to that of Exo 14:14; Isaiah 30:7, Isaiah 30:15; Matthew 6:25-34. God gives to men that which he knows they have need of, if they have only the faith to "sit still" and "wait." Psalms 127:3 Lo, children are an heritage of the Lord. The teaching is enforced by an example. The prosperity, alike of states and of individuals, depends on nothing so much as on an abundant progeny of children. But children are manifestly the free gift of God. And the fruit of the womb is his reward. One of the ways in which he rewards his faithful ones (see Deuteronomy 28:10:11). Psalms 127:4 As arrows are in the hand of a mighty man; so are children of the youth; rather, the children of youth; i.e. children born to a man in his youth. Such children protect their aged parents as effectually as arrows in the hand of a warrior. Psalms 127:5 Happy is the man that hath his quiver full of them. Happy the man whose quiver contains many such arrows, and who is thus sure of abundant protection. They shall not be ashamed, but they shall speak with the enemies in the gate; rather, when they shall speak (Hengstenberg, Kay, Cheyne, Revised Version). "The gate" was the place where judgment was given, and where consequently adversaries were apt to meet, as they pushed their respective causes. There might be collisions on such occasions; and, in any case, a man with several lusty sons to take his part would have an advantage. Psalms 127:1-5 The blessing of God. The psalm is in keeping with that prevalent piety which led the devout Israelite to trace God’s hand in everything, and ascribe both good and evil, both joy and sorrow, to his directing power. I. LABOR. 1. We can do nothing at all without the Divine co-operation. We constantly depend on the presence of his material, on the action of his laws, on the activity of the forces he keeps in play. We all recognize this in agriculture; that it is vain for the husbandman to sow his seed, unless God sends his rain and wind and sunshine, etc. It is also true of our other occupations. The sailor and the builder depend on the constancy and regularity of Divine laws and forces. We are always assuming their existence, though we may think nothing of their Author. 2. We can effect nothing without the Divine permission. If God means that the guilty city shall fall, the watchman will wake and the soldier will fight in vain. If God intends to humble a man whose pride needs to be brought down, his utmost exertions in his trade or in his profession will not bring success. Many a man has found, as he at first thought to his cost, but as he afterwards knew to his great advantage, that when God’s wise and faithful providence is against his prosperity, he wakes early and works hard in vain. But how much more blessed is he in a corrective adversity, than he would be in a hardening prosperity! We do well to ask that God’s blessing may wait upon and crown all our activities; we do well, also, to remember that it may happen that, for our own sake, God will not grant us our desire in the form of temporal success. 3. We find no blessedness in a prosperity which is not hallowed by devotion. It is a vain thing for a man to strive hard and to attain the immediate object of his pursuit, if he is not making his life a life of holy service. Even if the bread he eats is not "bread of sorrows" in the sense that it is scanty, yet it will be such in the sense that it yields no abiding joy; for it is abundantly clear that a life of even prosperous labor, apart from the service and without the friendship of God, selfish and earthbound, is a life of dissatisfaction and practical defeat. The springs of pure and lasting joy do not rise on that lower ground. II. ANXIETY. "It is vain that ye rise up early," etc.; "for he giveth to his beloved in sleep and without labor, ’so,’ i.e. just as, even as to those who vainly harass themselves with labor and think not of him" (’Speaker’s Commentary’). To those who serve God and are beloved of him he will grant sufficiency, though they do not turn labor into hard toil, but take the rest they need. It is not godless struggle, but reverent activity, that attains the goal and receives the prize of happy life. The two elements of success are (1) a moderate and rational activity With needful and appropriate rest; and (2) the enjoyment of God’s favor bringing down his blessing on our work. Be diligent at your post, give to muscle and to brain the relaxation they demand, spend your days and powers in the fear of God,—then you may commit yourself to his promise and await its fulfillment. There is no need for anxiety if you are honestly and wisely laborious, and also prayerful and obedient (see Philippians 4:5-7). III. THE FULNESS AND OF DIVINE . "So he giveth to his beloved in sleep." 1. What great things God does for our bodily well-being in sleep! Every night he lays his restoring hand upon us, refreshes us, renews our muscular and mental powers, gives back to us the vitality and strength which had been exhausted. Every morning we owe to him a "new song" of praise. 2. What great things God does for us in the outside world during our unconsciousness! Our Lord reminds us that, while we are otherwise occupied, "night and day," the seed we have sown springs and grows, we "know not how." Many things God does for us when we are as unconscious of his action as if we were "in sleep." It is an unseen hand, working with such silence that no ear hears the sound, that is carrying on those wonderful operations by which he "satisfies the wants of every living thing." 3. What great things he does for us in the human world in which we take no part! His hand was working and overruling in all the toil and strife of the nations of the earth, leading the world up to, and making it ready for, the great advent of the Redeemer. Unknown to us, while we are practically "in sleep," he is directing all our strife and all our labor to a beneficent result. 4. We are hoping that God will make our past life effective for good in many hearts and through many generations when we "fall on sleep." When our body rests in the grave, the influences he enabled us to exert in life will, under his gracious guidance, be telling and bearing fruit. To those who love and serve him now he will give the blessing of the workman whose labor is producing and reproducing long after he has left the field. IV. THE OF . (See next psalm.) BY S. CONWAY Psalms 127:1-5 The builder’s psalm. Our ignorance of the exact reference of this psalm enables us to apply it, as perhaps otherwise we might not be able, to all builders whatsoever. Four such seem to be pointed at here. I. THE TEMPLE-. 1. We know that this was one of the solicitudes of the returned exiles—to uprear again the temple of the Lord. And in the books written after the return from Babylon we read about this and the difficulties they had to encounter, and the success they at length achieved. Continually they needed to remember that "except the Lord build," etc. 2. And in the gathering together the living stones which are to form the Church of God, how we need to remember this same truth! Her builders are perpetually tempted, and some are all too prone, to try other methods in this work than those the Lord employs. We are apt to rely on wealth, eloquence, learning, talent, and all other such things, and to forget that it is the Lord alone can really make our work successful. II. THOSE OF THE CITY. (Psalms 127:1.) Jerusalem is doubtless meant, and, surrounded as she was by relentless and ever-watchful foes, the sentinels and guards needed ever to be on the alert. But again the same reminder comes in. And it does so still. This is the age of great towns and cities, of municipal corporations who naturally and properly take pride in the cities over which they are placed. They cannot but know how much depends upon wise administration and rule, on the sagacity and wisdom which the citizens can supply. And they who know the history of municipalities know how eager corruption and vice are to assert their power. And often it seems that to pander to them would help on the city’s prosperity. But the city-builders need to recollect the truth of this psalm. What is all man’s wisdom apart from God? III. THE . (Psalms 127:2.) "Our house," "our firm,"—these are well-known expressions for business associations—how many are hard at work to build such houses? And in the keen competition of the day, how difficult this often is I what temptations are on every hand, by tricks of trade, by what is called smartness, to get on, it matters not much by what means. How many succumb to such temptations, and try to keep one conscience for Sundays and quite another for weekdays! They have little faith in what this psalm says, "Except the Lord," etc. Their faith is in strenuous hard work, rising early, sitting up late, eating the bread of toil, and so to win rest and repose for themselves. But it is not so, the psalmist declares; for all that toiling and moiling is "vain;" the Lord giveth to his beloved that which they need without all that restlessness and anxiety; their souls repose in him; he keeps them in perfect peace. Let the Lord, then, be the predominant partner in every firm; so shall the house be built. IV. THE HOME. (Psalms 127:3-5.) People marry, and then begins the upbuilding of the family. What strenuous exertion does many a father put forth for the sake of his family! If the children be numerous, the parents are often very slow to appreciate the congratulations of these verses (3-5). The reason is that they are counting most precious for their children what the Lord scarcely counts precious at all. Of course, only a fool would despise secular advantages for his children, if they may be had; but infinitely more important for them is the grace of God possessing their hearts. Then no real ill can come to them, but eternal good shall be their portion.—S.C. Psalms 127:2 The sleep God gives. This psalm is, by its title in our Bible, ascribed to Solomon; in the Septuagint it is left without a title; in the Syriac Version it is ascribed to David. In structure it is like all the rest of these "Psalms of Degrees." Hence we are very much in the dark as to its date and authorship, and are shut up, as it is well we should be, to its religious teachings. What these are it is not difficult to see; for its plain lesson is that all our defense and security are in the Lord alone. Hence reminder of this is given to the builders of the city, its watchmen and its toilers; and of its greatest earthly defense, the numerous children that should be born, it is declared that the blessed gift of children is from the Lord alone. So that if we are to know the real sense of security without which men cannot sleep, the Lord must give it. I. NOW, THIS IS TRUE OF OUR LITERAL, NATURAL LIFE. Strong walls and vigilant guards are not enough; the Lord must give one sleep. And he does so. 1. Think of the physical conditions of sleep. They are part of that wonderful organization which God endued us with, and which is so constructed that at due times sweet refreshing sleep shall steal over our senses, and our tired bodies shall have rest. 2. Think of the terrestrial conditions. How this earth of ours swings itself round out of the light into the darkness. "Thou makest darkness, and it is night" (Psalms 104:1-35.). The sounds and stir of the day are hushed, and the glare of light is gone for a while, and thus provision for sleep is made. 3. Of the social conditions. Strong governments, wise laws, skilful administration, security for life and property, all that which we call civilization, which God has been teaching men generation after generation,—all this, which gives that sense of security without which we could not rest, is part of God’s methods whereby he bestows on us the blessed boon of sleep. II. IT IS YET MORE TRUE OF THAT CALM AND OF SOUL WHICH WE ALL WISH TO ENJOY. It is the Lord who giveth that. The psalm is a reminder to many who were seeking this "in vain" ways (see former homily). It is he who giveth, etc. It is not they who gain it for themselves or in any way earn it; nor is it given to all, but only to the beloved of the Lord. To them he giveth sleep, not the partial and unreal rest of soul which some seem to enjoy. To the builders, the watchmen, the toilers, the word is sent that apart from the Lord all is in vain. "Come unto me, all ye," etc. III. AND TRUE, ALSO, OF THE SLEEP OF DEATH. To those who die in the Lord, death is but a sleep prior to a glorious awakening: hence it is so often spoken of as a sleep. But the Lord alone can give this. 1. For it there is needed forgiveness of sin. But this can only come to those who bring the sacrifice of the contrite heart. Even God cannot forgive an impenitent man; for he who will not give up his sin cannot escape the suffering which ever goes along with it. 2. And the new heart. The regenerating grace of the Holy Spirit. "Without holiness shall no man see the Lord." He that is not meet for heaven cannot enter there. 3. And a continual and utter trust in the love of God in Christ. But all these are his gifts. For them "Christ is all and in all." Seek them, and so will rest of soul be ours now, and when life is done we shall sleep in him.—S.C. Psalms 127:4 Children as arrows. The psalmist takes far other than that pessimistic view, so common in our day, as to God’s gift of children. Men now too often look upon them as so many misfortunes and encumbrances, and as compelling poverty and privation where else these evils had not been, and as so many channels through which trouble may come to the home in which they have been born. How beautifully and blessedly different is the teaching of this and the following psalm on this matter! Of course, where social conditions are such that, let a man be ever so willing to work, no work can be found for him, and toil as he will he cannot make a living, then the fact of a large family is, at any rate for a time, but an increase of sorrow. But then, such social conditions ought not to be, and the fact that by them what God designed to be so great a blessing is made to be only a terrible calamity, is reason enough why men should strive for a better condition of things. And there can be no doubt that many of man’s laws and, yet more, man’s sins do turn God’s blessings into a curse. But children, it is never to be forgotten, were designed to be God’s blessings, and in myriads of homes they are so. The special blessing the psalmist has in his mind, as coming through our children, is that they are as arrows in the hand of a mighty man. The similitude is a suggestive one. I. THEY ARE SO FOR . Those children that are born when their parents are young will be of age to help and maintain their parents when these need such help. They defend their home from the attack of poverty and want. Long ere these have reached their home, these arrows have made them turn back. II. FOR HELP IN THE BATTLE OF LIFE. The spur and stimulus which children impart to their parents, the pleasure they give, the love they awaken, the aspirations after good they arouse,—all these things are of vast help in life’s battle, even "as arrows are," etc. III. NEED TO BE . Arrows do not grow of themselves: they have to be wrought out with much thought and care. So our children. IV. AND TO BE WELL AIMED. What is our aim for our children? The arrows will go where they are sent. How many parents there are who have no worthy aim for their children! They will be glad for them to "get on," to become rich, and to take good positions in society. If they have aim, it is no higher one than that. And those who profess the higher aim, that their children should be the Lord’s, how badly, clumsily, carelessly, they seek that aim! V. SENT FORTH WITH ALL POWER. See the "mighty man," how "he bends his bow and makes ready his arrow upon the string," and then draws it back to its full length, that it may speed with the more force on the way he would have it go; that is a picture of the strenuous, careful endeavor we should make to urge our arrows, our children, in the right way. But what all too little strenuousness there is in this matter! VI. THEY ARE SURE TO WOUND, IF NOT KILL, . The foes of the home—want, godlessness, evil reputation and character, strife and ill will, hopelessness and despair, the malice of men, and much else, the children should slay, and not suffer them to come near us; and good children do this. But if we have not so trained them to thus serve the home, then they will turn and wound and pierce their parents to the heart. Bad children do this. Yes, always, they are "as arrows."—S.C. BY R. TUCK Psalms 127:1 The God of the family life. "These pictures are mild and bright; humanizing are they in the best sense: they retain certain elements of Paradise, and yet more the elements of the patriarchal era, with the addition of that patriotism and of that concentration in which the patriarchal life was wanting. The happy religious man, after the Hebrew pattern, possessed those feelings and habitudes which, if they greatly prevail in a community, impart to it the strength of a combination which is stronger than any other; uniting the force of domestic virtue, of rural, yeoman like, agricultural occupations, of unaggressive, defensive valor; and of a religious animation which is national as well as authentic and true" (Isaac Taylor). It is well to note that the very first associations of human beings over which God presided took the form of family life. Of Adam it is said, "which was the son of God," so the first relation of humanity was a family relation. When Adam and Eve had a child, earth held its model relationship—it had a family group. The patriarchs were but heads of families. The nation of Israel was Jehovah’s family. And Christ came to restore for humanity its Divine family relationships. Man organized for himself fictitious social and citizen relations. Man made towns, governments, kings. All who are concerned in the welfare of humanity realize that everything depends on the healthy maintenance of family life. Napoleon was asked what could be done to restore the prestige of France. At once he replied, "Give us better mothers." I. GOD IN FAMILY LIFE. The "God of the families of his people," he is called. The interest belongs to his own paternity; and we can partly realize it as we think of our interest in our children’s children. It is possible to exaggerate in presenting God’s interest in the individual. The plea for a family religion and a family altar is based on God’s family care and blessing. II. GOD WORKING IN FAMILY LIFE. Using its associations, cares, and mutual services for his work of character-culture. The commonplaces of family life only gain their dignity when God is seen to be using them; and the anxieties of family life become endurable when we feel sure that God is overruling. The Divine training of character for the life that is coming, by sanctifying family experiences, needs to be much more fully considered than it is. III. GOD WORKING THROUGH FAMILY LIFE. That is, working his great work for humanity through the witness of family life. There is no mightier force used by God for securing the redemption of the race.—R.T. Psalms 127:1 The true city watchman. "Except the Lord keep the city, the watchman waketh but in vain." This would come home very forcibly to the restored exiles if, as we may well assume, the psalm was written before Nehemiah restored the walls of the holy city. Then the only protection of the city must have been the vigilance of the night-watchmen, which never could be depended on. And yet the city containing God’s people was absolutely secure; and would have been as secure if no watchmen had ever paced their ordered rounds. Their God was their defense. In older days, foes gathered round, but they never broke in, unless God gave them a commission of discipline or judgment. The restored exiles were surrounded by active enemies, and exposed on every side. But it did not matter. The fiat of Divine love and power held them in strictest restraint. Scheme they might, but they could not overpass Jehovah’s limits, "Hitherto shalt thou come, and no further." The truth may be illustrated in all those human arrangements for mutual safety which have for their type the city watchman, and which we call national and local government. So elaborate is man’s device for securing the liberty of the person, the safety of property, and the health of the family, that there is grave danger of losing all sense of needing God. Indeed, God in city life is but a sentiment. And yet we remove his direct relation from the various forms of human association at our peril. Be it government, or socialistic self-government, "unless the Lord keep the city, the watchman waketh but in vain." Very remarkable is the way in which man’s civilization brings mischief as well as good; and his seemingly perfect schemes leave loop-holes for the entrance of desolating evils. This may be illustrated from city sanitary schemes, and from the prevalence of particular types of diseases, and from the masterful spread of epidemics such as’ influenza. It may be shown that the true preservation of a city is an immaterial matter as well as a material; it is as closely related to morals and religion as to safety for property, healthy houses, and pure water. And if it could be so—which it cannot—that we succeed in separating God from the material, no one can delude himself with the idea that God is not concerned with the moral and religious. So, after all, it must be God who "keeps the city."—R.T. Psalms 127:2 The limited value of self-exertion. The great lesson of this psalm is "that without God’s blessing all human efforts and human precautions are in vain; that man can never command success; that God gives and man receives." It is suggested that the psalm was written to check self-congratulation and self-reliance on the part of those who were rejoicing in their national restoration. The sentence, "so he giveth his beloved sleep," may mean—so much as others gain by hardest toil and pains God gives to his beloved even while they sleep and can do nothing. While they are slumbering he is giving. "The pious, God-fearing man attains the same end without exertion of his own." Delitzsch well summarizes the points of the psalm: "The rearing of the house which affords us protection, and the stability of the city in which we securely and peaceably dwell, the acquisition of possessions that maintain and adorn life, the begetting and rearing of sons that may contribute substantial support to the father as he grows old,—all these are things which depend upon the blessing of God, without natural preliminary conditions being able to guarantee them, well-devised arrangements to ensure them, unwearied labors to obtain them by force, or impatient care and murmuring to get them by defiance." I. SELF- SHOULD BE . It has its value. It is not necessarily wrong. Human enterprise and energy, the impress of a man’s self on his work, is required in every department of life. Human labor and watchfulness are never superfluous in their right spheres. It is no true piety to under value self-exertion. Man must everywhere be his best possible. II. SELF- SHOULD BE RIGHTLY . It has no right to claim the first place in a man’s confidence. That he must keep for dependence on God. A man may work in dependence on himself, and he may work in dependence on God. Self-exertion is only rightly estimated when it is seen as loyalty and service to God (comp. Philippians 2:12, Philippians 2:13, and illustrate by the prophet’s putting his hand on the king’s hand when the king drew the bow). III. SELF- SHOULD BE , The question is not what men think of our energy and enterprise. It is—What does God think of it? Does he see it as a trying to push beyond him, and to be independent of him? or does he see it to be loyal and loving working with him? If the latter, then his blessing is upon the righteous.—R.T. Psalms 127:3 Children a man’s reward. The picture presented is of the Hebrew man in mid-life, at rest in his country home, with his sturdy sons about him; his wife is still young; her fair daughters are like cornices sculptured as decorations for a palace" (Isaac Taylor). The Jews at all times of their history esteemed a large family one of the chief of blessings. "The Oriental view interweaves itself with the religious creed of the Brahmins, according to which a son, by offering the funeral libation, is said to procure rest for the departed spirit of his father." By "reward" we may understand "sign of Divine favor." The reward of a whole life’s goodness cannot come until the life is completed. Signs of Divine favor cheer and encourage as life progresses. Some married people do not have families, but we have no right to regard the withholding as a judgment. We need only say that, when children are sent, they are a sign of Divine favor. And this is not saying that all children who come into the world come as a Divine reward. We are exclusively dealing with the families of God’s people, and all we have said is strictly true of them. There is a great compensation for persons who have no children, in the fact that they often have an unusual love for other-people’s children, and skill in ministering to them. This is illustrated in Sunday schools, ministers, orphan and outcast institutions, etc. I. REWARD A MAN IN WHAT THEY ARE. A man has no pleasure in life that can equal his joy in his children, who bear his image, and in miniature reproduce himself. Their ways, their talk, their crudities, their innocence, their unfolding, their very frailties, are a perpetual interest, relief, and pleasure. The child-ministry of childhood is seldom sufficiently estimated. Illustration may be taken from McLeod’s ’Wee Davie;’ or the more recent story of ’Bootle’s Baby.’ II. REWARD A MAN IN WHAT THEY BECOME. For a man lives over again in the success of his children. He is proud of their well-grown healthy bodies; of their developed, and cultured minds; of their honorable and useful positions. A man never feels to have lived in vain when he leaves a respectable and well-ordered family behind him. III. REWARD A MAN IN WHAT THEY DO FOE HIM. This is especially in the psalmist’s mind. The good man who has good children has a fortune laid up against old age and infirmity safer far than shares in joint-stock companies. His every need will be safely met by the response child-love will make to all his sacrifices in days gone by.—R.T. Psalms 127:4 Children a man’s power. "As arrows are in the hand of a mighty man; so are children of the youth." They are his effective agents in the battle of life. This is illustrated in many a business. The man is greatly helped as difficulties develop, and responsibilities increase, who has his own sons to share his burdens. The service of hirelings, however devoted and faithful, can never equal that of sons. A man gradually outgrows the toiling part of life. He may think and plan better than ever; but the executive power fails; and it is well if sons arise to be not only arrows, but even arms, for him. In the entire active sphere of life a man’s sons may come to take his place. I. ARE A MAN’S POWER WHEN RIGHT ARE . The assumption of the psalm is that they are maintained. The godly man’s God-fearing children alone are in thought. When children grow up willful, wayward, un-son-like, they are a man’s weakness. They are arrows bent from the straight, which may do more mischief than good. So on children the Word of God presses the duty of maintaining the family relation, and "honoring the father and the mother." And the relation must be preserved right up to the close of life. For long a son stands with his father; the time comes when he may have to stand for his father. Neglect of, and cruelty to, aged parents belong to heathenism, not to the religion of the eternal Father. II. ARE A MAN’S POWER WHEN RIGHT IS . What children are to their parents will of necessity depend much on natural disposition. Even an affectionate disposition finds expression in various forms. But it depends very much more on home-training. Parents may make themselves too independent, and, seeking little help from their children, get but little when they sorely need it. True home-culture nourishes mutual service. Only out of the practice of a Common service can the special ministries of times of strain be found to grow.—R.T. Psalms 127:5 Children a man’s security. The sons of a man’s youth-time are specially mentioned, because they would naturally grow up to be a support and protection to their father in his old age, when he would most need their support, If he should be involved in a lawsuit, his stalwart sons would not suffer might to prevail against right. Some think the reference is to a battle fought with besiegers at the gates. But the peaceful association is better. "Unjust judges, malicious accusers, and false witnesses were shy and faint-hearted before a family so capable of defending itself." I. A AGAINST POVERTY. How this comes round to the aged is sadly illustrated by the number of old people who end their days in a workhouse; and by the number of cases in which business men keep too long in business, and fail to adjust their methods to new times. Many an old man has wrecked a good business simply by keeping it on too long. If there are children, they arrest the decaying process, bring in new life, and so keep away the poverty which would otherwise enter as an armed man. II. A AGAINST . There is nothing sadder than the aged man, in invalid condition, tended only by strangers. No matter what may be the form which the decay of nature takes, there is relief—the best relief—if the aged parent is tended and cared for by his own children. And there are annals of heroism, which relate the self-denying devotion of children, who have taken away well-nigh all the bitterness and strain of last months of affliction. III. ARE A AGAINST ENEMIES. For a man may suffer, worthily or unworthily, through his own weaknesses, or through persistent malice, right up to the close of his life. It makes one sad to think of David, not only groaning about enemies in his old age, but speaking bitterly about them. But they rage in vain, and must leave the old man in peace, if his sons are round him, and defending him. To him they may be "sons of peace."—R.T. BY C. SHORT Psalms 127:1 The Divine Builder. (For the opening or reopening of a church.) "Except the Lord build the house," etc. I. OUR UPON GOD FOR ALL REAL . 1. Consider the material of the house we are building. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" "Ye also as living stones, are built up a spiritual house," etc. The spiritual temple dwarfs the most magnificent material cathedrals. 2. The Divine implements employed on the building. Spiritual men working with Divine truths—the gospel—to build up a spiritual edifice. But some conditions to be remembered. (1) That the qualifications for such work are God-given, "By the grace of God I am what I am." (2) Even then we are still dependent upon the cooperative blessing of God’s Spirit. "So then neither is he that planteth anything [alone], neither he that watereth, but God that giveth the increase." The soul like an organ. The keys give no musical response to the touch of the most skilful player till the wind is passed to the pipes. II. HOW UPON GOD MAY BEST BE . 1. By the most strenuous spiritual effort on our part. This no paradox; for the more we aim to do for God, the more shall we feel the need of God to give us true success. 2. By constantly thinking of the greatness of his work, and the littleness of our faculties in relation to it. Men succeed in grand material enterprises and intellectual achievements—construct mighty bridges and steam-engines—and write magnificent books and poems; but to win men to Christ a good life is the most arduous work in life, demanding the highest inspirations of the mind. 3. We must realize the spirit of dependence by the constant help of prayer. To know the value of work we must put ourselves forth in constantly renewed endeavor; but our highest work can be sustained only by the help of the devoutest prayer.—S. IT is not quite easy to see why this psalm occurs among the "Songs of Ascents." The sentiment of it is that true religion never loses its reward; or, in other words, that whoever fears God shall be blessed. Five points of blessedness are enumerated (Psalms 128:2, Psalms 128:3, Psalms 128:5, Psalms 128:6); but no one of them seems to attach especially to pilgrims visiting Jerusalem. The picture of domestic life is pleasing, and one scarcely touched by any other psalmist. Psalms 128:1 Blessed is every one that feareth the Lord (comp. Psalms 112:1; Psalms 115:13); that walketh in his ways. The psalmist assumes that true religious fear of God, and a good and holy life, will necessarily go together. The point on which he wishes to insist is that on every such case will rest God’s blessing. Psalms 128:2 For thou shalt eat the labor of thine hands. This is the first point of the "blessedness." God’s faithful servant shall enjoy the fruits of his own industry, and not have them devoured by strangers (comp. Deuteronomy 28:33; Le Deuteronomy 26:16; Psalms 109:11). Happy shalt thou be, and it shall be well with thee; rather, happy thou, and well is it with thee (comp. Deuteronomy 33:29). Psalms 128:3 Thy wife shall be as a fruitful vine by the sides (rather, in the inner chambers) of thine house. The second point of blessedness is a fruitful wife, content to dwell in the female apartments of the house, to keep at home (Titus 2:5) and guide the household. Thy children like olive plants; or, "olive shoots"—the vigorous offsets from an aged olive tree, which spring up around it, ready to take its place. Round about thy table. Clustering around thy board, at once a source of cheerfulness and strength (see Psalms 127:5). This is the third point of blessedness. Psalms 128:4 Behold, that thus shall the man be blessed that feareth the Lord. The promise must not be regarded as universal and absolute, but as general and admitting exceptions. Still, even under the new covenant, "Godliness has the promise of the life that now is, and of that which is to come" (1 Timothy 4:8). Psalms 128:5 The Lord shall bless thee out of Zion. To the Israelite all blessings came out of Zion, which he regarded as God’s earthly dwelling-place. And thou shalt see the good of Jerusalem all the days of thy life. The "good of Jerusalem" seems to mean here the "good fortune," or "prosperity," of Jerusalem. To see this would add still further to the blessedness of God’s faithful servant. Psalms 128:6 Yea, thou shalt see thy children’s children. This is mentioned as the crowning blessing granted to Job in his second period of happiness (Job 42:16). It is here promised to the faithful generally, And peace upon Israel. This is best taken as a detached clause, like the concluding clause of Psa 125:1-5; and rendered, "Peace be upon Israel." Psalms 128:1-6 Present recompense. It is quite certain that the true and loyal servant of God will be abundantly rewarded; it is not certain when or how he will receive his recompense. There are three spheres in which that reward may lie. It may be largely, almost wholly, in the future. Bitter and protracted persecution may make the present life nearly worthless, so far as happiness is concerned (see 1 Corinthians 15:19). Or it may be largely in the sphere of the spiritual—in the cleansed and pure heart; in elevation of character; in fellowship with God. Or it may be partly in the present and the temporal. Commonly, God rewards his children in all these ways. Our text deals with the last and least of these. If a man fears God and keeps his command-meats, he will, under ordinary conditions, have, as the token of Divine favor— I. THE REAPING OF THE FRUIT OF HIS LABOR. He "eats the labor of his hands." The builder rejoices in the house which he has erected, the farmer in the fields he has made productive, the florist in the garden he has planted, the author in the book he has written, the statesman in the measures he has passed into law, etc. Apart from the physical comfort it may bring us, we have a pure pleasure in the effect of honest and faithful work. And if a man cherishes a humble and grateful spirit, it is permissible that he enjoys the success which he has achieved, and the honor or the pleasure he has earned by patient industry. II. . 1. Conjugal. (Psalms 128:3.) The wife to her husband, the husband to his wife, is a "goodly heritage"—a joy and a treasure which no prince can confer, no money will buy. True conjugal affection, the outgrowth of mutual esteem, is a source of lasting and elevating gladness of heart, for which all who have possessed it should give heartiest thanks to the Giver of all good. And with a sense of recipiency should be associated a sense of duty; it becomes husband and wife to maintain through life the sweetness and excellency of this attachment; to do this by mutual courtesy, self-sacrifice, concession, tender ministry in health and in sickness, united effort on behalf of others. 2. Parental. (1) Children should be welcomed as precious gifts from the kind hand of God (see Psalms 127:3-5; Genesis 33:5). They "bring love with them," we say, but they do more that that—they open our nature and call forth its best affections; they unseal fountains of purest feeling which otherwise would not have flowed forth; they immeasurably enrich our souls and our lives by the love they evoke and by the love they return. They to whom children are not given will render themselves a most valuable service and give themselves the best opportunity of doing good, by adopting the fatherless and the motherless, and making them their own. Children, if ordinarily affectionate, will soon excite tender feeling in the breast; and many are they who have learnt to love the child of their adoption with a warmth and with a depth of love that went far beyond their anticipation, and that greatly enlarged their heart and enhanced the value of their life. (2) Children should be treated as the most sacred charge placed in the hand of man by the hand of God. No one can tell the capacities and possibilities that are folded in the form and hidden in the heart of a little child. (3) Children should realize how much they owe to those who have expended on them the wealth of a parent’s love. It becomes them to be a constant source of joy at home, and to be a defense and protection against all that would invade its peace (see Psalms 127:5). BY S. CONWAY Psalms 128:1-6 The secret of the happy home. I. THE FEAR OF THE LORD. 1. This is not a slavish fear, but that reverent and loving regard to the Lord’s will, in all things, which will make a man shrink from transgression. 2. He has this blessed fear who himself has known the loving-kindness of the Lord, and whose love has been wakened up thereby. This fear of the Lord is the essential foundation of the truly happy home. 3. It must be in the head of the household, and should be in the wife and children too. Indeed, if husband and with are not of one mind in this respect, it is difficult to see how their home can be happy. II. WHERE THIS IS, THE FATHER WILL HIMSELF BE BLESSED. Every verse in this psalm declares this, and constant experience endorses it. 1. The man shall be blessed in himself. "Happy shalt thou be, and it shall be well with thee." The fear of God preserves him; the Spirit of God rules him; the love of God has redeemed him: he is happy in God. 2. He is blessed in his business. (Psalms 128:2.) He shall not live by begging, by knavery, by any unworthy means, but by God’s blessing upon his honest toil. This is the happiest way of living, and it shall be to the man who feareth the Lord. 3. In his home. Dear wife and children shall make him glad; no solitary, loveless abode shall his be, but a home in all the blessed meaning of that word. And, thank God, there are myriads such—affectionate, well-ordered, healthful, pure, bright. 4. He shall be blessed through the Church’s ministry and fellowship. (Psalms 128:5.) The blessing of the Lord in his Church was sought on the union of his wife and himself; their children, one by one, were brought and presented to the Lord in baptism, and the Lord’s blessing sought upon and won for them; and in the holy services of the Church his household is trained to take part. And the influence of all this on the home happiness is great indeed. 5. He is blessed in the guarantees that such homes as his give for the peace and prosperity of his country. (Psalms 128:5, Psalms 128:6.) Such homes are a nation’s bulwarks, and do more for the good of the nation and her peace and preservation than all the munitions of war. Where such homes are, the aged are cheered by seeing their children’s children enjoy the blessings they have helped to secure, and by the prospect that when they are gone their descendants will enjoy like peace. Such are the blessings of him that feareth the Lord. III. AND THE WIFE. (Psalms 128:2.) She shall be as the beautiful fragrant vine, and not alone in its fruitfulness. There will be that; she will be the joyful mother of many bright, happy, and healthful children, who cling to her as the clusters do to the vine; but also, like the vine, she will be for the comfort and adornment of the home, imparting gracious shade and shelter from the heat (cf. Micah 4:4). It is not said, but it is implied all through, that the same blessed fear of the Lord that dwells in her husband dwells also in her. IV. AND THE . "Like olive plants." It is a common sight, in the lands where the olive grows, to see the parent tree surrounded, and, as it were, sustained, by the young olive shoots that have sprang from its roots. As they have sprung from the parent root, so they are like their parent, and they gather round, as the children do round the table at home. Yes, the children are as the parent. The godly man will be blessed in his children: their father’s God will their God; they will be as their father, and will hand on the fear of the Lord which they first learnt from him. May our children be as these olive plants!—S.C. Psalms 128:3-6 Home, sweet home! Apart from the plain teachings of Holy Scripture— I. THE MIND OF GOD IS EVIDENT IN REGARD TO FAMILY LIFE FROM THE OF MEN AND WOMEN. It is not alone that God, in the beginning, gave one woman to be the wife of one man; but his will is still expressed by the equality which seems perpetual and universal in the numbers of each sex that are born. The histories of patriarchs and kings who departed from this monogamic law are recorded, not for imitation, but for warning. No blessing ever resulted from it, but everywhere and always misery, discord, and strife. So it always has been, and so it ever must be. Family life, in the true sense of the term, was impossible in the crowded harems of men like David, Solomon, and so many more. It is possible only where God’s primeval law is obeyed. II. FROM THE FACT OF LOVE, THE DEEP SELF- MOTHER-LOVE, into which it is God’s will that children should be born. This is to be the beautiful and wholesome atmosphere of the home as it generally is. The children bring the love for them along with them. III. THE OF THE FAMILY . What other institution, civil, ecclesiastical, political, has not had its day and disappeared? But not this. IV. THE OF THE HOME UPON THE . It is not alone their physical existence that they owe to their parents; but their mental, moral, and spiritual characteristics are, though not absolutely, yet almost entirely, dependent upon their parents. No child can escape the influence of its home. V. HOW BLESSED ARE, AS A RULE, THE RESULTS OF THIS DIVINE ! What a vast proportion of the whole sum of human happiness springs from it! The very word "home’ has a magic power in the hearts of most men. It summons up memories of delight. Our Lord himself portrays heaven itself to us as "my Father’s house"—his home. VI. ITS SUPREME PURPOSE. (Malachi 2:15.) Can any one conceive of a more effectual and more beneficent and gracious method whereby the kingdom of God should be set up in the world? The Divine wisdom and love are conspicuous therein.—S.C. BY R. TUCK Psalms 128:1 Practical fear. "Feareth the Lord; that walketh in his ways." "Let us cultivate that holy filial fear of Jehovah, which is the essence of all true religion; the fear of reverence, of dread to offend, of anxiety to please, and of entire submission and obedience. This fear of the Lord is the fit fountain of holy living; we look in vain for holiness apart from it: none but those who fear the Lord will ever walk in his ways" (Spurgeon). The rabbis explain the sentence in this way: "Abstains from breaches of the prohibitory commandments of the Decalogue, and performs the positive ones." True fear is linked with obedience and righteousness. I. THE FEAR THAT EFFORT. This is the fear that takes form as fright. Sudden alarm often renders persons absolutely helpless. There is a moral fear of persons which has a similar effect. We cannot be our true selves in their presence. Because of overstrained nervous condition, Elijah felt this fear when he received the threatening message of Jezebel. But, in its bad form, this paralyzing fear is best illustrated by the one-talent man of our Lord’s parable, who excused neglect of duty with the plea, "I knew thee, that thou art an austere man. And I feared." The true fear of God makes such unworthy fear of any one, or anything, else impossible. II. THE FEAR THAT WASTES ITSELF IN . There is a fear which belongs only to the emotions, and is but a matter of feeling. One of the great perils of modern religious life is making sentiment stand in place of righteousness. The answer of the modern religious man to every inquiry respecting his standing and his hope, is this, "I have felt." The fear of sentiment has in it more awe than love, and it is only too likely to grow into demoralizing superstition, that covers and excuses self-indulgence Sentiment and superstition are always satisfied with themselves; make a center of self; and feel relieved of all claims of duty and righteousness. III. THE FEAR THAT . He who fears aright finds the fear inspire walking in ways of obedience. This is indeed the test of all forms of fear. The true fear of God draws us nearer to him, and puts us upon a holy anxiety to please him. The fear of God excites to a threefold endeavor; we want (1) to obey him; (2) to honor him; (3) to serve him. And such practical fear is blessed.—R.T. Psalms 128:2 The link between labor and reward. Labor is not a part of the judgment on man’s fall; the conditions under which he has to labor may be. Labor is presupposed in the nature of man, and in his relations to the material world in which he is placed. There is a fixed, natural, and necessary connection between labor and reward; but man’s frailties and sins, with their consequences, make contingent what should be necessary. And so the reaping of reward for toil comes properly to be regarded as a sign of Divine working; an intervention and overruling of Divine providence. A very curious instance of the way in which nature illustrates even human wrongdoing is seen in the fish-eating bird, that will not fish for himself, but watches for and snatches away the prey for which another bird has labored, thus coming in between labor and reward, as evil men so often do. I. THE NATURAL LINK. God has fixed, in the order of nature, that profit, increase, shall universally attend labor. The model is found in the harvest-field. Plant a seed in the prepared ground, and that labor shall be rewarded with thirty, sixty, or a hundredfold. There is always something wrong when no reward follows labor. This law is as fixed as the law of the sunrising, and therefore the confidence of reward is always acting as an incentive to labor. II. THE OF THE NATURAL LINK. For interruptions of the natural order there are in this as in every other sphere of nature. It is said, "There is no law without exceptions." It would be better to say, "without limitations and qualifications." Some are (1) natural. Lack of rain, locust-plague, etc; may prevent reward following labor in the harvest-field. Some are (2) artificial. They arise out of men’s enmities or wrongdoings, as when Bedouins sweep away the harvest of the farmer’s toil. III. THE OF THE NATURAL LINK. In this way the work of Divine grace in godly lives may be presented. Even while recognizing Divine permissions of calamity, we may dwell restfully on the assurance of Divine overruling. Just what God is doing in every individual and every family life of which he approves is, removing or restraining the artificial, and restoring the natural.—R.T. Psalms 128:3 Family joys. This psalm is the picture of a God-fearing father, blessed with wealth and offspring, and with long life to see God’s blessing upon Jerusalem. Dr. Barry renders this verse," Thy wife, in the inner chamber, is like the fruitful vine." Vines in the East are not usually trained over houses, or on walls. The vine is an emblem chiefly of fruitfulness, but perhaps also of dependence, as needing support; the olive of vigorous, healthy, joyous life. "We see the father of the family, working hard no doubt, but recompensed for all his pains by an honorable competence, and the mother, instead of seeking distraction outside her home, finding all her pleasures in the happiness of her numerous children, who, fresh and healthy as young saplings, gather round the simple but ample board." "Olive plants" are illustrated thus: "This aged and decayed tree is surrounded, as you see, by several young and thrifty shoots, which spring from the root of the venerable parent. They seem to uphold, protect, and embrace it. We may even fancy that they now bear that load of fruit which would otherwise be demanded of the feeble parent." I. FAMILY JOYS COME OUT OF FAMILY TOIL. One idler in a family spoils the family joy. Each member must have his or her sphere, and love work. The self-indulgent member, the ne’er-do-well, the spendthrift, is the household anxiety. In common and united labor is found the family satisfaction. II. FAMILY JOYS COME OUT OF . Each member is an individual with marked individuality. A puzzle-shaped piece. There is trouble when the pieces do not fit to one another. The secret of family joy is each one getting shaped to the other, so that individuality is perfected in relationship. III. FAMILY JOYS COME OUT OF . There is a peculiar feeling toward each other cherished by members of one family. We call it family affection. Illustrate by the joy of times of family reunion; and show how that affection helps family relations and sanctifies family fellowship. IV. FAMILY JOYS COME OUT OF PIETY. Which is the recognition of another and all-hallowing family life. For piety is no other than a realization of our family life with God. And the more worthily we respond to that, the more skillfully and successfully we meet the obligations of the family life on earth.—R.T. Psalms 128:4 The present blessings of the pious. Dr. Binney, in his day, made some commotion by his book on ’Making the Best of Both Worlds.’ And yet he did but write in the line of all Old Testament teaching; in accordance with the teaching of our Divine Lord, "Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you;" and after the firm declaration of St. Paul, "Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come." We ought to have outlived all possibility of misapprehending such teaching; and yet there are still among us those who see in religion only a safety for the world to come, which permits indifference to the interests of the present. "Living on high" is too often confused with "living on yonder." And it is too readily forgotten that this world is just as truly, and just as much, God’s world as any other world can be. The devil talked about giving the world to Jesus; but a good many people besides the devil have offered to give what never was and never will be theirs. "The earth is the Lord’s, and the fullness thereof; the round world, and they that dwell therein." I. THE MORAL OF . It must be distinctly recognized that the immediate connection between happiness and piety is never guaranteed. The connection is, but the immediacy is not. If man was beyond the need of moral training, happiness and piety might have no break between them. But man has to learn to trust. It is a lesson that is only learned in the school of deferred hope. II. THE MORAL OF . For, as a rule, the good man is happy in his goodness, and happy through his goodness. And that sign of Divine favor tends to nourish and culture humility and thankfulness. In true-minded persons to win may be a peril by nourishing pride; but to receive never is a peril, for it nourishes humility. The wonder of the grateful man is the blessing of which he is the recipient. So God works his work of grace by his benedictions. III. THE MORAL OF . If the present is bright, we look up rather than on. If the present is dark, we look on rather than up. We do not always want the future; it is sufficiently guaranteed by God’s grace in the present. But there are times of bodily frailty and trying circumstance, when hope dies down in the soul. Then it is we need the cheer of visions of the city of everlasting good, and love, and life.—R.T. Psalms 128:6 Length of life a recognition of family goodness. Notice that the welfare of the family and the welfare of the state are indissolubly connected. The expression, "children’s children" is literally, "and see thou sons to thy sons." "Long life crowns all temporal favors." Solomon says that "children’s children are the crown of old men." "The good man is glad that a pious stock is likely to be continued; he rejoices in the belief that other homes as happy as his own will be built up, wherein altars to the glory of God shall smoke with the morning and evening sacrifice. This promise implies long life, and that life rendered happy by its being continued in our offspring. It is one token of the immortality of man that he derives joy from extending his life in the lives of his descendants." I. LENGTH OF LIFE IS BUT A UNDER SOME . In itself there is no special good in long life. When a man has done his work, he is ready for his work under the next set of conditions. Bunyan may picture a "Land of Beulah," but the years of retirement, after business life is over, are seldom an unmixed and unqualified joy. The "Preacher’s" description of painful, wearying old age is often realized. Godless old age, with its crushing burden of youthful sins, is a miserable business; and even the godly man finds the waiting years wearily weighted with pain and suffering. And prolonged life is especially weary when a man outlives all his family and friends; and, after having been wrapped about, all his life, with family love, is dependent on strangers. It is one joy of family life that this seldom happens when a man has his quiver full of children. II. LENGTH OF LIFE IS BUT A UNDER SOME . There is nothing more beautiful in social life than reverent, honored, upright old age. The value of old men’s influence on us is suggested by that pathetic interest we have in their lovely white hair. Let man but keep healthy, and quick-minded to the changing interests of the passing age, and prolonged life can be nothing but a joy to him. Under the same conditions, his continuance is nothing but a joy and blessing to his family, who make him the center which holds them all in a loving and mutually helpful unity. And under the same conditions, old men are nothing but a blessing to the state, which is kept steady by the conservative goodness of its aged members.—R.T. BY C. SHORT Psalms 128:1-6 A sunny picture of the life era good man. "Blessed is every one that feareth the Lord," etc. I. THE , MOST , IS OF "THE FEAR" OF THE AND THE TRUST AND LOVE OF THE HEART. "The fear" is the elevating fear of offending against the highest law, and the strongest, tenderest love—one of the holiest feelings that Christ has generated in the new life. II. SUCH A RESULTS IN THE BEST, MOST , LIFE. "That walketh in his ways." The "walking" in the ways of God is the habitual life of God-like ways—not any occasional outburst of righteous impulses or endeavors. The walk of a man in his settled character. III. SUCH A LIFE GIVES HIM A LOFTY . "He eats of the labor of his hands." He enjoys the satisfaction of living upon his own labor, and not upon what others have done for him. This entails health, competence, and the highest prosperity. "Happy shalt thou be, and it shall be well with thee." IV. AND ALSO THE OF THE HOME LIFE. The wife is the image of rich abundance; the children, of vigorous health. This is supposed principally to spring from the life and influence of the good man—his life is reproduced in the life of the wife and children; and they depend upon him, as the vine depends upon that to which it clings. The whole passage is richer in what it suggests than in what it pictures. V. SUCH A MAN STANDS IN USEFUL AND HAPPY WITH THE CHURCH AND THE CITY. (Psalms 128:5.) He is blessed out of Zion, and sees the good of Jerusalem. Individual character is the center of all life, both in Church and State; and when each is filled with the power of Christ in his personal life, he helps to flood the life of the Church and of the State with the only enduring elements of the highest prosperity. VI. HE IN A HAPPY OLD AGE, AND IN THE OF HIS ’S . The good man, whose affections and sympathies remain pure down to old age, takes great delight in children and grandchildren, and sees in them the pledges of future peace to the Church and the country.—S. THIS psalm consists of a retrospect (Psalms 129:1-4) and an anticipation (Psalms 129:5-8). The retrospect shows Israel oppressed by enemies for a long term of years, but finally vindicated and delivered (Psalms 129:4). The anticipation shows her enemies afflicted in their turn, and suffering the just reward for their misdeeds. Psalms 129:1 Many a time have they afflicted me from my youth. Israel’s recollection is one of frequent, almost constant, "affliction." She has been downtrodden beneath the feet of Egyptians, Moabites, Mesopotamians, Canaanites, Ammonites, Philistines, Syrians. Assyrians, Babylonians. Her sufferings began in her extreme youth, as soon as she was a nation (Exodus 1:11-22). May Israel now say; rather, let Israel now say. The psalmist directs his countrymen to look back upon their past history. Psalms 129:2 Many a time have they afflicted me from my youth. The repetition emphasizes the fact of Israel’s long and bitter suffering. Yet they have not prevailed against me. Israel has not been given as a prey to the heathen’s teeth (Psalms 124:6). She is still a nation, unsubdued; she holds her own; the struggle is not ended. Psalms 129:3 The plowers plowed upon my back. A strong metaphor, which does not elsewhere occur. The idea is perhaps taken from the cruel treatment of captives in those days, who, in certain cases, were "put under saws and harrows of iron" (2 Samuel 12:31), or, as it is elsewhere expressed, "threshed with threshing instruments of iron" (Amos 1:3). They made long their furrows; i.e. "lengthened out their tortures." Psalms 129:4 The Lord is righteous. Still, God is just. He allowed these sufferings to be inflicted on us because we deserved them; and he interposed on our behalf when we had been sufficiently punished, and cut asunder the cords of the wicked. Cut, i.e; the cords wherewith they had bound us. The "retrospect" here ends, and in the next verse the "anticipation" begins. Psalms 129:5 Let them all be confounded; or, "they shall all be confounded," or "put to shame." And turned back. Made to turn their backs upon their foes. That hate Zion. That have shown themselves enemies to Israel. The main verbs are in the future tense, but may be taken as expressive either of a wish or of a confident expectation. Psalms 129:6 Let them be as the grass upon the housetops; literally, they shall be as the grass of housetops. The flat roofs of Oriental houses are usually covered in early spring with a crop of bright-green grass. But the scorching rays of the sun soon burn this up, and it becomes dry and withered. Which withereth afore it groweth up; literally, before it is unsheathed; i.e. before the blossom has left the sheath in which it is formed. Psalms 129:7 Wherewith the mower filleth not his hand. Which is so worthless that no one takes the trouble to mow it. Nor he that bindeth sheaves his bosom. Much less does any one bind it into sheaves and store it away. Psalms 129:8 Neither do they which go by say, The blessing of the Lord be upon you; we bless you in the name of the Lord. Harvesters were thus greeted (Rth 2:4), and still are to this day. "These expressions," says Dr. Thomson, "are most refreshingly Arabic. Nothing is more natural than for Arabs, when passing by a fruit-tree or cornfield loaded with a rich crop, to exclaim, Barak Allah! ’God bless you!’". Psalms 129:1-8 Sin a failure. Neither the violence of sin against others nor its effort on its own behalf is successful. I. THE FAILURE OF ITS . The enemies of Israel are regarded as the enemies of the Lord; their attempts to despoil and destroy Israel were sins against God. They consequently proved to be utter failures. They were mercilessly cruel; they "ploughed upon the back, and made long their furrows;" they strove to enslave with their strong cords (Psalms 129:4), but "they did not prevail" (Psalms 129:2); their cords were cut asunder (Psalms 129:4). Israel survived the hardships of Egypt and the captivity of Babylon. Many nations and communities have passed through similar afflictions and oppressions, but they have borne them bravely; they may even have been the purer, the stronger, the more united, for all they have suffered. Many a man can speak in the same strain; his history has been one of struggle and hardship in youth, of toil in mid-life, of deliverance and gratitude in later years. He has lived to see his oppressors humbled, to find that they who offend God by ill treating his servants come to shame and sorrow. The most striking lesson of the psalm is— II. THE OF SIN. The psalmist prays (or states) that those who "hate Zion" may be like the grass which has no depth of earth, which withers before it attains maturity, which falls short of the blessing which the well-planted corn enjoys (Psalms 129:6-8). Here are two evils which the unholy have to face. 1. Early withering. (1) Sin often leads down to some form of vice, some evil habit which is at variance with the laws of our nature and the will of God, We know what that means. It means the drying up of the distinctively human resources; it means loss of physical vitality; it means the fading’ of mental power, it means the degeneracy of the soul. The end is not far off; before it has fully grown up, before the zenith of life is reached, the constitution is wrecked, the darkness of death has fallen. (2) Sin is selfishness, very often worldliness and vanity. And either of these ends in a sad spiritual withering. The heart closes up; there is no expansion, no ripening, no fruit-bearing under the gracious influences of Divine love and human pity and holy fellowship. Long before bodily death arrives, spiritual destruction has come. 2. The loss of the higher good. The man who is living under the dominion of sin and selfishness misses all that is worthiest and best. In his life is no such scenery as that so beautifully sketched in the psalm. He has to go without the blessing of God and the benediction of his kind. BY S. CONWAY Psalms 129:1-8 The Divine life. This psalm is capable of a threefold application. It tells of the Divine life— I. IN ISRAEL. 1. The existence of the chosen people was a lifelong struggle. The sounds of battle and war are never, save but for short intervals, absent from their history. From the oppression they had to endure in Egypt right down to the time when this psalm was composed, they never lacked enemies who "fought against" them, and did them all the harm they could. 2. But their enemies never altogether prevailed. (Psalms 129:2.) Sooner or later deliverance came. Such a deliverance had just now come, and hence this psalm. And the complete deliverance which is still needed for Israel we may well believe, from the records of the past, will, in God’s good time, be forthcoming. 3. The sufferings which they caused them were very great. (Psalms 129:3.) As the ploughshare tears up the soil, so the lacerating scourge tore their flesh. In these psalms we yet hear the wail of their lamentations and their exceeding bitter cry (see Psalms 124:1-8; Psalms 137:1-9; and many more; comp. Isaiah 1:6; Isaiah 51:23). 4. The Lord, true to his covenant, put an end to their sufferings. As when the cords, the traces that fasten the oxen to the plough, are cut, the plough comes to a standstill, so the dread plough of suffering, which ploughed such agonizing furrows in their souls, was brought to a standstill; for the Lord cut asunder the cords. 5. But the bitter memory begot bitter prayers. (Psalms 129:6-8.) That those who so dealt with them may be ashamed, defeated, despised as worthless, like the grass that springs up and at once withers, because on the house-top there can be no depth of earth, and hence such grass is of no value at all (cf. Isaiah 37:27), and that they may be such as no blessing of the Lord can rest upon (Psalms 129:8). Before we condemn such prayers, we should put ourselves in the place of those who offered them. They may not be Christian any more than war is always Christian, but they are very natural. They are not the utterances of personal revenge, but prayers for the overthrow of those who hated Zion, and who were the enemies of God as well as of Zion. Nevertheless, in spite of all, Israel was preserved of God. II. IN THE CHURCH. Verse by verse the words of the psalm tell of her experience. Cradled in conflict, oppressed with suffering, "fought against" by enemies one after another, varied in kind, but all terrible, yet never really defeated—"they have not prevailed against me;" so may the Church say. And long ago the Lord has cut asunder, for the most part, the cords whereby the cruel ploughshare of persecution was dragged over the bleeding flesh of the people of God. Our freedom should kindle and keep glowing our sympathy with those Christians who, in the dominions of the "unspeakable Turk," are yet subjected to horrible atrocities. Oh that the Lord may soon cut asunder those cords, and set his people free! Nor are the prayers against the perpetrators of such atrocities with which this psalm closes improper for us, and still less for those who endure such wrongs. But God’s Church ever lives. III. IN THE SOUL. Again is this psalm the transcript of the history of the life of God, but now as existing in the soul of the individual Christian. The enemies now are not of flesh and blood, but spiritual, and, therefore, yet more terrible. For they who hurt the body soon have no more that they can do; but these can eternally torment us—they can destroy both soul and body in hell. Therefore we may well, as Christ bids us, fear them. Nor are the most terrible of the prayers in these imprecatory psalms out of place when we think of these foes. We are bound to hate them and pray against them, and by God’s help we will.—S.C. BY R. TUCK Psalms 129:1 Our seven sorrows. "Many a time have they afflicted me;" so many times that it seemed useless to try and count them up. It is enough to represent them by one number, and that the representative of completeness, seven times. Israel may be said, as a nation, to have had an all-round experience of affliction and discipline. Eliphaz the Temanite speaks rightly to Job for God when he says, "He shall deliver thee in six troubles; yea, in seven there shall be no evil touch thee" (Job 5:19). I. A FACT OF THE HISTORY. So far as the record reveals that history, it appears to be a series of calamities and distresses; some brought about by characteristic national frailties, some by individuals forcing their willfulnesses, some by untoward circumstances, and some by the active schemes of enemies. It would even seem that national sorrows are so well represented in this history that we may speak of its "seven sorrows;" and we may find the mission of all forms of human trial illustrated in the moral influence of these calamities and woes of Israel. But we need not assume that its experiences were unique. Every nation is born of, and molded by, similar troubles. The peculiarity of Israel does not lie in its experiences, but in the reading of its experiences. The Bible reads them in the light of Jehovah’s relation to them. This is the only true reading of human history, and all history needs to be read in this light. God is in the sorrows of a nation. II. A FACT OF THE HISTORY. It does not matter where, or under what circumstances, or in what relations, a man’s life is lived. A man is "born to trouble as the sparks fly upward." No man can escape it. It would be his curse if he could. A man can, as a moral being, become righteous; but there is no school in which he can be trained for righteousness save the school of affliction. It is no ground of boasting to any man that his life has been free from trials. If a man may boast at all, he should boast over his "seven sorrows," because he may indulge the hope that God’s grace has been mighty in him, and he has come into much sanctifying discipline.—R.T. Psalms 129:3 The figure of the torn land. The expression, "They made long their furrows," can only be understood through the peculiar conditions of Eastern ploughing. The word "furrow" (maanah) signifies a strip of arable land which the ploughman takes in hand at one time, at both ends of which, consequently, the ploughing team always comes to a stand, turns round, and begins a new furrow. Since the ordinary ox of Palestine is smaller and weaker than ours, and easily becomes tired under the yoke, which presses heavily on its neck and confines its neck, they are obliged to give it time to recover its strength by frequent resting. This always takes place at the termination of a furrow, when the peasant raises the unwieldy plough out of the earth, and turns it over, clearing off the moist earth with the small shovel at the lower end of the goad, and hammering the loosened edges and rings tight again, during which time the team is able to recover itself by resting. They do not, therefore, make the furrows of great length. The figure of this verse is explained by the over-exhaustion of the oxen, if the furrows through which they had to drag the plough were made overlong. The suggestion of the ’ Speaker’s Commentary ’ is less natural. It takes the verse as a figure of scourging. (Improving on this, Dr. Wordsworth finds anticipation of the scourging of Christ.) "The lashes inflicted upon the back of the writhing slave by a cruel master are compared to the long furrows pierced in the passive earth by the share of the plougher." The figure must be explained in the light of the memories cherished by the psalmist, as representing the nation just returned from captivity. And the nation is symbolized by the land in which the nation dwelt. I. ISRAEL’S SORROWS HAD BEEN LIKE THE WORK OF A PLOUGH IN THE LAND. Attention is indeed fixed only on the tearing open and turning over of the land; but we need not miss seeing that this stern dealing was the necessary preliminary to seed sowing and fruitage. (Compare "No trial for the present seemeth to be joyous," etc.) Better be torn land than harvestless land. II. THE AGENTS OF ISRAEL’S SORROWS HAD THEIR WORK. They had gone beyond their commission, had increased the length of the furrow. So we often think of our sorrows when we try to estimate their moral value. But that is what we can never do wisely. They never do go beyond God-arranged limits.—R.T. Psalms 129:4 Righteousness may involve judgment. The cutting asunder of cords figuratively presents the liberating of Israel from the Babylonian captivity, and also the yet earlier experience of the nation, when Jehovah cut the cords of Egypt, and set his people free. This is the consideration which relieves the psalmist’s strain in thinking how many Israel’s trials had been, and how greatly her enemies had enjoyed inflicting them. "Jehovah is righteous." There is always security and rest in that conviction. "He will not suffer us to be tempted above that we are able to bear." Men or circumstances may put cords about us. Whenever he sees it right to do so, our God can "cut the cords asunder." Men may "hate Zion," and gladly do her a mischief; but this we may always rely on—God can "confound them and turn them back," as he did the Syrians in the days of Elisha. "If God be for us, who can be against us?" Righteousness is a many-sided and many-related thing. I. BEARS TO THE WORLD AS A WHOLE. It must be such as every one sooner or later can recognize. It must have in view the well-being of the whole; and this involves that it must not let evil go unpunished; it must bring judgment on the wicked. For the world’s sake the righteous God must be active against all unrighteousness. II. BEARS TO THE . And in a life very various moral moods and conditions are represented. God must answer to all the moods if he is righteous; and this involves trial for reproof, and judgment for correction. God smiting his people is not only God acting in love, it is God acting in righteousness. "I know that in faithfulness thou hast afflicted me." III. BEARS TO THE AGENTS OF AND . This is symbolically taught in God’s prophecy concerning Egypt, as the oppressor of his people, "And also that nation whom they shall serve will I judge." And so Babylon, the agent of the Captivity, was to be judged. It needs to be seen that the fact of God’s using Balaam, or Egypt, for his purposes does not relieve them from the responsibility of their conduct. Hating Zion may lead to action which works out God’s purposes; but hating Zion surely brings a man or a nation into the judgment-vindication of the righteous God.—R.T. Psalms 129:6 A new figure of the grass. Jowett says, "At Anata, the Anathoth of Scripture, I observed that the roofs of some of the houses were partially covered with grass—a circumstance which I noticed also in several other places. As the roofs of the common dwellings are flat, and, instead of being built of stone or wood, are coated with plaster or hardened earth, a slight crop of grass frequently springs up in that situation. Such vegetation, however, having no soil into which it can strike its roots, and being exposed to a scorching sun, rarely attains to any great height or continues long. It is a feeble, stunted product, and soon withers away. Hence the sacred writers sometimes allude to the grass of the house-top as an emblem of weakness, frailty, and certain destruction" (Isaiah 37:27). The meaning of Psa 129:7, Psalms 129:8 is this—There will be no reapers of such worthless grass as this; there will be nothing to elicit the utterance of those common formulas of benediction with which passers-by were wont to greet harvesters. It is better to associate these verses with the short-lived enmity of the Samaritans to the returned exiles, than with the more systematic dealing of an empire like Babylon. I. THE ENMITY OF THE WAS SHOWY. After rain, the grass on the house-top springs up in a very showy and boastful way, as if it were going to do great things. And so the Samaritans vaunted much and taunted much, and at first seemed to accomplish much; for they put cords on the restoring work of the exiles, and stopped the building of the temple, and prevented the building of the wall. II, THE ENMITY OF THE WAS SHORT-LIVED. It was met with patience. Presently the energy of an Ezra and a Nehemiah, like an east wind or a scorching sun, hopelessly cut down the blades. Persecutors of God’s people are never given a "long tether." God’s people may always pray, "Come quickly." III. THE ENMITY OF THE BROUGHT THEM NO GOOD. It only spoiled permanently their relations with Israel, and put them out of favor with Persia. The mower never filled his hand with any harvest of the grass that grew on that housetop. The harvest of all enmities to God’s people is never anything else than "a heap in a time of desperate sorrow." Goodness is a harvest reaped from good.—R.T. Psalms 129:8 Politeness in the harvest-field; or, right relations of employer and employed. Dr. S. Cox writes, "It is a graphic picture of an ancient harvest scene. The field is thick with waving barley. The reapers cut their way into it with sickles, grasping the ears till their arms are full. The overseer is busy urging on the reapers. Vessels filled probably with the rough local wine are at hand, that the heated and thirsty laborers may refresh themselves at need. As the day advances, the master of the estate comes to see how the work goes on. With grave, pious courtesy he salutes his ’young men’ with the words, ’Jehovah be with you!’ and they reply, ’Jehovah bless thee!’ It is true that this was oftentimes a mere formality; but, even if not altogether realized, it shows what the social relations should be." I. AND SERVE EACH OTHER. So much mistake is made, and so much confusion is caused, by the sentiment that only the employed serve the employer. Things would right themselves if it was fully apprehended that the service is mutual. We think the rewards of service ought to come to the employed; but if the employers also serve, the rewards of service ought to come also to the employer. If they come to either the one or the other in undue measures, there must be something wrong in the social system, which needs readjusting. II. AND NEED TO TRUST EACH OTHER. The complications of modern labor problems arise from the mischievous work of demagogues, who set class against class. The spirit of Christianity encourages mutual trust, and tends to bring classes together, and helps each class to consider the claims and needs of other classes. The dream of a universal equality has delighted and amused humanity in all ages, and it will to the end of the age. But it will never be more than a dream. Nature makes classes, and will go on making them; and Paradise can never be gained otherwise than by the laborer and his master realizing the Christly spirit of mutual service. The master must trust the servant to render his best of service; and the laborer must trust his master to give a fair and relatively proportionate reward.—R.T. BY C. SHORT Psalms 129:1-8 Suffering and victory. "Many a time have they afflicted me from my youth," etc. The connection is shown thus— I. THE SAW THE OF GOD AS SUPREME. (Psalms 129:4.) God’s strength and justice surely prevail against all the devices of evil men. II. GOOD MEN PREVAIL WHEN THEY USE THEIR AS . Some of the greatest lessons of life are learned from our severest sufferings. "For I reckon that the sufferings of this present time are not worthy," etc.; "Our light affliction worketh out … while we look not at the things which are seen," etc. III. THE OF ENEMIES CALLS FORTH THEIR . This a law that operates in the physical, the intellectual, and the moral life. Stem a torrent, and you increase its force. An intellectual difficulty rouses us to the greatest endeavor, and moral obstacles call forth our most triumphant strength. IV. THE ARE IN THEIR TO THE GOOD CAUSE. (Psalms 129:5, Psalms 129:6.) They are driven back, and made ashamed of their efforts and designs upon the righteous cause. The psalmist is not doubtful of the final issue of the conflict between good and evil. The evil will wither like grass on the house-tops. V. THE WILL GATHER THE HARVEST OF THEIR LABORS AMID THE OF GOD AND MAN. (Psalms 129:8.) No good seed that has been sown will fail of a harvest more or less abundant. God and man rejoice in all good work done, whatever the extent of its consequences. "Well done, good and faithful servant;" "Blessed is the man that walketh not in the way of the wicked," whose "delight is in the Law of the Lord."—S. THE cry of Israel in extreme distress—apparently a Captivity song. Israel has sinned and been punished; it now acknowledges its sins, and prays for mercy and forgiveness. Towards the end (Psalms 130:7, Psalms 130:8)the prayer rises into confident hope. Metrically, the psalm consists of four stanzas, each of two verses. Psalms 130:1 Out of the depths have I cried unto thee, O Lord (comp. Psalms 69:2, Psalms 69:14; Isaiah 51:10; Ezekiel 27:34). "The depths" are the lowest abysses of calamity. They have not, however, separated Israel from God, but have rather brought him to God. Psalms 130:2 Lord, hear my voice; i.e. "hear and grant my request;" or, as explained in the next clause, let thine ears be attentive to the voice of my supplications. Psalms 130:3 If thou, Lord, shouldest mark iniquities. The Prayer-book paraphrase gives the true sense, "If thou, Lord, shouldest be extreme to mark what is done miss." If thou didst not "hide our transgressions" and "cover up" half our sins—then, O Lord, who shall stand?. Psalms 130:4 But there is forgiveness with thee (comp. Exodus 34:7; 1 Kings 8:30, 1 Kings 8:34, 1 Kings 8:36, 1 Kings 8:39. etc.; Psalms 25:13; Psalms 32:1, etc.; Daniel 9:9; 1 John 1:9, etc.). That thou mayest be feared. Milton makes his Satan say, "Then farewell hope, and, with hope, farewell fear!" (’Paradise Lost,’ canto 1.). And certainly the true fear of God, which Scripture requires in us—a reverential, loving fear—could not exist, unless we had a confident hope in God’s mercy and willingness to forgive us our trespasses, if we turn to him. Psalms 130:5 I wait for the Lord, my soul doth wait. "Waiting for the Lord" is patiently bearing our affliction, whatever it may be, and confidently looking forward to deliverance from it in God’s good time. The expression, "my soul doth wait," is stronger than "I wait;" it implies heart-felt trust and confidence. And in his word do I hope; i.e. his word of promise. Psalms 130:6 My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning; i.e. more eagerly, more anxiously, than even the night watchman, tired with his long vigil. Again the repetition adds force. Psalms 130:7 Let Israel hope in the Lord; or, "O Israel, hope in the Lord;" i.e. continue to hope, even though in the "depths" of calamity (see Psalms 130:1). For with the Lord there is mercy (see above, Psalms 130:4, and the comment ad loc). And with him is plenteous redemption (comp. Psalms 111:9). Enough and to spare for all (see Isaiah 55:1). Psalms 130:8 And he shall redeem Israel from all his sins (comp. Psalms 25:22; Psalms 103:3, Psalms 103:4). Psalms 130:1-8 Penitence and hope. We have the psalmist hero in— I. THE DEPTH OF SOME GREAT . It may be some severe loss he has sustained, and consequent loneliness of soul; or it may be some great disappointment of his hopes or defeat by the enemy; or it may be the persecution of those who reproach him for serious inconsistency; or it may be peril in which his cause or his life is threatened; or it may be a sad sense of personal unworthiness. Bat, whatever it may have been, it calls forth— II. AN APPEAL TO GOD. When we are in any great distress, we look up to heaven; our appeal is instinctive; even the unbelieving and the profane cry to God "out of the depths." It may be inarticulate, with little or no foundation of intelligence; it may be nothing more than the outburst of a suffering spirit, making its appeal to Divine power and pity. But it is a relief even to the undevout. It usually and naturally takes the form of— III. A HUMBLE OF SIN. 1. Sometimes the trouble is the direct and palpable consequence of sin, as when vice ends in sickness, or extravagance in straits, or crime in conviction. 2. Sometimes the sorrow is the painful and piercing conviction of moral guilt, of transgression against God, and condemnation by him—it may be the publican in the temple bowed down with a sense of sin. 3. Sometimes it is the deep and general conviction that all sorrow is ultimately due to sin, and that when we are in a very pitiful condition it is both proof and reminder that we have sinned against the Lord, and that we deserve whatever kind of distress we may be experiencing. Sorrow proceeds from sin and points to it. IV. THE HOPE OF THE . This is not in God’s justice, but in his mercy. If God were to "mark iniquities," i.e. to mark them for immediate punishment, according to their desert, no man could "stand in his sight" (Psalms 76:7). There must be withdrawal from his presence, banishment from his hand. But our God is a God of patience, of forgiveness; he gives opportunity to the penitent. While unqualified severity would drive us into abject terror and hopeless exile, Divine mercy draws us near in true and manly confession, in hope of restoration, in return to his service. There is forgiveness with him, that he may be feared, that he may be approached, and that we may be restored. 1. With God, as he is revealed to us in Jesus Christ, there is "plenteous redemption." No guilty man, however deep his stain, need remain in the distance; he may draw nigh with a strong assurance of forgiveness and restoration. 2. The hope of the penitent rests on the sure basis of God’s inviolable Word (Psalms 130:5). Heaven and earth may pass away, but not the word of Christ’s promise. "Come unto me, all ye that labor … I will give you rest;" "Him that cometh … I will in no wise cast out;"—these assurances constitute an immovable rock on which the troubled soul may build. 3. The true attitude of the penitent and believing spirit is that of confident expectation. As surely as the morning comes after the night, so surely will God’s delivering grace follow the earnest prayer of the penitent. Let there be the earnestness of the watching sentinel, or of the shipwrecked sailor as he longs for the light of the morning, and there may be perfect confidence that he will not seek or wait in vain. V. THE BLESSED ISSUE. Not merely recovery from sickness, or removal of trouble, but "redemption from all iniquity" (Psalms 130:8; Titus 2:14). BY S. CONWAY Psalms 130:1-8 De profundis. This psalm, whose date, authorship, and special reference no one certainly knows, nevertheless presents to us three marked stages in the experience of the writer of the psalm. I. IN THE DEPTHS. (Psalms 130:1-3.) Undoubtedly he knew what these were; and very deep depths they appear to have been. 1. His sad condition seems to have been brought about, not so much by any outward circumstances of his life, as by some inward spiritual distress. His soul was consciously separated from God; some great gulf, into which he had fallen, had opened between him and the God who had once been his delight and exceeding joy. It may have been that the sense of guilt and condemnation lay heavily on him, or that he was in dread of some approaching calamity, or that he was plunged in grief and shame by the might and mastery of some sin. Sin had undoubtedly to do with it, as it has to do with like distressing experiences in our own lives. 2. And it is a matter for deep thankfulness when sin does cast us into such depths. Too many people regard sin as a mere trifle; it never troubles them seriously at all. And the cause of the vapid, feeble, and ineffectual Christian life which so many professed Christians lead is that they have never had any real conviction of sin; they have never been in any "depths" about it. Would to God all had I; for there seems no hope of a real, earnest, and devoted Christian life without it. But the psalmist was in the depths, and this explains the heights to which he afterwards rose. 3. He cries unto the Lord. It is an earnest, self-abasing, yet passionate, appeal. He implores the Lord to be attentive to his supplication. It is only people in such depths that thus cry unto the Lord. Others may say prayers; but these men "cry." 4. He is filled with fear, lest the Lord should mark his iniquities. If the Lord did that, there could be no hope for him; and, remembering this, he seems to sink down deeper than ever. It is a vivid instance of the Holy Spirit’s conviction of sin. II. RISING OUT OF THEM. (Psalms 130:4-6.) 1. The upward ascent begins by his laying hold of the truth that there is forgiveness with God. Faith has come; and as he believes, he sees that God’s forgiveness can alone ensure that state of heart in him, that fear, which God desires to see in us all. He feels that he will never get right, save as he believes in God’s forgiveness. And this is undoubtedly true. 2. Then he proceeds to put that faith in practice, and to wait on the Lord. And this he does in no half-hearted way. He says, "I wait;" then, "My soul waiteth;" then he stays himself on God’s word of forgiveness, and hopes therein; then he likens his faith to the eager expectation of those who are anxiously, but believingly, watching for the morning—yea, with more than their desire and confidence does he wait! Of course, there can be but one response to faith like this—the man rises out of the depths, as such men ever will. III. CLEAR ABOVE THEM. (Psalms 130:7, Psalms 130:8.) 1. He has got what he desires—the assurance of God’s forgiveness. 2. In the joy of it he turns to others, and exhorts them to hope in the Lord, and testifies that "with the Lord there is," etc. (Psalms 130:7). 3. And then, in the conviction that the love which has so blessed him cannot fail for Israel, he confidently predicts that the Lord "will redeem," etc. (Psalms 130:8). All this earnest witnessing for God is the sure sign that he is now clear up above, and right out of those depths in which he at first was. In the depths we cannot thus witness, but out of them we must and shall.—S.C. Psalms 130:4 The assurance of God’s forgiveness. The psalmist had this, and his history is recorded for our help—for the help of all those who desire this assurance. I. NOTE TO WHOM THIS BLESSED IS GIVEN. 1. Not to every one. For many do not care for it—they think there is no need; they persuade themselves that God is easy, and will readily forgive. But this presumption is not God’s assurance, for it gives them no settled rest; they have awful misgivings at times. It lasts only so long as their light notions of sin last. When they wake up to the reality of sin, then they are in despair. It awakes no love to God (cf. Luke 7:47); it produces no hatred of sin; if it did, it would lead to that which St. John says, "He that hath this hope in him, purifieth himself even as he is pure." Others there are who will not believe. How hard it is to persuade distressed souls that God does forgive! 2. But this assurance is given to such as are described in this psalm. (1) They have had a very deep sense of sin—have been in "the depths." (2) They have cried earnestly unto the Lord. (3) They confess that God’s judgment on sin is righteous, and that their condemnation would be just. (4) They have come to believe that the love of God is deeper than his displeasure with the sinner. And (5) they have cast themselves in utter faith on that love. These are they to whom God’s assurance comes. II. THE ON WHICH IT RESTS. 1. It needs evidence; for conscience is against it; God’s love is against it; the testimony of nature and science is against it; earthly governments do not forgive; we ourselves do not thus forgive. Therefore evidence for it is needed. 2. Such evidence is furnished by many fasts. (1) God has spared us thus far—that we are able and at times are willing to forgive those who have wronged us. But if we, then yet more God. (2) Chiefly the plain declarations of God’s Word; the sacrifice of Christ; the experience of those that are forgiven,—they feel it in their hearts; they enjoy the peace of God; its influence is all-sanctifying on their own soul,—it binds them over to God. Such is the evidence for, etc. III. THE RESULTS THAT FOLLOW. God will be feared, that is, with the fear which love begets in a dear child. Such fear springs from no other source, but ever from this.—S.C. Psalms 130:7 Plenteous redemption. The text declares that with the Lord there is this, and we observe— I. IT IS TRUE. 1. The Scriptures affirm it. It is not alone the declaration of this Scripture, but of many more besides. 2. And experience, that of myriads of believers in all ages, attests the same truth. They will tell us with one accord that they have found it so. 3. And it is plenteous because it is redemption from all evil. (1) From the guilt and condemnation of sin. Utter and complete forgiveness is ours through the death of Christ our Lord. (2) From the power and tyranny of sin. The blood of Christ keeps cleansing the soul of the man who walks in the light, and is ever trusting in Christ, from all sin (1 John 1:7). (3) From sorrow’s crushing power; for Christ is revealed to us as knowing all our sorrows, sympathizing with us, helping us in them, and for us turning their evil into good. "All things work together for good," etc. (Romans 8:28). (4) From the fret and worry of life; the believer is taught-the lesson of continued trust, and so to be anxious for nothing (Philippians 4:6, Philippians 4:7). (5) From the power of death; for the believer does not die in the sense in which of old time death was understood, for he who believes enters no Hades, no intermediate state, but, as Jesus said, he never dies—his body may—but he himself departs, and is at once with Christ, which is far better. Thus is there plenteous redemption. 4. And it is accessible to all. (Isaiah 55:1.) It is the free gift of God. II. BUT MANY DO NOT CARE FOR IT. They would like a redemption from pain and distress; but they do not care for a redemption from sin—they love and hold on to it too much; holiness excites no desire in their hearts; they love sin. III. AND MANY OF THOSE WHO DO DARE CAN HARDLY BE GOT TO BELIEVE IN IT. They cannot realize that it is a free gift. For: 1. They keep thinking that they must do something in the way of righteousness and holiness if they are to be saved. They want to bring something of their own to God, in return for which they shall be saved. 2. And there is much to foster this unbelief. (1) Free gifts out of pure good will are not the way of the world. You must bring your money and pay the price. (2) And all other religions demand the due tale of good works and meritorious deeds. (3) For all excellence -physical, artistic, intellectual, moral—we have to toil and do the needful work. (4) And our pride protests against an eleemosynary salvation. 3. But such unbelief cannot be true. (1) For think first of him with whom this redemption is. It is the Lord. But can we imagine him bargaining, haggling, coming to terms, over our salvation, as if he were a seller, and not a giver? (2) And of ourselves. What have we got that could by any imagination be supposed adequate for the purchase? What is all our righteousness? (3) Of the gift itself. It is so great that it can only be ours by gift; in no other way could we have it. IV. BUT THIS GRACE OF GOD, IN ON US FREELY THIS , IS BY ITS RESULTS. 1. It wakes up in the recipient an overwhelming gratitude. But this is a mighty incentive to all holy obedience. 2. It enables us to go to the vilest of men and proclaim God’s mercy waiting for them. We could not do this were it not all of grace. 3. It forbids alike both boasting and despair. 4. It shows a dear path to the fullest salvation the world can know. I can be holy as he is holy, because of this free gift received through faith. 5. It redounds to the glory of God.—S.C. BY R. TUCK Psalms 130:1 The cry of the humbled. The psalm belongs to the age of true national contrition, when nothing would satisfy but deliverance from sin, as well as from its punishment (comp. Lamentations 3:55; Jonah 2:2). When men are disheartened and depressed, overwhelmed with anxieties and troubles, we familiarly speak of them as "down in the depths." It is a natural and universal figure. "On the hills" represents excitement and joy; "in the depths" represents depression and anxiety. "This psalm is distinctly a song of ascent, in that it starts from the very lowest point of sell: abasement and consciousness of evil, and rises steadily, and, though it may be slowly, yet surely, up to the tranquil summit, led by a consciousness of the Divine presence and grace." "The psalmist thinks of himself as of a man at the bottom of a pit, sending up to the surface a faint call, which may easily be unheard. He does not merely mean to express his sense of human insignificance, nor even his sorrows, nor his despondency. There are deeper depths than these. They are the depths into which the spirit feels itself going down, sick and giddy, when there comes the thought, ’I am a sinful man, O Lord, in the presence of thy great purity.’ Out of these depths does he cry to God." I. THE DEPTHS ARE THE PLACE FOR US ALL. Every man amongst us has to go down there, if we take the place that belongs to us. II. UNLESS YOU HAVE CRIED TO GOD OUT OF THOSE DEPTHS, YOU HAVE NEVER CRIED TO HIM AT ALL. Unless you come to him as a penitent, sinful man, with the consciousness of transgression awakened within you, your prayers are shallow. The beginning of all true personal religion lies in the sense of my own sin and my lost condition. Whenever you find men and women with a Christianity that sits very lightly upon them, that does not impel them to any acts of service and devotion, and never rises into the heights of communion with God, depend upon it the man has never been down into the abyss, and never sent his voice up from it. "Out of the depths" he has not cried unto God. III. YOU WANT NOTHING MORE THAN A CRY TO DRAW YOU FROM THE PIT. It is not that your crying will lift you out; it is that your crying will bring you help. The "infant crying in the night" does nothing for itself by its crying; but the cry brings its mother. And the cry means that hope of self-help is altogether abandoned, the soul having to say, "Myself I cannot save," cries after Christ, saying, "Jesu, have mercy on me!" (part Maclaren).—R.T. Psalms 130:3 The fears of conscience. In pleading for her father’s life before the first Napoleon, a poor girl said, "Sire, I do not ask for justice; I implore pardon." The inward sense of our sin will never permit us to make a claim for anything before God. His love of forgiving, and triumph over all hindrances in the way of forgiving, are our only pleas, and our only grounds of hope. The searching character of the Divine inspection is indicated in Psalms 139:1-24, and in Hebrews 4:12, Hebrews 4:13. Conscience freely admits that the Divine examination of the life cannot be endured. "If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" There need be no difficulty in understanding what conscience is. Some, indeed, regard it as a separate and independent power, which acts in a man as a sort of sentinel, giving notice of the approach or presence of evil. But it is altogether simpler to regard it as the ordinary faculty of judgment exercised by a man concerning the quality of his own actions. That self-judgment inevitably brings a man into fears. I. BOTH THE GOOD AND THE BAD. This is often missed from view. Usually conscience is thought of as concerned only with the evil; and so its power and witness are only dreaded. Conscience ought to be the cheer of life. A man knows when he has done right. Appraising his life, he can sometimes approve. "Conscience makes cowards of us all;" but it is equally true that "Conscience can make brave men of us all." II. TO THE BAD IN THE GOOD. And that is the real ground of our fear. Self-esteem may see only good; conscience never does. It finds the sinister mark everywhere, and always has to qualify its approval and praise. "Nevertheless, I have somewhat against thee." A "bar sinister" on every escutcheon. III. TO THE GOOD IN THE BAD. And this keeps fear from becoming hopeless and despairing. The irretrievably bad is a conception that can only be associated with devils, not with man. And it is not a genuine conscience that judges in a blind, sectarian way, and makes a man accuse himself as hopelessly bad. IV. PUTS BOTH BAD AND GOOD OUT OF THE SELF-LIGHT INTO THE DIVINE LIGHT. According to the sense a man has of God will be his conscience-judgment of his own conduct. Right sense of God will make conscience-estimates induce fear. The conscience of good will bring a reverent and humble fear; the conscience of evil will bring an humiliating and anxious fear. The self-estimate of iniquities is painful enough, but what shall we say of the Divine estimate of those same iniquities?—R.T. Psalms 130:4 Forgiveness generating fear. God’s mercy is, with striking truth to nature, made a ground for godly fear. "In the sense of his mercy we know best the exceeding ’sinfulness of sin; ’ so far as we feel that sin is still clinging to us, we must fear with godly fear; so far as we feel its chains are broken, ’fear is cast out by love.’ Thus the cross is to us at once the secret of penitence and of faith." These three points may be opened, illustrated, and enforced. I. GOD’S REVEALS OUR SIN. Here a distinction can be made. God’s denunciations, punishments, and judgments, which we may hear about or observe, bring us what may be called, and what are primarily, intellectual apprehensions of the evil of sin. Very many, indeed, only know sin through the teaching of its consequences. But it is certain that sin cannot be really or worthily known in that way. Its root is not in the intelligence, but in the will; and the atmosphere in which it thrives is not knowledge, but feeling. It is a moral matter, and it is revealed in moral actions. God’s forgiveness touches feeling, and feeling throws its own special light on that which is forgiven. The wrong of it comes to feeling; the peril of it comes to intelligence. No man knows the hatefulness of his sin until he realizes that it is divinely forgiven. II. GOD’S A WORTHY FEAR. That kind of fear which makes us anxiously watchful lest we should prove unworthy of such forgiveness, and even need that forgiveness again. The sense of forgiveness binds us to God in such thankfulness and love that we fear to grieve him. And the forgiveness makes us so sensible of our own infirmities that we can but walk watchfully, as those who fear to fall. And we can never be quite sure that the sin forgiven was not rooted in a weakness which we still retain, and which is still to us a source of peril. So we fear for ourselves. III. GOD’S REMOVES OUR FEAR. Because a forgiveness declares and guarantees an interest in us. God’s forgiveness pledges continuous help and blessing. It reveals God to us so that we are able to cherish an absolute confidence in him. And while it puts us upon every endeavor not to sin, it keeps us from all despairing fear by assuring us that, even if we should be overcome by our frailties, "there is forgiveness with him." His forgivings do not exhaust his mercy, but pledge it for days to come.—R.T. Psalms 130:5, Psalms 130:6 Our waiting is a watching. "In the year 1830, on the night preceding the first of August, the day the slaves in our West Indian colonies were to come into possession of the freedom promised them, many of them, we are told, never went to bed at all. Thousands and tens of thousands of them assembled in their places of worship, engaging in devotional duties and singing praises to God, waiting for the first streak of the light of the morning of that day on which they were to be made free. Some of their number were sent w the hills, from which they might obtain the first view of the coming day, and by a signal intimate to their brethren down in the valley the very first moment of breaking dawn." They "watched for the morning." The kind of watching that comes home to us is the anxious watching by the sick-beds of loved friends. Night-work is especially trying. Sentinel-watching may be also in mind. I. A WAITING THAT IS A WEARY . We do not want to wait. We are made to wait. And the watching for the end of the waiting-time is simply a prolonged agony. Man often deals with his fellow-man thus; and God sometimes finds it needful to put his people into this hard discipline. Whether we like it or not, we must wait. Active man who would do something—must do nothing. Illust.: waiting for openings in life. II. A WAITING THAT IS A . The kind of waiting that belongs to times of uncertainty. We watch vainly, at last almost hopelessly, for the daily post. Tennyson pictures this condition in his ’Mariana’— "She only said, ’My life is dreary: He cometh not,’ she said; She said, ’I’m aweary, aweary; I would that I were dead!’" Even at such times the hopelessness would pass, though the enduring had to remain, if only the watching had its uplook as well as its onlook. Its calm resting in the infinite wisdom and love that permits, as well as its peering away into the distant east for the first glimpse of morning. III. A WAITING THAT IS A LOVING . And that our waiting may always be if we see it to be our Father-God’s call to wait. There is his thought in it, his purpose in it. We may be sure of the "end of the Lord." It is well altogether to dismiss from our minds all such ideas of Divine sovereignty as even suggest that he ever "afflicts willingly." We seem to be waiting for some change in our earthly circumstances, but we are really waiting for God to change our circumstances; and we may wait with the calm, and even joyous, expectancy that he will.—R.T. Psalms 130:7 The final object of hope. Luther says the redemption is called "plenteous" because such is the straitness of our heart, the slenderness of our hopes, the weakness of our faith, that it far exceeds all our capacity, all our petitions and desires. Lord Bacon says, "Generous and magnanimous minds are readiest to forgive; and it is a weakness and impotency of mind to be unable to forgive." The point on which we now dwell is the strong demand that Israel shall hope in Jehovah himself. The sense of personality in God is to be most jealously treasured. In India it is conceived that the personality of god is but a step towards the higher realization of him, or it, as an impersonal, uncaused, unrelated, absolute being. But this is an unreal dreamland. No fitting idea of God can fail to include an active, ever-working will, that is influenced by surrounding and swayed by feeling. But that is the characteristic of a person. The Word of God, while refusing to permit any representation of God as a Person, nevertheless insists that we shall always deal with him as a Person. I. GOD HIMSELF IS THE OBJECT OF A SINNER’S HOPE. There is a distinction of the utmost importance, which is often missed, and often very imperfectly apprehended. A man can never have absolute confidence based on anything that God has ever done. His confidence must rest in God, who did those things, and has revealed himself as wholly trustworthy in doing them. For the nation to rely on what God did, in delivering it from Egyptian bondage, would be wholly unworthy. For it to rely on God, who then delivered, and so proved himself to be the Deliverer, was worthy and. ennobling. So still, the work of Divine redemption is not the proper object of a sinner’s hope, but God, who in such a glorious and Divine way has redeemed. The hope is in no thing, though it may have the Divine stamp on it. The hope is in the Person who is revealed in and by the thing done. The apprehension of this involves the reformation of very much of the imperfect theology that now prevails. II. CHRIST HIMSELF IS THE AGENCY FOR HIM WHO IS THE OBJECT OF THE SINNER’S HOPE. St. Peter states this with admirable precision, "Who, by him, do believe in God." Our faith is demanded, not for Christ’s work, but for Christ himself. And not for Christ other than as a mediary. Our hope as sinners is only rightly fixed on Christ when we apprehend that "God was in Christ, reconciling the world unto himself."—R.T. Psalms 130:8 Redemption only complete in sanctification. "Plenteous redemption" is here described. It is a redeeming of Israel from all his iniquities. It is not a delivering of Israel out of all his disasters. That might be important enough in its way; but no kind of material redemption can ever be of supreme interest to God. To deliver Israel from his iniquities is the Divine thought. To deliver Israel from all his iniquities is the supreme Divine thought. When is a man saved? The answer depends upon a right idea of what the salvation or redemption of a man is. To save a drowning man and to save a city waif are not the same thing. You have clone saving the drowned man when you have brought him ashore alive. You have not saved the waif when you have got him inside the doors of the Boys’ Home. It needs to be set in the strongest and clearest light possible that the object of God’s redemption is the man—not the man’s circumstances, nor the man’s perils. It is a fiction of man’s theology that God’s salvation is satisfied with removing penalty. When the penalty is gone, we hear the Divine voice saying, "And now what about the man?" I. GETS ALL OUT OF THE WAY OF ITS WORK. Never confuse the preliminary with the real work. Getting hindrances out of the way may be quite necessary; and it may be vigorous and prolonged work, calling for much energy and self-denial; but it is God’s pioneer work. It is God getting his sphere, clearing for himself the sphere in which he may do his true redemptive work. If this had been worthily apprehended, we should never have been worried by being called to believe in a work, in a plan of salvation, in a removing of our penalty. Our faith is demanded for a Redeemer who, having done such and such things, is able to do what he now wants to do in our minds and hearts and lives; i.e. redeem us from our iniquities. II. WORKS FREELY IN THE SPACE IT HAS CLEARED. And a plentiful and most glorious work it has in view—deliverance from the power, fascination, and snare of sin; redemption from all iniquities. Work like getting the threading weed-roots out of the soul, and making a lovely, clean lawn. Work like getting out every tiny fiber of the spreading cancer, and giving a clean and hopeful bill of health. No man is saved as God would save him until he is "clean every whit."—R.T. BY C. SHORT Psalms 130:1-8 A cry to God for the forgiveness of sin. I. THE MISERY WHICH THE OF SIN . (Psalms 130:1-3.) "Out of the depths. If thou shouldest mark," etc; iniquities, other "depths" than the depths of poverty or bodily affliction. II. THE MOTIVE TO THE FEAR OF GOD. (Psalms 130:4.) "God freely forgives sin—not that men may think lightly of sin, but that they may magnify his grace and mercy in its forgiveness. ’For thy Name’s sake pardon mine iniquity.’ This a more powerful motive than any other to call forth holy fear and love and self-sacrifice." III. HIS FAITH WAITS IN THE OF GOD’S . (Psalms 130:5, Psalms 130:6.) 1. His faith is full of hope—is expectant, opposed to unbelieving despondency. Hope supposes difficulties and uncertainties melting away or triumphed over. 2. But it is patient and anxious at the same time. More than those who watch for the morning in the sick-room—whether the sick or those who watch with them. The faith, therefore, is connected with anxious exercises of mind battling with the delay. IV. HE WHO IS OF CAN INSPIRE OTHERS WITH HOPE AND TRUST. (Psalms 130:7, Psalms 130:8.) "Hope"—"plenteous redemption"—"will redeem Israel"—not this or that favored man, but Israel, the nation—"from all his iniquities." Not merely from the punishment, but from the iniquities themselves.—S. Psalms 130:7 Full redemption. "And with him is plenteous redemption." I. THE ORIGIN OF . "With him"—with God. The gospel bears the stamp of its Divine origin: 1. In what it reveals. 2. In what it proposes. It is not man’s appeal to God, but God’s proposal to man. II. THE NATURE OF . 1. The slavery from which we are redeemed. 2. The price of our redemption. 3. The liberty bestowed. III. THE FULNESS OF THIS . 1. It is full for each. 2. It is full for all.—S. This psalm has been said to be "like a string era Christian ’Lyre Innocentium’" (Bishop Alexander). It breathes the profoundest humility and submission to God’s will (Psalms 131:1, Psalms 131:2). At the same time, it encourages the faithful to maintain a lively "hope" in God’s sustaining grace (Psalms 131:3). The ascription of the psalm to David is quite in accordance, both with the language and the contents. Psalms 131:1 Lord, my heart is not haughty; or, "not lifted up". Not unduly elated by the prosperity that thou hast bestowed on me. Nor mine eyes lofty (comp. Psalms 101:5), "Pride," as Hengstenberg says, "has its seat in the heart, and betrays itself especially in the eyes." Neither do I exercise myself in great matters, or in things too high for me; literally, too wonderful (comp. Psalms 139:6, "Such knowledge is too wonderful for me: it is high: I cannot attain unto it"). The speculative debates of so-called "wise men" concerning the deep things of God’s moral government are probably glanced at (see Job 42:3). Psalms 131:2 Surely I have behaved and quieted myself; rather, I have stilled and quieted my soul. I have brought my soul into a state of peacefulness and content. As a child that is weaned of his mother. The weaned child is quiet and content; the suckling always impatient and restless. My soul is even as a weaned child. Another repetition for the sake of emphasis (see Psalms 130:5, Psalms 130:6). Psalms 131:3 Let Israel hope in the Lord from henceforth and forever (comp. Psalms 130:7). Israel is exhorted to have like confidence and trust in God as the psalmist. Psalms 131:1-3 Lowliness of mind. This psalm may have been written by David so far as its subject-matter is concerned. For that lowliness of mind of which it treats is quite as compatible with a high as with a humble position in life. Royalty may be very meek, and obscurity may be very proud. All moral qualities are independent of situations; they are a question of character, not of circumstance. Of the greatest One that ever bore our likeness it is said, "Thy King cometh … meek" (Matthew 21:5). But we have here— I. A COMMON . There are souls that do not aspire to be or do what is beyond them in any direction; but they are probably the exception rather than the rule. In all departments of activity men and women long for that which is out of their reach. The sailor is looking forward eagerly to a captaincy, or to be commodore or admiral The soldier will not be satisfied until he is gazetted colonel of his regiment. The politician hungers for an office which is much higher up than the one he holds. And thus it is in every sphere. It is right, indeed, that every one should seek and strive to putout all his powers, instead of allowing them to slumber in silence and inactivity. We are bound to be our best and do our utmost in a world that is crying for help and for redemption. But our temptation is to long and to labor for that which is beyond our capacity, for which we were not created and endowed, which would exalt us, but which we should not adorn. The student wants to master that which is "too wonderful for him," actually "unattainable" (Psalms 139:6). The servant of Christ wants to fill a post in the Church for which he is not mentally and morally qualified. The traveler thirsts to reach a latitude which is outside the range of practicable pursuit, everywhere, in all classes and conditions, men are sighing and striving for that which they will never reach, or will only reach when they have exhausted their strength and cannot enjoy what they have gained. II. THE LESSON OF . Experience is continually teaching us the folly of seeking to move in a sphere which is beyond us. It is constantly resulting in defeat, in disappointment, in mortification. The position sought is not won, and there is the deep discontentment of having toiled in vain; or it is gained, and is found to be full of difficulty that was not anticipated, and, instead of yielding the expected pleasure, it is productive of dissatisfaction and complaint, and it ends in serious, perhaps disastrous, failure. They are wise men who, witnessing this in other people, or beginning to discover it in their own case, reach the psalmist’s conclusion; this is— III. THE OF THE WISE. To be contented with the sphere which God has assigned us, and to do our best therein. The psalmist has learnt the lesson. He has had to compose a disquieted spirit, and he has done so; he was restless and passionate, like an unweaned child clamoring for its mother’s breast. But he has "quieted himself," he has calmed his spirit; he has withdrawn from a false position; he has settled down permanently to the only true one. His heart is not lifted up; his eyes do not look enviously and hungrily to the heights beyond him; he does not dwell in anxious, wearisome thought on matters which are best left alone; he concentrates his sympathies and his energies on that which demands his attention, and which is productive of good to himself and those around him; he is perfectly contented to be just what God has made him, to go where his Master sends him, to do what is placed in his hands to do. He is so far from thinking himself essential to the prosperity of the Church and the redemption of the world, that he hopefully, and even confidently, leaves that in the care of the Supreme (Psalms 131:3). BY S. CONWAY Psalms 131:1-3 The soul’s most blessed condition. That which the psalmist here affirms of himself is undoubtedly the spiritual condition which is nearest to heaven that here on earth we can know. I. HE TELLS US WHAT IT IS NOT. 1. Pride of heart is absent from it. "My heart is not haughty." We may say this to our fellow-men, and deceive them by a show of humility; but it is quite another thing to affirm this, as is here done, before the Lord, "to whom all hearts are open, and from whom no secrets are hid" Happy are we if before him we can say this. For pride is destructive of all real happiness: it is continually meeting with rebuffs; nothing people like so much as to take down the man who is haughty of heart. To humiliate him is the keenest delight. If the devil has planted pride in all men’s hearts, as he has, God has so ordered the world that every man’s hand shall be against such pride. 2. It is free from ambition. "Nor mine eyes lofty." The man’s eyes are not forever fixed on and hankering after something higher up in the world than it has yet reached. Blessed is the man who is content with the lot God hath ordered for him, and is solicitous only to be found faithful there. 3. And from presumption. "Neither do I exercise myself," etc. (Psalms 131:1). But how many there are who are forever doing that which the psalmist here disclaims! David’s brothers accused him of this, though wrongly, and blamed him for leaving his sheep to come to the battle-field. But though David was innocent of such fault, many are guilty of it. They want to know all mysteries, to be able to explain all that they see around them in God’s providence, and all that they meet with in the Scriptures: they want to undertake work which is beyond them, whilst that which is within their power they refuse. They could sweep a crossing, but they want to rule a kingdom; they could manage the one talent, but because they have not the five, the one they have they bury, to their infinite shame and loss. II. HE TELLS US WHAT IT IS. To have one’s soul "as a child that is weaned from its mother." Therefore: 1. It is separation from what it once loved. It is a terrible time for the child when this separation has to be made: the metaphor is as touching and beautiful as it is powerfully expressive. And the soul knows how it once loved the world, not so much, perhaps, the evil things of the world as those that were not evil; but it has come to give them all up, and to be content with what the Lord orders for him. Yet morels it separated from the sinful ways of the world. Once it loved them, but that time is past. 2. And it is not only separated from them, but has ceased to desire them. The child is happy and at rest, though no longer allowed that in which it once so delighted. The very desire is gone. 3. And this is not through any disappointment, chagrin, or disgust with the world. Some men rush from the world in anger because of the way it has treated them. But this is not the motive here: such are wrenched from the world rather than weaned from it. 4. Nor either is it the relinquishment which comes from satiety with the world’s pleasures;—from having had so much that the soul has come to care no more for it, its sweets clog and nauseate rather than give pleasure. 5. Nor from want of capacity to enjoy what the world has to offer. But it is a willing abandonment of that which once it delighted in—the world’s pleasures, profits, honors, comforts, as well as its more questionable belongings. III. HOW WAS THIS BROUGHT ABOUT? 1. It was not self-produced. No child ever weaned itself. 2. It has been the Lord’s work. By his Holy Spirit and his providence he has wrought this wondrous change. Hence we have come to find that what once delighted us so much fails to do so now. The world has become embittered to our taste. Our God has separated us from what we loved and clung to; there was no chance of our voluntarily giving it up, and so God took it away. And he has given us what is better far than that which we have lost (cf. Psalms 63:1-11.). Higher, purer joys are ours. Also he has blessed our own endeavors after self-denial and renunciation; he has "worked in us to will and to do,’ etc. 3. And the result is most blessed. The calm quiet and stillness of the soul; its freedom from fret; its heavenly peace. IV. WHAT THIS LEADS TO. A delight in God, and a conviction of his love and faithfulness, which make him call upon all his countrymen to hope in the Lord. When the soul has this experience, it cannot but commend the Lord to others. It must bear its testimony.—S.C. BY R. TUCK Psalms 131:1 The sense of what is acceptable with God. This psalm expresses the meek humility of the pardoned and restored sinner. But taken as expressing the sentiment of the restored nation, it suggests the mood of cherished feeling that keeps us in right relations with God. It is not a mood of submission, or even of submissive obedience only. It is a mood of willing submission, of delighted obedience; of submission that has ceased to be a strain, and has become the free, natural, joyous expression of the self. The "heart is not haughty;" so there is no resistance to what is felt to be the duty. I. THAT IS STILL A STRAIN CAN ONLY BE WITH GOD. And very much that is called submission is really only submission in the making. Indeed, if we speak with absolute precision, we must say that submission wholly free from strain can never be the experience of men while they are under human conditions and limitations. We have no instance of perfect submission save that of the Divine Man, the Lord Jesus Christ; and even in his case we have to notice that strain and struggle continued up to Gethsemane, and that absolute entireness of obedience was won only on Calvary, where even the very life was surrendered. We can, therefore, while we are on earth, never gain more than a qualified Divine acceptance. There is peace, and promise, and power, and joy in the measure of acceptance we can gain; but it is always an inspiration, not a satisfaction. Very many good people never get above or beyond this apprehension of Christian life; "they submit because they must." They never can rise to get duty glorified. Indeed, there are many who try to persuade themselves that their submission cannot really be submission unless they feel the strain of it. But it is with this grace as with the digestive process—it is only healthy when we know nothing about it. II. THAT HAS CEASED TO BE A STRAIN IS FULLY TO GOD. The will may persistently force attitudes and acts of submission. Then man is but a dual being. The goodness is forced. The man may submit with a reserve. He is willing to go so far. The man is wholly willing to submit sometimes and in some things. It is clear that none of these cases can be fully acceptable to God. When a man’s heart is in the submission, then the man’s will is rightly swayed, and a man’s conduct is in harmonious order. The man is a unity in his submission; strain of resistance is gone, and the full Divine smile can rest upon him.—R.T. Psalms 131:1 On knowing our spheres. Prayer-book Version, "I do not exercise myself in great matters: which are too high for me." The poet disclaims three distinct kinds of pride; secret conceit of heart; the ostentation of the man of lofty bearing; and the presumptuous self-importance which intrudes. One of the things that can only be learned through the experiences of life is what we can do, and what we may do. Putting wise limits upon our undertakings and our spheres is one of the most important and anxious things that we have to do. And one of the chief modern sins is attempting too much, and not being willing to keep ourselves strictly within the limits of what we can do really well. The young man thinks he can do anything and everything; and it may often be the consequence that he does nothing really well. I. OUR SPHERES ARE FOR US BY DIVINE . Nothing is more remarkable in a man’s life than the way in which he is led round to the occupying of spheres of which he had never dreamed, and to the undertaking of work for which he had never recognized a fitness. It may occasionally be the case that what a man has to do in life is shown him early, and he runs in the appointed rut from the beginning to the end of his days; but in the majority of cases, even if a hint of the future is early given, the way round to its realization is a set of surprising experiences; and often the life-work unfolds suddenly and unexpectedly, in the time of a man’s maturity. The good man sees in this the leading of Divine providence. II. OUR SPHERES ARE FOR US BY OUR . There are things we have to do, and things we like to do. And, in the long run, life comes round to fit to our likings. We can do well what we enjoy doing, and we gradually drift into the spheres to which we are fitted by bias and inclination. Ideally life would be perfect if every man was placed according to his affinities. Towards the ideal perfection humanity is moving, though its progress is greatly hindered and confused by human self-will, and the exigencies of civilization. III. OUR SPHERES ARE BY OUR OF . This is taking the higher, the Divine view of life. When a man fully realizes life as service to God, he rests assured that his Divine Master appoints his sphere and provides his work; and his Master will be absolutely sure to provide sphere and work for every servant who jealously keeps the attitude of obedience.—R.T. Psalms 131:2 Restraint of natural ambitions. "Instead of fretting after what is too great for him, he quiets his ambition, and his spirit lies calm and gentle, like a child in its mother’s arms, that, after the first trouble of weaning is over, is soothed and lulled by the maternal caress." The image is strikingly simple and true, of natural desire stayed and of a subdued quietness of rest rather than delight. Perowne quotes the following as a mother’s experience: "The weaned child has for the first time become conscious of grief. The piteous longing for the sweet nourishment of his life, the broken sob of disappointment, mark the trouble of his innocent heart: it is not so much the bodily suffering; he has felt that pain before, and cried while it lasted; but now his joy and comfort are taken away, and he knows not why. When his head is once more laid on his mother’s bosom, then he trusts and loves and rests; but he has learned the first lesson of humility, he is cast down, and clings with fond helplessness to his one friend." I. NATURAL ARE NOT WRONG IN . They do but express a man’s individuality and energy. They are but the sign of the intelligence that can fix an aim and a purpose for a life. It describes a helpless, hopeless man to say, "He has no ambition." Such a man wants nothing, tries for nothing, and gets nothing. Religious people often condemn ambition as an essential evil. All we need say is that it may be, but it need not be. II. NATURAL BECOME WRONG WHEN THEY ARE SELF-. A man is a being in relations. There is a measure of health in every scheme he has for the benefit of another. A man is a dependent being, and his first consideration has to be the approval of him on whom he depends. Ambition to secure purely selfish ends is sin against our relationship, and against our dependence. Ambition that is self-centered is only too likely to inspire unscrupulous means. III. NATURAL NEED WHEN GOD’S WILL IS KNOWN. It is not that God’s will is either antagonistic to, or out of harmony with, our natural ambitions; it is that they are either exaggerated, or have become masterful. If we could read life aright, we should always find that God’s will for our life is in strictest harmony with our own real and well-qualified ambitions. And precisely what the revelation of God’s will does for us is help us in getting our ambitions into proper limitation and control. God does not want the service of men out of whom all heart and energy have been taken. It is not any crushing out of our individuality that honors God: restraint within wise limits means the retention of all good and right ambitions.—R.T. Psalms 131:3 Man’s personal experience may be the basis of his hope in God. "Let Israel hope in the Lord;" let him, because he has such abundant reason for so doing, in the experience that he has had of the Lord’s gracious working. This is the refrain of several of these "songs of degrees," which, we have seen, are essentially "songs of uplifting," or calls to put trust and hope in God. I. MAN’S IS SELDOM, IF EVER, . Froude suggests that experience is like the stern-lights of a ship, which show the way that has been taken. And he hints that experience is of practically little use for the guidance of the way that has to be taken. But this is a very partial view. It would not culture a man in the dependence and trust, which are the key-notes of his nobility, if his life were a mere succession of precise repetitions, so that he might know precisely how to act in each recurring case, and the lessons of experience were a mere routine; a fixed measure to be applied to every instance. Life with emergencies and surprises is alone a healthy life for a moral being in whom character is to be trained. It was a misanthrope who said, "The thing which hath been is, and there is nothing new under the sun." And every man will be prepared to say, on looking over his life, that nothing ever happened in his life which was a precisely imitative experience; nothing that proved to be exactly what he expected it to be. Then it may be hastily said that experience is a delusion, and cannot really help us. What we have to see is that it cannot, and never was intended to, help us as a yard-measure does. How, then, does it help? II. MAN’S AND BRINGS OF WHICH MAN CAN MAKE USE. Israel restored from exile had a new set of experiences, but his knowledge of God’s adaptations of grace to all previous experiences established confidence in him. It was easy to argue that God, having made adjustments to their need in forty-nine cases, was not likely to be baffled by the fiftieth. And we can always get that persuasion out of a life-experience. And we can plainly see the force of this principle—all human experiences, though apparently unlike each other, go into classes. We can always find something in past experience which belongs to the same class as our present experience; and then, if we can fully apprehend the Divine intervention in some case that belongs to the class, we can confidently say to our soul, "Soul, hope thou still in God."—R.T. BY C. SHORT Psalms 131:1-3 Humility. "Lord, my heart is not haughty," etc. "The psalmist has learned from adversity the lesson of submission, and counsels the nation to fit itself in like manner for winning the blessings which are still in store." The authorship is uncertain; but it was probably written after the Exile. The writer had learned— I. . 1. Humility is exemplified in a lowly estimate of ourselves be/ore God and man. Before God as well as before man. 2. In not aiming at things which are beyond our powers of attainment. Some men’s ambition is greater than their ability. And yet none of us uses his ability to the utmost. We ought to learn how much God will help us to do. II. TO THE WILL OF GOD. 1. This implies the recognition of God’s will as good. Not only as supreme, but as good. Only thus shall we be able to say from the heart, "Thy will be done." 2. The overruling of all discontent with the changes of circumstances. As a child that has been weaned at length learns to rest on its mother’s bosom. III. AND ARE WITH PATIENT WAITING AND HOPE. 1. God rewards the patient and humble. "Giveth grace," etc; "but knoweth the proud afar of." 2. All the deeper knowledge of God, springing from humble patience, leads on to a greater hope in him. The deepest experiences lead to the highest hope in God.—S. This present "Song of Ascents" is well suited to be a "pilgrim-song"—sung by those who went up to Jerusalem to visit the temple, and revivify their faith in the God who had chosen Zion for his dwelling-place. It is concerned almost entirely with the temple, which it sets before the faithful from the first conception of it in the mind of David to its final glory when visited by the Redeemer. Psalms 132:1-5 are concerned with the birth of the idea in David’s mind; Psalms 132:6-10, with its realization under Solomon; while Psalms 132:11-18 point to the time when David’s true Son would be set upon David’s throne, and the Lord himself would suddenly come to his temple, and make the glory of the second house greater than that of the first had ever been. Metrically, the psalm consists of four stanzas, each of ten lines: Psalms 132:1-5; 6-10; 11-13; and 14-18. Psalms 132:1-5 David’s abasement and vow to God. The historical books give no account of this vow, which, however, may have been recorded in one or other of the lost compositions spoken of so frequently in Chronicles (1 Chronicles 29:29; 2 Chronicles 9:29; 2 Chronicles 16:11, etc.). Psalms 132:1 Lord, remember David, and all his afflictions; rather, remember to David all his affliction; i.e. reckon it to him, and reward him for it. The "affliction" intended is the distress that David felt at the thought that, while he dwelt in a house of cedar, the ark of God was only lodged within curtains (2 Samuel 7:2). Psalms 132:2 How he sware unto the Lord (see the comment on Psalms 132:1-5). And vowed unto the mighty God of Jacob; rather, the Mighty One of Jacob (see Genesis 49:24; Isaiah 60:16). Psalms 132:3 Surely I will not come into the tabernacle of my house. I will not take up my abode quietly and comfortably in my own solid and substantial house (see 2 Samuel 5:11). Nor go up into my bed. Indulge, i.e; in luxurious repose. (Fur a contrary feeling on the part of some Israelites, see Haggai 1:4.) Psalms 132:4 I will not give sleep to mine eyes, or slumber to my eyelids. Exegetical of the last clause of Psa 132:3. Psalms 132:5 Until I find out a place for the Lord. The "place" which David desired to "find" was a permanent resting-place for the ark of God, which he had already "brought up from the house of Obed-Edom into the city of David with gladness" (2 Samuel 6:12), but which he had only established in a temporary abode of the nature of a tent, or tabernacle (2 Samuel 6:17). God approved David’s zeal, but did not allow him to accomplish his design (2 Samuel 7:5-16). An habitation for the mighty God of Jacob; rather, the Mighty One of Jacob (comp. Psalms 132:2 and the comment ad loc.). Psalms 132:6-10 The realization of David’s design. The resting-place is, after a time, discovered and prepared. The ark is brought up and placed in it (1 Kings 8:1-11). The "priests" are" clothed with righteousness," and the "saints shout for joy." God "turns not away the face of his anointed," but accepts the costly offering. God himself "arises into his rest," and makes his presence visible from the mercy-seat (1 Kings 8:10, 1 Kings 8:11; 2 Chronicles 5:13, 2 Chronicles 5:14). Psalms 132:6 Lo, we heard of it at Ephratah. "It" is probably "the ark"—not yet mentioned, but a main object of the writer’s thoughts; and "Ephratah" is the district south and west of Jerusalem, in which both Bethlehem and Kirjath-jearim were situated. And found it in the fields of the wood; rather, in the fields of Jaar. "Jaar" is a contracted and poetic name for Kirjath-jearim, where the ark remained from its return out of the country of the Philistines till David transferred it to Jerusalem (1 Chronicles 13:5-13). Psalms 132:7 We will go into his tabernacles: we will worship at his footstool. The transfer is regarded as accomplished, and the worship as re-established, which had been intermitted while the ark was at Kirjath-jearim. Psalms 132:8 Arise, O Lord, into thy rest. Another transfer, but into the place of final "rest." The words are a quotation from 2 Chronicles 8:1-18:41, and were uttered originally by Solomon at the close of his long dedication prayer. Thou, and the ark of thy strength. The quotation continues. God is regarded as entering the temple, and taking possession of it, in and with the ark. Psalms 132:9 Let thy priests be clothed with righteousness. In 2 Chronicles the expression used is "with salvation"—salvation being the effect, whereof "righteousness" is the cause. And let thy saints shout for joy. 2 Chronicles has, "rejoice in goodness," i.e. rejoice in God’s goodness to them. There is no other sufficient reason for great joy. Psalms 132:10 For thy servant David’s sake turn not away the face of thine anointed. Here the text diverges still more from that of Chronicles, which runs thus: "O Lord God, turn not away the face of thine anointed: remember the mercies of David thy servant" The meaning, however, is much the same in both passages: "For David’s sake, to whom thou hast shown so many mercies, turn not away the face—i.e. reject not the petition, or the offering—of his representative." Psalms 132:11-18 God’s oath of promise to David. This passage is based mainly on 2 Samuel 7:11-16, but contains likewise expressions which seem taken from other psalms, as Psalms 48:1, Psalms 48:2; Psalms 68:16; Psalms 89:3, Psalms 89:4; Psalms 147:14. The chief promise is that of a special "fruit of his body" to be "set upon his throne" (Psalms 147:11) and to reign in Zion forever (Psalms 147:13, Psalms 147:14). Psalms 132:11 The Lord hath sworn in truth unto David (comp. Psalms 89:3, Psalms 89:35). He will not turn from it. So it is said of another Divine oath, "The Lord sware, and will not repent" (Psalms 110:4). Of the fruit of thy body will I set upon thy throne (see 2 Samuel 7:12; Acts 2:30). Psalms 132:12 If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne forevermore. Psalms 132:13 For the Lord hath chosen Zion; he hath desired it for his habitation. Here we are brought back again to the temple. Zion, the city of David, was also "the city of the great King" (Psalms 48:2)—the place where he had "set his Name"—which he was bound to protect and cherish. "As truly as God had chosen Zion, and made his habitation there, so certainly must he also raise up for David a branch, through which to his people concentrated there he will impart salvation" (Hengstenberg). Psalms 132:14 This is my rest forever: here will I dwell; for I have desired it (comp. Psalms 68:16). Psalms 132:15 I will abundantly bless her provision: I will satisfy her poor with bread. Literally, this seems to point to the blessing of abundance of food. Spiritually, it may be a promise of ample spiritual sustenance. Psalms 132:16 I will also clothe her priests with salvation (comp. Psalms 132:9). More is pro-raised than was asked for. And her saints shall shout aloud for joy. Here, too, the promise goes beyond the request in Psalms 132:9. Psalms 132:17 There will I make the horn of David to bud. The "horn of David" budded most gloriously when "a rod came forth out of the stem of Jesse, and a branch grew out of his roots, and the Spirit of the Lord rested upon him" (Isaiah 11:1, Isaiah 11:2)—in other words, when Messiah appeared, and re-established the Davidian kingdom, which thenceforth has endured, and will endure for ever. I have ordained a lamp for mine anointed. The metaphor is changed; but the idea is the same. Christ’s coming shed a glory on David’s house, and on the temple, and on David himself, such as had never previously illumined them. David is often promised "a lamp" (1 Kings 11:36; 1 Kings 15:4; 2 Kings 8:19; 2 Chronicles 21:7). In Christ the lamp was given. Psalms 132:18 His enemies will I clothe with shame. David’s "enemies" are those who oppress his "Seed," and will not have him to reign over them. All such will be "confounded and put to shame" (Psalms 35:4), "clothed with shame and dishonor" (Psalms 35:26). But upon himself shall his crown flourish. The true and the final Davidic representative is Christ, who "remaineth a King forever" (Psalms 29:10). On him his crown will ever flourish. Psalms 132:1-18 The service of the sanctuary. We are accustomed to think of devotion in connection with the house of the Lord. The two things are clearly, though not inseparably, associated with one another. There may be piety where there is no sanctuary; there may be a sanctuary where there is no piety. Practically, however, we find the two in very close alliance. We have in this psalm— I. THE GOOD MAN’S ANXIETY. (Psalms 132:1-5.) David is represented as very seriously concerned about the sanctuary of God. It is a mark of devotion when we are more willing to spend our time and our money on God’s house than on our own; when we would rather have our own dwelling out of repair than let his house be neglected. II. GOD’S . (Psalms 132:7, Psalms 132:8, Psalms 132:13,Psalms 132:14.) God chose Zion as the place of his manifested presence. There he could be worshipped (by sacrifice) as nowhere else. Though not actually more present in the sanctuary than elsewhere, he is so to our thought and feeling; and there, if we gather in the spirit of devotion and reverent inquiry (Psalms 27:1-14.), we may confidently expect that God will manifest his power in the enlightening and renewing influences of his Spirit. III. AND REWARD. (Psalms 132:9, Psalms 132:16.) The ministers of God: 1. Are to be clothed with righteousness. They must be men in whom is the Spirit, and in whose lives are found the principles of Jesus Christ. It is vain to commend him with the lip when the life bears no confirming witness; but when lip and life speak the same truth, there is power and fruitage. 2. They will then be clothed with salvation. They will be men whose word will be of Divine redemption, whose work will be the healing, the strengthening, and the saving of the souls of men; and this plenitude of salvation will overflow to the life of those they serve. There is- IV. A TO THE PEOPLE. "They shout for joy" (Psalms 132:9-16). 1. Where worship is rightly rendered, where the praises of a gracious God are sung with grateful hearts as well as tuneful tongues, where the glories and the graces of God in Christ Jesus are unfolded as they should be, and as they will be by ministers who understand and magnify their mission, there will be pure and deep joy in the act of Divine service. This is the true, the Christian note to strike; not that of spiritual depression, but that of sacred joy; for are we not children and heirs of God? are we ….? not kings and priests unto God do we not "sit in heavenly places in Christ Jesus"? 2. When ministerial work has been faithfully discharged, it has led souls into the kingdom of God, which is "righteousness, peace, and joy in the Holy Ghost." The psalm brings out, what we must never lose sight of- V. THE OF ALL DIVINE . (Psalms 132:11, Psalms 132:12.) The promises of God usually, as here, have a condition attached to them; but where it is not expressed it is understood. The wise and holy Father could not promise anything absolutely to his children; that would be unworthy of his wisdom, and injurious to our true interests. Forgiveness is promised to repentance and faith; the indwelling Spirit to purity of heart; peace of mind to believing prayer; the crown of life to faithfulness unto death, etc. VI. THE GREAT . The psalm is Messianic (see Luke 1:69). 1. An availing plea. If for David’s sake God is asked not to send the suppliant away unblessed, how much more confidently may we plead the Name of the Son of David, and ask that for Christ’s sake he would not send us away without forgiveness and spiritual refreshment! 2. The hope of truth and victory. Christ, the Light of the world, the victorious Prince and Savior, was ordained, and in due time he came (Psalms 132:17, Psalms 132:18). BY S. CONWAY Psalms 132:1-5 The power of a holy soul. I. THAT DAWN WAS SUCH WE ARE BOUND TO BELIEVE, notwithstanding the flagrant and most grievous sins which are recorded against him. They stagger us when we read of them, and we wonder how such a man could ever have been called "the man after God’s own heart." But in this psalm, as so constantly throughout the Holy Scriptures, we come across statements which prove that, in the estimation of the people of his day, and of those who knew him best, he was held most dear. A passionate enthusiasm of honor and affection gathered round his name and memory, the evidence of which is met with simply everywhere. How could this have been if he were only what many in our day say he was, and who hold him up, not for warm approbation, but for severe reprobation? We are bound to judge of a man, not according to the standards of our own age, but of his, and to accept their testimony and not our inferences from statements which it is impossible for us in this age fully to understand. His own people loved and honored him, and that is enough. II. AS SUCH HE WAS DEAR TO THE HEART OF GOD. For his descendants felt that they might plead his name as an argument in their prayers. They believed that they might call upon God to "remember David." There is no hint here or anywhere that they were wrong in this. Doubtless they were right. There is no saint-worship in this, and no seeking David’s intercession with God; but there is the valid plea that God would remember the prayers and sorrows of his faithful servant—sorrows which came to him in consequence of his love and zeal for God. The people of God knew how God had remembered Noah, and saved him and his from the Flood; how he had remembered Abraham, and for his sake had saved Lot out of Sodom; and now they believed he would remember David, and would bless them as David had prayed. Such is the power of a holy soul to bring down blessing upon his children and upon his people. III. WHAT MADE HIM THUS DEAR TO THE HEART OF GOD? 1. Because dishonor to God was distress to him. It was a grief of mind that the ark and service of God should be so ill cared for (cf. 2 Samuel 7:2). It was to him a public dishonor done to God to allow such a thing to continue. How few there are who feel like this! All people seek their own, not those things that are God’s. It was an affliction to David that God was not honored. Oh that it may be so to us! 2. Because he not only grieved for the dishonor, but earnestly sought to remove it. See how intense was his desire that God should have a fit habitation (Psalms 132:5). He would not rest in his house, nor lie down, etc. (Psalms 132:3, Psalms 132:4), until, etc. (Psalms 132:5). Oh for zeal like this! What a witness for God it would be! And how solemnly he bound himself over to this work (Psalms 132:4)! And it was ever his anxious concern; this the meaning of "his affliction" in Psalms 132:1. Now, because of this, though he was a man of so many faults, and though he never did build the Lord’s temple, yet was he beloved of the Lord. IV. THE RESULT THAT , AND STILL FOLLOWS, FROM WHAT DAVID WAS. 1. His name became a valid plea with God. 2. An inspiring memory for all time, and especially to those who succeeded him. 3. A perpetual encouragement to all who work and suffer for God. 4. A call to us to cherish holy zeal for the honor of God.—S.C. Psalms 132:5 A place for the Lord. I. TO SECURE THIS SHOULD BE THE OBJECT OF OUR INTENSE DESIRE AND . 1. Because the Lord so desires it. See his name here, "the mighty God of Jacob." What a poor mean wretch Jacob too often was! And yet how God compassionated, pitied, uplifted, and saved him! What does not such a redeeming God deserve and demand! 2. For the sake of our fellow-men. It is the world’s great and crying need—that the Lord God should dwell among them. It is heaven where "the tabernacle of the Lord is with men." 3. For our own sake. For God’s "loving-kindness is better than life." God is the soul’s exceeding Joy. II. WHERE WE SHOULD MAKE THIS . 1. In our own heart. Until he have a place, a habitation, there, it is no good our trying to find him a place elsewhere. 2. In our homes. Let our own family be the scene of our first aggressive work. 3. In the branch of the Church to which we belong. The Church should be God’s rest forever; he would have it so (Psalms 132:13). But it too often is not. And until the Church is right, the world will remain wrong. To have a better world we must have a better Church. 4. In our own neighborhood. All who dwell around ought to be the better for our dwelling in their midst. "Let your light so shine," etc. 5. Throughout the world. The missionary cause should be dear to our heart. III. HOW WE SHOULD GO TO WORK. 1. By personal self-surrender to Christ. This stands at the threshold of all our work. Nothing can be done till this is done. 2. By believing prayer, importunate and persevering, and by holy example and faithful testimony. 3. By consecration of our substance to this work. 4. By continual self-denial. 5. By perpetual trust in Christ. 6. By firm, holy, and abiding resolve. (Psalms 132:2-4.)—S.C. Psalms 132:6, Psalms 132:7 Led of the Lord. We do not know for certain what "it," in Psalms 132:6, means. Probably the ark of the covenant—"the ark of thy strength" (Psalms 132:8). Nor do we know exactly where Ephratah was, and "the fields of the wood" (see Exposition for a possible interpretation). But we may suffer the expressions used in these verses to suggest to us the progress of the soul led by the Lord in the ways of life. We only take "it" as telling of the grace of God, the Word of life. And concerning this we may note— I. THAT GOD THE HEART THAT IS TO RECEIVE HIS GRACE. See how it was with David, how his soul was stirred in connection with the object he had in view. And so God ever deals with men. By one means and another he gets them ready for what he is going to give them. II. THEN HIS GRACE IS HEARD OF. The Ephratah stage is reached. When the soul has been got ready, the seed is sown, the Word is heard, and it has fallen into good ground. III. THEN IT IS SOUGHT AFTER AND FOUND. The search may be a long one, and the discovery made at last in some seemingly very unlikely place—some fields of the wood, as it were, where no one would have thought of going to look for it. In what unthought-of places and ways God is found! IV. THEN COME THE OPEN OF IT, AND WITH THEM WHO ARE LIKE-MINDED AND HAVE ALSO FOUND GOD. "We will go into his tabernacles." They have found what their soul desired, and they will proclaim it before all by going to the house of God with the people of God. V. THIS BY THE LIFE OF WAITING UPON GOD. "We will worship at his footstool." So the Divine life in us is matured and sustained. At what stage in this progress are we?—S.C. Psalms 132:8, Psalms 132:9 The Church the rest of the Lord. This is the only place in the Psalms where the ark is mentioned. And it is only described as here in 2 Chronicles 6:41. I. THE CHURCH THE LORD’S RESTING-PLACE. (See Numbers 10:33-36.) When the ark set forward, it was "to search out a resting-place for them." And where they were, God would be (2 Chronicles 6:13). It is not the magnificence of the shrine, the numbers or the rank or wealth of the attendants, but it is the spiritual character of the people, that God looks at. His Church consists of those who believe, love, and obey him. They are the objects of his love and care and choice. They shall have his presence, and his delight shall be with them. II. THE CHURCH CANNOT PROSPER WITHOUT THE OF GOD IN CHRIST. This is the meaning of the words, "Thou and the ark of thy strength." For though we had the presence of God, we could not know it apart from Christ. "No man cometh unto the Father but by me;" "This is life eternal, to know thee, and Jesus Christ whom thou hast sent." Our knowledge of God is dependent on our knowledge of Christ. The ark was the ark of God’s strength. Before it the waters of Jordan parted asunder; the walls of Jericho fell down; the idol-god of the Philistines, Dagon, was shattered. It was the symbol and pledge of strength from God for all Israel’s need. Hence the consternation of Eli when he heard that the ark of God was taken. But so is our Lord Jesus Christ the strength of God. For through him God wins us, keeps us, inspires us, strengthens us. God can do anything with us and through us when Christ is our Life. Revealed to our hearts in Christ, we are utterly his. III. THE CHURCH IS BLESSED INDEED WHEN THIS PRAYER IS . 1. Her priests are clothed with righteousness—endued with the spirit of holiness. The being clothed tells of manifested character, the habit and garment of the soul. And what a joy and a power to the Church is a holy ministry! Nothing can compare with it, nothing can compensate for its absence. 2. Her saints are filled with joy. Gladness and sanctity go together, as they ever should. Let us ever pray, "Endue thy ministers with righteousness, and make thy chosen people joyful." IV. THE CHURCH, WOULD SHE BE THUS BLESSED, MUST SEEK FOR THE IN PRAYER. "Arise, O Lord," etc. Then the Lord will dwell in her; she will be his rest (2 Chronicles 6:14-18).—S.C. Psalms 132:13-15 Zion of the Lord beloved. I. SHE IS THE OBJECT OF THE LORD’S CHOICE. 1. We cannot get rid of the truth of God’s election. Many would like to do so. It calls up in their minds thoughts of a very painful kind. It clouds for them and to them the face of God. 2. But we see it everywhere. Are not we ourselves a chosen people? With whom hath God dealt, in the way of privilege, as with us? 3. And we act upon the principle ourselves. If we want some work to be done, we elect the best instruments we can find for it. We do not send just anybody, but we choose whom we shall send. 4. And this fact shows us how to regard the doctrine of election. The election is to service for the sake of others, not to their exclusion, as is so commonly thought; for their good, and not for their ill. Thus God chose Abraham and Israel, that his "way may be known upon earth, and his," etc. (Psalms 67:1-7.). Not that others may be left out of the Divine blessing, but brought into it. If we are rendering no service to our brethren, then we are not of God’s elect, for all his elect serve. II. SHE IS HIS REST AND DESIRED FOREVER. 1. Allusion is, no doubt, made to the ark of the covenant. Its shiftings and migrations had been many ere it was finally fixed at Jerusalem. It went from Shiloh to Bethel (Judges 20:27); then to Mizpeh (Judges 21:5); then, for twenty years, it was at Kirjath-jearim, in "the fields of the wood;" then, for three months, in the house of Obed-Edom; and finally at Zion, where the psalmist thought it would rest for evermore. 2. But what was not strictly true of the ark and Zion is true of God and his Church. He ever dwells there; for his people have been chosen in Christ from the foundation of the world. He has already done so much for them, both in providence and in grace. Amongst ourselves nothing so hinds us over to render further help as help we have already given. And certainly it is so with God. He begins his good work, and therefore he goes on (Philippians 1:6). Then, God has promised to be ever with his people (see John 14:16-23; Ephesians 2:21, Ephesians 2:22). Amid his people only is he honored, loved, and obeyed; other men grieve, dishonor, and despise him and his Law; but his people count him their "exceeding Joy." And then he is beginning already to reap his blessed harvest in them. Our Lord himself was the Sower who went "forth weeping, bearing," etc. (Psalms 126:6); and already he is beginning to "come again with rejoicing," etc. For amid his people he finds even here and now—how much more by-and-by!—sympathy, love, holiness, devotion, those things in which he delights because they are of and like himself. 3. And what is true of the Church at large is true of the individual soul. Are we, then, members of God’s Zion, enrolled in the fellowship of his Church? III. THE SHALL BE BLESSED. Her praises, her prayers, her instructions, her ministers, her sacraments, her assemblies,—these are her provisions; and God shall, does, abundantly bless them to the securing of those happy results for which they were designed. IV. THE POOR SHALL BE WITH BREAD. In his Church the poor are the rich, and the rich the poor. For the poor are those who know it and long for the Bread of life, and so get it and are rich. But the rich desire not, and so have not and are poor. And Zion’s poor shall be satisfied. Oh to be of these poor!—S.C. Psalms 132:18 The shame of Christ’s enemies and the glory of his crown. That part of the Old Testament history to which this psalm refers is in all probability the dedication of the temple which Solomon had built. Part of it forms the conclusion of the prayer which Solomon offered on that occasion (cf. Psalms 132:8-10 and 2 Chronicles 6:41, 2 Chronicles 6:42). And the whole of it is appropriate to that event. Its first portion expresses the earnest anxiety of God’s people for his presence amongst them, and the second recounts those facts and promises on which their faith that God would come amongst them rested. David had been full of concern about the building of the house of the Lord. It was a real distress to him until he had found a place, etc. (Psalms 132:5). And all his conduct had been in keeping with this holy desire. Now, this the psalmist prays the Lord to remember. And what an example such holy anxiety is to us all when we are seeking the presence of the Lord in our midst! Such holy longing after himself God will never disappoint. The latter part of the psalm proves this, and our text is the closing promise of a series, all of which assure the people of God that Christ shall live and reign and triumph in their midst. So, then, let us consider— I. THE SHAME OF CHRIST’S ENEMIES. 1. It is strange that he should have any enemies, so good and gracious as he was. 2. But some of these enemies do not think themselves to be such. Those that are openly and flagrantly against Christ all can recognize; but there are a number of others who, though not with Christ, would protest against being regarded as his enemies. But such protest will not avail. To be not with Christ is to be against him—his enemy. 3. And for his enemies there awaits open shame. They shall be clothed with it. (1) There will be the shame of defeat. They cannot, shall not, have their way. The Church they would despoil the Lord will keep. (2) And of contempt. For think what it is they oppose; not some tyrannous oppression, but a just, holy, and most beneficent rule. And how inexcusable such opposition, for God’s Word was all against them, and the testimony of the best and wisest of men, and conscience, when suffered to speak, condemned them! but, nevertheless, they persisted in their sin and folly. What but the shame of contempt can come to them? What else should come? (3) And of the profound moral condemnation of all the good. For these opponents of Christ have violated all their better nature, have incurred the guilt of deep ingratitude, and have wrought widespread evil; they have dragged down with them many precious souls, and they have done foul dishonor to God. May he keep us from all such shame! II. THE GLORIES OF THE SAVIOR’S CROWN. "Upon himself," etc. None of us are capable of adequately speaking of these glories, but we are able to see some of the sources whence these glories spring. As: 1. From the nature of Christ’s rule. It is supreme, universal, eternal, attained at vast cost and in infinite wisdom, righteousness, and love. 2. From the universal and glad response which it shall receive. "His saints shall shout aloud for joy." His rule is their delight. 3. From the results of his rule. See the numbers of his subjects, their happy condition, their spotless purity. These are some of the results of our Savior’s rule. . In which shall you and I share—in these glories, or in the shame with which his enemies shall be clothed? One or the other it must be. Before God let us settle this question.—S.C. BY R. TUCK Psalms 132:1 Anxious purpose delayed may prove afflictive. "Remember for David [i.e. so as to fulfill the promise made to him] all his trouble" (see 2 Samuel 6:8-15; 1 Chronicles 22:1-19.). This psalm may belong to the period of Solomon, but it is better to read it in the light of the memories and feelings and hopes of the restored exiles. It is a plea for the fulfillment of the promises made to David in the experiences of the restored nation; and it is a poetical way of saying that the anxieties of the exiles for the honor of Jehovah and Jehovah’s worship were only fitly represented by the anxiety of David in the olden time. The key-note of the psalm is given in the first sentence, "Lord, remember David." "Fulfill in us thy promises to him; for we are like-minded towards thee and thy service." The point immediately before us is, that affliction is a comprehensive term, and may include providential hindrances. It should be borne in mind that, as David purposed to build a temple for God, and could not accomplish his purpose, so the restored exiles purposed to rebuild the temple, and could not accomplish their purpose because of the opposition of the Samaritans. The psalm represents the fretting of the pious part of the nation at this enforced delay. I. DIVINE , CAUSING DELAY, MAY BE . It is true that God deals with the individual, and has personal interest in each individual; but he is the Father of a family, and must keep supremely in view the interest of the whole. The wish of one is always considered, but delay may be necessary in order to get things worked round so that the wish may be met without injury to others. Man’s purposes are formed without full knowledge, so they often must be qualified. II. DIVINE , CAUSING DELAY, MAY BE . That depends greatly on the disposition of those who form the purposes. A king, like David, who was constantly getting his own way, would find it especially hard to be hindered. The exiles, who were full of enthusiasm for God’s house, must have found it very hard to have their work arrested. All the harder because their purpose was such a manifestly good one. It may be urged that no severer strain ever comes into a good man’s life than enforced delay in accomplishing his pious purposes. In agony a man may say, "God will not let me do the good I would." III. DIVINE , CAUSING DELAY, MAY BE . They may educate humility, by convincing us that we are not absolutely necessary; and submission, by compelling our wills to wait on God’s will; and hope, by assuring us that God being in the delay will surely be in the issue to which it leads.—R.T. Psalms 132:2 The Mighty One of Jacob. Every man has—should have—his own apprehension of God, and name for him. (For this name, see Genesis 49:24.) It does not appear that Jacob called him "The Mighty One." This is the name which those find for Jacob’s God who can read aright the story of God’s dealings with the great patriarch. But it is more than probable that there is poetical allusion to the revelation that was made to Jacob at the Jabbok. The nameless one who wrestled with him prevailed to leave on him the permanent mark of his power. So he may properly be figured as the "Mighty One." This name for God is also found in Isaiah 1:24; Isaiah 19:1-25:26; Isaiah 60:16. I. A MAN MUST USE THE NAMES THERE ARE FOR GOD UNTIL HE CAN MAKE ONE FOR HIMSELF. Mothers give the first conceptions of God, and teach the first name for him. As the boy unfolds into the man, he will have changing, enlarging, ideas of God, and want other names for him. Israel fixed a variety of names in association with particular incidents. The earlier names chiefly embody the idea of power. Presently they enlarge to express character. But only refined minds need names that express personal relations. It may be well to illustrate what a variety of names there are in the Old Testament for God, and further, to show what differences of conception are embodied in the names for God in different nations and religions. Teut, Allah, Theos, Deus, Buch, As, Istu, Rain, Magatal, Pussa, Goezur, Yannar, etc. It may he that a man can never really get to fill the Divine name Father with its proper meaning until he realizes his own paternity; but this is getting a name out of an experience. II. A MAN MAY GET HIS OWN NAME FOR GOD OUT OF HIS OF LIFE. And a man does not really know God, or come into right personal relations with him, until he gets his own name by which to call him. It may, of course, be an old and familiar name; but the man must make it his own. The experiences of life may bring to a man a great awe of the Divine majesty; or a tear of the Divine power; or a wondering over the Divine mystery; or a tenderness on account of the graciousness of Divine dealing. In each case we want a name; and we put our own special meaning into the name for God that we use. It means more to us than it does to any one else. And when once we have fixed our own name for God, it becomes a sort of test by which we appraise and understand all God’s further dealings with us.—R.T. Psalms 132:5 Housing God’s symbols. The fitting old place was a temple; the fitting place now is a heart. The old economy was an elaborate picture-teaching of spiritual truths and relations. It is urged that, as man is a composite being, and can never transcend his bodily conditions, his religion must always be as composite as himself. it must have its visible symbols, and they must have their fitting earthly, material, surroundings. On the other hand, it is urged, as by the Hindus, that precisely what man has to do, precisely what has to be the issue of life, is full deliverance from the sensible and material, from all reliance on form, symbol, sacrament, or other outward help; and absolute absorption in, and satisfaction with, spiritual and eternal realities. To many this must seem a dream; and it may confidently be affirmed that the majority of men will never transcend their dependence on material symbols. Religion for humanity will always have its shrines, its sacraments, and its services. And if this be so, then adequate and efficient material helps will be sought by all devout souls. And this is illustrated in David’s anxiety. I. THE PITTING PLACE FOR DIVINE SYMBOLS. David had to deal with a sacred ark, which was the symbol of Jehovah’s presence as the supreme King of the nation. Clearly what was befitting to the King was a dwelling-place. But David had restored that ark to a nation that had at last gained settled permanency. The sense of security led to the idea of building a palace for David. How natural that David should thing of building a palace for his supreme and sovereign Lord! A movable tent was no longer in harmony with the national life. The houses built for God, the churches and chapels of today, ought to represent that sense of God and of God’s presence which they have for whom they are built. If the house holds the symbols which God gives, it is the symbol of God which man creates. It represents his thought of God. II. THE FITTING PLACE FOR THE REALITY BY SYMBOLS. For symbols are never realities, and never must be thought of as such, or treated as such. They are only symbols. The Divine presence is a spiritual reality. And that must have its shrine. That shrine is a human heart. "To that man will I look, and with him will I dwell, who is humble and contrite in heart." The heart-temple must be worthy of its real presence.—R.T. Psalms 132:6 The history of the ark epitomizing the history of the nation. If Ephratah is to be treated as the ancient name of Bethlehem, we must not understand this verse to affirm that the ark was ever there; but, putting himself back into the olden days, the poet represents David as having heard about the ark when he was living at Bethlehem. But it is more simple to take Ephratah as a general term for the district in which the ark was found. Historical or geographical precision is not necessary, in a poem or a psalm. It should also be noticed that this psalm is arranged in answering sentences for chanting. In saying that the ark was the symbol of the Divine presence, we are hardly precise enough. The Divine presence was a wondrous light that shone above the cover of the ark, and between the guarding cherubim. The ark itself represented the nation of Israel, and in it the tables of the covenant were put, as in the heart of the nation God’s laws were settled. God’s symbolic light resting on the representative ark signified God’s acceptance of, and favor toward, the nation. So the history of the ark becomes the suggestion of the history of the nation. This may be illustrated in four stages. I. THE ARK THE NATION’S -TIME. It was for a time in the making, according to Divine instructions, and during the wilderness-period, a ritual and religious associations were growing up around it. It is not always clearly seen that the religious system was being developed, as well as a national and governmental system, during the years of the desert-wanderings; and the system grew round the ark. II. THE ARK THE NATION’S SELF-WILLED TIME. Every nation, during its formation, has a self-willed time, such as is represented by the period of the Judges; and the fate of the ark during that period singularly answers to the up-and-down experience of the people. We have the ark dishonored; used for wrong purposes; lost; preserved by God; and partially restored. And these are evident suggestions of the national life of the period. III. THE ARK THE NATION’S TIME. Under David it was brought to represent the nation before God, and the light shone again on its cover, signifying full-restored relations. And under Solomon the ark and the glory gained permanent location, signifying the nations’ religiously founded prosperity. IV. THE ARK THE NATION’S TIME. It ceased to represent the whole nation—ten tribes neglected it. Then it became ill used, and at last it was carried away and lost, as the nation was ill used by encroaching Baalism, and carried away by Babylonian force.—R.T. Psalms 132:7 God’s footstool. "Worship at his footstool." By the "footstool" is meant the cover of the ark, on which the Shechinah-light was regarded as resting. Round the top of the ark ran a crown or wreath of pure gold, and upon it was the mercy-seat, of the same dimensions as the ark, made, not of wood overlaid with gold, but entirely of pure gold. At either end of the mercy-seat rose two golden cherubim, with outspread wings, and faces turned towards each other, and eyes bent downwards, as though the Shechinah-glory were too dazzling to look fully upon. It would appear to be a special idea of David’s, for in his last address to his people he said, "As for me, I had in mine heart to build an house of rest for the ark of the covenant of the Lord, and for the footstool of our God" (1 Chronicles 28:2). The Eastern idea of a footstool to a throne is seen in Solomon’s ivory throne. "There were six steps to the throne, with a footstool of gold" (2 Chronicles 9:18). The man who offered homage, or presented a petition, might approach no nearer to the king than his footstool. In a more general sense heaven is said to be God’s throne, and the earth his footstool; then anywhere on earth is a fitting place for offering our worship (see Isaiah 66:1; Matthew 5:35; John 4:20-24). I. AT GOD’S THE DIVINE . He lets us come into his presence, and even to come so near to him, so directly into personal communion with him, as is indicated by approaching his footstool. But he permits no presumption, no irreverence. And it is well to remember that, if Christianity permits of familiarity with God, it must never be other than a holy familiarity. The Christian must keep at the footstool. The surprise at the Divine condescension in permitting us to come so near as this is well indicated in 1 Kings 8:27; Isaiah 66:1, Isaiah 66:2. II. AT GOD’S THE MOOD OF THE , A royal presence is always affecting, and a man who enters it is always set upon securing the best preparations and attitudes. There is lacking from much of our worship and prayer that sense of coming to a King who is so glorious that we may not get nearer to him than his footstool. The proper mood for the Divine presence may be elaborately unfolded and illustrated. We only suggest that the proper mood is a holy blending of humility and confidence—the humility that says, "I dare not," with the confidence that says, "I may."—R.T. Psalms 132:9 The holy clothing. The allusion is to the way in which the priests of God, in discharging their sacred functions, set forth his righteousness in the salvation of his people. The white garment of the priest is the symbol of the clothing of righteousness (see Zechariah 3:3, Zechariah 3:4; Revelation 19:8). "Fitting attire, figuring the inner still more glorious attire which they should wear, of holiness and obedience to him whom they serve" (’Speaker’s Commentary’). Dr. Bushnell remarks on dress as being the "outward analogon, or figure, of character; dress relates to the form or figure of the body, character to the form or figure of the soul—it is, in fact, the dress of the soul. The option we have in one typifies the grander option we have in the other. The right we have in one, above the mere animals, to choose the color, type, and figure of the outward man, foreshadows the nobler right we also have to cast the mould, fashion or despoil the beauty, of the inward man. On the ground of this analogy it is that the Scriptures so frequently make use of dress to signify what lies in character, and represent character, in one way or another, as being the dress of the soul. Thus they speak of the ’wedding garment,’ ’ the garment of praise,’ that ’of cursing,’ that ’of pride;’ ’the robe of righteousness,’ and ’of judgment,’ and ’the white robe,’ and ’the best robe’ given to the returning prodigal, and ’the robe that has been washed,’ and ’judgment put on as a robe,’ of ’white raiment’ and ’white apparel,’ of ’glorious apparel,’ of ’filthiness,’ or ’righteousnesses that are filthy rags,’ of ’filthiness in the skirts;’ and, more inclusively and generally still, of being ’clothed with salvation,’ ’with strength and power,’ ’with humility,’ ’with majesty,’ ’with shame,’ ’with fine linen, clean and white, which is the righteousness of saints.’ All the figures of dress and clothing are used up, in this manner, by the Scriptures, to represent the forms of disgrace and filthiness, or of beauty and glory, into which the inner man of the soul may be fashioned—wearing Heaven’s livery, or that of sin. As character is the soul’s dress, and dress analogical to character, whatever has power to produce a character when received, is represented as a dress to be put on." In the references of this psalm to the white clothing of the priests, that clothing is said to represent both "righteousness" and "salvation." It may very well be that these are only two terms to represent the same thing, but, at least, they are the same thing seen from different points of view; and we may be right in seeing distinct but related things. I. THE HOLY OF THE PRIESTS . The white garments on the cleansed body were associated with the great sacrificial acts, which bore the closest relation to the recovery, restoration, ceremonial redemption, of the people. At the great Day of Atonement, the symbol of all the Divine salvations, the High priest was required to "put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen miter shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on" (Le Psalms 16:4). II. THE HOLY OF THE PRIESTS . Which is the basis, ground, and condition of salvation on man’s side. A man who seeks salvation must want to be what is represented by the priests’ white garments. A man who seeks Christ’s salvation can never have it unless he wants to be as pure, as righteous, as Christ. The priest can atone for nobody and nothing unless he is, representatively at least, righteous. And nobody can be atoned for unless he is representatively-and in resolute will and purpose—righteous. Man’s righteousness is no ground of acceptance with God, but man’s wish to be righteous is the condition on which alone a sacrifice can be made for him. So when the restored exiles longed and prayed for the renewal of the glories of David’s time, they wanted their priests who represent them clothed with salvation and clothed with righteousness; clothed with righteousness because clothed with salvation, or in order to effect salvation. It will easily be seen how the formal teaching of the "holy clothing" found its spiritual realization in our great High Priest, who, in his righteousness, represents what we would be to the eternal Father, and gains the power and right, through his obedience, sacrifice, and exaltation, to come into our spheres of character, and make us what we would be, and what he is.—R.T. Psalms 132:12 Conditional promises. "If thy children will keep my covenant." Is an unconditional promise, either human or Divine, conceivable? And if conceivable, is it reasonable, and could it ever be wise? It certainly could never be, as the promise of a man, who could never see all round a thing and all through it, and so never have a sufficient basis on which to make the promise. And we cannot think of an unconditional promise as ever befitting for God to make, because he must make it to moral beings, whose continuance in the same mood can never be guaranteed. The folly, and possible mischief of all unconditioned promises is indicated in the promise of excited and half-drunken Herod to the dancing-girl Salome, which tricked him into taking the life of Christ’s forerunner. It may seem as if, by removing the unconditional element from God’s promises, we removed our confidence, and brought in the possibility of his breaking his word. But his doing the very best for us is more important than his keeping any particular promise; and doing his best may mean not keeping his word; only we must clearly see that the ground of his change is change in us—is our falling to meet his appointed conditions. That conditions, affixed to promises, are a blessing to us may be readily shown. I. TEST . While we are here on earth we never transcend the dependent child-spheres. We are under what is represented by family rule; and that always tests obedience by putting conditions to promises. "If ye be willing and obedient, ye shall eat the good of the land." II. CULTURE TRUST. Because they keep up relations with the promise-maker, and preserve our sense of dependence on his good will. If a promise were absolute, it would tend to separate us from the promiser. It would be something distinct from him. And it would be fatal to our trust in God if we could rely upon his word as distinct from himself. We must trust the "Faithful Promiser." III. ACT AS . Illustrate from the constancy with which the nation Israel was warned of the covenant-conditions of its promises. The Divine "if" stands ever before us. We lose all claim on the promises if we fail to meet the conditions; and the loss is our own.—R.T. Psalms 132:14 Limited permanency. For the changed locations of the ark, see Bethel (Judges 20:26, Judges 20:27), Mizpeh, Shiloh, Kirjath-jearim, house of Obed-Edom, Jerusalem. We are often disturbed by the fact that God’s promises have a sound of permanency, but that permanency has not been realized, at least in the way in which the realization was expected. There are two things which need to be taken into consideration. 1. The Bible is largely poetry, and the poetry is of the Eastern type, in which there is always an element of intensity and exaggeration. In dealing with all poetry we have to use an answering imagination to that of the writer of it, and so get at what he suggests rather than what he says. 2. It is to be borne in mind that, strictly speaking, the idea of absolute permanency can never be applied to anything created, for every created thing must be dependent on the good will of its Creator. To these considerations a third may be added. The introduction of sin, as human self-will, into the world, has introduced frailty and brevity into everything related to the sinner. The promise of permanence for David’s royal house, or for the temple which his son built, was certainly not formally realized. David’s dynasty ceased; the Babylonians destroyed the temple. And it was not that the promises were conditional; it was that they were never intended to be permanent. It would not have been the best blessing for the world for David’s dynasty or the Solomonic temple to have continued forever, in a literal sense. I. A THING IS REALLY THAT SO LONG AS IT IS REALLY NEEDED. A thousand things are better passed away when they are done with. Mere length of endurance in time is no necessary blessing to anybody. True permanency is fitting to use. "A man is immortal until his work is done." Then it is best for him to be mortal. II. A THING IS REALLY THAT PASSES INTO WHAT IT FOR. For everything is a matrix, forth from which something comes which is to live and be a matrix in its turn. In one sense everything is destroyed; in another sense nothing is destroyed. We live forever in the great succession of things. Our living force goes into the stream of time, flows on to the ocean of eternity, and can never be lost.—R.T. BY C. SHORT Psalms 132:1-18 Spiritual worship. "The psalmist, filled with the memory of many an ancient oracle in praise of David and his city Zion, unable to bear the thought that this ’ beauty of all the earth,’ for which David had toiled, should remain sunk in misery and ruin, prays to God to remember his promises, and to return once more to his chosen dwelling-place;" that the temple may be rebuilt, and the national worship restored, Some of the principal thoughts suggested are— I. THAT THE WORK A MAN CAN DO IS TO HELP TO BRING GOD NEARER TO MEN. In this case David toiled with unwearied efforts "to find out a place for the Lord," where the ark might at length rest. But there are many ways besides of bringing God nearer to the thoughts of men. Public worship is only one means. A life divinely lived; works; conversation. God is made known best by the living temple. II. GOD WILL, HOWEVER, IN DUE TIME REWARD THE LABORS OF HIS . "Lord, remember David, and all his labor and trouble." "Turn not away the face of thine anointed." Do not deny his prayers. Seeming delay on God’s part is no real delay. III. IT IS GOD’S WILL TO REVEAL HIMSELF AND BE FOUND OF MEN. "The Lord hath chosen Zion; he hath desired it for his habitation," etc. He has created men for the fellowship of himself and of one another. "This is my rest forever;" as the father finds rest at home. IV. GOD HAS MADE FOR THE WANTS OF OUR AND NATURE. "I will clothe her priests with salvation, and her saints shall shout for joy, ordained a lamp for mine anointed," etc. "I will bless her provision with increase, and satisfy her poor with bread."—S. A SHORT psalm in praise of unity and brotherly harmony. As Dr. Kay observes, "The preservation of this unity was the object of the selection of ONE place, to which the tribes should go up on pilgrimage three times a year." And the intercommunion with each other, which the pilgrimages fostered, was certainly one of the chief means by which a unity of feeling and sentiment was kept up among the scattered members of the nation century after century. The pilgrimages were to the Israelites what the meetings at the Olympic and ether games were to the Greeks—at once witnesses to a belief in ethnic unity, and a strong and efficient bond of union. This psalm was therefore admirably fitted for a "pilgrim-song," which it is allowed on all hands to have been, and must have greatly helped the various classes of pilgrims-the spiritual and secular authorities, the rich, the poor, the citizen, the peasant, and the widely divided members of the Great Diaspora—to feel themselves united with each other and with Jehovah. Psalms 133:1 Behold, how good and how pleasant it is for brethren to dwell together in unity! The unity described appears to be existent, and to present itself to the psalmist’s vision. Hence the opening, "Behold!" All may see it, and see how blessed and pleasant a thing it is. "Brethren" is used in the wide sense of descendants of a common ancestor (Genesis 13:8; Exodus 2:11; Acts 7:26, etc.). Psalms 133:2 It is like the precious ointment upon the head. The anointing oil of the sanctuary was an ointment composed of many "precious" ingredients, as myrrh, cinnamon, sweet calamus, and cassia, besides oil olive, which was its basis (Exodus 30:23, Exodus 30:24). Not only Aaron (Leviticus 8:12), but all later high priests, were anointed with it (Exodus 30:30). That ran down upon the beard, even Aaron’s beard. This would be the natural result of a copious "pouring" of the oil upon the top of the head. Though not mentioned historically in Leviticus, it presents itself to the eye of the poet, on whose mental vision the whole scene rises. That went down to the skirts of his garments. Streamed even to the lower fringe of his long vesture (Kay). The high priest at his consecration was a type and symbol of unity. He bore on his breastplate the names of the twelve tribes, so that the holy oil, typical of the grace of God, when it was poured upon him, flowed down on all the tribes, diffusing everywhere an odor of fragrance. Psalms 133:3 As the dew of Hermon, and as the dew that descended upon the mountains of Zion. The interpolation of the words, "and as the dew," is quite unwarrantable, and spoils the sense. It substitutes duality for unity, and destroys the parity of the two illustrations. Translate, "As the dew of Hermon, that cometh down upon the mountains of Zion." The psalmist sees the moisture which fertilizes the Holy Land, and makes it the fertile land that it is, all given forth from Hermon, the one great mountain at its head. As Dr. Kay well observes, "Physically, Hermon was to Canaan what Aaron was ceremonially to Israel—its head and crown, from which the fertilizing stores of heaven descended over the land. For not only does the one great river of Palestine, the Jordan, issue from the roots of Hermon, but the giant mountain is constantly gathering and sending off clouds, which float down even to Southern Zion." For there (i.e. in Zion) the Lord commanded the blessing, even life forevermore. The reference is to Le Psalms 25:21, and perhaps to Deuteronomy 28:8. Psalms 133:1-3 Unity in the Church. Applying the words of the psalm to a Christian community gathered together for the worship and the work of our Lord, we may regard— I. THAT IN WHICH UNITY . This we find in: 1. The acceptance of the same truth in the same sense. It is not enough that all subscribe to the same Creed, or agree to use the same words in prayer or sacred song,—that is only a formal and outward unity; there must be a substantial, intelligent agreement. Not necessarily, not indeed possibly, the acceptance of Christian truth in all its particulars in the same sense; but the reception, in the mind, of the fundamental doctrines of the Christian faith by all professed believers. 2. Essential oneness in aim and spirit; all being animated by the same desire to promote the glory of Christ and the elevation of mankind; all having the same spirit of earnestness and holy expectation. 3. Readiness to concede and co-operate. There can be no good work without hearty union of forces, and there can be no such combining without a cheerful readiness to concede to one another. Each must "esteem other better than himself." 4. Mutual esteem and affection. This can only be attained by a disposition to recognize and to honor all that is best in other people, and a determination to make the least of anything that is unpleasing or even unworthy. II. ITS . (Psalms 133:2.) As fragrant as the sacred oil used in priestly consecration is the odor of brotherly love. And as an exquisite fragrance attracts whilst anything offensive repels, so the presence of unity in the Church is a constant invitation, unformed and voiceless, but influential and effective. No one will come to the community where discord is the prevailing state; many hearts will be won, many feet will repair to the circle where peace and concord dwell. III. ITS BEAUTY. (Psalms 133:3.) It is as beautiful in the moral realm as the dew on which the sun is shining is exquisite in the material. We admire unity when we see it. It shows the presence of the finest moral and spiritual qualities. It is the fair product of self-control, of obedience to the Word and will of God, of the study of the character and spirit of Jesus Christ. It is the reproduction of his own life. It is a spiritual result on which the eye of the soul rests with a pure and keen delight. IV. ITS VALUE AS VITAL TO ALL TRUE SUCCESS. (Psalms 133:3.) "There the Lord commanded the blessing," etc. There may be the appearance of success without it, but not the reality. Other, human qualities may command great congregations, large contributions, elegant and commodious premises; but without the unity which our Lord requires in his people, there will be no Divine blessing, there will not be the communication of the "life for evermore," the eternal life which is born of his Spirit. No leader or teacher can over-estimate the value of the spirit of unity in the Church of Christ. No surrender of our own preferences can be too great to secure it. For nothing should we pray more earnestly: "Pray for the peace of Jerusalem;" Jesus himself prayed that "they all may be one." They who cannot achieve any great things in utterance or in organization may render essential service by breathing and diffusing a peaceful spirit, by promoting the unity which is the unvarying condition of all real success. BY S. CONWAY Psalms 133:1-3 Unity. This most delightful little psalm summons our attention to the exceeding excellence of this grace of unity, and by so doing it invites us to consider what are its elements and conditions. Now, we all of us have a general idea of what unity is; we need not labor after an exact definition, and we are ready to subscribe our assent to the declaration of the psalm, and say of it, "Behold, how good and pleasant it is!" These two qualities do not always go together; there are many things that are good but are not at all pleasant, and we know that there are many things which are pleasant which are not at all good. But of the grace of unity, both can be affirmed. Now, this will be seen as we consider— I. WHAT, HERE, THIS GRACE OF UNITY IS LIKENED TO. To the sacred consecrating oil with which the priests of God were anointed (cf. Exodus 30:22-33). And also to the dew which descended on Mount Hermon. 1. Take these two similitudes together. That which is common to them both is their so descending, flowing down, that, as in the case of the holy oil, the whole person of the priest is sanctified by it; it descended from the head to the beard, and thence to the borders of the priestly garment, so that his whole service was consecrated, and all his members. And so with the dew on the lofty Hermon; it stayed not there, but descended—the word "descended" is used in each ease, it is the key-word of the psalm, like the word "keep" in Psalms 121:1-8.—to the lower heights, and thence to the plains, so that the whole land, from Hermon in the north to Zion in the south, was blessed thereby. Now, the grace of unity is in this respect like the holy oil and the dew—it is a blessing for all and every one; for all our service and ministry, for all the people, the lowly as well as those of high station, and for all the land. North and south in Palestine had been torn by discord, strife, and war; but when this psalm was written they were all "as one man," gathered and bound together in the unity of their national life and of their one faith (Ezra 3:1; Nehemiah 8:1). Happy the nation, happy the Church, happy the home, where this blessed spirit of unity comes and abides! 2. Take them separately. And: (1) The holy oil. It was commanded of God (cf. Exodus 30:1-38.). It was very precious and fragrant. Its composition and character were due to God. It consecrated all service, and no service could be rendered without it. But all this true of this grace of unity. (2) The dew. It gave fertility and beauty and health to all the land, which would have been bare and sterile without it. Again, this is true of this grace. That nation, Church, home, where unity reigns shall be good and pleasant to look upon and to be associated and identified with. It shall render glory to God, and be for the blessing of men. II. WHAT ARE ITS . 1. Association. We must come together; there can be no unity in solitariness. We are many members, but one body. It condemns all separatism for separatism’s sake. 2. Variety. There is no unity in the mere repetition of the same things, as in a heap of sand, a flock of sheep. But unity requires harmonized varieties. Music is not a monotone, but a harmony. Acts of Uniformity cannot secure it. In a true Christian society there must be variety of thought, feeling, and opinion, of age, position, character. 3. Liberty. There is no unity where there is no freedom. No real agreement exists where none is allowed to disagree. A lump of ice binds together a whole mass of most discordant things, but there is no unity in such a mass. They are fettered together by the frost force; let that be loosed, and each goes its own way at once. 4. Life. There is no strife in a graveyard; dead things do not quarrel A dead Church is peaceful enough. 5. Intelligence. The unity that is produced by priestcraft and superstition, where education and intelligence are lacking, where if light came it would at once be dissolved,—that is not true unity. But without these conditions (verses 1-3) unity is not. III. WHAT ITS REAL SOURCE. The Holy Spirit of God. Like as one life animates our bodies and makes them one, one common feeling the passion-swayed multitude; so when the Spirit of God comes into a community, then, as at Pentecost, there is one body, "one Lord, one faith, one baptism" (Ephesians 4:1-32.). IV. WHAT THE FRUIT IT BEARS. "There the Lord commanded the blessing," etc. (verse 3). It is ever so.—S.C. BY R. TUCK Psalms 133:1 Possible unities. The topic of the psalm is the joy felt in the reuniting of the nation in its restoration from the scattering and depression of the Captivity. Strictly there is no Hebrew equivalent for the words rendered "in unity." The Hebrew simply means, "How pleasant a thing it is for (those who are) brethren to dwell together also!" The idea has been thus expressed, "How good it is for those who are united by the ties of kinmanship to be united yet closer by the possession of one common place of abode!" A race in possession of a common country merges individual in national interests. The two illustrations represent the pervading influence of this sympathetic spirit. The anointing oil which reached to Aaron’s feet. The dews of Hermon, which were wafted over all the land. I. THERE IS THE UNITY OF . The oneness of a common life; common pleasures; a common love. The similarities may concern very simple things, and yet be deeper than all diversities, and may gain triumph over everything that may tend to separate. Similarities in language, art, scientific interests, political principles, skill in games, suffice to unite men. How much more should religious feeling, and share in Christian work! Illustrate by the uniting bond of Freemasonry. II. THERE IS THE UNITY OF . There is no necessary form in which any life is bound to express itself. However life genuinely expresses itself, the expression will be found in harmony with every other expression. The pictures in the Academy are set, oftentimes, in painful color-contrasts one with another. The flowers of a garden are always harmonious. True unity consists in each being his best along his own line. III. THERE IS THE UNITY OF . Meekness means voluntary putting one’s own interests aside in order to fit ourselves to the service of others. And, in this sense, meekness is the deepest secret of unity. That kind of unity we should get in (1) family life; (2) Church life; (3) social life. For that, however, we need special grace, in order to triumph over sinful self-pleasing. The triumph of the Christian relationship is the unity that comes through altruism, for Christ’s sake.—R.T. Psalms 133:2 Fragrance of the brotherhood. "True concord is a holy thing, a sacred oil, a rich perfume which, flowing down from the head to the beard, from the beard to the garment, sanctifies the whole body." We get a better idea of the figure if we think of scent, or perfume, rather than oil, which Western people dislike, save for special uses. There can be little room for doubting that the psalm is a rejoicing over the restored unity of the Jewish nation. "Ephraim no longer vexed Judah, or Judah Ephraim." The mutual jealousies of the tribes had ceased; and those who returned to Jerusalem belonged to all the tribes. "That at this time there was a real unity of heart and mind in the nation may be inferred from the narratives in Ezra and Nehemiah" (Ezra 3:1; Nehemiah 8:1). The point of comparison does not lie in the preciousness of the oil, or in its all-pervading fragrance; but in this—that, being poured on the head, it did not rest there, but flowed to the beard, and descended even to the garments, and thus, as it were, consecrated the whole body in all its parts. All the members participate in the same blessing (for the composition of the anointing oil, see Exodus 30:22-33). The point to unfold is that the consecration of God, which binds the Church in unity, secures the unity of a common fragrance. I. THE IS NOT A UNITY OF , God never makes the brothers of a family alike; and when he remakes men, he does not shape them to a pattern, he gives them a new common life. The oil is represented as not stopping with intellectual people, who are as the head; it goes on to the strong people, who are as the beard; and to the useful people, who are as the limbs. All the members of the body retain their individualities. II. THE IS A UNITY OF GRACE . The new bond uniting all the members of the body, and all the relations of the life (which are represented by the garments) is the oil of Divine grace which reaches to and sanctifies them all. III. THE IS A UNITY OF COMMON . Every part gives forth fragrance, and it is everywhere the same fragrance—the fragrance of that godly character and godly living which grace sanctifies. Scents are dependent on the substances on which they lie. Some absorb and destroy fragrance. Others freely give it forth. The unity of the Church is the fragrance of the holy living of each one of its members.—R.T. Psalms 133:3 Lessons of the dew. Palestine is a land of dews. It is very dependent on them. Destitute of rains for many months at a time, it relies for securing crops on the heavy fall of dew which is secured nightly by its multitude of mountains. Hermon is no more conspicuous in the sight than in the peculiar abundance of its dews. They become rain for the thirsty land. Mr. Porter says that one of its hills is appropriately called "Father of the Dew," for the clouds seem to cling with peculiar fondness round its wooded top. Dr. Tristram says, "We had sensible proof at Rasheiya of the copiousness of the ’dew of Hermon,’ spoken of in this psalm, where ’Zion’ is only another name for the same mountain. Unlike most other mountains which gradually rise from lofty table-lands, and often at a distance from the sea, Hermon starts at once to the height of nearly ten thousand feet, from a platform scarcely above the sea-level. This platform, toe—the upper Jordan valley, and marshes of Merom—is for the most part an impenetrable swamp of unknown depth, whence the seething vapor, under the rays of an almost tropical sun, is constantly ascending into the upper atmosphere during the day. The vapor, coming in contact with the snowy sides of the mountain, is rapidly congealed, and is precipitated in the evening in the form of dew, the most copious we ever experienced. It penetrated everywhere, and soaked everything. The floor of our tent was saturated, our bedding was covered with it, our guns were dripping, and dewdrops hung about everywhere. No wonder that the foot of Hermon is clad with orchards and gardens of such marvelous fertility in this land of droughts." Dr. Geikie gives quite a fresh explanation of the ordinary dew of the country. "There is no dew, properly so called, in Palestine, for there is no moisture in the hot summer air to be chilled into dew-drops by the coolness of the night, as in a climate like ours. From May to October rain is unknown, the sun shining with unclouded brightness day after day. The heat becomes intense, the ground hard, and vegetation would perish but for the moist west winds that come each night from the sea. The bright skies cause the heat to radiate very quickly into space, so that the nights are as cold as the day is the reverse. To this coldness of the night air the indispensable watering of all plant-life is due. The winds, loaded with moisture, are robbed of it as they pass over the land, the cold air condensing it into drops of water, which fall in a gracious rain of mist on every thirsty blade. In the morning the fog thus created rests like a sea over the plains, and far up the sides of the hills, which raise their heads above it like so many islands. At sunrise, however, the scene speedily changes. By the kindling light the mist is transformed into vast snow-white clouds, which presently break into separate masses and rise up the mountain-sides, to disappear in the blue above, dissipated by the increasing heat." Dew seemed to the Israelites a mysterious gift of heaven, as indeed it is. (For Bible associations of the dew, see 2 Samuel 1:21; 2 Samuel 17:12; 1 Kings 17:1; Job 29:19; Job 38:28; Psalms 110:3; Proverbs 19:12; So Proverbs 5:2; Hosea 6:4; Haggai 1:10 (Gideon’s dew on the fleece is familiar, Judges 6:36-40; Isaiah 18:4; Isaiah 26:19, etc.) God’s blessing is like the dew in these particulars— I. IN ITS . The dew differs from the rain in this, that we feel as if we understood the rain, but we never seem to understand the dew. We can see the clouds that distil in rain; we cannot see the moisture of the atmosphere which distils in dew. It is God working in secret for our good. Then, too, it is not always what it seems. It seems to be a cold night mist, that chills us, and we think must chili everything. It is (God’s blessing always is, whatever form it takes) the very thing that vegetation most pressingly needs. II. IN ITS . No one can keep the dew wholly for himself. It will bless his neighbor too. Nobody can limit or imprison God’s blessings. They come on evil and on good. III. IN ITS . Contrast the deluges of rain in Eastern rainy seasons. The blessings of God are often missed by us because they come so silently, so unexpectedly, and so gently. The psalmist says, "Thy gentleness hath made me great." IV. IN ITS GOING TO THE ROOTS OF THINGS. Dew is no surface-blessing. Its refreshing goes to the roots of the plants. God’s blessings are often unobserved because they do not change our circumstances, but refresh and renew us; they give us new life.—R.T. Psalms 133:3 Old Testament eternal life. "Even life forevermore." There is a curious legend attaching to the dew of Hermon. "An old pilgrim narrates that every morning at sunrise a handful of dew floated down from the summit of Hermon, and deposited itself upon the Church of St. Mary, where it was immediately gathered up by Christian leeches, and was found a sovereign remedy for all diseases." This legend suggests one of the connotations of the term "life for evermore." I. IT MEANS ALWAYS . The natural processes which form the dew of Hermon will go on as long as there is a Hermon; and God’s blessing will be prepared for his people as long as he has a people. Dew and blessing are always available, so long as they are needed. But everything depends upon our using what is available. The dew of Hermon practically fails when the leeches neglect to gather it. The blessing of God practically ends when men no longer care to seek or receive it. Man’s blessing from God is "life for evermore;" but man can himself put the limit to God’s "evermore." II. IT MEANS REALITY, NOT MERELY , We think chiefly of God’s blessing as a prosperity of our circumstances, and that can never be, and had better never be, continuous. It is altogether better to have that kind of blessing from God changeable, because our circumstances cannot remain long the same, and the relation of circumstances to us, and the influence of circumstances on us, are constantly varying. If God were to imprison and fix one set of circumstances for ever, and give us to choose which we would have thus fixed, we should be hopelessly puzzled, and God would be doing us no kindness. People talk about "for ever" and "everlasting," without thinking to what alone those terms can be applied, if they are to represent any real blessing to us. The entire sphere of the sensual cannot be "for evermore." It is of its very nature that it begins and ends. The "fashion of this world passeth away." It is life that is for evermore. It is the spiritual being that man is that lives forever. It is the spiritual character that man wins that abides forever. And helping him to win that character is the blessing—the "life for evermore" which God bestows.—R.T. BY C. SHORT Psalms 133:1-3 Unity. Herder says of this exquisite little song that "it has the fragrance of a lovely rose." Nowhere has the nature of true unity—that unity which binds men together, not by artificial restraints, but as brethren of one heart—been more faithfully described, nowhere so gracefully illustrated, as in this short ode. True concord, we are here taught, is a holy thing, a sacred oil, a rich perfume, which, flowing down from the head to the beard, from the beard to the garment, sanctifies the whole body. It is a sweet morning dew, which lights not only on the lofty mountain-peaks, but on the lesser hills, embracing all, and refreshing all with its influence. I. TRUE UNITY. 1. Is the unity of brethren. They feel that they have a common Father, and are children of the same household. 2. But it is unity in variety. Variety of thought, but unity of heart. A unity of the utmost extremes—from the head to the edge of the garments of society. From the heights of Hermon to the humbler hill of Zion. II. ITS AND JOY. 1. Unity can come only from love. And love is the greatest goodness, and the highest, deepest joy. 2. True unity is the most fragrant and refreshing fact of life. In the individual and in the Church, and in society.—S. THE" Little Psalter" of" Songs of Ascents" terminates here with a short psalm, due probably to the compiler—a psalm of four lines only. It consists of two portions: (1) A call from those without the temple, upon God’s servants, who conduct his service within his house during the night season (1 Chronicles 9:33), to praise and thank the Lord in their name for his met-ties vouchsafed to them (Psalms 134:1, Psalms 134:2); and (2) a response from those within the temple, who ask God to" bless out of Zion" those who have addressed them. The psalm is very suitable for pilgrim-bands arriving, as they commonly would, late in the day at the temple gates, and announcing their arrival to those within, who would be expecting them, and would call on God to bless their pilgrimage to them (Psalms 134:3). Psalms 134:1 Behold. The word calls attention to an immediate need—something that is to be done, and to be done at once. Bless ye the Lord. This must mean "for us"—"on our behalf." Thank God for having brought our journey to a prosperous end. All ye servants of the Lord, which by night stand in the house of the Lord; i.e. ye special servants of the Lord, priests and Levites, now standing within his courts, and engaged in his worship. The temple was never left without a body of priests and Levites, to keep it and sing praises in it. Psalms 134:2 Lift up your hands. The attitude of prayer and praise (Psalms 63:4; Psalms 119:48; Psalms 141:2). In the sanctuary; rather, towards the sanctuary; i.e. towards the holy of holies. Others render, "in holiness." And bless the Lord (compare the first clause of Psa 134:1). Psalms 134:3 The Lord that made heaven and earth (comp. Genesis 1:1; Psalms 115:15; Psalms 121:2; Psalms 124:8; Psalms 146:6). Bless thee out of Zion. God was regarded as dwelling in Zion, and therefore as giving his blessings out of Zion (comp. Psalms 20:2; Psalms 53:6; Psalms 128:5). Psalms 134:1-3 God and man; reciprocal relations. "It must needs be a matter of conjecture who the speakers are" in this short psalm; but these three verses bring before us the reciprocal relations existing between our God and ourselves, particularly as those engaged in his worship. "Bless ye the Lord … the Lord bless thee." I. IN AND OF SPIRIT. We draw nigh unto him, and he draws nigh unto us (2 Chronicles 15:2; James 4:8). We come up to his house to "seek his face’ (Psalms 27:8), and he seeks us; he finds us; he makes us conscious of his presence. He manifests himself unto us as not unto the world. And when we leave the sanctuary, and (partly through the help we have gained there) cherish the sense of God’s near presence, and feel that we are "with him ’ everywhere, then is he "with us," not only in nearness of spiritual presence (Psalms 139:1-24.), but in fullness of Divine sympathy and the putting forth of Divine power on our behalf. II. IN PRAYER ON OUR PART, AND IN OF TRUTH ON HIS PART. We speak to him in prayer (Psalms 134:2). With uplifted hands, in reverent adoration, we pour out our heart in humble, earnest supplication, or in renewing before him and unto him our solemn vows. We may do well to put it to ourselves in these simple terms—that we are together, that with one voice and one thought and hope we may "speak to God." Then we listen as he speaks to us. As we listen to the reading of his Word, we may feel—Surely this is nothing other than God speaking to our hearts. Such a thought should make him that reads and those who hear feel that this is not the least important part of Divine worship, and is not undeserving of our best effort and attention. The preacher in the sanctuary should set before him as his high aim, as his noble and holy function, so to declare his message that, through his human voice, God will be speaking to the people of his charge. Thus, before leaving the house of God, we shall have reverently spoken to him; he will have graciously spoken to us. III. IN . "Bless ye the Lord … the Lord bless thee." 1. We bless God as we offer him our lowly but sincere adoration; as we ascribe to him all power, wisdom, faithfulness, holiness, mercy, patience; as we present to him the tribute of our praise for all his past kindness to us, and especially for his grace to us in Christ Jesus; as we thank him for all he has promised to us in the near and in the further future. 2. He blesses us as he lifts on us the light of his reconciled countenance; as he enlightens our understanding, and enables us to perceive new and fuller truth, or recognize familiar truth more clearly or vividly; as he kindles in our waiting heart a stronger flame of gratitude and love; as he stablishes and strengthens our soul in our purpose of devotion; as he draws out our sympathies with all that suffer and are in need; as he sends us forth from his presence confirmed and enlarged in heart, rejoicing in himself and in his service. It may be added that: (1) If we honor him, he will honor us (1 Samuel 2:30). (2) If we love him, he will love us (John 14:21). (3) If we crown him Lord of our heart and life, he will crown us with the crown of eternal life. BY S. CONWAY Psalms 134:1-3 The songs of degrees’ doxology. This series of psalms ends, as all service of worship should, with the voice of praise and thanksgiving. It is ill if our prayers and varied waiting upon God do not bring us into the spirit which would bless the Lord, and bid all others do the same. That spirit is present in this psalm. Note— I. THE HERE GIVEN. "Behold, bless ye the Lord." Now, this psalm, being placed here at the end of the series, bids us look back and trace, in the psalms that have gone before, the manifold reasons wherefore we should bless the Lord. The first of these psalms, Psalms 120:1-7; tells of deliverance from cruel enemies; Psalms 121:1-8; of God’s continual preservation of his people; Psalms 122:1-9; of joy and delight realized in the worship of the Lord; Psalms 123:1-4; of waiting continually upon God in times of trouble; Psalms 124:1-8; of deliverance from fierce foes; Psalms 125:1-5; of experience of God’s guardian care; Psalms 126:1-6; of the joy of God’s salvation; Psalms 127:1-5; of the Lord alone being our sure Keeper; Psalms 128:1-6; of God’s grace and goodness sweetening the home; Psalms 129:1-8; of afflictions many, but of preservation in them all; Psalms 130:1-8; of God’s blessed uplifting; Psalms 131:1-3; of the soul kept in the peace of God; Psalms 132:1-18; of the prosperity of the Church; and Psalms 133:1-3; of her unity; and now in Psalms 134:1-3, there is, as there well may be, the command to bless the Lord. What a long list it is of mercies, and help, and deliverances, and blessings unspeakable! If men will look back along their lives, they too will bless the Lord. II. To WHOM IT IS . 1. To all servants of the Lord. For there is none that has not good reason for obeying it. But especially: 2. To them "who by night stand in the house of the Lord." Now, here allusion is made, so it seems, to those whose office it was to minister before the Lord during the night watches—there were priests and Levites who had duties by night as well as by day (1 Chronicles 9:33). There was "a night watch of choristers who kept up the worship of God through the silent hours." Two verses of the psalm seem to have been the salutation of the congregation addressed to them, and Psalms 134:3 is their response. 3. And God has yet many servants whose duty is to serve him through the night hours. The sleepless ones—those who from one cause and another have to say, "Thou holdest mine eyes waking." Well is it for such to employ those hours in the praise of the Lord (cf. Psalms 63:5, Psalms 63:6). And such as the sailor pacing the deck in the night watch, the sentry on guard, the nurse in her ward,—well is it for them in the night to bless the Lord. 4. Or, we may take the night as telling of the night of sorrow—those times of darkness and depression through which we all have to pass (see Paul and Silas in the dungeon at Philippi, at midnight singing praises unto God). How often have these psalms been used by God’s people at such hours, and with what rich results in the quickening of faith and hope and joy in God! 5. And if, as some maintain, there was no later service in the temple than the evening sacrifice, then the many evening congregations gathered together may take these words as addressed to them. III. HOW IT IS TO BE OBEYED. They were to "lift up their hands to the sanctuary." The body should bear its part; posture and gesture help the spirit. IV. WHAT COMES OF SUCH . The Lord will bless us (Psalms 134:3). He who hath all power, who made heaven and earth, he will bless the soul that worships him (cf. Psalms 135:3). All who have thus drawn near to God have found that he draws near to them.—S.C. BY R. TUCK Psalms 134:1 Representative worshippers. From a Targum we learn that "the custom in the second temple appears to have been this: After midnight the chief of the doorkeepers took the key of the inner temple, and went with some of the priests through the small postern of the Fire Gate. In the inner court this watch divided itself into two companies, each carrying a burning torch; one company turned west, the other east; and so they compassed the court to see whether all were in readiness for the temple service on the following morning. In the bakehouse, where the mincha (meat offering) of the high priest was baked, they met with the cry, ’All well!’ Meanwhile the rest of the priests arose, bathed themselves, and put on their garments. They then went into the stone-chamber (one half of which was the hall of session of the Sanhedrim), and there, under the superintendence of the officer who gave the watchword and one of the Sanhedrim, surrounded by the priests clad in their robes of office, their several duties for the coming day were assigned to each of the priests by lot." It should be always borne in mind that, in the Divine idea, the entire people of Israel made up a nation of priests. Every man was regarded as a consecrated man, separated unto the honor, worship, and service of Jehovah. What were called the actual priests were only representatives of these universal priests, and they were only daily doing materially what every man-priest of the nation was pledged to do, and if he was a true and worthy man, was trying to do spiritually. If this point can be clearly seen, a new interest will be found to attach to the various doings of the representative priesthood. Men are always learning from them what they should be and what they should do in a spiritual sense. One thing is set prominently in this psalm. The work of the priests is to "bless Jehovah." This they do in a formal manner by lifting up their hands and voices, waving the censers, etc. Let an Israelite see or hear a priest blessing God, and his heart ought at once to respond, saying, "That is just what I ought to be doing, with heart, and lip, and deed, and above all by the thankful, trustful, devoted spirit of my life."—R.T. Psalms 134:2 Holy hands. (For the high-priestly benediction, see Numb, 6:24.) Raising suppliant hands is the formal, bodily sign of earnest prayer. Every mental or moral state has its corresponding natural bodily attitude or movement; and raising and stretching forth the opened hands in a receptive attitude is the natural bodily attitude accompanying petition. There is an important alteration in this sentence. It should be, "Lift up your hands to the sanctuary;" and the figure is of the priests turning towards the holy of holies, where the symbol of God’s presence rested, and stretching forth hands of supplication towards it (see Solomon’s attitude at the dedication of the temple). I. THERE IS AN ELEMENT OF PRAYER IN ALL OF GOD. There is for man; there may not be for angels. Man can never offer even his praise without a sense of his unworthiness. So he must always mingle a prayer for pardon and for pitying mercy with his thanksgivings. And he can never draw near to the Divine presence without a sense of need. So say what he may of God, or to God, in his praises, he finds that he always has something to ask for. His dependence always wants to find expression. We are always wrong if there is no prayer in our praises. II. THE ELEMENT OF PRAYER FINDS IN HANDS. Kneeling in prayer is to a great extent a modern device. Easterns stand to pray. So did our forefathers. And so do those who now lead prayers at prayer-meetings. Stretching forth the hands is now regarded as the act of benediction, as in the Catholic and Scotch Protestant Churches. But it is such a universal and natural expression of supplication that it might very wisely be restored to use in private as well as public acts of prayer and praise. The apostle bids us "lift up holy hands, without wrath and doubting." III. THE HANDS MUST BE HOLY HANDS. The priests had to wash their hands, as a sign of their putting away all self-indulgence and self-will and all gathered evil before engaging in the praises of Jehovah. And it is the absolutely universal law, "Be ye clean that bear the vessels of the Lord." The symbol of the soul-cleanness which goes with sincerity and gains for us acceptance, is the washed and holy uplifted hands.—R.T. A SONG of praise to God (Psalms 135:1-3, Psalms 135:19-21) for: 1. His mercies to Israel (Psalms 135:4, Psalms 135:14). 2. His greatness in nature (Psalms 135:5-7) and in history (Psalms 135:8-12). 3. His infinite superiority to idols (Psalms 135:15-18). Metrically divided into three stanzas of seven verses each (Psalms 135:1-7; 8-14; and 15-21). A "Hallelujah psalm" (Psalms 135:1, Psalms 135:21). Psalms 135:1 Praise ye the Lord (comp. Psalms 104:35; Psalms 105:45; Psalms 106:1, Psalms 106:48; Psalms 111:1; Psalms 112:1; Psalms 113:1, etc.). Praise ye the Name of the Lord (comp. Psalms 113:1). Praise him, O ye servants of the Lord; rather, praise it; i.e. the Name. Psalms 135:2 Ye that stand in the house of the Lord, in the courts of the house of our God. The "servants" are not here the priests and Levites only, as in Psalms 134:1; but the priests, the Levites, and the people—all those who throng the "courts" of the temple (comp. verses 19, 20). Psalms 135:3 Praise the Lord; for the Lord is good (comp. Psalms 86:5; Psalms 119:68). Sing praises unto his Name; for it is pleasant; or, "lovely" (comp. Psalms 52:9; Psalms 54:6). Psalms 135:4 For the Lord hath chosen Jacob unto himself. This is the first reason why Israel should praise God. Israel is his people, his chosen people, selected by him out of all the nations of the earth to be his own, his inheritance (Deuteronomy 4:20; Deuteronomy 7:6; Deuteronomy 14:2, Deuteronomy 14:21, etc.). And Israel for his peculiar treasure (see Exodus 19:5). Psalms 135:5 For I know that the Lord is great, and that our Lord is above all gods. Here is the second reason why God should be praised—he is great, greater far than any other being—"above all gods"—"more to be feared than all gods" (Psalms 96:4). This greatness is shown, firstly, in his power over nature, which is the subject of Psa 135:7, Psalms 135:8; and secondly, in his dealings with mankind, which form the subject of Psa 135:8-12. Psalms 135:6 Whatsoever the Lord pleased, that did he (comp. Psalms 115:3). God’s power is only limited by his own attributes of truth and goodness. He cannot contradict his own reason, or his own moral qualities. Otherwise he can do anything and everything. In heaven, and in earth, in the seas, and all deep places. This is intended as a complete division of space: (1) the heavens above the earth; (2) the earth and seas, in the middle sphere; and (3) the abysses, or depths below the earth, as far as they can be conceived of as extending. Psalms 135:7 He causeth the vapors to ascend from the ends of the earth (comp. Jeremiah 10:13; Jeremiah 51:16) By God’s contrivance vapor is continually rising from the remotest regions of the earth, to hang in clouds, descend in rain, and spread abroad fertility. He maketh lightnings for the rain. To accompany it, perhaps to give it its fertilizing qualities. He bringeth the wind out of his treasuries (see Job 38:22, where God’s "treasuries" for the snow and the hail are spoken of; and comp. Virgil, ’Aen.,’ 2:25). Psalms 135:8 Who smote the firstborn of Egypt, both of man and beast (comp. Exodus 12:29). The most stupendous of the plagues of Egypt is given the first place in the account of God’s wonderful dealings with men, and especially with his people. It gave them the deliverance out of Egypt, which made them a people (Exodus 12:31-33). Psalms 135:9 Who sent tokens and wonders into the midst of thee, O Egypt; or, "signs and wonders" (comp. Exodus 4:9, Exodus 4:21; Nehemiah 9:10; Psalms 78:43). Upon Pharaoh, and upon all his servants; i.e. "upon all his subjects." The plagues fell upon the whole people of Egypt (Exodus 7:21; Exodus 8:4, Exodus 8:11,Exodus 8:17, Exodus 8:24; Exodus 9:6, Exodus 9:11, Exodus 9:25; Exodus 10:6, Exodus 10:15; Exodus 12:30). Psalms 135:10 Who smote great nations (see Exodus 14:27, Exodus 14:28; Exodus 17:8-13; Numbers 21:24-30, Numbers 21:33-35; Joshua 8:21-26; Joshua 10:10, Joshua 10:11; Judges 4:10-16; Judges 7:19-23; Judges 11:32, Judges 11:33; 1 Samuel 7:10-13; 2 Samuel 8:1-14; 2 Samuel 10:8-19; 1 Kings 20:1-30; 2 Kings 3:4-27; 2 Kings 14:25-28; 2 Kings 18:7, 2 Kings 18:8; 2 Kings 19:35; 2 Chronicles 14:9-15; 2 Chronicles 20:1-25, etc.). And slew mighty kings (see Joshua 12:9-24; Judges 7:25; Judges 8:21; 1 Samuel 15:33, etc.). Psalms 135:11 Sihon King of the Amorites (comp. Numbers 21:24; Deuteronomy 2:33). And Og King of Bashan (see Numbers 21:35; Deuteronomy 3:3). And all the kingdoms of Canaan. Joshua destroyed thirty-one Canaanite kingdoms (Joshua 12:24). Psalms 135:12 And gave their land for an heritage, an heritage unto Israel his people (see Exodus 6:8; Psalms 78:55; Psalms 136:21). Psalms 135:13 Thy Name, O Lord, endureth forever. The result of God’s marvelous doings (Psalms 135:6-12) is that "his Name endureth forever"—can never be forgotten—attracts to itself eternal praise and honor. And thy memorial (or, "thy remembrance") throughout all generations (comp. Psalms 102:12). Psalms 135:14 For the Lord will judge his people; i.e. will right them whenever they are wronged (see Exodus 2:23-25; Exodus 3:7-9; Exodus 6:6; Psalms 54:1-3). And he will repent himself concerning his servants. God "will not keep his anger for ever" (Psalms 103:9). When he has sufficiently chastised his sinful servants, he will "repent," or "relent" (Kay, Cheyne), with respect to them, and receive them back into favor. The history contained in the Book of Judges strongly illustrates this statement (Judges 3:6-11, Judges 3:12-30; Judges 4:1-3, Judges 4:13-16; Judges 6:1-16; Judges 10:6-18; Judges 11:4-33; Judges 13:1-5, etc.). Psalms 135:15-18 The idols of the heathen are silver and gold, the work of men’s hands. They have mouths, but they speak not; eyes have they, but they see not. They have ears, but they hear not; neither is there any breath in their mouths. They that make them are like unto them: so is every one that trusteth in them. A condensed recitation of Psa 115:4-8 (comp. Jeremiah 10:3-5). In its present place it is a sort of exposition of Psa 115:5. Psalms 135:19 Bless the Lord, O house of Israel. The concluding strain corresponds to the opening one, and is a simple hymn of praise. Israel generally, the priestly order, the Levites, and the devout worshippers of God, of whatever class, are called upon in succession to praise and bless Jehovah (comp. Psalms 115:9-11). Bless the Lord, O house of Aaron (see Psalms 115:10, Psalms 115:12; Psalms 118:3). Psalms 135:20 Bless the Lord, O house of Levi: ye that fear the Lord, bless the Lord (comp. Psalms 115:11, Psalms 115:13). Psalms 135:21 Blessed be the Lord out of Zion. As God gives his people blessings "out of Zion" (Psalms 134:3), so they praise and bless him most appropriately out of the same place. Which dwelleth at Jerusalem (comp. Psalms 76:2; Psalms 48:1-3). Praise ye the Lord (see the comment on Psalms 135:1). Psalms 135:1-21 Reasons for the worship and service of God. The psalm suggests to us— I. TWO REASONS FOR GOD. (Psalms 135:1-4.) 1. God is worthy of our utmost reverence. "The Lord is good." The truth is too familiar to us to strike us; but if we contrast the character of the God whom we worship with that of the deities of heathen lands (see Psalms 135:15-18), we see and feel how great is our privilege, how excellent a thing it is to pay reverent homage to One who is absolutely pure and true and kind—who is "good" in every attribute, whom we can worship, not only without loss of self-respect, but to our highest spiritual advantage. 2. Praise is pleasant. It is not merely that, in the "service of song," human art may be called into play, and the exercise be tuneful and grateful to the cultured ear, but that to pour out our hearts in united thanksgiving and praise is an act which may fill the soul with pure and elevating joy. II. GOD’S . "The Lord hath chosen Jacob … for his peculiar treasure." "Ye have not chosen me," said our Lord, "but I have chosen you" (John 15:16). God did show especial kindness to Israel. Jesus Christ conferred a very peculiar honor on his apostles. Our heavenly Father does not treat all his children alike. He is bountiful to us all. He gives to us all more than we deserve, he fills our cup even to overflowing; but he gives to some that which he does not bestow on others. It would be a far less happy world than it is, and there would be far less opportunity for discipline and growth, if there were a dead level of power and privilege. We should not be envious of the special good which others are enjoying, but glad and grateful on their account; we should be observant of and thankful for every peculiar gift granted to ourselves. It is certain that God has "chosen" us for a place in his kingdom and a post in his service. III. THE OF DIVINE POWER. (Psalms 135:5-11.) God is great; he does what he pleases. He refreshes the earth; he smites kings and peoples in the day of his wrath. 1. He uses his Divine power to fertilize and enrich. God might have been "pleased" to make this earth a dreary and desolate place, but it pleased him to enrich and to adorn it, to give to us large resources for our use, so that, if we are only frugal and industrious, we can live in comfort and abundance. 2. He also uses his power to punish. When nations are guilty, as they have been, he "smites" and scatters and destroys; then "great nations" perish, and "mighty kings" are humbled. Families also, and individual men, are made to know that sin brings down punishment and penalty from God. IV. THE ACTION OF DIVINE PITY. (Psalms 135:14.) Though God sends his people into exile, yet he will take pity upon them; he will "judge them;" he will vindicate their cause; he will "repent himself concerning his servants," i.e. he will reverse his decision concerning them—he will change penalty into mercy, he will turn banishment into restoration. "God will not always chide, neither will he keep his anger for ever." He sends trouble and affliction, but "not willingly" (Lamentations 3:33); he wounds that he may heal, and, healing, restore to newness of life. V. OUR DUTY AND OUR WISDOM. (Psalms 135:15-21.) It is sad to think of the vast numbers of men that have spent their powers and their means in vain, on idols that could not hear or speak, on gods that had no existence apart from the darkened imaginations’ of men. They are wise indeed, who worship the true and living God, the holy and the loving Savior, who put their trust, not in uncertain riches, but in the living God"—in the Father who will guide and guard them along all the path of life, in the Divine Friend who will sympathize with them and sustain them in all the trials of their course. BY S. CONWAY Psalms 135:1-21 The march of mercy. This psalm traces the progress of God’s mercy to his people from its source in the Divine nature on to its complete fulfillment in their loving, glad allegiance, the expression of which begins and ends the psalm. I. IT BEGINS IN THE NATURE OF GOD HIMSELF. (Psalms 135:3.) "The Lord is good." From this proceeds all the rest, and in this all that follows finds its explanation. That "God is love" is, after all, the key which fits the wards and unlocks the difficult problems of life as none other does or can. On other suppositions many things—indeed, we may say most things, and these the most blessed facts of all—that we find in life are inexplicable; but with this, not even the darkest facts need be left out. II. IT ON TO THE OF HIS PEOPLE. (Psalms 135:4.) Back in the counsels of eternity the Divine love decreed the method of its working; and this involved the election of Israel to the especial service which they were to render. That purpose is net all worked out yet; but much of it has been—and who is there can dispute its righteousness, or wisdom, or love? How could the work have been better done? III. THE OF ITS SEEN IN THE OF THE WORLD. (Psalms 135:5-7.) The material universe was formed, and is continued, not for its own sake, but for the sake of that which is moral and spiritual. This earth was to be the arena on which God’s gracious purposes were to be developed and perfected. Hence was it created, adorned, and fitted to be, not only the dwelling-place, but the training-place, of intelligent and moral beings, who should ultimately, when made perfect, become the intimate friends, companions, and ministers of the Lord God himself. IV. IT WENT ON IN THE AND OF HIS CHOSEN PEOPLE. (Psalms 135:8-12.) The purposes of God, after a while, came into collision with the sin and selfishness of man; they ever do, and sometimes man’s rage causes sore trouble to God’s people; but his purpose is indestructible, and his enemies must perish. V. IN HIS SORE OF HIS PEOPLE WHEN THEY SINNED, AND UNTIL THEY . (Psalms 135:13, Psalms 135:14.) This portion of his dealing with them seems to have most of all impressed the psalmist’s mind. He declares that it will cause the memory of the Lord to endure forever, "throughout all generations." We know how stern, how long-continued, were those disciplines, and how oftentimes the mercy of God in them was hidden from the sufferer’s view. But it was part of that mercy all the same, as God’s punishment of sin is ever part of his mercy. And it goes on until the sinner repents; and then God "repents himself concerning his servants." VI. IN THE REALITY OF THE AND WROUGHT THEREBY. (Psalms 135:15-18.) Who would ever have thought that idol-living Israel—for it was their besetting sin—would ever have come to speak thus contemptuously of idols and their worshippers? But God’s disciplines accomplished this. "Our God is a consuming fire," blessed be his Name! VII. IN THE PERFECT HARMONY OF WILL AND OF HEART IN REGARD TO HIMSELF, WHICH GOD AT LENGTH SECURED. This was his aim all through—to have a people like himself, filled with his love, animated by his Spirit, obedient to his will, and so a joy to themselves, their fellow-men, and to their God. Such is the meaning which lies underneath the exuberant expression of praise and love with which the psalm opens (Psalms 135:1-3) and closes (Psalms 135:19-21).—S.C. BY R. TUCK Psalms 135:3 The pleasantness of the Divine Name. "God is love," and this absolute fact concerning him is embodied in the Divine Name. This is especially true for us to whom the Divine Name of names is "our Father." The word used here is elsewhere used in the sense of propitious or gracious; and it is the graciousness, pitifulness, long-suffering of God which, man thinks of as making his Name so lovely. In Psalms 54:6 we find the expression, I will praise thy Name, O Lord; for it is good. Some think the meaning of the psalmist is, that the work of offering praise is pleasant; but it is fresher, and an indication of deeper feeling in the psalmist, that he should associate pleasantness even with the sound of the Divine Name. I. THE OF THE DIVINE TAME, BECAUSE OF WHAT IT RECALLS. There is a whole history of Divine dealings embodied in the Name. Illustrate from the way in which some special intervention of God was put into a special form of the Divine Name, such as Jehovah-jireh, Jehovah-nissi, Jehovah-tsidkenu, etc. The whole story of the Divine patience, intervention, and redemption is gathered up into the general name Jehovah, and is recalled by it. So the spiritual redemption is recalled by the name given to God manifest in the flesh—Jehovah-Jesus, Jehovah-Emmanuel. How pleasant the names which recall such gracious things! II. THE OF THE DIVINE NAME BECAUSE OF WHAT IT . It is familiar to point out that a name embodies and expresses the attributes or characteristics of a person. The early Bible names have distinct meanings; they describe persons. The Divine Name is lovely because it describes our ideal of everything true, pure, kind, gracious, wise. It describes him who is the "chief among ten thousand, and altogether lovely." The satisfaction and rest of the human heart cannot come only out of what God says, or out of what God does; it comes out of what God is; and what God is is embodied in his Name. III. THE OF THE DIVINE NAME BECAUSE OF WHAT IT OR ASSURES. When we have absolute confidence in a person, and seal that confidence by fixing our own name for him, all our future relations with that person are guaranteed. So the name Jehovah (Yehweh), "I am that I am," seals our absolute confidence in God, and suggests entire trust in him, and the certainty of Divine help and blessing in all that may unfold before us. He is the "same yesterday, and today, and for ever.’—R.T. Psalms 135:4 The selection of Israel. "Peculiar treasure" is a special covenant-name for Israel (Exodus 19:5; Deuteronomy 7:6). As used in the Scripture, "election" is not a theological term. It is not what it has been made, a doctrinal term, on which a sectarian system can be based. It stands for a fact or method of Divine dealing. It does not apply exclusively to any one thing, or any one people. God is always working in this way, electing, or selecting, the best agencies for carrying out his various purposes, now of wisdom and mercy, now of judgment and destruction. It is a poetic setting, and a comfortable self-glorifying, for the psalmist to speak of Jehovah as having "chosen Jacob unto himself, and Israel for his peculiar treasure." The sober fact is that this particular nation was selected to carry out a particular Divine mission in the world; and it would have done better if it had thought more of its responsibility, and less of its privilege. Dr. T. Arnold wrote of Rome, Athens, and Jerusalem as representing the three people of God’s election—two for things temporal, and one for things eternal. Since his time we have learned to extend his thought, and to see in every nation a distinct Divine election to some ministry for the blessing of the whole of humanity. To us the election of Israel is no more than a representative and suggestive election. I. IF WE TAKE THE TERM "," WE THINK OF A . The old Jews did this, regarding themselves as a petted nation, standing in the favor of God in an altogether unique manner. Consequently, they presumed on their privilege, and let it encourage self-pleasing. Those do it in modern times who make the sovereignty of their election the foundation of their religious hope. Antinomian presumptions always attend on the conception of God’s election as privilege. Frail man easily turns privilege into favoritism. II. IF WE TAKE THE TERM "," WE THINK OF DUTY AND . And this is in every way healthier for us. God wants co-workers, agents in the sense-spheres, the human spheres; and he is always looking for such, always selecting such, always separating such. It is indeed an honor unspeakable to be selected; but if we think of ourselves as such, we almost forget the honor and the privilege, because we are so fully urged to noble endeavor by the burden of our responsibility.—R.T. Psalms 135:6 God’s power can carry out God’s will. "All that Jehovah willeth he hath done." Observe the contrast with idols. If it were conceivable that they had the power to will, it is manifest that they have not the power to carry out, or execute, their will. Observe the contrast with men. They, undoubtedly, have the power to will, but the inability to perform oppresses them continually. "I would, but cannot," is the constant cry of man’s feebleness. But a limitation on God’s power to execute what he wills is inconceivable; and if we could conceive it, we should find we had lost all worthy ideas of God. "With God all things are possible" that are not ridiculous in the statement. Calvin says, "The specification of Jehovah’s doings according to his pleasure, in heaven, earth, sea, and all deep places, puts before us in a graphic manner his particular care always and everywhere." I. THE BETWEEN GOD’S WILL AND GOD’S POWER. That can be seen in all the three spheres of God’s relations. 1. In the material world of things. It always was, and it always is, true that "he spake, and it was done; he commanded, and it stood forth?" Laws in their working may seem to cross other laws; but they cannot hinder the outworking of what God wills. 2. In the world of people. God "doeth as he wills among the armies of heaven, and inhabitants of the earth." 3. In the spiritual world. Because that world is so difficult to apprehend, the connection between God’s will and power escapes our attention, though it is as sure as anywhere else. II. THE PUT IN THE WAY OF THE . They never come from things. The disturbances of nature are not real; they only represent human conceptions based on what is humanly observed. Tempests, earthquakes, etc; are in the Divine order. The hindrances can only come from intelligent creatures, to whom is entrusted a limited self-will. Man has this awful possibility given to him; he can come in between God’s will and the carrying out of that will. III. THE TRIUMPH OVER THE . That must sometimes be accomplished by the putting forth of Divine power; but it is the marvel of Divine grace that it is usually done by persuading the human will, bringing it into full harmony with the Divine will, and so getting the man himself to take the hindrances out of the way.—R.T. Psalms 135:10 The Lord is a Man of war. 1. So thoroughly has Christianity filled the modern mind with the love of peace, that the older associations of Jehovah with times and scenes of war have become positively painful to us. Taking advantage of this feeling—perhaps we should say this weakness of feeling—the infidel makes easy attacks upon the Old Testament Jehovah as an altogether unlovely and even bloodthirsty conception. Are we to be unduly alarmed, and to attempt explanations and excuses? or are we to take a firm stand, and say that, as the experience of war is one of the commonplaces of humanity, the association of Jehovah with war is inevitable; it must be made in every nation and in every generation, and according to the idea a nation has of war must be its notion of God as associated with war. In the last hundred years there have been a great variety of wars, right ones and wrong. Men cannot help it; they must associate their God with their wars. The thing to seek is a right association. Wars are dreadful things; but it is not possible to read history intelligently, and say that they have always been wrong. But if they have ever been just and right, God cannot be dishonored by being thought of as connected with them, and working out his purposes by means of them. 2. Then, again, wars belong to that liberty with which God has entrusted his creatures. It is a liberty over which he watches, and which he holds in due restraints. But he would not be fair to men unless he gave them a good length of tether. Man must have liberty enough to fight for his ends. 3. Again, if the self-defense of an individual man be right, and even aggressive action under some conditions,—self-defense in an aggregate of individuals, in a nation, need not be wrong. We must distinguish between the misery of it and the sin of it. A nation has no way of aggressive or defensive action, in relation to the aggressive or defensive action of another nation, save by war. 4. And lastly, God may use nations, as well as natural forces, for the execution of his judgments. Natural forces are pestilence, famine, and convulsions, as we call them, of nature. The only national executive force is war. Reasonably, as well as poetically, God may be called a "Man of war."—R.T. Psalms 135:13 Authoritative records of the Divine ways. "Thy memorial, O Lord, from one generation to another." The "memorial" may be but another word for the "Name;" but from one point of view the "Name" is but gathering into a single term the records of the Divine dealings; and it does but express that conception of God himself which his Divine dealings have produced on us. So we may say that the memorial of his doings fills with meaning the Divine Name, and assures us that what God has ever been to his people, he ever will be. Once on a time learned men were sorely puzzled by certain irregular holes on the front of an ancient temple. One, more sagacious than the rest, suggested that these indentations might be the marks of nails used to fasten Greek characters to the stone. Lines were drawn from one point to the next, when they were found to form letters, and the name of the Deity unexpectedly stood disclosed. What is known as a "zikr," or memorial service, is repeated by Mohammedans, at stated intervals, at the graves of those long dead, if they have left a reputation for holiness. The word "zikr" is closely connected with the Hebrew word for "a memorial," or "remembrance," indeed, one may say identical with it. The subject suggested is the Divine arrangement that the Divine dealings should be held in men’s memory through all the generations, and be a permanent moral force in every age. The Bible is the memorial. I. THE BIBLE IS A BOOK OF HISTORY. It is more than this, but it is this; and this to a very great extent. It is a collection of records of events that have happened. Take history out of the Pentateuch (or Hexateuch), out of the so-called historical books, out of the prophets, and take the references to history out of the Psalms, and what would be left? The fact is not sufficiently considered. The records in the book are memorials, reminders, of actual events. II. THE SUBJECT OF THE BIBLE IS GOD IN HISTORY. This brings to view the contrast between ordinary history and Biblical history. Scripture everywhere brings to view the direct relation of God to events. And so the records become memorials of God to every generation. Suggestive memorials, showing that history never is read aright unless God is seen in it.—R.T. Psalms 135:14 The Divine repentances. The explanation is often made that the changes of Divine plans are responsive to changes in the circumstances of God’s people. It is seeing deeper into the heart of truth to see that the Divine repentances even answer to the changing moods of God’s people. His "repenting himself concerning his servants" is really his "having compassion on them;" and that is responding to their moods. The separate meanings of the word "repentance" have often been presented, and the very limited senses in which the term can be applied to God have been variously shown. It represents the Divine responsiveness, which is as perfect as any other Divine attribute. It greatly helps us to see clearly that the Divine repentance is a perfect thing, because repentance, though it may be a right thing in man, is closely associated with frailty and evil. Repentance involves change of plan; and this must be based on change of mind. But we have constantly to change our minds and change our plans, in order to meet new conditions; and we never dream of such changing being wrong. They are not made wrong by calling them "repentances." It is the association of sin with the change which brings in the element of regret which characterizes human repentance; but as there is no sin in God, there can be no regret; and we must eliminate these features from repentance when we apply the term to God. I. THE DIVINE IS TO MAN. There is no such thing as change in God, as repentance in God relative to the world of things. This theological truth science does but express by the "invariability of natural law." There is no created thing that has independent action, so nothing can ever make new conditions for God to adjust himself to. Man alone can do this, because he can act independently. II. THE DIVINE IS TO MAN’S , There is a sense in which man is ever putting himself into fresh circumstances. What should we have to say of the helplessness of God, if he could not adjust himself to new conditions? III. THE DIVINE IS TO MAN’S MOODS. For the Divine relations are spiritual; they mainly concern the man himself. And changing spiritual moods require wise and gracious adjustments on the part of God.—R.T. Psalms 135:15-17 Irresponsible idols. (See Psalms 115:4-8.) As a psalm of the restored nation, this expresses the strong feeling cherished concerning the idols of surrounding small kingdoms; and the feeling was all the more bitter because those kingdoms were distressing the returned exiles by their active enmity. In denouncing their gods, the exiles intended covertly to denounce them. The following sentences are found in the Koran (Psalms 2:2): "The unbelievers are like unto one who crieth aloud to that which heareth not so much as (his) calling or the sound of (his) voice. (They are) deaf, dumb, blind, therefore do they not understand." In a Chinese village, in a time of drought, a missionary saw a row of idols put out in the hottest and dustiest part of the road. He inquired the reason, and the natives answered, "We prayed our gods to send us rain, and they won’t, so we’ve put them out to see how they like the heat and the dryness." I. THE FIGURES THAT CANNOT RESPOND. It is not easy to speak with proper care and precision in relation to the figures which men make to represent their gods. To the Israelites those figures were their gods, and from their point of view they were quite right in vigorously denouncing their helplessness. But to those who made the figures they were but sensible realizations of abstract ideas, imprisonments in form of spiritual conceptions. And yet we are compelled to admit that the figures were only this to the thoughtful, to the philosophic mind. To the mass of men idols, that is, figures of gods, practically take the place of the gods whom they really represent. The plea of the psalm, that idols are helpless, is effective against the sentiment of the ordinary idol-worshipper; but the reflective idolater regards it as altogether beside the mark, because the figures are but the reminders of some incarnation of his spiritual deity. II. THE REALITY BEHIND THE FIGURES THAT CAN RESPOND. Let the figures be the agency we use for our dealing with the unseen One; then, though still we may not think of bodily organs or senses, we can be sure of response in the spiritual, and, if necessary, also in the material spheres. We also have the figure of the human Christ to help us to realize the eternal Father, who is the Hearer and Answerer of prayer.—R.T. Psalms 135:21 God’s earthly dwelling-place. As in Psalms 128:5, Jehovah blesses the covenant people out of Zion, so here they bless him out of Zion—that is the place where the reciprocal relation is best and chiefly realized. What ideas can be properly associated with God’s having a permanent abode on earth? We must be careful to distinguish between ideas that may be cherished, and ideas that must be dismissed as unworthy. I. GOD’S EARTHLY -PLACE THE AND THE NATION. "In Jerusalem is the place where men ought to worship." Under some circumstances it may be a good thing to have religion localized; but advancing development makes such localization a hindrance and an evil. "The time now is when neither on Gerizim nor at Jerusalem shall men worship the Father." The material help is only wanted until the spiritual has come. Then man himself is God’s dwelling-place. II. GOD’S EARTHLY -PLACE GOD’S TO MAN. We often think of man as in God’s image; but there is an answering truth—God is in man’s image. That God should want an earthly dwelling-place convinces men that he is one of themselves; seeing he wants what they want. So God’s temple dwelling-place was the foreshadowing of, and preparation for, his incarnation in his Son, and for the spiritual indwelling by the Holy Ghost. III. GOD’S EARTHLY -PLACE OF THE OF HIS . God absent in heaven is thought of as knowing by report. God actually and always present knows at once, is immediately interested, and can instantly act. Illustrate by the moral effect of the absence of an earthly king, and the moral effect of the sense of his presence. IV. GOD’S EARTHLY -PLACE BECOMES A CALL TO DUTY, AND OF . The sense of service is quickened when that service may be called for at any hour; and the hope of winning the King’s approval renews holy endeavor. God’s dwelling with men is real, but unseen. No Jew would doubt that God was in his holy temple. But no Jew ever saw him. That unseen presence helped to the later conception of God dwelling unseen in the temple of man’s soul, apprehended as the Holy Ghost.—R.T. BY C. SHORT Psalms 135:1-21 God’s praises. "An exhortation to the priests and Levites who wait in the sanctuary to praise Jehovah, both because of his goodness in choosing Israel to be his people, and because of his greatness, and the almighty power which he has shown, in his dominion over the world of nature, and in the overthrow of all the enemies of his people. Then his abiding majesty is contrasted with the nothingness of the idols of the heathen." I. THE GENERAL GROUNDS OF THE PRAISE OF GOD. 1. Because he is good. (Psalms 135:3.) 2. Because his name or nature is beautiful, or lovely. II. SPECIAL GROUNDS OF PRAISE. 1. Because he has chosen Israel to be his people. When God has bestowed great privileges he seems to have chosen such a people, as in the case of the Jews and the other great peoples of the world. 2. Because of the greatness of God in the works of nature. His will is absolute and irresistible in all the material world. But man has free will, and can oppose God, though God’s will is supremely good and ought to be obeyed. 3. Because of the greatness and goodness of God in redemption. (Psalms 135:8, Psalms 135:9.) In both temporal and spiritual redemption. He gave his people the promised land. 4. The righteousness of God. (Psalms 135:14.) He judgeth his people, and has pity upon them. Righteousness and mercy make the perfect God worthy of all praise-worship. 5. God’s infinite sympathy compared with the idols of the heathen. They cannot speak, or see, or hear. God is in contact and sympathy with the meanest of his creatures.—S. A PSALM with a familiar refrain (comp. Psalms 118:1-4, Psalms 118:29; 2 Chronicles 5:13; Ezra 3:11) at the end of each line. In the main Psalms 134:1-3; follows the line of Psa 135:1-21, calling upon Israel to praise God, and basing the call upon his glorious manifestations of himself in nature (Psalms 135:5-9) and history (veto. 10-24), repeating in the latter case the very same facts. Metrically, the psalm is arranged, till near the end, in a series of triplets, but concludes with two stanzas of four lines each (Psalms 135:19 -22 and verses 23-26). It is conjectured to have been written as the anthem called for in Psalms 135:19-21 (Kay). Psalms 136:1 Oh give thanks unto the Lord; for he is good: for his mercy endureth forever. Identical with the first verse of Psa 118:1-29, which is probably a very ancient formula, and one used at the erection both of the first (2 Chronicles 5:13) and of the second temple (Ezra 3:11). Psalms 136:2 Oh give thanks unto the God of gods: for his mercy, etc. The phrase, "God of gods," occurs first in Deuteronomy 10:17. It was one very familiar to the Assyrians and Babylonians. In the Bible it is used by Joshua (Joshua 22:22), Nebuchadnezzar (Daniel 2:47), Daniel (Daniel 11:36), and this psalmist. It sanctions a secondary use of the word "God," such as is found also in Psalms 82:6; Psalms 96:4; Psalms 97:7, Psalms 97:9; Psalms 138:1. Psalms 136:3 Oh give thanks to the Lord of lords. "Lord of lords" occurs also first in Deuteronomy 10:17. It is used likewise by St. Paul (2 Timothy 6:15) and St. John (Revelation 17:14; Revelation 19:16). For his mercy, etc. Psalms 136:4 To him who alone doeth great wonders (comp. Psalms 72:18). For his mercy, etc. Psalms 136:5 To him that by wisdom made the heavens. Creation is the work, not only of God’s power, bat of his wisdom also. Things were made as they are by the exertion of his forethought and understanding (comp. Proverbs 3:19; Ephesians 1:11). For his mercy, etc. Psalms 136:6 To him that stretched out the earth above the waters (comp. Isaiah 42:5; Isaiah 44:24; Psalms 24:2). For his mercy, etc. Psalms 136:7 To him that made great lights (see Genesis 1:14-16). For his mercy, etc. Psalms 136:8—The sun to rule by day (comp. Genesis 1:16). For his mercy, etc. Psalms 136:9 The moon and stare to rule by night (Genesis 1:16, Genesis 1:18). For his mercy, etc. Psalms 136:10 To him that smote Egypt in their firstborn. The parallelism with Psalms 135:1-21, here becomes very close, and so continues till the end of verse 22. Five verses, however, are expanded into thirteen. For his mercy, etc. Psalms 136:11 And brought out Israel from among them (see Exodus 12:51; Exodus 14:19-31). For his mercy, etc. Psalms 136:12 With a strong hand, and with a stretched-out arm (comp. Exodus 6:6; Deuteronomy 7:8, Deuteronomy 7:14; Nehemiah 1:10, etc.). For his mercy, etc. Psalms 136:13 To him which divided the Red Sea into parts; literally, into section—cut it, as it were, in two (see Exodus 14:21). For his mercy, etc. Psalms 136:14 And made Israel to pass through the midst of it (see Exodus 14:22, Exodus 14:29; Exodus 15:19). For his mercy, etc. Psalms 136:15 But overthrew Pharaoh and his host in the Red Sea (see Exodus 14:27, Exodus 14:28; Exodus 15:1-10). That the Pharaoh’s death in the Red Sea is not necessarily implied has been shown in the comment on Exodus. For his mercy, etc. Severity to their adversaries was "mercy" to Israel, who could not otherwise have been delivered. Psalms 136:16 To him which led his people through the wilderness (Exodus 13:20-22; Exodus 40:36-38; Deuteronomy 8:15). For his mercy, etc. Psalms 136:17 To him which smote great kings (see the comment on Psalms 135:10). For his mercy, etc. Psalms 136:18 And slew famous kings. Oreb, Zeb, Zeba, Zalmunna, Agag. For his mercy, etc. Psalms 136:19 Sihon King of the Amorites (comp. Psalms 135:11). For his mercy, etc. Psalms 136:20 And Og the King of Bashan (Numbers 21:33; Psalms 135:11). For his mercy, etc. Psalms 136:21 And gave their land for an heritage (see Joshua 12:1-6). For his mercy, etc. Psalms 136:22 Even an heritage unto Israel his servant (comp. Psalms 135:12). For his mercy, etc. Psalms 136:23 Who remembered us in our low estate. When we were brought low. The time meant is probably that of the Babylonian captivity, which is the subject of the next psalm. For his mercy, etc. Psalms 136:24 And hath redeemed us from our enemies; rather, and redeemed us—or, "snatched us"—from our enemies. For his mercy, etc. Psalms 136:25 Who giveth food to all flesh. Has a care, i.e; not only for man, but also for animals (comp. Psalms 104:27; Psalms 145:15; Psalms 147:9; Jonah 4:11). For his mercy, etc. Psalms 136:26 Oh give thanks unto the God of heaven, "The God of heaven" is a favorite designation of God in the Books of Ezra, Nehemiah, and Daniel (Ezra 1:2; Ezra 5:11, Ezra 5:12; Ezra 6:9, Ezra 6:10; Ezra 7:12, Ezra 7:21; Nehemiah 1:4, Nehemiah 1:5; Nehemiah 2:4, Nehemiah 2:20; Daniel 2:18, Daniel 2:19, Daniel 2:37, Daniel 2:44). It was a phrase known to the Assyrians, the Babylonians, and the Persians. For his mercy endureth forever. Psalms 136:1-26 The Divine constancy. The refrain of each verse of the psalm may supply us with a guiding thought in our treatment of it. From the first beginnings of creation (as we are affected by them) to the last hour of human experience, we have evidence of the goodness, the "mercy," of the Lord. It has endured through all generations, is with us now, will attend our race (we are sure) to the end of time. We find it— I. IS THE DIVINE . God gave us sun, moon, and stars at the first. These have been giving light to men everywhere and in all ages. They have been regulating the seasons of the year and the tides of ocean, and they have been counting time for us with unbroken constancy. Seed-time and harvest have not failed; food has been given to all flesh, to man and beast, through all the centuries (Psalms 136:25). If the earth has been barren in one part, it has been fruitful in another. Nothing has been needed to supply all mankind with the necessaries and the comforts of life but man’s own diligence, enterprise, and economy. God has supplied his part. His kindness is constant. II. IN DIVINE . (Psalms 136:10-15, Psalms 136:17-20.) No doubt this recurring sentence, "His mercy endureth for ever," is written by the psalmist from Israel’s point of view. That is quite obvious from the words with which these verses are connected. The destruction of Israel’s enemies meant the deliverance, in mercy, of Israel itself. But we may pause to remember that all righteous retribution is a part of Divine goodness. No greater calamity could befall us than Divine indifference to sin and unlimited permission to indulge in it; no more serious injury, therefore, could be done us than the withholding of Divine penalty when sin and wrong are done by us. That would inevitably issue in the loss of all real reverence for God, and of all respect for ourselves. It would mean the simple annihilation of human character, of human worth, of the distinctive excellency of human life. God’s abiding hatred and punishment of sin is an element of his constant kindness to our race, as well as a permanent feature of his own Divine character. III. IN DIVINE AND . God has ever been pitiful, and his compassion has called forth his power to save. 1. There are two notable instances of this in Hebrew history—the deliverance from Egyptian hardship and bondage (Exodus 3:7, Exodus 3:8), and the restoration from captivity in Babylon (Ezra 1:1-11.). God "remembered them in their low estate," and "redeemed them from their enemies." 2. There was one culminating and transcendent illustration of this in the advent of our Lord. He saw us in our "low estate." The world was sunk in superstition, in vice, in violence, in misery, in spiritual death. No "estate" could be lower than that of the human world when Jesus Christ came into it; and then he accomplished that work which is to issue in its "redemption." 3. We have individual-illustrations of it now. The eye that looked down in pity on the earliest sorrows and struggles of his children regards today with tender commiseration the sufferings and the trials of his people. In all our affliction he is afflicted. He is "touched with the feeling of our infirmities" (Hebrews 4:15). He is mindful of our danger when in the midst of temptation, and, in answer to our prayer, redeems us from the power of our adversary. To the latest hour of individual life, to the last hour of time, we shall be able to look up with holy confidence for sympathy and succor; "for his mercy endureth for ever." BY S. CONWAY Psalms 136:1-26 Repetitions many, but not vain. Over and over again the refrain comes, "His mercy endureth for ever." But it is never a vain repetition, unless the mind, by its heedlessness, makes it so. It is like the German piece of music which is called ’The Fremensberg,’ which tells one of the old legends of the region—how "a great noble of the Middle Ages got lost in the mountains, and wandered about with his dogs in a violent storm, until at last the faint tones of a monastery-bell, calling the monks to a midnight service, caught his ear, and he followed the direction the sounds came from, and was saved. A beautiful air runs through the music without ceasing, sometimes loud and strong, sometimes so soft that it can hardly be distinguished, but it is always there. It swung grandly along the shrill whistling of the storm-wind, the rattling patter of the rain, and the boom and crash of the thunder; it wound soft and low through the lesser sounds, the distant ones, such as the throbbing of the convent-bell, the melodious winding of the hunter’s horn, the distressed bayings of his dogs, and the solemn chanting of the monks; it rose again, with a jubilant ring, and mingled itself with the country songs and dances of the peasants assembled in the concert-hall to cheer up the rescued huntsman as he ate his supper, imitating all these sounds with marvelous exactness. The solemn chanting of the monks was not done by instruments, but by men’s voices, and it rose and felt and rose again in that rich confusion of warring sounds and pulsing bells, and the stately swing of that ever-present enchanting air, and it seemed to me that nothing could be more divinely beautiful" (Mark Twain). So the sweet refrain of this psalm is heard amid all variety of circumstances, and is never absent, but investing with its own charm every one of the manifold statements which the psalm contains. But wherefore all this repetition? I. BECAUSE WE ARE SO APT TO FORGET THE TRUTH IT TELLS OF. Is not this so? "The ox knoweth its owner," etc. (Isaiah 1:1-31.). II. BECAUSE IT IS A TRUTH SO . We repeat messages to those who we know are liable to forget, and we do so the more according to the importance of the message. And none can be more important than this, consider it how we will. Who is there that does not need to remember it, that is not every way the better for the remembrance of it? III. BECAUSE, WHEN IT IS , , AND IN THE HEART WE CANNOT KEEP SILENCE ABOUT AT. "I believed, therefore have I spoken," said St. Paul; and it has ever been so. He who wrote this psalm believed this most blessed truth of God’s mercy enduring forever, and he could not keep silence; nor shall we when we in like manner believe.—S.C. Psalms 136:1-26 Does his mercy endure forever? How many voices there are that seem to deny the blessed declaration which is repeated in every verse of this psalm, and in so many other psalms and Scriptures beside! I. THE VOICE OF EARTHLY SORROW SEEMS TO DENY IT. "What!" says one, "his mercy endureth for ever? And I, once so happily placed, and to whom all life was bright, and now so utterly poor, a ruined man: how can his mercy endure forever? I cannot believe it." And here is another who has been bitterly bereaved, the light of his home gone out. And another whose heart smarts within him from a sense of cruel wrong which has been inflicted on him, and which has embittered all his life. And another whose existence is one long pain. And another racked with anxiety. Oh, how many such there are to whom the talk of God’s mercy seems as an impossible and an idle thought! II. AND THE VOICE OF THE POPULAR HAS DENIED IT. For it represents God as a moral Governor who has attached a tremendous penalty to sin—a penalty at the very thought of which the heart shudders, and who would inflict this on mankind generally, for that all have sinned, only that mercy interposes, and by the sacrifice of Christ opens a way of escape for all who will believe. Now, in this representation there is very much that is scriptural and true, but it errs in representing the foundation of the Divine character as that of the magistrate rather than of the father. As if his great purpose were to maintain a law rather than to train and to teach, to restore and to redeem. And hence they limit this salvation to the baptized, or to the elect, or to those who dwell in Christian lands. And they limit it likewise to the present life. Thus, practically, they seem to deny the ever-enduring character of God’s mercy. III. AND THERE IS MUCH IN THAT SEEMS TO SUPPORT THIS DENIAL. Certainly there are no direct statements that teach that outside the limits of faith in Christ, and of the present life, there is yet salvation, and there are many which seem to distinctly say there is not. IV. AND THERE ARE AWFUL FACTS IN LIFE WHICH POINT IN THE SAME . Men, many of them, do, so far as we can see, die in their sins, having no part nor lot in the kingdom of God. V. BUT, IN SPITE OF ALL THIS, GOD’S MERCY FOREVER. 1. It must be so because of his declared character. God is love. He is our Father. His mercy is not an attribute external to himself, something that he has assumed; but it is what he is in his own inherent nature. Therefore so long as God exists, his mercy must exist likewise, that is, must endure forever. 2. Because of his declared purpose. He has no pleasure in the death of him that dieth. He will have all men to be saved. He gave his only begotten Son to die for us all, and to him every knee shall bow. "The Son of God was manifested that he might destroy the works of the devil." Can his purpose, then, be forever thwarted? 3. The manifest design of all his dealings with us. His perpetual goodness. The afflictions and sorrows he sends, they are for good, not ill; for healing, not harm. And the punishments he inflicts, they are not in vengeance, but to subdue the perverse will Love is at the heart of things, the ultimate reason of them all. 4. What he has already done. The most stubborn wills he has subdued, and does subdue day by day. The resources of his mercy are not exhausted or exhaustible.—S.C. Psalms 136:1-26 (every verse) The Church’s antiphon. There can be no doubt that this psalm was sung antiphonally in the Jewish temple, some of the priests reciting or chanting the first portion of each verse, and then the whole congregation responding, "For his mercy endureth forever." But this oft-repeated declaration belongs not to the Jewish Church alone, but to the whole Church of God throughout all the ages and in all the world. "One February night, A.D. 358, the great church at Alexandria was bright with lights far into the night, and still the congregation did not disperse. The Bishop Athanasius was there, and the service was to be prolonged till morning; for next day the Holy Communion was to be celebrated, and it was the frequent custom among the early Christians to spend the preceding night in prayer and singing hymns. All knew that further troubles were hanging over their beloved bishop, and that the time of his presence with them would probably be very short. Suddenly a clashing noise broke the stillness. The church was surrounded by armed men. With calm presence of mind, Athanasius rose and gave out the hundred and thirty-sixth psalm, which has to every verse the response, For his mercy endureth for ever. The whole congregation joined in thundering forth those grand words, when the door was burst open, and the imperial envoy, at the head of a body of soldiers, walked up the aisle. For a moment the soldiers drew back in awe at the solemn sound of the chanting, but again they pressed on, and a shower of arrows flew through the church. Swords flashed, arms rattled, and rough shouts interrupted the music. Athanasius retained his seat till the congregation had dispersed, then he too disappeared in the darkness, and no one knew where he was gone. He found a refuge among his old friends the hermits of Egypt" (quoted from Perowne). The blessed truth it declares is— I. THE OF ALL THAT GOD IS AND DOES. After each recital of what God is or of what he has done, it is added, as if by way of explanation, "For his mercy," etc. And it is declared, not in connection alone with statements as to the holiness, the greatness, the majesty, and the love of God, not alone in connection with his acts of creation and of beneficence, but with those of judgment and awful punishment as well All are included. And they all must have some explanation. The psalm gives this, "For his mercy," etc. Can any one find a better, or one that so meets the manifold aspects of the problem of human life? Even his judgments, his "strange work," have mercy at the heart of them, as a little reflection will perceive. II. THE CLAMANT NEED OF ALL THE OF GOD. For who is there of woman born that does not need mercy, that can say he has no sin, that God has nothing to accuse him of? Where, but for God’s mercy, should any of us have been? And not only do we need mercy, but enduring mercy. We can give God no guarantee that if he forgive us we shall need his forgiveness never more. Alas! it is our daily need. Even as we are taught to ask day by day for daily bread, so also are we to pray daily, "And forgive us our sins." III. THE OF ALL THE OF GOD. "The love of Christ constraineth us," said St. Paul; and as it was with him so is it with all God’s servants. It is not the lack of fear, the goading of conscience, the command of duty, that impel the servant of God, but the inspiration of the love this antiphon declares. IV. THE GLAD OF ALL THE OF GOD. They confess it here on earth; in heaven, "Worthy is the Lamb," which is but another form of this same blessed truth, is the perpetual theme of the ransomed there. V. THE FOR ALL WHO DESIRE TO RETURN TO GOD. See the prodigal. it was the memory of his father’s house that determined him on returning home. He felt sure that his father’s love would not fail him. And so still, it is the proclamation and the belief of the mercy that endureth forever which emboldens the contrite heart to cast itself upon God (Psalms 51:17). VI. THAT WHICH THE KEEPS TELLING OVER AND OVER AGAIN . See in this psalm how perpetually it is repeated, and this is but an example of what the heart of God’s redeemed people ever delights in. What are the favorite hymns, the most blessed portions of Scripture, but those which tell most clearly and fully of the mercy that endureth for ever? And when we come to die, there is nothing else that so soothes and strengthens the departing soul as this same truth as it is seen in Jesus Christ our Lord.—S.C. Psalms 136:4 The great wonders of God. I. WHAT ARE THEY? They are seen in nature; in providence; and especially in grace. The whole purpose, plan, and accomplishment of man’s salvation is full of them. II. GOD IS EVER DOING GREAT WONDERS. It is not that he once did them and has now ceased, but he is ever doing and will continue to do them. Hence we may expect them in regard to others and to ourselves. III. No ONE ELSE DOES THEM. 1. In Nature we see this plainly. No one thinks that he can do her works. 2. In providence we see this partly. Men are apt to think that they themselves are the authors of the good that comes to them. 3. In grace men are slow to see this at all. They persist in thinking they must bring something, do something, or else they cannot be saved. They haggle over God’s free gift. IV. AND THEY ARE GREAT WONDERS. Not common and ordinary. 1. It was to be expected that they would be. For they are the works of God. 2. It was necessary they should be. For how else was man to be saved? 3. They have all the conditions of greatness. Rarity; transcendent power; wisdom; grace. V. THEY DESERVE AND DEMAND OUR PRAISE. Of the heart, the lip, the life.—S.C. Psalms 136:10-25 From Egypt to Canaan. Almost every reader of Israel’s history has seen, as surely it was intended that there should be seen, the pattern and picture of the soul’s journey cut of the misery and bondage of sin into the glorious liberty wherewith Christ doth make his people free. It is a long and arduous journey, but blessed are they which take it. These verses imply or state its chief stages. I. THE FOR THIS JOURNEY. This is not stated, but implied. We know the weariness and distress, the hard bondage and the cruel oppression, which led Israel to cry out unto the Lord. And the like of it the soul knows in its more than Egyptian bondage and oppression through sin. And ere the actual deliverance comes there has been the cry unto the Lord. II. ITS STEPS. 1. Believing in God. This was shown by their obedience to the command as to the Passover. Unbelief might have caviled and objected, but the spirit of faith was given, and all Israel kept the Passover. And ere deliverance comes to the soul, there is and must be faith in Christ our Passover; the definite trust in him as our Savior. 2. The breaking of the oppressor’s power. (Psalms 136:10.) That which in the consciousness of the redeemed soul corresponds to what this verse tells of is the suspension of the power of sin. Whether permanently or not, for a time that power seems paralyzed, as was the power of Pharaoh when the firstborn were smitten. We are under its cruel compulsion no longer. 3. The actual deliverance. (Psalms 136:12, Psalms 136:13.) They went out of Egypt; so does the soul abandon its old ways, and start for the promised possession. 4. Complete consecration. It seemed as if Israel were to be dragged back again into slavery there at Pihahiroth—as if the old misery were to come over again. How often the soul has found the like of that! But the command came to Israel to "go forward." It seemed impossible, but they obeyed, and lo! the Red Sea parted asunder (Psalms 136:13, Psalms 136:14). St. Paul speaks of this as their being "baptized unto Moses in the cloud and in the sea." It was the type of the soul’s complete consecration. It will obey God, cost what it will; though it be like plunging into the sea, yet it will obey. That is what we must do. Then comes: 5. Further and complete deliverance. (Psalms 136:15.) When the soul thus resolves to obey God at all costs, even if it be like going straight to death, then, behold! the way will be opened, and what seemed like death will prove to be life, and our enemies trouble us no more. The soul’s self-surrender to God is the destruction of its foes. 6. The wilderness trial and training. (Psalms 136:16.) The Law was given, and then came the tests of obedience. Israel was tried by providential circumstances, by evil example, by fierce attacks of mighty kings. The redeemed life must be a tried life; but, if we be really of God’s Israel, it will be an overcoming life. III. ITS BLESSED END. (Psalms 136:21, Psalms 136:22.) And so the soul shall come into its heavenly places in Christ (see the Epistle to the Ephesians). It shall gain its inheritance and keep it, in the rest which remaineth for the people of God, of which Canaan was the earthly type.—S.C. Psalms 136:23 Remembered of God. We were so; for— I. WE WERE ALL IN "LOW ESTATE." 1. By inherited nature inclining us to sin. 2. By our own actual sin. 3. By our subjection to earthly care and sorrow. 4. By death overtaking us all. II. BUT GOD US. 1. He might have acted far otherwise. Condemned us all to death, or forgotten us and left us to go our own ways. 2. But he remembered us. Indeed, though it seemed to our eye as if we had but just come into God’s mind, we had, in fact, never been absent from his mind. (See the evolution of man’s redemption from the first purpose of grace in God down to our own individual redemption.) On and on the blessed work proceeded. 3. And he remembers us still. III. THE OF THIS IS THE NEVER-FAILING MERCY OF GOD. 1. For think of God. Could he, being so great and gracious as he is, do other than give this redemption to us? 2. Of the gift itself. Could we by any acts of our own purchase or procure it? Was it not utterly out of our reach? 3. Of ourselves. Not only are we lacking in great amount of merit, but in all merit. How but by God’s mercy can we be saved?—S.C. BY R. TUCK Psalms 136:1 The enduring mercy. This is very evidently a psalm arranged for alternate singing in the temple service. One section of the singers gives the sentences, and the other section answers with the ever-recurring refrain of the psalm, "For his mercy endureth forever." It is a refrain which has peculiar point and interest when regarded as sung by the returned exiles in their restored temple. They felt very deeply what it was to be "monuments of God’s mercy," and that sense of God’s mercy to them enabled them to read aright the story of the ages old and hoary, and to anticipate aright the ages that were yet to be. God’s mercy evidently had been upon his people from everlasting, and that was the best of guarantees that it would be unto everlasting. Let any man worthily apprehend God’s mercy to him, and that man will be well assured that God’s "mercy endureth for ever." I. THE SENSE OF GOD’S MERCY. There are some things, perhaps many things, which cannot be learned intellectually, which no man can know until he knows experimentally. He may know about them, and may be able to talk about them, but the knowledge is a surface-matter; it is not real, not spiritually effective, until it comes through personal experience. God’s mercy is one of these things. There are elements in mercy which we can mentally apprehend, such as tenderness, considerateness, gentleness, pity; but there is an element which we can only realize by feeling in relation to it. A man must feel undeserving before he can know what God’s mercy is. Then he gains a right sense of the "pitifulness of thy great mercy." The self-satisfied Pharisee never thinks that God’s mercy concerns him. In that mercy the penitent publican finds refuge. II. ITS RAYS THROWN BACK ON THE PAST OF DIVINE DEALING. Let a man feel thus in relation to God’s mercy, and then he can look back over his own past, and back over the past of history, and find God’s mercy, as bearing and forbearing, everywhere. So the returned exiles would be able to read their old history as a nation. What shone out to view everywhere was God’s mercy. Man’s waywardness and willfulness, and God’s pitifulness and gentleness. III. ITS RAYS THROWN FORWARD ON THE FUTURE OF DIVINE DEALING. It is alone on the basis of what God is to us that we can rest our confidence of what he is going to be. Our soul’s argument takes this form, "This God is our God for ever and ever; he will be our Guide even unto the end." Because his mercy is our portion, we are sure that "his mercy endureth for ever." R.T. Psalms 136:2 God and other gods. "Oh give thanks unto the God of gods." This expression appears to recognize other gods in order to make comparison with them of the One only, living, and true God. It is necessary to keep in mind that there are gods for whom their worshippers claim that they are verily and indeed gods. True, "the gods of the nations are idols (helpless vanities), but the Lord (Jehovah) made the heavens;" but that is the view which the worshippers of Jehovah take, not the view which the nations that serve these gods take. For us there is no comparison between God and the gods. And yet Scripture invites us to make comparisons. Some freshness may be gained by taking one point of view; but it must be regarded as a point of view, and in no sense a complete setting of truth in relation to this subject. Gods, as distinct from God, are always wrongly treated when they are regarded as distinct and independent deities. It may be the fact of history that to the mass of the people they become such; but that is their delusion. They never really are such; they are always either incarnations of God, in order to bear direct relation to human and earthly things, or they are guardian angels or patron saints. This may be clearly illustrated from the Hindu religion. Brahma is the one living god; but there are five cults of Brahma, according as he is presented incarnate in Vishnoo, ’Siva, ’Sakti, Gane’sa, or Surya. It might be said that these are gods, but the deeper truth is that they are no more than sensible helps to the apprehension of Brahma, and to right relations with him. This suggests interesting points of reflection. I. THE OF GOD IS OF SUPREME FOR MAN. Leave man alone, and anywhere and everywhere he will inevitably materialize God and give him some formal shape, either in act or thought. And then man deteriorates, because he puts the stamp of superiority on his bodily investiture instead of on his spiritual self. His god becomes a body, with passions to be indulged. Therefore God so jealously guards for the Israelites his unseen, spiritual Being, and forbids every attempt to make a likeness of him. II. THE OF GOD IS IN THE ONE IN WHICH HE HAS SHOWN HIMSELF. The "Man Christ Jesus" is the One and only true incarnation of God. It was a simple and genuine man’s life, which soon gave place to a presence spiritually realized. The Christ we worship is no figure of a God. It is the God who was unseen passing by us and for a moment removing his hand and letting us see, and then passing into the unseen again.—R.T. Psalms 136:4 Wonders of creative power. "Who alone doeth great wonders." "Jehovah is the great Thaumaturge, the unrivalled Wonder-worker. None can be likened unto him; he is alone in wonderland, the Creator and Worker of true marvels, compared with which all other remarkable things are as child’s play. None of the gods or the lords helped Jehovah in creation or in the redemption of his people." As the theme of this psalm is the Divine mercy, we must find the merciful in the wonderful. This psalm recalls to our minds the first chapter of Genesis, which declares the absolute Creatorship of God. It does not consist of a precise, definite, and detailed account of the processes of creation, but contains a series of distinct and repeated affirmations of God’s supreme relations to all forms of existence, in all their order, all their origin, all their growth, all their relations. It is designed to impress on us that the world was not created by chance, by self-regeneration, by impersonal powers of nature, or by many agents acting either in harmony or in antagonism. God is distinct from that he has made. God is the one primal Source of all things. God’s will is represented in all laws that rule. God’s good pleasure shapes all ends. This chapter impresses on mind and heart the existence, independence, and personality of one Divine Being, the universality of his rule, the omnipotence of his power, and the eternal persistence of his relationship to the world he has created. 1. The chapter declares God’s unique relation to every part of creation. We may conceive of no created thing, no existing thing, to which the assurance is not attached—God made it, God ordained it, God arranged it. The chapter includes all the components of the earth’s crust; all the treasures of the mighty deep; all the elements of the atmosphere; all the hosts of heaven, from the ruling sun to the faintest distant star; all the multiplied forms of vegetable life; all the higher forms of animal life; and all the yet higher forms of human life. And the declaration of God’s creation includes all the natural laws and forces that act in creation. These things may be illustrated. 2. The relation of God as Cause and Arranger to all the changes of creation. One living God is at the beginning of all changes, designing all change, and presiding over all change. 3. The relation of God as Cause and Controller to the entire range of development in creation. Tell us of millions of bygone ages: God was there. Show us a thing: God made it. Describe a change: God ordered it. Talk of immeasurable distances, in which the stars swing free: God set them there.—R.T. Psalms 136:10, Psalms 136:11 God’s judgments are two-sided. "To him that smote Egypt in their firstborn; … and brought out Israel from among them." Much misapprehension of the Divine dealings follows from fixing attention too exclusively on one side of the Divine judgments. We readily see what they are to those who suffer under them, but we do not sufficiently see what they are to those who are delivered through them. God smote Egypt, but the smiting was a delivering of his people; and if we would understand his doing we must see it on both its sides. Suppose that God designs to discipline a particular race for a great world-mission which he purposes to entrust to it, then the presence of Israel in Egypt is explained. And when the time has come for that race to go forth and accomplish its mission, the ordinary difficulties of getting a great part of a nation’s population safely away had to be dealt with, and the special complications arising had to be mastered. So deliverance had to take the form of judgment. There are two possible explanations of Divine judgments. I. THE EASIER : THEY THE DIVINE IN THE OF . This is familiar truth. Some time or other the cup of a man’s, or a family’s, or a city’s, or a nation’s iniquity becomes full, and then the Divine judgments must descend. The world before the Flood, the cities of the plain, the Egyptians, the Israelites, Nineveh, and Babylon illustrate this. Egypt was smitten for its national sins. We see one special feature of that sin; it was Pharaoh Menephthah’s treatment of God’s people, in spite of all warnings that were given him. "Is God righteous who taketh vengeance?" Certainly he is. He would be no righteous God if he did not. II. THE PEEPER : THE LAW OF APPLIES EVEN IN THE CASE OF DIVINE . We have yet to apprehend that all moral and spiritual laws are as absolute, universal, and unchangeable as all natural laws. Vicarious suffering is absolutely universal. Nobody ever gets any good without somebody suffering loss. Egypt must suffer if Israel is to be delivered. An adequate impression of the Divine power must be made on Israel as a basis of its belief in God, and Egypt must suffer that God’s power may be shown. It is a thrillingly interesting view of one of the supreme mysteries of human life, that on one side of them God’s judgments should be apprehended as vicarious sufferings for the sake of others.—R.T. Psalms 136:13 Overcoming natural obstacles. "Divided the sea in sunder." The peculiarity of the account given us of this miracle wrought for the deliverance of Israel is that it gives so distinctly the natural agencies by which it was wrought. A certain natural obstacle had to be overcome, and it was overcome by such forces as man would have used if he had had the nature-forces in his control. We can distinctly recognize the suitability of the agencies. But here the true miracle comes in. There was no manufacture of new forces; there was absolute control of existing forces. There was no accident of wind and tide; there was the Divine using of wind and tide. When God made natural forces he did not loosen them from his control. He is always controlling them, and we are made to feel sure that he is, by some such extraordinary cases of controlling as we have in this crossing of the sea. Geikie says, "Ebb and flood tide, in the narrow northern ford especially, are greatly affected by the wind prevailing at any given time A violent north-east gale blew all night, and drove the waters before it, at ebb-tide, into the south-west ford, till the sandy ridge of the ford was laid bare, the shore-waters thus becoming a wall or protection to the Hebrews on the right, and those of the open sea on the left hand. The storm prolonging the ebb, delayed the flow of the tide, and thus before morning the whole of the Hebrews were able to reach the east shore." I. NATURAL STILL HINDER GOD’S PEOPLE. Such natural obstacles as are related to the circumstances of God’s people nowadays. They often appear as bodily frailty, or as sickness of those to whom we are bound in duty, or in limitation of means, or insufficiency of premises for Christian work, or hindering distances from fields of labor, or strange enmities that seem to check us in every enterprise. And it is not altogether easy to associate God with such material things, and to realize that he is actually working for us in the control or removal of them. And yet just that is the lesson for the ages to be learned from God’s removal of the hindering Red Sea. II. NATURAL DO BUT THE OF GOD’S PEOPLE. "We wrestle, not against flesh and blood, but against principalities and powers." The spiritual weaknesses of ourselves, the spiritual forces of evil. Of our spiritual enemy we may say, "We are not ignorant of his devices." Nor is God. Nor does he fail to master these obstacles or to counteract his devices.—R.T. Psalms 136:16 Providential guidance. "Which led his people." The addition, "through the wilderness," is significant and suggestive, because a wilderness is distinctly a pathless region, in which mere human skill is baffled. And it reminds us that Israel was provided for and guided for thirty-eight long years in such a region. Surely Israel ought to have said, "God’s providence is mine inheritance." Is it a gain or a loss that we have ceased to recognize or to speak much of God’s providence? It was a very real thing to our fathers; it is not very real to us. At least, this might appear to be the fact. We are, however, disposed to argue that the truth and fact are as truly preserved and valued as ever they were, only they have gained a new setting and new shaping. I. THE IDEA OF FITTED THE OLDER OF GOD. It belongs to the apprehension of God as Creator, Sustainer, Ruler. He is Lord of the whole world of things, and is thought of as controlling all things in the interest of his own special people. He is the Universal Provider, and our fathers delighted in stories of remarkable providential interpositions, guidances, and arrangements. And still no man can read his own life, or watch the lives of others, without being impressed with the wonder-working ways of Divine providence, which make the "unexpected" the thing that happens. Constantly in life we find things are brought round for us which we could in no way have mastered or arranged. "There’s a divinity that shapes our ends, Rough-hew them how we will." II. THE NEWER OF GOD HIS . Christ has brought to men a comprehensive name for God. It includes the very essence of every previous conception and name, but puts man into a new and more directly personal and affectionate relation with God. He is our Father. And his providence is his fatherly care of our every interest. Has a child any such providence as his father is to him? And yet a child never thinks of, or speaks of, his father as providence. And in the measure in which we can enter into the idea of God as our Father, we shall find that we lose out of use the term "providence," but keep all the reality of it, and indeed glorify it, as we lose the impersonal and therefore cold element, and see it to be the wisdom and power and activity of our Father, which is beautified and sanctified by his love for us his sons.—R.T. Psalms 136:21, Psalms 136:22 Fulfillment of race-missions. "And gave their land for an heritage." The Amorites had their race-mission; when it was fulfilled they had to pass away, and their land had to be occupied by another race, which also had its peculiar mission. It has been pointed out that no absolutely original and independent race ever existed on the face of the earth. No race has a simple beginning, and no race can unfold without streams of life pouring into it from outside and modifying its character. This may be strictly true, but nevertheless the fact remains that distinct races of men can be discerned in actual existence, as well as in the records of ancient history. Explain it how we may, qualify the statement how we may, it remains the fact that God has been pleased to separate humanity into races; and this division is even more important than that into nations. Families and races are Divine divisions; nations are purely human arrangements, which God may be pleased to use, but cannot be said directly to arrange. Races are differentiated with a Divine purpose, and each race should be regarded as entrusted with a Divine mission. It is well to bear in mind that by God everything is done or borne with a view to the ultimate well-being of humanity. God always has the whole in view, and deals with every part in the interests of the whole. The Israelitish race attracts great attention, but it was not the only race placed under Divine commission. What we so clearly see was true of it—was true of every other race, and its mission was but an illustrative mission. The better we understand the peculiarities of the races that have had their day and ceased to be, and the more fully we understand God’s educative purposes for humanity, the more clearly shall we apprehend that every race has had some imperiled truth to preserve, and some active witness to make. God has commissioned them all, and worked by means of them all, just as truly as by the Hebrew race; and every race is immortal till its work is done; then it passes and gives place to the new race with the new mission.—R.T. Psalms 136:23 The Divine dealing with the humiliated. "Who remembered us in our low estate." This closing portion of the psalm proves its association with the restored exiles. That long time in Babylon was ever thought of and spoken of as the great time of national humiliation. Never before had the national life been broken up, the national capital been in the hands of the enemy, and laid in ruins, or the temple, as the center of the religious life of the nation, destroyed. Humiliation expresses precisely the experience through which the nation had been called to pass. But a condition of humiliation never puts either a man or a nation out of the Divine regard. Such conditions belong to the Divine discipline, and that means the immediate and direct Divine interest. And this the psalmist recognizes. God had remembered his people in their low estate; and how practical that remembrance was is seen in the fact that, in due time, he redeemed his people from out of the hands of the enemies that humiliated them. I. THE DIVINE DEALING WITH THE MAY BE AN . He may let it continue. He may seem to hold aloof, and to restrain himself. But endurance is altogether different from lost interest or forsaking. Endurance means knowledge, watchfulness, and sympathy. It is only "biding his time," patiently waiting until the best time has come, and so supremely seeking the highest well-being of the humiliated, that no limitation of the stern discipline can be permitted. There are conditions of life—religious life—in which God can only carry out his purposes of grace by our humiliation. It is the marvel of his love that he will even do a thorough work of humiliation. II. THE DIVINE DEALING WITH THE IS SURE TO PASS INTO A . God’s endurings have no stamp of permanency. They are only agencies working with a view to some issue. And God’s final issues are always redemptions. God’s people cannot be humiliated forever in any Babylonian slavery. Man may humiliate his fellow, and never loosen the humiliation. The overruling God never does. There is always something good and gracious towards which the humiliation is moving. Sooner or later, the humiliated will be redeemed.—R.T. "THE most direct and striking reminiscence of the Babylonish exile in the whole Psalter" (Professor Alexander). The psalm divides into two parts. First, we are given a picture of the unhappy condition of the exiles, drawn so evidently from the life, that almost every commentator has felt it must have been painted by one of those who had experienced the reality (Psalms 137:1-4). Then the writer lays bare to us the predominant feelings of his own heart. These are two—intense love for Jerusalem (Psalms 137:5, Psalms 137:6); and intense hatred of Israel’s and Jehovah’s principal foes, Edom and Babylon (Psalms 137:7-9). The two parts are strongly contrasted. "The plaintive sweetness, which (in the first) melted us into tears, is overpowered (in the second)by a crash of discords" (Cheyne). Psalms 137:1 By the rivers of Babylon The Euphrates and the canals derived from it, which were many, and filled with running, not stagnant, water. These would present themselves to the exiles as "rivers." There we sat down, yea, we wept, when we remembered Zion. The exiles had their leisure hours—they were not kept by their masters at hard work continually. During these leisure hours they naturally "sat down" by the rivers of Babylon, as the most pleasant and attractive places. They brought their harps with them (Psalms 137:2), with some idea, perhaps, of indulging in mournful strains. Grief, however, overpowered them—Zion came to their recollection-and they could do nothing but weep. Psalms 137:2 We hanged our harps upon the willows in the midst thereof. The superfluous "harps" were "hung" up upon the trees that grew by the watercourses. These are called "willows," or, according to some, "poplars," but were probably of a different species from any of the trees that grew in Palestine. The chief Babylonian tree was the palm, which grew in the greatest luxuriance along the courses of all the streams. Tamarisks, poplars, and acacias were also common, but true "willows" hardly appear to have ever been a product of the country. The ’arabah of our author was probably either a poplar or a tamarisk. Psalms 137:3 For there they that carried us away captive required of us a song; literally, words of song. The oppressors break into the retired gathering of their captives, and "require of them a song"—demand roughly and rudely to be entertained with the foreign music, which is perhaps sweeter than their own, or at any rate more of a novelty. And they that wasted us required us mirth. Not only was "a song" wanted but a joyous song - one that would wake feelings of mirth and gladness in those who heard it. Saying, sing us one of the songs of Zion; literally, sing us frown a song of Zion. The captives had, no doubt, spoken of the joyous strains which they had been wont to pour forth in their own city upon festive occasions. Their conquerors demand a specimen, but are repulsed with the words of the next verse. Psalms 137:4 How shall we sing the Lord’s song in a strange land? The "songs of Zion" are Jehovah’s songs, used in his worship, suited only for religious occasions. It would be desecration to sing them "in a strange land," among strange people, not to call forth devotional sentiment, but to gratify curiosity. Psalms 137:5 If I forget thee, O Jerusalem, let my right hand forget her cunning; literally, let my right hand forget; but the words supplied in the Authorized Version are necessary to bring out the sense, which is, "If I forget thee, O Jerusalem, so far as to desecrate thy sacred songs by making them an entertainment for the heathen, may I never have power to strike a note again!" Psalms 137:6 If I do not remember thee, let my tongue cleave to the roof of my mouth. Let me be deprived of the power of song. What was wished in the preceding verso with respect to the power of instrumental performance is here wished with respect to the vocal organs. If I prefer not Jerusalem above my chief joy. This seems to be the true sense, and is equivalent to "If I prefer not Jerusalem above aught else." Psalms 137:7 Remember, O Lord, the children of Edom in the day of Jerusalem; rather, remember, O Lord, to the children of Edom the day of Jerusalem. "The day of Jerusalem" is the day of her fall, when Edom took part with her enemies, and rejoiced at her destruction (see Lamentations 4:21, Lamentations 4:22; Ezekiel 25:12; Ezekiel 35:5; Obadiah 1:10-14). The psalmist prays God to "remember" this to Edom, and requite it upon her (comp. Psalms 132:1, where the same expression is used in a good sense). Who said, Rase it, rase it, even to the foundation thereof; i.e. "destroy the city utterly—leave not one stone upon another." The enmity between Edom and Israel was of the intensest character (see 1 Kings 11:15, 1 Kings 11:16; 1 Chronicles 18:12; Jeremiah 49:7-22; Amos 1:11, Amos 1:12; Malachi 1:3-5). Psalms 137:8 O daughter of Babylon; i.e. O nation of the Babylonians (comp. Isaiah 47:1, Isaiah 47:5; Psalms 9:14, etc.). Who art to be destroyed; literally, thou desolated one. The desolation of Babylon began with its capture by Cyrus, but was not completed for many centuries. In the Archaemenian period it was one of the chief cities of the empire. Even under the Parthians it was still a flourishing town. But from the time of Isaiah’s prophecy (Isaiah 13:1-22) it was a doomed city, and in the eyes of a devout Jew already "desolate." Happy shall he be, that rewardeth thee as thou hast served us; i.e. happy shall he be that completes thy destruction, and the destruction of thy people. He will be the instrument for carrying out God’s vengeance. Psalms 137:9 Happy shall he be, that taketh and dasheth thy little ones against the stones; i.e. that brings on thee the worst calamities of war (see 2 Kings 8:12; Isaiah 12:1-6:16-18; Hosea 10:14; Hosea 13:16; Nahum 3:10). Psalms 137:1-9 Incongruity in religion. The psalm brings before us in very vivid color— I. THE DARK SHADOW CAST BY A GREAT GOOD. Patriotism is an excellent thing, and we are all of us glad and thankful to belong to a land of light and liberty. We would not, on any account, forego so great an advantage, so valuable a privilege. But how much suffering that blessing may entail! Who can measure the intensity of the humiliation and distress which the children of Israel endured when they were torn from their native land, or when they were made to feel their subjection in the streets or the fields of Babylon? They "wept when they remembered Zion." The very beauties of its situation (Psalms 48:2), as contrasted with the dreary levels before their eyes; the very fullness of its privileges, as contrasted with the privations to which they were then submitting, filled their souls with grief. The richer our treasure, the severer our loss; the deeper and stronger our love, the keener and the more sustained our sorrow. "Our affections bring great afflictions, but they are well worth the cost." If we are wise we shall be more than content to pay that price for so great a good. For these sorrows are sacred; they are softening, and they are purifying; they provide the best opportunity for filial resignation; they draw us to God in hallowing communion, and in the prayer which brings down a large blessing from his Holy Spirit. II. THE LIMITS OF THE MOSAIC . No doubt the Law given by Moses was a civilizing institution, and made Israel much wiser and worthier in every way than that people would otherwise have been. But it left much to be desired. Among ether things it left its disciples unredeemed from the cruelties (or many of them) practiced in war. No Christian writer could, with any sort of propriety or consistency, have written the last verse of this psalm. It pains and shocks us as we read it. We conclude that the world wanted another Teacher, whose spirit should inspire, and whose principles should guide and control, his disciples in their treatment of friend and foe. It is not, indeed, that passages could not be found in the Law enjoining mercy; it is that there was needed One who by his own life, and by his gracious Spirit, and by his sovereign power, should be able to influence and inspire his followers with his own thought, and be able to lead them along a higher and nobler way. III. SOME MARKED IN OUR . "How shall we sing the Lord’s song in a strange land?" How shall we sing the happy songs of Zion when we are in the power of the enemy, away from the city that we love, the sanctuary which is our spiritual home? There are "strange lands" to the Christian man, in which the sounds that are native to the soil cannot be expected to be heard. There are spiritual conditions in which the graces of Christian character will not flourish, but will die away. Of such are pride, selfishness, covetousness, self-indulgence, uncharitableness. It would be quite an incongruous thing for thankfulness, helpfulness, piety, forbearance, anticipation of the heavenly kingdom, consecration to the cause of Christ and man, to abound in such "strange lands" as these. When we are called upon to practice the graces of Christian character, and when we find ourselves quite indisposed to do so, when any one of these is uncongenial to us, we should seriously inquire of ourselves where we stand. Are we on Immanuel’s ground? Are we on the King’s highway? Or are we in some strange land which belongs to the enemy? Is there good reason why we should return, promptly and penitently, to the kingdom from which we have been carried away captive? This is the first thing to do; and the way home is open to all earnest souls. BY S. CONWAY Psalms 137:1-9 Fruits of exile from God. It was Israel’s, or rather Judah’s, exile from Zion and Jerusalem that this psalm commemorated; but the fruits that exile bore, and which are here told of, set forth the fruits of the yet sadder exile from God which many a soul has known. I. THE MEMORY OF WHAT HAS BEEN LOST IS FULL OF SORROW. (Psalms 137:1.) "Yea, we sat down and wept." And if, as with God’s ancient people, we through sin are banished from God, then, when we remember, we too shall weep. II. MUSIC, MIRTH, AND SONG ARE . (Psalms 137:2-4.) How could Israel sing? How can we under like conditions? He who has once known, yet more if he has lived for a long time in, the joy of God’s love, when he loses that, loses all joy along with it. How can he sing the Lord’s song, etc. (Psalms 137:4)? III. AND DESIRE TOWARDS WHAT HAS BEEN LOST FILL THE SOUL. (Psalms 137:5, Psalms 137:6.) His one desire is to return back; his most fervent vows that never, never will he again forget. IV. BURNING HATRED OF THOSE WHO HAVE WROUGHT THIS WRONG TAKES OF HIM. (Cf. 2 Corinthians 7:10, 2 Corinthians 7:11.) In this sense we may use language which towards earthly enemies would be contrary to the spirit of Christ.—S.C. Psalms 137:4 The Lord’s song in a strange land. What a wonderful mixture this psalm contains of tears and tragedy, of pathetic sorrow and fiery patriotism! We can almost certainly fix the time when it was written. The first party of exiles had just returned from Babylon, and had come to Jerusalem, where everything on which their gaze rested—the universal desolation and ruin—reminded them of what the spoiler had done, and brought back to their memory the horrors of those dreadful days when Jerusalem was besieged, and at length captured and destroyed. The psalm tells also of the land of their exile—their widespread plains watered by the artificial canals and rivers, in the construction and maintenance of which it is probable that many of the exiles were employed. These were the rivers of Babylon, by which they sat down and wept. And he speaks of the exiles themselves; how their captors bade them sing one of those songs for which their land was famous; but they would not. Their captors wanted to be amused, and thought that these Jews should help them by their song. But the sorrow and shame of their exile had smitten their hearts too terribly, and stifled all their power of song. All that there they were capable of was the fierce and almost frantic prayer for revenge with which the psalm concludes. But the text has wider application than merely to those sad circumstances which first called it forth. Hence— I. INQUIRE WHAT IS MEANT BY "THE LORD’S SONG." Not only one inspired utterance, however beautiful or sacred, but all such psalms and hymns as they had been wont to sing in their happy homeland. And the Lord’s song includes those many sweet songs which may have no words, but are sung in the heart of God’s people, to their great joy and help. And in every case, whether with or without words, it is a song of the heart; the lips alone can never sing the Lord’s song, for such song is not alone to the Lord, but from the Lord, inspired by his Spirit and taught by his grace. II. CANNOT THIS SONG BE SUNG IN A STRANGE LAND? It was not from mere sullenness that the exiled Jews refused to sing; nor from that pride in which the unhappy often entrench themselves; nor because they had lost all hope in God: they had not. But it was because of what Babylon itself was to them. 1. Babylon was "a strange land." In its merely physical aspects it was utterly different from all they had been accustomed to; but how much more in all its moral, social, and spiritual character! Hence there settled down upon them the deep depression and sadness which the sense of complete isolation and loneliness ever produces. Tears, but not songs, abound in such circumstances. It is ill to be separate, to stand apart, especially by our own will. 2. There was no sympathy, but a chill, designed contempt and dislike of all they held most precious. Let any one choose such surroundings, the Lord’s song will be quickly silenced. 3. Babylon was the embodiment of the world-spirit. Splendid, proud, magnificent; but hard, cruel, godless. That spirit and the Lord’s song cannot coexist. 4. Was full of idols. See the prophet’s scorn of them (Psalms 135:15, etc.). And human hearts are yet haunted by idols not a few; but if so, then the Lord’s song cannot be sung. 5. Was full of sin, corrupt to the core. But the heart that holds to sin, any sin, silences the Lord’s song.—S.C. Psalms 137:9 A horrible kind of happiness. Can the sentiments of our text, and of these verses, and the many like them in these psalms, be justified? Are they not wicked, cruel, unchristian, and so to be utterly condemned by all good men? Such questions are continually asked. But let it be remembered— I. DRIVES EVEN WISE MEN MAD. These terrible utterances are the product of a cruelly oppressed and suffering people. Let us put ourselves in their place. II. THAT IT IS THE OF THE OLD , NOT OF THE NEW. Now, the Old Testament taught: 1. That God’s retributions, both to the good and evil, were given here and now, in temporal blessing or the reverse. They had no clear knowledge of a future life, still less of any judgment to come. 2. That the Divine character was to be known by these retributions, and God’s honor maintained, and the true religion upheld by them. 3. Hence they were told to invoke curses on the wicked, and they would feel it wrong not to do so. How else could God be glorified? 4. The prosperity of the wicked was a great trial to them. It seemed so to dishonor God and to imperil his truth in the world. Hence: 5. We are net justified in attributing these utterances to mere personal spite and revenge. Their motive was far other and higher. III. THAT ALL WAR IS THE OUT OF THE OF THE OLD . Even with all the alleviations and mitigations of modern and more Christian days, war does the very things which in these psalms many think so wrong. IV. THAT IT IS TO DO THINGS WITHOUT BEING OF A SPIRIT. Many men deem war to be at times necessary and just; and surely it can be so, and often has been; and they have urged such war as in the sight and under the fear of God. The magistrate is not to bear the sword in vain, but to remember that he is the minister of God. V. OUR TO THE GOSPEL OF CHRIST. And rejoice in it and spread it far and wide. For this gospel not only takes away all excuse for the vindictive spirit, but ever tends to lessen the occasions which provoke it. Let it but spread, and there shall be no more such horrible happiness as that which our text seems to contemplate and approve.—S.C. BY R. TUCK Psalms 137:1 The tears of memory. "Yea, we wept, when we remembered Zion." The rivers of Babylon and the district were the Euphrates, the Tigris, and the branch streams of those rivers. The writer of the psalm is not in Babylon, but is recalling to mind what happened when he was there. It is not easy to recognize the mood of the psalmist when he composed this psalm. Usually it is assumed that there was first a gentle and plaintive mood, and then a fierce and revengeful mood; but perhaps it is true to the weaknesses of human nature to regard it throughout as a bitter retrospect. The mood is one of intensity, excitement, and anger in the remembrance of sufferings and humiliations that had been endured. There is a weeping of anger and of remembered sufferings and humblings; as there is a weeping when enduring humiliations in the thought of bygone joys, relations, and privileges. I. MEMORY MAY RECALL LOST . The psalmist seems to himself to be again in Babylon, again oppressed with the burden of the lost national liberty and the present national bondage. He no longer belonged to a nation. He no longer had any capital city. He no longer had any center for the religious life. The kingdom was broken up, the city was desolated, the temple lay in ruins, the nation was scattered, and the people were virtual slaves to severe and even cruel taskmasters. Some sullenly endured their fate; but to some every remembrance of the old days was a cutting pain—it either made them angry and forced bitter tears, or in softer moods it broke them down and caused tears of regret. How often the memory of the past still brings pain and tears! There is so much in it that might have been otherwise. Often our memory-tears are bitter. Only in good moods are they gentle and tender. They may be, they should be, tears of thankful, trustful love. II. MEMORY MAY RECALL THE CAUSE OF LOST . It was only an imperfect memory that recalled a desolated Zion. There was something more than loss and woe to remember—there was the sin of the nation that caused the loss, and was punished in the woe. And it is only when memory of past sorrows includes the sin that brought the sorrows, that memory brings worthy and healing tears.—R.T. Psalms 137:2 Willow-types. It is remarked that there are now no willows in Babylon. The name ereb is also applied to the tamarisk and poplar. But the drooping form of the willow branches and leaves is specially suggestive of tears. It is clear that a tree growing on the river-banks, and hanging over the stream, is meant. The weeping-willow is known as the Salix Babylonica. Of this tree Evelyn says, "Its branches being long, slender, and pendulous, makes it proper to be planted upon the banks of rivers and ponds and over springs; the leaves, also, are long and narrow; and when any mist or dew falls, a drop of water is seen hanging at their extremities, which, together with their hanging branches, cause a most lugubrious appearance." I. THE WILLOW IS A TYPE OF THE WEEPING OF , There is a weeping of love, and a weeping of joy; but these imply an uplifted face. Love looks through its tears into the face of its loved one. Joy lifts up its head, and mingles smiles with tears. Neither of these looks down, so neither can be fairly represented by the down-drooping willow. There is a weeping of simple grief and sorrow, that has in it no sense of sin, and this does not look down, because there is always trust and hope in the heart, and behind the tears; and the soul is not afraid to let the merciful Father see the tears. The weeping-willow is no fitting type of that holy or sympathetic weeping. But there is a weeping of conviction, of humiliation under God’s judgment on sin, and of penitence, whose essential feature is down-looking; the whole man is bent down, flagging in shame and hopelessness and fear. He dare not look up. That kind of weeping is well represented by the willow, which is wholly bent down, branch and leaf ever hanging down. II. THE WILLOW IS A TYPE OF THE WEEPING OF , A poet-souled man has pointed out that the willow, which looks so meek, as if always in tears, is really beholding itself and admiring itself in the mirror of the water. And much religious weeping is no better than sentimentality and self-seeking. It is attitude to attract attention, and win praise of piety. Our Lord warned us of such insincerity when he said, "Thou, when thou fastest, anoint thine head and wash thy face, that thou appear not unto men to fast." Sincere weeping looks out and looks up; it tries not to look down.—R.T. Psalms 137:3 A reasonable call for songs. We fix attention on the fact that the people of Babylon expected the religion of Jehovah to be a joyous religion. They may have asked for a song partly as a taunt, but below the taunt must have been the association of the Jehovah-religion with harp and song. And men were right in this. The religion of Jehovah, and of Jehovah-Jesus, ought to make hearts glad: we should "sing on our heavenward way." Dr. Barry thinks the call for a song may have meant "an exhortation to forget a lost home, and make the best of a new country;" but the psalmist was in no mood to respond to such an exhortation. I. THE MIGHT HAVE SUNG EVEN IN . They would if their faith in God had mastered their circumstances. It is not much to say for them that they were so overwhelmed by their sorrows, and so crushed by their humiliations, that they could not even sing a song. True, their Zion was a desolation; but God, their God, still lived. True, they were under his chastening hand; but then he only chastens for our profit. True, a long waiting-time was before them; but then God’s promises never fail. It was not praiseworthy that they should hang up their harps on the willows for the wind to make melancholy music through them. They had better have kept them in their hands, and cheered each other with enlivening strains of trust and hope. And as to the people of Babylon, they would have honored God much more if they had responded to the request brightly and cheerfully, put their own feelings aside, and sung them songs of high confidence and joy and hope. These captives who refused a reasonable request did nothing praiseworthy. A Christian’s harp has no business on the willows. II. THE WOULD HAVE BEEN ABLE TO SING IF THEY HAD THOUGHT LESS OF THEIR OWN AFFAIRS. Their patriotism was self-centeredness; and that always makes people feel weak and miserable. It led these captives to neglect their duty. They were put in Babylon to witness for God to the Babylonians; and instead, they made themselves miserable and helpless by brooding over their miseries, so that when a song was asked for in honor of Jehovah, they could not sing. If they had thought about God, and less about themselves and about their country, they would have found the joy of serving even by "singing the Lord’s song in a strange land."—R.T. Psalms 137:5, Psalms 137:6 Sanctified patriotism. "Let my right hand forget," i.e. be numbed into deadness. The psalm expresses the feelings of an exile who has but just returned from the land of his captivity. He is oppressed with the desolation around him. His heart is heavy and bitter with the memory of wrong and insult from which he has but lately escaped. "He takes his harp, which he could not sound at the bidding of his conqueror by the waters of Babylon; and now with faltering hand he sweeps the strings, first in low, plaintive, melancholy cadence pouring out his griefs, and then with a loud crash of wild and stormy music, answering to the wild and stormy numbers of his verse, he raises the paean of vengeance over his foes" (Perowne). "Jerusalem is still the center round which the exiled sons of Judah build, in imagination, the mansions of their future greatness, in whatever part of the world he may live, the heart’s desire of a Jew is to be buried in Jerusalem." I. THE LOVE OF COUNTRY MAY TAKE THE PLACE OF LOVE OF GOD. Not all patriots are personal servants of God. Indeed, it is curious to observe that, as a matter of fact, active patriots have seldom been actively religious men; and interest in God has tended to shunt men aside from interest in country, some pious sections even going so far as to withdraw altogether from political and even social life. It is, however, the other side of the matter to which attention is now drawn. Supreme interest in the material things of patriotism tends to loosen the hold on a man of spiritual things. The patriotism of the returned exiles seems very beautiful; but it was a most serious peril to them, and proved so engrossing that patriotism, not Divine service, became the great national characteristic during the age of the Maccabees. Men fought for Jerusalem, not for God. II. THE LOVE OF COUNTRY MAY EXPRESS THE LOVE OF GOD. Of this it is possible to take David as an example. There could not be a worthier instance of patriotism, but back of the patriotism, and its inspiration, was the love of God. His country was God’s country; and service to his country was service to God. And this relation he kept up right through his life, and so he stands, in the historic page, the supreme example of "sanctified patriotism."—R.T. Psalms 137:7-9 The bad moods of good people. The psalm closes with what must be regarded as the unrestrained utterance of over-excitement. The psalmist was in a bad mood; perhaps it did him good, and relieved undue strain, for him thus to utter his bad feelings. But no devices of explanation should be allowed to relieve our conviction that they were very bad and unworthy feelings; and for us the record can but be a warning against cherishing sentiments of vengeance. "Vengeance is mine; I will repay, saith the Lord." If we have the spirit that Christ taught us to cherish, we shall not even pray against our enemies, we shall only pray for them. The last verse of the psalm is wholly repulsive to one who can take the Christian standpoint. With this denunciation of Edom should be compared the Book of Obadiah, and especially Obadiah 1:10-15. "It is a fierce outburst of natural resentment, which borrows almost a grandeur from the religious fervor, the devoted patriotism, from which it springs. The psalm is a wonderful mixture of soft melancholy and fiery patriotism." I. GOOD PEOPLE MAY HAVE BAD MOODS. It is a fact that they do have such moods, and we must make the best that we can of the fact. We should read the Psalms much more sympathetically, and be much less distressed by some of their intense expressions, if we simply accepted the fact. We never judge our friends fairly unless we take into account their bad moods, and slip kindly over what they say at such times. II. GOOD PEOPLE MAY BE BY OUT WHEN IN THEM BAD MOODS. It is better to speak out, even dreadful things, than to keep brooding over them in our hearts. Not only is feeling thus relieved, but pitifulness and considerate gentleness is called forth from others. We kindly say, "Poor fellow, he is not quite himself; bear with him awhile." And oftentimes speaking out reveals a man to himself, and becomes the very best cure of his bad mood. One fully expects that the psalmist must have been ashamed of himself when he had said out these dreadful things. How pitiful towards him God must have been! III. GOOD PEOPLE MUST NEVER KEEP LONG IN THEIR BAD MOODS. It is precisely there that men so often go wrong. Storm-times ought to pass. Passionate moments leave but a light impress. But keep bitter feeling; brood over wrongs; cherish revenge, and the soul must inevitably be deteriorated, and the vision of God must be darkened. We must never forget that he loves our enemies.—R.T. BY C. SHORT Psalms 137:1-6 By the rivers of Babylon, etc. "The psalm expresses the feelings of an exile who has but just returned from the land of his captivity." I. THE LOSS OF LIBERTY AND . 1. Brings after it the most despondent sorrow. They hung their harps on the willows, and sat down and wept. 2. Blights the exercise of the highest gifts. They could not sing the joyful songs of Zion—the songs of the Lord. An enslaved people lose the power, as a rule, which they had when they were free. 3. Converts the world into a place of exile. Home is lost, and the world becomes a "strange," mysterious place. II. TO THE HOLIEST AND HOPES. "If I forget thee." We cannot blot out from the heart the holiest things, however much they may be mutilated and injured by ourselves or by others. The most eloquent writings in all languages have been pleas for liberty and religion, when nations have been struggling to recover or attain their liberty.—S. A CLUSTER of Davidical psalms here follows. It is not easy to trace any single line of thought connecting them all, or to explain how they come to be so entirely separated from the great bulk of the Davidical psalms. The first two are, in the main, psalms of praise; the next four, psalms of supplication; in Psalms 146:1-10, praise and supplication are blended; while in Psalms 145:1-21. praise again forms the main, if not the sole, topic of the composition. It is a fanciful exegesis, which sees in all the eight psalms reflections upon the promise made to David in 2 Samuel 7:1-29. Psalms 138:1 I will praise thee with my whole heart (comp. Psalms 9:1; Psalms 111:1). Before the gods will I sing praise unto thee. Some suppose the expression, "before the gods," to mean "before the great ones of the earth," and quote Psalms 119:46 as parallel. Others think that the imaginary vain gods of the heathen are intended. Psalms 138:2 I will worship toward thy holy temple. The term "temple" here must designate the tabernacle (comp. Psalms 5:8). And praise thy Name for thy loving-kindness and for thy truth. "Mercy" and "truth" are God’s two highest attributes (Exodus 34:6). They were especially shown to Israel in God’s promises and his fidelity to them. For thou hast magnified thy Word above all thy Name. Some would amend the text, and read אמתךָ, "thy truth," for, אמרתךָ "thy Word." But if we keep the text, and understand אמרתךָ as "thy promises," the sense will not be very different. God has magnified his promise, and his faithfulness to it, above all his other revealed attributes. Psalms 138:3 In the day when I cried thou answeredst me. Thy answer came to my prayer almost as soon as it was out of my mouth. And strengthenedst me with strength in my soul. The promptness of thy answer gave my soul fresh strength. Psalms 138:4 All the kings of the earth shall praise thee, O Lord. The world shall be converted to thy worship when it is seen how promptly and fully thou answerest prayer (comp. Psalms 68:31, Psalms 68:32; Psalms 102:15). When they hear the words of thy mouth. The promises that thou makest, and thy performance of them. Psalms 138:5 Yea, they shall sing in the ways of the Lord. They, i.e. the kings, shall sing, no longer in their own misguided heathen ways, but in the ways of the Lord, in the mode prescribed by his Law and practiced in his temple (comp. Isaiah 49:22, Isaiah 49:23; Isaiah 60:3-5, etc.). For great is the glory of the Lord. (cf. Isaiah 60:1-3; Isaiah 66:18.) It is this "glory" which attracts "all nations and tongues." Psalms 138:6 Though the Lord be high, yet hath he respect unto the lowly. Notwithstanding all God’s glory and greatness, he condescends to look upon the lowly, to consider their needs, and to supply them (comp. Isaiah 57:15). Hence David feels sure that he will not be overlooked (see Psalms 138:7, Psalms 138:8). But the proud he knoweth afar off. God keeps proud men at a distance, does not draw near to them, much less make his abode with them, but leaves them to themselves until they are ripe for punishment. Psalms 138:7 Though I walk in the midst of trouble, thou wilt revive me (comp. Psalms 23:4). David "walked in the midst of trouble" during the greater part of his life. When the persecution of Saul was over, he had trouble from foreign enemies (2 Samuel 5-12.); when these were subdued, his domestic troubles began (2 Samuel 13-19.; 1 Kings 5:1-18:53). God, however, from time to time "gave him a reviving." Thou shalt stretch forth thine hand against the wrath of mine enemies (comp. Psalms 3:7; Psalms 9:3-6; Psalms 18:14-17, etc.). What God had so often done for him, David is confident that he will do again. He will break the power of his enemies, and deliver him from their machinations. And thy right hand. The symbol of strength. Shall save me; or, "deliver me" (comp. Psalms 18:35; Psalms 60:5; Psalms 63:8; Psalms 108:6, etc.). Psalms 138:8 The Lord will perfect that which concerneth me; i.e. will complete what he has begun for me—will not leave his work unfinished (comp. Psalms 57:2; Philippians 1:6). Thy mercy, O Lord, endureth forever. Does not suddenly break off and stop. Forsake not the works of thine own hands. This is probably more than a mere personal request. David sees in God’s care for himself a portion of his great providential scheme for the redemption of the world. Psalms 138:1-8 The goodness of God. There are very few psalms where so much is crowded into a very small compass as in this. The writer in a very few strokes brings out those features in the character of God which make him to be the One who is worthy of our deepest reverence, of our fullest confidence, of our most grateful praise. We have— I. HIS LOVING-. (Psalms 138:2.) II. HIS . (Psalms 138:2.) The psalmist gives thanks for "thy truth," and goes on to say that God has done that for him which more than fulfils his word of promise (see Joshua 23:14). It is not only in the ordering of our outward life, but in his dealing with us in the gospel of his Son, that "God is faithful" (1 Corinthians 1:9). It is "he that is true" who speaks to us from heaven (see Revelation 3:7), and summons us to his service and to his friendship. It is the unvarying testimony of Christian men, as their course closes, that their Divine Lord has been faithful to them, working in them and doing for them all that he had promised to them. III. THE OF HIS . (Psalms 138:6.) There is nothing more explicitly revealed, both in Old Testament and New, than this doctrine of humility. Throughout Scripture, pride is presented to us as the insuperable obstacle blocking the way to the favor of God: humbleness of heart is held before us as the very gateway of his kingdom. We can see the reason why it should be so. 1. It is the truth. When we take a high view of ourselves, we see ourselves in a false light; when a lowly view, we see ourselves as we are. 2. It is the one way to the admission of Divine wisdom. The haughty heart will not listen when God speaks; the humble heart is open and receptive. 3. It is the necessary condition of receiving Jesus Christ as our Divine Savior. He came "not to call the righteous, but sinners to repentance." It was the complacent Pharisee who stood aloof from him, and who rejected his doctrine; it was the consciously unworthy who "drew nigh unto him for to hear him" (Luke 15:1), and who "went into the kingdom" before the self-righteous and the respectable. Hence we find our Lord beginning his public teaching with the Beatitude, "Blessed are the poor in spirit: for theirs is the kingdom of heaven" (Matthew 5:3); hence we have his word, "He that humbleth himself shall be exalted "(Matthew 23:12; and see Matthew 18:3). 4. To be lowly minded is to be like our Lord himself (Matthew 11:29; Philippians 2:7-9). IV. HIS AND GRACE. (Psalms 138:3-7.) In the day of our trouble we "cry unto the Lord." It is an instinct of our religious nature (see Psalms 107:1-43.). It is the natural refuge of the devout (Psalms 46:1). It is in accordance with the Divine desire (Psalms 50:15). His promise (and his performance) is to sustain our spirit, to "strengthen us with strength in our soul." We think that we cannot possibly endure the weight of the afflictions that press upon us; but he makes us to know "the exceeding greatness of his power to usward who believe;" he "revives us," he renews our hope, our confidence, our courage; he "girds us with all-sufficient grace" for the task we have to undertake, for the suffering we are called to bear. The "morning of joy" which is promised us may be a long way off; many dark hours may have to pass before that will dawn; but during the night of sorrow he will "give us songs," he will sustain our spirit, he will make us to glory in infirmity," because "Christ’s own power rests upon us." There is a more signal proof of his Divine power and goodness than that which, perhaps, in human weakness, we prefer, viz.— V. HIS GRACE. (Psalms 138:7, latter part.) For God does sometimes, and indeed often, interpose on behalf of his children. His "right hand," the right hand of his power and of his righteousness, is laid, not then and there on our souls to revive, but on the enemy to subdue him, or on the tangled events to undo them, on the reduced circumstances to raise and restore them. One touch of that wise, strong hand—the touch of a link in the chain far out of sight—and the trouble is over. It is right for us to ask this of God, whatever be the trial through which we are passing; but we must ask reverently, and in the spirit of obedience, quite ready to find that he will not take away the cross, but give us strength to bear it. VI. THE AND OF HIS WORK WITHIN US. (Psalms 138:8.) 1. We are God’s workmanship (Ephesians 2:10; 1 Corinthians 3:9; 2 Corinthians 5:5). It is he that hath made us what we are "in Christ Jesus." It is his Spirit that has "renewed us in the spirit of our mind." Our repentance, our faith, our peace and rest of heart, our hope of heaven, our interest in the work of God, our readiness or eagerness to serve in the vineyard of Christ,—all this is, we gratefully own, the work of God within us. 2. We may count on its continuance. God will not forsake the work of his own hands. If he "pronounces good" the objects in nature, which are the product of his skill and power, how much more will he be pleased with the cleansed heart, with the renewed will, with the obedient spirit of his own child! He will not leave that to be lost on the waste; he will not abandon that to the mercy of wind and wave. We may and must ask his continued care of us, his guardianship and guidance and replenishment; but, thus asking for it, we may count confidently upon it. 3. We may look with a firm hope to the completion of his work in us; he will "perfect that which concerneth us." His interest in us, his kindness toward us, will not lessen as we live our life in him and before him. As we grow into his image, and as we do his work more faithfully and effectively, his love will not lessen nor his grace slacken. This will "endure forever." It will follow us all the way, until we are "perfected in Christ;" until we are "meet for the Master’s use" in a higher and larger sphere. For that post in his heavenly kingdom which he will have ready for us we may feel sure that he is fitting us, not only by abounding privilege and wise discipline, but by gracious influences from his Holy Spirit. The goodness of God has large issues. 1. Its effect on the enlightened mind is whole-hearted praise (Psalms 138:1, Psalms 138:2). A deep sense of all that God is to us, and of all that we are to him, fills our heart and constrains us to fervent and to public devotion. Whatever is meant particularly by the words, "before the gods," we may be sure that the psalmist intended to speak of public worship. He would not be satisfied with a thankful and loving spirit, good and right as that was; he would proclaim to all his sense of the loving-kindness and the faithfulness of Jehovah. Full and fearless expression is one part of sacred duty. 2. Its effect on those who stand without is correspondingly great. "The Lord hath done great things for them," said the Babylonian witnesses (Psalms 126:2). If we will so submit ourselves to Divine influences that our lives bear the mark and impress of God’s hand, there will be excited in the minds of those outside the Church of Christ a wondering admiration of the power of the gospel, and they, too, will join in praising God! BY S. CONWAY Psalms 138:1-8 Exultation in God. What a contrast between this psalm and the previous one! There the sad-hearted writer asks, "How can we sing?" Here the psalmist can and will do nothing but sing. The effect of this spirit is seen throughout the psalm. I. IT WILL OPENLY CONFESS GOD. (Psalms 138:1, Psalms 138:2.) "Before the gods," meaning, we think, those high princes and potentates—god-like in their majesty, power, and in the abject homage and deference that men paid to them—under whose authority and oppression they had so long lived. The den of lions, the burning fiery furnace, had hitherto been the penalty which had to be paid, did any man dare to praise Jehovah in the presence of these mighty kings. But it had been done all the same; and here the psalmist declares he will do it again. And, indeed, the spirit of praise is irrepressible. It must tell out its gladness in God. II. AND WILL DECLARE THE REASON WHY. 1. Because of the Lord’s "loving-kindness." (Psalms 138:2.) We do not know what special instance of this called forth the praise here expressed; but he whose eyes are opened of the Lord to mark his loving-kindness will never lack loving-kindness to mark. 2. His "truth." The Lord’s fidelity to his Word. What he promised he performed. How unbelieving we too often are! Yet those who have trusted the Lord have never had cause to regret their doing so. 3. And this in so emphatic and extraordinary a manner. "Thou hast magnified thy Word," etc. The Lord’s name and renown for fidelity were great already, and had led to high expectation; but what the Lord had done had surpassed all expectation—it had been "above all thy Name." 4. And this had been a matter of the psalmist’s own personal experience. (Psalms 138:3.) Whether or no the particular burden, for relief from which he had cried unto the Lord, had been taken away, we do not know; but if, as is so often the case, it had not, there had been given strength to bear it—"Thou strengthenedst me," etc. One way or the other, the cry of the believer is heard, and either the trouble itself is removed, or grace sufficient, not only to bear it, but to enable us to glory in it, is given instead; and this, surely, is the better of the two. And all this the psalmist had himself experienced (2 Corinthians 12:9). III. WILL EXPECT GREAT AS THE RESULT OF HIS . (Psalms 138:4, Psalms 138:5.) Kings, not merely common people, but kings—a very unlikely class—shall be moved by it. They shall come away from the paths of sin into the ways of the Lord; they shall be really converted. And, what is more, they shall "sing in" those ways; they shall rejoice and be glad. And such confident expectation will ever result from this spirit. IV. WILL ALL WORTH AND OF ITS OWN, (Psalms 138:6.) He confesses that he is one of the lowly ones, and that it is all of the Lord’s condescension that he has been noticed at all. V. WILL GO FORWARD WITHOUT FEAR. (Psalms 138:7.) 1. Of trouble; even though he walk in the midst of it; for God will revive him. 2. Of his enemies; for God will save him. 3. Of personal failure; for (Psalms 138:8) "the Lord will perfect," etc. He might, and probably would, fail; but God will not allow of that. VI. BUT WILL NOT, , PRESUME. Instead of this, the psalm ends with the humble prayer, "Forsake not the works," etc. Such are some of the blessed fruits of the spirit of exultation in God. Let us cherish it more by confession, by trust, by personal experience.—S.C. Psalms 138:1-3 Valiant for the Lord. The Septuagint ascribes this psalm to Haggai or Zechariah. It can hardly be by David. But it was by some greatly tried but triumphant saint. I. SEE HOW HE STANDS UP FOR GOD. Note his boldness. Not only would he praise God with his whole heart, but he would do this in the very face, in the teeth as it were, of the heathen gods; so would he defy and scorn them whilst honoring the Lord in whom he trusted. So would he strengthen his faith and love, as by such valiant confession they ever are strengthened. Compare Daniel worshipping towards the temple. II. AND GOD’S —HIS LOVING- AND HIS TRUTH. These were insulted when Israel was in exile; the heathen would laugh at the idea of these Jews being the objects of God’s loving-kindness, as they affirmed they were; and where was the truth of God, seeing that they were so very far from realizing the promises of God? But this saint of God declares that he will praise the Lord for these very things; be declares that God had helped and strengthened him, and shown to him his loving-kindness, etc. And this beyond all that even the great Name of God had led him to expect. For next he— III. ASSERTS THE HONOR OF HIS WORD. Many aver that God is glorious in nature, in the visible works of his hands; but that his Word often seems to have failed. But the psalmist says, No; so far from failing or falling short, God has "magnified his Word above," etc. True, there is glory in nature (Psalms 19:1-14.). But there is more in God’s Word. For it speaks with clearer voice, with no need of interpreter, as nature needs; its revelation is far more complete and effectual. IV. AND HE DOES ALL THIS. For he has put his faith in God to practical test. He cried unto the Lord, and then and there, that very day, "the Lord answered him, and strengthened," etc. This was matter of actual experience. He knew this, did not dream it, or tell of it as a mere theory. Oh the power of personal testimony! We cannot be valiant for the Lord unless we have it. But why should we not? We may.—S.C. Psalms 138:2 The Word and the Name. In order to understand the declaration of our text, let us— I. INQUIRE THE MEANING OF THE WORD AND THE NAME. 1. The Name. What is the import of this? The expression is one that perpetually occurs in Scripture, and generally it has much the same meaning. In Romans 1:19, Romans 1:20 it is spoken of as "that which may be known of God;" and he refers to "the things that are made" as a source of such knowledge. Thus St. Paul declares that ever since the Creation the unseen God has revealed himself by means of the works of his hands. The Name of God, therefore, means all the manifestations of God, howsoever made; but in the Old Testament it means more commonly the manifestation of God through his works, whether in creation or in providence. Then: 2. The Word. This has a threefold signification. (1) The written Scripture—the Law, the Prophets, and the Psalms—and now, since Christ came, the Scriptures of the New Testament. These contain the Word of God, and hence commonly receive the title of the Word of God. But (2) the Word means also that spiritual communication from God to the heart of his servants. Hence we often read, "The Word of the Lord came," etc. God speaks to the soul by different means; but it is what God says that is his Word. (3) And chiefly, there is God’s revelation of himself in Christ. He is "the Word," which was in the beginning, which became flesh, and dwelt amongst us, so that we could behold him, and, in seeing him, see the Father also. The Word of God, then, means God’s revelation of himself through the Scriptures, the Spirit, and through his Son Christ our Lord. Either and all are God’s Word. II. GOD’S NAME AND WORD HAVE MUCH IN COMMON. For: 1. Both reveal God. His existence, greatness, power, wisdom, unity, unchangeableness. We do not add his love, because there are those who deny that the love of God is to be seen in the natural world. They speak of "Nature, red in tooth and claw;" they see only her ruthlessness and frequent ferocity; stern law, but little love. 2. Neither ever wears out the patience or the love of those who study them. The more they search into God’s works or Word, the more they find in them. Both seem to be inexhaustible mines, whose riches never fail. 3. And both have a perpetual freshness. No human works or words can be compared to them for this. III. AND GOD HAS BOTH. He has revealed himself to men by both, and drawn them nearer to himself. It is foolish and wrong, therefore, for any to disparage one at the expense of the other. Some there are who boast of the study of nature only; others have no patience with such study, but insist that the Word alone is to have our regard. But both are wrong, for God hath magnified his Word and his Name. IV. STILL, HE HAS PUT THE GREATER HONOR ON HIS WORD. 1. The revelation of nature is dependent on that of his Word for its comprehension. The Word is the key of his works: without it, men cannot interpret his works. 2. His Word declares higher truths than his works ever can. The love of God; the whole plan of salvation; life eternal; holiness; the truth of the Trinity, etc. 3. His Word accomplishes far more for man’s highest interests than his works do. See this in man’s knowledge of God, and whence it came; in the instruction which we derive from his works; we could not have had this but for his Word (see Psalms 19:1-14.). In the understanding of God’s providence; in showing us God’s will concerning us; in revealing his grace; in the subduing of our will to himself;—whatever the teachings of God’s work may have done for us in these respects, his Word, we must all own, has done far more. V. THE OF THE OF HIS WORD IS, , OUR HIGHEST AND DUTY. Men are saying today—Educate, teach art, science, philosophy; provide for men better homes, surroundings, and opportunities; and much more to like effect; and only a fool will despise what they say. But the real need of man is for some power which will touch his heart and change his nature; and this only the Word of God can do. Therefore let us prize that Word for ourselves, make it known to others, and ever maintain the truth that it and it alone can meet man’s universal, greatest, and constant need.—S.C. Psalms 138:8 The Lord will perfect. I. LET US LOOK AT THE SPEAKER. He is a man like ourselves; but as we look on him, we note how bright his eye, how radiant his countenance, how calm yet how joyous his tone, how happy in his conviction he seems to be, as he keeps saying to himself, "The Lord will perfect that which concerneth me." Then he pauses a moment, as if some doubt or question had entered his mind, and he adds, "Thy mercy, O Lord, endureth for ever;" and then, with an upward look of intense devotion, addressing his words to the Lord, he prays, "Forsake not the works of thine own hands." Now, as we thus in thought gaze upon the man, and. feel that assuredly he has got hold of a secret that too many of us do not possess, some less-favored one than the speaker comes up to him with wonder, wistfulness, perplexity, and desire written plainly on his countenance, and begins to— II. ASK HIM A FEW . He asks: 1. "What do you mean when you say, ’The Lord will perfect that which concerneth me’? You seem quite sure and very happy about it; but what do you mean?" The man replies, "I mean that whatever really concerns me the Lord will see after, and bring it to a perfect issue, whether it be what has to do with my outward circumstances, or with what is of far more importance—my standing in his sight, the condition of my soul. There are many things which concern me; but what they are I leave to the Lord to determine; for I often find, as many others have told me is true of them likewise, that I much concern myself about things which, after all, do not really concern me, and about which, therefore, I need not trouble. But whatever does really concern me, and especially my soul’s full salvation, I am sure the Lord will perfect." 2. "But how do you know all this?" so his questioner asks again; and the psalmist is at no loss for reply. "Well," he says, "I know the Lord has begun his work in me. I am as certain of this as I am that I am alive; he has given me new tastes, dispositions, and desires; the sins I once loved I now hate, and the holiness which heretofore I had no care for I now long after; hence I am sure the Lord has begun his work in me. And it is not his way to leave off what he once begins. Why should he? Is he lacking in power or love? Further, what strong guarantees I have thus to believe I The honor of the Divine Name is pledged to keep those who trust in him; the atonement of the Lord Jesus—for will be not ’ with him also freely give us all things’?—the power of the Holy Spirit, which worketh in me now; the promises, so many, so great, and precious, contained in the Holy Scriptures; and my own experience thus far, and that of many others;—all encourage :and establish my faith that ’ the Lord will perfect that,’ etc." 3. "But are you not afraid?" it is further asked; "for while all must admit the force of the arguments you have urged, yet there are facts which it seems to us may reasonably lead you to feel less confident than you now seem to be. Are we not perpetually warned against departing from the living God, grieving and quenching the Holy Spirit? How many are the Scriptures which bid us, by direct precept or by actual example, to fear lest we should come short of eternal life! And have not many actually made shipwreck of faith and a good conscience? Think of all those who, on the night of the Passover, came out of Egypt, but yet never entered into Canaan; their carcasses fell in the wilderness, because of their unbelief. And have not you a corrupt nature, an evil bias, a heart prone to evil, and loving it all too well? And are not temptations everywhere, and so many of them subtle and strong, and before which many souls have fallen? And do you not know that you, as do even the best of men, often sin, often transgress God’s commandment by thought, word, or deed?" Then we notice that he looks sad for a while, as if he cannot deny what has been urged; but presently he looks up, and his eyes are turned not to us, but lifted heavenward; and we hear him say, "Thy mercy, O Lord, endureth for ever;" and he adds the prayer, "Forsake not the work," etc. So we cannot but— III. NOTE THE ROCK ON WHICH HE RESTS. It is the ever-enduring mercy of the Lord on which he stays himself by means of continued faith and prayer. It is not his own strength or good resolves, but that ever-enduring mercy which fortifies him against all the risks and perils which he knows beset him; and he will abide in that mercy through continual prayer and trust. IV. TRY TO LEARN HIS SECRET. Why should not we have like confidence? Of course, ere ever this be possible, the Lord’s work must have begun in us; we must have yielded ourselves up to him in real repentance and faith; but if we have done that, why, instead of our too common misgiving and fear, have we not this glad persuasion that is expressed in our text? 1. How it would honor God! For it would be all through simple and utter trust in him—through nothing whatever of ourselves, but all of him. 2. And how it would bless us! What sunshine of the soul we should enjoy! Our lives would be radiant with joy, and our lips filled with praise; the joy of the Lord would be our strength. 3. And how, through us, others would be blessed! The writer of Psa 51:1-19. says if but the Lord will restore to him the joy of his salvation, and uphold him with his free spirit, "then will I teach transgressors," etc. (Psalms 51:13). And, without doubt, it is only as we are confident in the Lord that we render effective service and become channels of blessing to others: which God grant we may!—S.C. BY R. TUCK Psalms 138:1 Unity, entireness, and sincerity in worship. "With my whole heart." The tenor and tone of the psalm suggest the authorship of Zerubbabel or of Nehemiah. Some important success had evidently been just gained; but there was still grave cause for anxiety. Some work of pressing need was seriously impeded. We can easily fit this into the times and experiences of Nehemiah. There was, consequently, the temptation to mingle fears with trust, and offer to God thanksgivings and praises that were imperfect, incomplete, the expression of the "divided heart." And oftentimes in life the godly man is placed in such a position as is represented in this psalm. He has received some sign of the Divine favor which calls for praise and encourages trust; and yet he cannot shut his eyes to the fact that this intervention of God has only lifted the fringe of his difficulties. They hang heavy about him still; and he can hardly keep hack the repining that God does not deal with the big things that trouble him. So his praise is in danger of being half-hearted. The psalmist indicates what the good man should do at such times. He should fully learn what God would teach by the single blessing, and, letting trust blend with thanksgiving, praise God with his whole heart. I. PRAISE WITH THE WHOLE HEART IS PRAISE WITHOUT RESERVE. How reserve may spoil prayer we are often pointing out. It is illustrated in St. Augustine’s prayer, "Lord, convert me, but not yet!" It is not so often seen that reserve may spoil praise. We may praise for something; but feel we cannot praise for everything. We may praise formally, and reserve heart-feeling. We may praise as duty, and yet keep doubts and questionings as to God’s perfect wisdom and goodness in our hearts. Our praises are usually left to take their chance. We do not assure ourselves that we have praise-feelings, and worthy ones, before we offer praise or unite in offering it. And yet praise needs culture quite as truly as prayer. II. PRAISE WITH THE WHOLE HEART IS PRAISE WITHOUT GUILE. Conscious guile absolutely spoils praise; makes it unworthy and even offensive to God. The consciously insincere man is rejected. "Thy heart is not right with God;" and there can he no acceptance of thy worship. But what the godly man has to fear is "unconscious, unrecognized" insincerity; a guile that he does not suspect, and so lets go, lets it do its evil work in spoiling his praise.—R.T. Psalms 138:1 The term gods as a synonym for great ones. The allusion may be to the rulers of Israel (Psalms 119:46). The ’Speaker’s Commentary,’ however, thinks the meaning can only be this, "Before, or in presence of, the gods of the heathen, i.e. in scorn of, in sight of, the idols, who can do nothing, I will praise Jehovah, who does miracles for me and his people." Jennings and Lowe prefer the rendering, "before the national Elohim," or great men; meaning that, even before persons high in office, in whose presence he would be naturally abashed, he will declare the praise of his Deliverer, Jehovah. It is not easy to fit these words into the experience of an Israelite among his own people. Such a man was not in the least likely to speak of the elders, princes, and statesmen of his own nation as gods. That term does not suit the Hebrew mind or association. But if we could fix the psalm as Nehemiah’s, and connect it with his success in securing the permission of the king to go to Jerusalem—and this he regarded as a remarkable answer to his prayer—then the term "gods" may well enough be applied to the princes, councilors, courtiers, and great men of Babylon, to whom Nehemiah’s commission would be known, and before whom he would testify that God had heard his prayer, and made the way plain for him. Nehemiah would call the princes of Judah his brethren; he might well call the princes of Babylon, with a tinge of satire, "gods." I. A MAN IS, THERE HE IS TO WITNESS FOR GOD BY HIM. It is an absolute and ever-working law that there can no more be religious life without outward expression than there can be life in the seed without a blade thrusting through the soil. And the natural, necessary, and ever-influential expression of the religious life is praise—the praise of God. That (1) tells the sincerity of the religious life; and (2) tells the character of the religious life; and (3) tells the worthiness and winsomeness of him who is both the Love and the Life of the godly man. So praise is testimony, and the most persuasive of testimonies. II. A MAN IS, THERE CAN BE NO ALLOWED TO PRAISE. He may be among great men and fear. But then he must praise, only he must be wise in his praise. He may be among scoffers. Still he must praise, only he must he judicious in his praise. There is in relation to praise a being "wise as serpents, and harmless as doves."—R.T. Psalms 138:2 God acting beyond expectation. The term "word," in the last clause of this verse, means "promise." So great are God’s promises, and so faithful and complete is his performance of them, as even to surpass the expectations which the greatness of his Name has excited. The psalmist often speaks of Jehovah’s Name, or reputation, or honor, being at stake. Here the poet can say that the praise won is beyond anything that could have been anticipated. Generally, the Name of God stands for the whole manifestation of himself. Or we may render thus, "For thou hast magnified thy characteristic of fidelity to promises above all the other characteristics implied in thy Name Jehovah." I. GOD’S NAME IS THE BASIS OF OUR . A name gathers up the characteristics of the person to whom it is applied, whenever it is a true name, and not a mere fanciful appellation, as names given to children now are. A true name embodies our apprehension of a person, fixes our relation to him, expresses the grounds of our confidence in him, and becomes a basis on which we rest our expectations of him. And so we give our own special names, pet-names, to those whom we more especially love and trust. And in the same way God’s Name gathers up into a term his attributes; not, however, as intellectually conceived only, but also as personally experienced and apprehended in the experiences and relationships of the individual, and of the race. On that Name we’ build our expectations. "This God is our God for ever and ever; he will be our Guide even unto the end." But this has to be taken into careful account—man never raises expectations that compass the possibilities of the Name. II. GOD HIMSELF GOES BEYOND THE BASED UPON HIS NAME. "Thou hast magnified thy Word above all thy Name." God does not go beyond himself; but he does go beyond our expectation. He does for us more than we can ask or think. In special emergencies of life this is precisely what the godly man feels. He was sure God would help him; but when the help has come, he has found that God surprised him with the fullness and the grace of his arrangements. This we can associate with Nehemiah. We can realize his almost overwhelming delight and surprise when God overcame his difficulties for him in such a quick and gracious way.—R.T. Psalms 138:3 Recognized answer to prayer. "In the day that I called thou answeredst me; thou didst encourage me with strength in my soul." Here prayer had evidently been offered for some special thing; what it was we are not told, nor does it greatly matter. Our attention is fixed on the fact that the answer came at once, and was recognized as the answer. We have ways in which we expect answers to come; and because they do not come in the expected ways, we fail to recognize them as answers at all. But it cannot be becoming for us to fix conditions to the prayers we offer. There can be no "making terms" with God. I. THE ANSWER IN THIS CASE WAS . "In the day when I called." We need not press the word "day." It is but equivalent to "at the very time." Compare the experience of Daniel (Daniel 9:21), and that of our Divine Lord (John 12:27, John 12:28). It is true that there is sometimes delay in the answer to our prayer; but, in that case, delay is the answer. The fact is that the answer is always immediate; and of this we can be sure, because the attention is always immediate. Illustrate by the orderliness of the business man, who sees to everything at once. Serious injury is done to Christian life by suggesting that God is very likely to delay, He is much more likely to answer at once. II. THE ANSWER IN THIS CASE WAS NOT A SHAPING OF . It often was in the Old Testament days; and this is strikingly illustrated in the prayer of Abraham’s servant (Genesis 24:1-67.). The higher truth comes into view in the New Testament. St. Paul prays for a change of circumstances—the removal of the "thorn in the flesh." The answer did not change his conditions. III. THE ANSWER IN THIS CASE WAS A DIVINE INWARD . "Thou didst encourage me with strength in my soul." To St. Paul the answer was, "My grace is sufficient for thee." The cry of genuine and heartfelt prayer is the expression of conscious weakness. It is, therefore, really a cry for strength. And the best answer is strength. But that is not what we seem to ask for, or think we ask for, and so we mistake the answer. IV. THE ANSWER, IN THIS CASE, MASTERY OF BY THE SOUL. Strength received in Gethsemane prayer-time enabled our Lord to endure Calvary; and so the triumph of the cross was the answer to his prayer, though it came as inward strengthening. What we should watch for is the immediate answer to our prayer for soul-strengthening, Answers in cur circumstances may be left to follow.—R.T. Psalms 138:3 The provision of inward strength. "And strengthenedst me with strength in my soul." Whether this precisely renders the thought of the psalmist may be doubtful. It certainly presents a suggestive thought to us. The statement is certainly true of God’s ways with us. His best blessings come to the inward, spiritual self—to the true individuality, the real us. The various rendering is, "Thou madest me proud;" the Revised Version gives, "Thou didst encourage me with strength in my soul;" the Prayer-book Version has, "and enduedst me with much strength." God does, as he may see fitting, make provision for the needs of our life, by altering and mastering our circumstances. But if he does not work for us in this way, we may be quite sure that he will "strengthen us with strength in our soul;" answering us as he did St. Paul, saying, "My grace is sufficient for thee." Inward strength to bear is a far higher provision than any mere mastery of the ills and troubles of life. In recalling sorrows, for the bearing of which we had inward peace, because our mind was stayed on God, we are conscious of recalling the noblest times of our past experience, and the times when we were most truly master of our circumstances. The Patriarch Job mastered Sabaeans, and Chaldeans, and lightnings, and the four winds, and a tempting wife, and Satan himself, by being soul-strong, and able to say, "Shall we receive good at the hand of God, and shall we not receive evil?" We are accustomed to say that a man is not utterly lost until he has lost heart. But if God supplies inward strength, we never shall lose heart, and so never shall be lost. God is prepared ever to make a man’s soul triumphant over his circumstances. He may be very poor; God can make his soul very rich. He may be very full of troubles; God can make his soul quiet and calm with Divine peace; God can comfort him with the support of "the everlasting arms." Outwardly a man may be tossed about, worn, wearied, wounded, almost broken; yet inwardly he may be kept in perfect peace; he may be "strong in the Lord, and in the power of his might."—R.T. Psalms 138:6 The Divine regard for the lowly. "Lowliness and humility are the court-dress of God; he who wears them will please him well." "Respect unto." Bends down to look on them; draws them near to communion with him; gives them office and place beside him; entrusts them with honorable commissions for him. There is sharp contrast with God’s treatment of the proud. Them, too, he knoweth; but them he knoweth afar off; he keeps them at a distance; he has no intimacy with them, and could have no pleasure in their company. The proud man is the self-sufficient man, who is his own center. He does not want God, and would not know what to do with him if he had him. And there is no reason why God should want him, or trouble to find a place for one who does not want any place found for him. I. GOD HAS REGARD FOR THE LOWLY BECAUSE THEY WANT HIM. All good persons are fully responsive to frail, weak things, that are entirely dependent on them. See the mother with a sickly child; or the teacher with a backward but loving child. Lowliness is a noble quality. It must not be confused with timidity, or self-conscious humiliation. It is that kind of estimate a man has of himself, when he has set before himself a worthy standard. But what is here more especially in view is that lowliness is the consciousness of want; and, in its best form, the consciousness of want which only God can supply. The lowly man is "not sufficient of himself;" "his sufficiency is of God" It is of the very nature of God to be the "Friend of the friendless and the faint." II. GOD HAS REGARD FOR THE LOWLY BECAUSE HE WANTS THEM. God ever alone, in solitary and isolated grandeur, is a totally inconceivable idea. God is Love; and love wants somebody to love. And the lowly ones are precisely those whom God can love, whose love he can enjoy, and on whom his love can be wisely expended. Bonar has a striking hymn, beginning, "Thou needest me, even me." III. GOD HAS REGARD FOR THE LOWLY BECAUSE THEY ARE LIKE HIM. It may be difficult to recognize lowliness as an essential of the Divine character, but it is of the essence of goodness; and it is plain enough in God manifest in the flesh. Kinness in this brings man and Christ, man and God, into loving fellowship.—R.T. Psalms 138:7 Walking in trouble. "Though I walk in the midst of trouble." This suggests a particular phase of human experience. Sometimes troubles come upon us, crash after crash, until we are, like Job, utterly crushed; and can but clothe our selves with sackcloth, and sit in ashes. But the text indicates a more frequent, if less readily recognized, experience. The tone is gentler; there is no crashing of sudden calamity, no bursting of wild and desolating storms. The man is moving to and fro in the ordinary scenes of life, meeting his obligations and doing his duties. But everywhere things seem to go wrong; on all sides trouble, anxiety, worry, seem to attend him. He cannot get free night or day. These dog his steps continually. He walks in the midst of trouble. How true to universal experience all this is! I. WALKING IN TROUBLE IS A MOST . The constant wearing produces a fixed weariness; the constant worry produces a fixed fretfulness; the constant fear of some new anxiety produces a fixed hopelessness. Because nothing goes right, we are too ready to say nothing ever will go right. And then the heart is taken out of us; we become unfitted for battling with difficulty, and so largely increase our troubles; we make them for ourselves, as well as have them made for us. And those we make for ourselves are always the worst to deal with. There is one striking illustration of this depressed mood in the life of David. He walked in the midst of various and well-nigh overwhelming troubles, and in a hopelessness that was both pitiful and sinful, he exclaimed, "I shall now one day perish by the hand of Saul!" It may further be shown that such depressed moods, responsive to surrounding worry, very much depend on natural disposition, especially on that nervous irritability which can always see, or expect, evil. II. WALKING IN TROUBLE MAKES US CRY FOR DIVINE . "Thou wilt revive me." The state of mind induced by the circumstances is much more important in the sight of God than the circumstances. And this the good man recognizes. His hope is in God’s soul-cheering, God’s inward reviving, God’s keeping from despair, and freshening trust and hope. And God does lead the walker out "into a large place," in his own good time.—R.T. Psalms 138:8 God completes what he undertakes. (See Philippians 1:6.) "The Lord will carry to an end all things that concern my welfare." Man lives and moves through life surrounded with unfinished things. He has constantly to say, "My purposes are broken off!" He is always attempting what he cannot accomplish, beginning what he cannot carry through. God must be thought of as always having a distinct purpose in whatever he undertakes, and as active until that purpose is realized. Illustrate by reference to 2 Samuel 7:25-29. I. GOD ALWAYS HAS A PURPOSE. Thoughtless action, unpremeditated action, can never be associated with God. Men drift into things without knowing where they are going to. God never does. Men may talk about "waiting for something to turn up." God never does. He is the Infinite Mind; and mind is put into everything he does. He knows the end from the beginning. We have always this consolation—there are no accidents to God. He is never surprised, never taken at unawares. He has a meaning in everything he does, a purpose in every design he forms. "Throughout the ages one unceasing purpose runs." II. GOD’S PURPOSE IS NEVER . Man so often crowds his life with interests that he forgets what he intended to do. He is carried away with new attractions, and quite forgets what he meant to do. So man’s path is beset with the "young lions" of unfinished schemes—things dropped and forgotten in order to take up some new thing. God never forgets. To us he may seem to; and this may be our explanation of his delay. His purpose is kept ever in view. III. GOD’S PURPOSE IS NEVER . Man’s often is. He proposes to himself too much, and life beats him. Or what he proposes crosses what somebody else proposes, and the opposition beats him. God never proposes to himself what is beyond himself; for he can do what he will. God permits no rivalry of human purposes to cross or frustrate his perfect plan.—R.T. BY C. SHORT Psalms 138:2 The greatness of the Word of God. "For thou hast magnified thy Word above all thy Name." I. GOD’S WORD IS GREATER THAN HIS WORK. His word of command was the cause of creation. "Let there be light;" "He commanded, and it stood fast: II. GOD’S WORD MORE THAN HIS WORK. God’s Word is his uttered thought, and expresses more than the utmost science of nature can utter. Goes beyond all the teachings of chemistry, electricity, etc. III. GOD’S WORD CAN HIS WORK. In man and in all intelligent beings, when it has been injured and partly destroyed. Christ, the Word of God’s regenerating power. IV. GOD’S WORD ABIDES , WHILE SOME OF HIS WORK ALTERS AND PASSES MANY. "Wax old, as doth a garment; but thou remainest," etc. V. GOD’S WORD OF PROMISE IS GREATER THAN HE HAS DONE. That Word furnishes not only the pillars on which the present order of things rests, but is the ground of all the new and future. Of whatever is to come, in the outward and inward universe of man.—S. Psalms 138:8 God’s perfecting. "The Lord will perfect that which concerneth me: thy mercy, O Lord, endureth forever: forsake not the works of thine own hands." I. THE ’S . Words such as these are said only in the strongest grandest moments of a good man’s life. David, St. Paul, St. Peter, St. John, could say them; but the majority of believers in Christ cannot say them at all times; only at certain privileged moments of their lives. And the reason is—they see their own imperfections more strongly than God’s unchangeable love towards them; that salvation has a multitude of convictions as well as a multitude of promises. Look at some of the words of Christ and the apostles, and ask what they mean (John 10:27-29); Paul (Romans 8:1-39.; Philippians 1:6; 1 Peter 5:10). I think it may be said that the meaning of these uniform utterances is that the strength of God’s faithful love to us, and not the strength of our love to him, is the pledge of our salvation—the guarantee that we shall not be left to perish in our sins and weakness. We may unfold this in two particulars. 1. That God will do for us towards this end what we are unable to do for ourselves. Some think little of their sins. Forgiveness, renewed day by day, extending to the new sins I commit. I have not the right nor the disposition (often) to pardon myself. He will give grace—that is, help and strength—according to our needs. "But my God shall supply all your need according to his riches in glory by Jesus Christ." He will permit no temptation to assail us for which he does not furnish the means of resistance. He can do no more. In dying, we shall be utterly helpless in ourselves; but he will be with us to save and preserve—to lead us through the dark labyrinth. He will raise us up at the last day. 2. God will do for us what we are not willing to do for ourselves. A great part of our danger arises more from want of will than want of strength. He will institute purifying processes. "Every branch in me that beareth fruit he purgeth it, that it may bring forth more fruit." We are averse to this—to trials and afflictions and discipline. The clay does not know into what beautiful shapes it may be wrought by the hand of the potter. Gold when it is in the ore does not know its need of the furnace, to be separated and refined from the dross. We are disinclined, naturally, to love him supremely, and to employ the means that will lead to it. He conquers our aversion by successive revelations of his love. "He worketh in us the willing and the doing" by his own sovereign will. II. THE GROUNDS OF THIS . 1. God’s enduring, unchanging mercy. His disposition to pardon—his delight in saving. Can it be a question, even for a moment, whether God would rather save you or allow you to perish? "His mercy endureth forever;" "He delighteth in mercy;" "Who is a God like unto thee?’ Then he will endure you and save you, though you have many sins in your heart—if you do not love the sins so that you cannot be separated from them. He will endure many backslidings, till he has healed you of them. Will endure your cold earthliness of mind, till he has made you heavenly minded, etc. 2. God will not forsake the work of his own hands. Has not forsaken the earth, or the sun, or any work in the material universe, much less the most precious work he ever began. "The mountains may depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed." The sculptor may leave his statue unfinished, the artist his picture, and the poet his epic; but God the Ever-Living will not forsake the work of his hands. . 1. Take courage. 2. Be diligent to make calling and election sure.—S. A song of praise to God for his omniscience, his omnipresence, and his marvelous powers, ending with a prayer for the destruction of the wicked, and for the purifying from evil of the psalmist’s own heart. The psalm divides into four stanzas of six verses each—the first (Psalms 139:1-6) dealing with the omniscience of God; the second (Psalms 139:7-12), with his omnipresence; the third (Psalms 139:13-18), with his omnipotence; and the fourth (Psalms 139:19-24) containing the supplication. Psalms 139:1 O Lord, thou hast searched me; rather, hast searched me out; i.e. examined into all my thoughts and feelings (comp. Psalms 17:3). And known me; i.e. arrived at a full knowledge of my spiritual condition. Psalms 139:2 Thou knowest my downsitting and mine uprising. All that I do from one end of the day to the other. Thou understandest my thought afar off; i.e. while it is just forming—long before it is a fully developed thought. Psalms 139:3 Thou compassest (rather, siftest) my path and my lying down; literally, my path and my couch—the time of my activity and the time of my rest. And art acquainted with all my ways (comp. Psalms 119:168, "All my ways are before thee"). Psalms 139:4 For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. What has been already said of deeds and thoughts is now extended to "words." God hears every word we speak. Psalms 139:5 Thou hast beset me behind and before; i.e. "thou art ever close to me, and therefore hast complete knowledge of me. Thine omniscience arises out of thy omnipresence." And laid thine hand upon me. To uphold me, and at the same time to restrain me (comp. Psalms 139:10). Psalms 139:6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it. The psalmist does not say, "such knowledge," but simply "knowledge," i.e. real true knowledge, such as deserves the name. "The thought of God’s omniscience makes him feel as if real knowledge were beyond his reach" (Kay). Psalms 139:7 Whither shall I go from thy spirit? or whither shall I flee from thy presence? The transition is now made from God’s omniscience to God’s omnipresence, Psalms 139:5 having paved the way for it. God’s presence is not to be escaped; his spirit is everywhere. "In him we live, and move, and have our being" (Acts 17:28). When Jonah sought to flee from his presence, he only found himself brought more absolutely and more perceptibly into his presence (comp. Jeremiah 23:24). Psalms 139:8 If I ascend up into heaven, thou art there; i.e. "if I were to ascend up into heaven, if I could do so, thou wouldst still be there—I should not find myself where thou wert not; no, nor even if I went down to hell (Sheol), should I escape thee—thou wouldst be there also." If I make my bed in hell means, "if I go down and take my rest in hell"—the place of departed spirits. Behold, thou art there; literally, behold, thou! Psalms 139:9, Psalms 139:10 If I take the wings of the morning. If I were to speed across the earth on the wings of the dawn, and, having done so, were then to dwell in the uttermost parts of the sea—the extreme west, where the sun sots—even there shall thy hand lead me. In that distant region I should still find thy guiding hand. And thy right hand shall hold me. Thy strong right hand would uphold me. Psalms 139:11, Psalms 139:12 If I say, Surely the darkness shall cover me; even the night shall be light about me. If I think to escape thee by plunging into darkness, and say to myself, "Surely the darkness shall screen me, and night take the place of light about me," so that I cannot be seen, even then my object is not accomplished; even the darkness hideth not from thee; but the night shineth as the day. Thy essential light penetrates every dark place, and makes the deepest gloom as radiant as the brightest sunshine. The darkness and the light are both alike to thee; literally, as the darkness, so the light; but the paraphrase of the Authorized Version gives the true sense. Psalms 139:13 For thou hast possessed my reins. Thou knowest me and seest me always, because thou madest me. Thy omniscience and thy omnipresence both rest upon thine omnipotence. Thou hast covered me (rather, woven me) in my mother’s womb (comp. Job 10:11). Psalms 139:14 I will praise thee. The note of praise, which has rung through the whole poem in an undertone, is here openly struck. Reflections upon God’s wonderful works must overflow into praise; and the phenomena of man’s creation and birth are, at least, as calculated to call forth praise and adoration as any other. For I am fearfully and wonderfully made. The wonderfulness of the human mechanism is so great that, if realized, it produces a sensation of fear. It has been said that, if we could see one-half of what is going on within us, we should not dare to move. Marvelous are thy works; i.e. thy doings generally. And that my soul knoweth right well. The extent of the marvelousness I may not be able to comprehend; but at least I know the fact that they are marvelous, That fact I know "right well." Psalms 139:15 My substance was not hid from thee, when I was made in secret. The formation of the embryo in the womb seems to be intended. This remains as much a mystery as ever, notwithstanding all the pryings of modern science. And curiously wrought; literally, and embroidered, or woven with threads of divers colors (comp. Psalms 139:13; and note that modern science speaks of the various "tissues" of the human frame, and calls a portion of medical knowledge "histology"). In the lowest parts of the earth. This is scarcely to be taken literally. It is perhaps only a variant for the "secretly" of the preceding clause. Psalms 139:16 Thine eyes did see my substance, yet being unperfect; or, "my embryo." The Hebrew text has but the single word גלמי, which probably means, "the still unformed embryonic mass" (Hengstenberg). And in thy book all my members were written; literally, all of them; but the pronoun has no antecedent. Professor Cheyne and others suspect the passage to have suffered corruption. But the general meaning can scarcely have been very different from that assigned to the passage in the Authorized Version. Which in continuance were fashioned, when as yet there was none of them. Modern critics mostly translate "the days," or "my days," "were fashioned, when as yet there was none of them;" i.e. "my life was planned out by God, and settled, before I began to be." Psalms 139:17 How precious also are thy thoughts unto me, O God! If God’s works are admirable, and, therefore, precious, so still more are his thoughts—those deep counsels of his, which must have preceded all manifestation of himself in act or work. How great is the sum of them! Were they all added together, how immeasurable would be the amount! What a treasure of wisdom and knowledge; Psalms 139:18 If I should count them, they are more in number than the sand (comp. Psalms 40:5, "Thy thoughts which are to usward cannot be reckoned up"). When I awake, I am still with thee. I meditate on thee, both sleeping and waking, nor ever find the subject of my thought exhausted. Psalms 139:19 Surely thou wilt slay the wicked, O God; or, "Oh that thou wouldst slay the wicked!" (comp. Psalms 5:6, Psalms 5:10; Psalms 7:9-13; Psalms 9:19; Psalms 10:15; Psalms 21:8-12, etc.). Depart from me therefore, ye bloody men (comp. Psalms 119:115). There is no fellowship between light and darkness, between the wicked and the God-fearing. Psalms 139:20 For they speak against thee wickedly; literally, who speak of thee for wickedness; i.e. use thy Name for the accomplishment of wicked ends. And thine enemies take thy Name in vain. The text must be altered to produce this meaning. As it stands, it can only be rendered, "Thine enemies lift up [their scull to vanity" (comp. Psalms 24:4). Psalms 139:21 Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? Those who love God must hate God’s enemies. The psalmist claims to be of this number. Psalms 139:22 I hate them with perfect hatred; i.e. with pure, absolute, intense hatred—a hatred commensurate with the love that he felt towards all God’s saints. I count them mine enemies; i.e. I regard them as my private foes. I have the same feeling towards them as I have towards those who are at open enmity with me, and seek my destruction. The command had not yet been given, "Love your enemies" (Matthew 5:44). Psalms 139:23 Search me, O God, and know my heart: try me, and know my thoughts. Examine me, and see if I have not represented my feelings as they really are. Keep on always searching me out (comp. Psalms 139:1), and "trying my reins and my heart" (Psalms 26:2). My desire is to be proved and tested. Psalms 139:24 And see if there be any wicked way in me; literally, any way of grief. "Ways of grief" are ways which lead to grief, which involve either bitter repentance or severe chastisement. And lead me in the way everlasting; i.e. either "the way that leadeth to everlasting life," or "the good old way, the way that endures—the way of righteousness." David, with all his faults, is one of those who "hunger and thirst after righteousness" (Matthew 5:6). Psalms 139:1-6 God’s knowledge of us. 1. We sometimes say that "we know" a certain man who is a neighbor. By this we may mean nothing more than that we can distinguish him from his fellows, and give him his proper name. That is a slight acquaintance indeed. 2. Sometimes when we make such an affirmation we mean that we have a general knowledge of his occupation and his more outward and formal habits. That goes a very little way. 3. Sometimes we mean more than this—we intimate that we know what a man’s principles are, what he believes, after what manner he worships, what are his tastes and his companionships. Here we may think that we have arrived at something very definite and solid. 4. We do not really know what a man’s spirit is, and what is his real character, until we have seen him (as the apostles saw our Lord) both in public and in private—at those times when he is conscious of our observation, and when he is perfectly unrestrained, and expresses himself with unchecked freedom. 5. Even then, how imperfect is our knowledge of one another! how often and how greatly we mistake one another! how frequently we ascribe to one another deeds that were not done, or words that were not spoken, or feelings that were not cherished! how different we know ourselves to be—in character, in spirit, in motive—from the conception of ourselves which our neighbor has formed of us! 6. And, yet again, how far from being absolutely true is the estimate we form of ourselves! how possible and how practicable it is for us to over-estimate our virtues and under-estimate our weaknesses, our follies, our guilt! So much so that it is a question whether a man knows himself as well as his discerning neighbor does. We are convinced that it is often the case that the verdict of a man’s intimate friend is much nearer the mark of truth than is his own. 7. The conclusion to which we are driven is that One, and only one, "knows us altogether." Only God knows us as we are. Guided by the text, we think of God’s knowledge of us thus. I. ALL THINGS ARE OPEN TO HIS VIEW. (Psalms 139:1.) He "searches "us through and through. There are inward recesses and remote points that escape our eye, but not one that escapes his penetrating, his far-reaching glance. We may conceal some things from man and elude his keenest search; we can hide nothing from God; he searches and knows all things, even the most secret chambers of the soul. II. HE ALL OUR WAYS. (Psalms 139:2, Psalms 139:3.) From morning till evening, from evening till morning, everything is done before him. He is the Lord "before whom we stand," as the old prophets used to say. There is no action of ours that is too slight for his notice; he is the Infinite One, and infinity reaches downwards as well as upwards. III. HE IS WITH EVERY UTTERED WORD AND THOUGHT. (Psalms 139:2, latter part, and 4.) It is not difficult to think of our shouted sentences or of our formal addresses being heard and noticed by God; it requires some effort of thought to realize that the casual conversation, the interjected remark, the whispered secret,—that these are heard and heeded by him. Yet it becomes us to remember that they are. This is the thought of Christ when he said, "Of every idle [casual] word shall men give account," etc. (Matthew 12:36, Matthew 12:37). Nay, the unspoken sentence, the half-formed thought, the rising feeling, that has not found expression, the "thought afar off," is understood by that omniscient Spirit! What reason here for purity of mind, for the "clean heart and the right spirit!" IV. HE TOUCHES US AT EVERY POINT, "Thou hast laid thine hand upon me." It has been the unseen and unfelt touch of the Divine hand that has: 1. Preserved our spirit in being from moment to moment; for all earthly forces have been the working of his power. 2. Restored us every night, and renewed to us the vigor of body and mind we have needed for the labor and endurance of another day. 3. Quickened our mind and enabled us to think, to reason, to reply, to invent, to devise, to direct. 4. Brought us back from sickness and the shadow of death to life and health again. 5. Made our souls to be refilled with love and hope and sacred joy, so that we have lived the life of holy service and of spiritual growth. The explanation of all our power, our excellency, our success, is found in the simple words, "Thou hast laid thine hand upon me." Psalms 139:7-16 The domain of God. The main thought of these noble words is— I. THE OF GOD’S DOMAIN. Wherever we are, whithersoever we go, we are always within his charge. Could we reach the highest heavens, he is there; or the lowest depths of Hades, he is there; and could we wing our way to the far horizon, where sea and sky meet, he is there. In vain should we seek the shelter of the darkness, for darkness and light are alike to him. Even before the light of life shone upon us, when our members were unformed, everything about us and before us was within his knowledge. There is absolutely no remotest or darkest corner of this wide world which is not included in God’s realm—the realm of his presence, his observation, his action. Everywhere his hand leads us; everywhere his right hand of power upholds and restrains us. Since God is everywhere, we infer— II. THE FOLLY OF . The psalmist is not the man who wishes to escape from the presence and the power of God, but his words bring out very forcibly the impossibility of so doing. There are too many souls who would gladly "flee from his presence" if they could. 1. Many try to escape from the consciousness of it by immersing themselves in some form of activity, or burying themselves in excitement, but they are very partially and only temporarily successful. Beneath all and after all that they do rises up the unextinguishable thought, "Surely God is in this place!" 2. Many try to escape the remorse of a rebuking conscience by taking their own life, but they only pass from one part of God’s domain to another. Whithersoever they go, "his right hand holds them." If it be possible, they only enter his nearer presence, and come into closer contact with his power than ever. The one wise thing to do is to draw near to God in penitential prayer, to seek and find reconciliation to him by faith in the Divine Savior, that there may be no need and no desire to hide from his face, to shun his voice, to fear the touch of his hand. III. THE OF SONSHIP. ’Chat thought which is a terror to the guilty is a comfort and a security to the good. It is a strong assurance to the heart to feel that whithersoever its path may lie it must be where the Father is at hand to guide and bless. "I know not where his islands lift Their fronded palms in air; I only know I cannot drift Beyond his love and care." It must be well with us; for we shall be with God, we shall be with Christ, in whatever part of the universe we may be. Anywhere, everywhere, his hand will be laid upon us, his arm will be around us. Psalms 139:17-24 Thoughts, Divine and human. With some apparent abruptness, the psalmist calls our attention I. THE OF GOD. 1. Their manifoldness. 2. Their preciousness. Everything we see and hear and touch is a manifested thought of God; it must have existed in his mind before it took shape, color, substance. It adds deep interest to all natural scenery to think of sea and sky, of flower and tree, of the wooded glen and the snow-clad mountain, as thoughts of God. So also of ourselves, of our wonderful, complex nature, of manhood and womanhood in their strength and beauty, in their intellectual and spiritual maturity. And so also of the profoundest, of the loftiest, of the most beautiful and entrancing thoughts we have ever entertained in our minds. They are there because they were first in the mind of God. They are thoughts that have passed from the Divine to the human intelligence. How elevating and enriching must it be to be daily receiving the thoughts of God into our souls! What a new aspect is given to all study, in every sphere of knowledge, by looking at all objects and processes in this light! How near it brings God to us! We are never far from him whose uttered thoughts are around us on every hand—shining in the sun, singing in the song of birds, etc. At all times we are with him—as we walk, and as we work, and as we rest; and "when we awake we are still with him." II. OUR THOUGHT ABOUT HIM. (Psalms 139:19-22.) The psalmist cannot tolerate the idea of men living to deny, to blaspheme, to disobey, to grieve God. His anger is stirred against them; they are an offence to him; he would like to have them removed from the earth. Jesus Christ has taught us a "more excellent way" than that of destroying such men. He bids us go forth and win them; conquer their disobedience, their rebelliousness; capture their will for wisdom and worth; bring them into that captivity to truth and righteousness which is freedom itself and lasting joy. But the root-thought of the psalmist is true. It is deep sympathy with the Divine; it is the identifying of ourselves with the Divine Object of our love. We love them that love him; we hate (are grieved with and are opposed to) those that hate him. The Christian man regards all things as they affect Jesus Christ and his kingdom; he looks with a profound dissatisfaction and sorrow on lives that are dissociated from the service of Jesus Christ. He feels that something vital is wanting to those who do not call Jesus Lord and Friend. He is separated by an immeasurable distance from those who speak ill of his Master. His soul is stirred to its depths by conduct or language which is irreverent or antagonistic toward him. His prayer is for their conversion; he hopes that such may be convicted and ashamed. III. A WISE THOUGHT FOE . (Psalms 139:23, Psalms 139:24.) "Who can understand his errors?" There is no maxim more difficult to obey than that which seems the simplest of all, "Know thyself." For we are all of us subject to the law which makes familiarity blunt the sense of importance; and we are all of us liable to form the habit of excusing ourselves those duties which are disagreeable, and lessening the guilt of these sins to which we are inclined; and the result is that our measurement of ourselves is often very far from being the true one. We do not see ourselves as others (who judge without prejudice or passion) see us, or as God sees us. There may be within us, awakening and arising to power, some "wicked way," some evil habit, some strong craving, which, if not eradicated or subdued, will gain a mastery over us, and will destroy us. Or if not that, there may be within our heart, or in our life, some distinct imperfection or inconsistency which goes far to diminish our worth and to nullify our influence for good; and we may be unconscious of it. We do not know ourselves. We may be making a very serious, if not fatal, mistake about ourselves. Hence the wisdom of accepting, modestly and even gratefully, the counsel of the wise and true; hence the wisdom of asking the Searcher of hearts to try us and to cleanse us, and to lead us in "the way everlasting." If we do thus honestly and earnestly ask God’s interposition, we must be prepared for his answer. That may take a different form from what we expect or desire. It may come in the shape of trouble, of loss, of affliction, of humiliation. But however it come, it is infinitely better to be led back into the way of everlasting life than to be allowed to go on and down in the path of sin and death. BY S. CONWAY Psalms 139:1-24 Lord, thou knowest altogether. This psalm, one of the most sublime of them all, is of unknown authorship. It seems to be the composition of some saint of God who lived after the Captivity. If so, what proof it gives of the blessing of sanctified sorrow (cf. the probably companion psalm, Psalms 119:1-176; Psalms 119:67, Psalms 119:71, Psalms 119:75)! The furnace of the Exile, the husks of the far country, did bring prodigal Israel to himself; and this psalm is one clear evidence thereof. And so, we believe, God will do with all like prodigals. They may seem set against him—they very often are; but his resources are not exhausted, and he will find ways and means to bring them to a better mind. The psalm is divided into four stanzas, of which— I. THE FIRST TELLS OF THE OF FROM GOD. (Psalms 139:1-6.) 1. Here is a fact asserted. "Lord, thou hast searched me," etc. The word originally means "to dig," and is applied to the searching for precious metals (Alexander). God had penetrated far below the surface of the psalmist’s acts and words, so that he knew him perfectly. And he knows our time of rest and of going forth to active work (Psalms 139:2). He winnows or fans—such the meaning of the word rendered "compassest"—so as to sift our whole life, separating the evil in it from the good, as the chaff is separated from the wheat. And this is true of the night-life as well as of the day (Psalms 139:3). He knows not only the words that we do speak, but those that we are going to speak (Psalms 139:4). The past and the future—that which is behind and before—are all known to him, and under the control of his hand (Psalms 139:5). We cannot understand all this, but so it is (Psalms 139:5, Psalms 139:6). Thus emphatically is the truth asserted. 2. And altogether credible. (1) For reason would infer it (comp. Psalms 94:9). The maker of a machine would surely know how his machine would work! Much more must the Lord know our nature and the workings of man’s mind and will. He knows our nature (twice) as one knows the dwelling in which he has lived, for he tabernacled in it and dwelt among us (John 1:1-51.). He was the Son of man, and he knows what is in man. (2) And there is the testimony of conscience. The very etymology of that word implies the knowledge of some one with us; and what we call "conscience" is our recognizing that God sees and judges all we are and do. "Thou God seest me" is not a mere text, but the confession of every soul. (3) And then there is the testimony of our Lord’s life on earth. He revealed God in his holiness, power, and love; but he revealed this also—God’s knowledge of our inmost heart. Again and again do we meet with statements that assert this superhuman knowledge of our Lord. See how he knew Nathanael, Peter, Judas. Others did not thus know themselves or their fellow-men, but he knew them perfectly. This also was a revelation of what is ever in God. 3. And blessed. For it shows that we are not under the rule of a stranger. The rule of a stranger is ever a hard and irksome rule. And it shows how gracious he is; for, though he knows all about us, yet this does not stay his blessing. And how holy; for, though with us the knowledge of evil and the continual contact of it defiles, or at least tends to deaden our sense and horror of evil, and so to lessen our own holiness, it is not at all so with God. See this in Christ. He was surrounded always by sin, but yet was himself "holy, harmless, and undefiled." And because he thus knows us, he must know what is best for us, so that we may be well content with his ordering of our lot. What a holy restraint this truth exercises upon the believing soul! Indeed, it is only to such soul that this truth is or can be welcome; to the ungodly it is all unwelcome, and they seek to cast it out of their minds. God forbid that we should do this! II. THE SECOND THE OF FROM THE OF GOD. (Psalms 139:7-12.) The height of heaven cannot transcend him; the depth of hell cannot hide from him; flight, rapid as the rays of the morning sun, cannot outstrip him; distance, like that of the uttermost parts of the sea, cannot separate from him; darkness, deep as midnight, cannot conceal from him. It used to be said of ancient Rome that the extent of her empire rendered it impossible for any one who had incurred the displeasure of her emperors to escape their vengeance; yet more truly is it impossible for us to do what Jonah vainly tried to do—to flee from the presence of the Lord. But this perpetual presence is a perpetual joy to the people of God. Our Lord cheered his disciples ere he left them, by promising that he would be with them always. He had said before that "wherever two or three are gathered together in my Name, there," etc. He is a God "at hand, and not afar off." "At thy right hand, therefore, I shall not be moved." But this perpetual presence, inescapable, is the terror of the wicked man, for he knows he cannot get away from God. How needful that we should acquaint ourselves with God, and so be at peace! So shall the terror be turned into joy. III. THE THIRD SETS FORTH THE GROUND OF GOD’S PERFECT OF US. (Verses 13-16.) "The mysterious beginnings of life which none can trace, the days all of which are ordered before the first breath is drawn,—these are fashioned and ordered by the hand of God." How, then, can it be otherwise than that he should know us altogether? And how reassuring is this truth of God’s knowing us from the very start of our being, because he is the Author of that being! IV. THE FOURTH SHOWS THE EFFECT OF THIS TRUTH ON THE DEVOUT SOUL. (Verses 17-24.) 1. It gives rise to a vast throng of precious thoughts within Him. He calls them (verse 17) "thy thoughts," which may refer either to God’s thoughts about us, or to our thoughts about God. Probably both are meant; for God’s thoughts about us are precious, for they are thoughts of good, and not evil. And how great and undeserved and freely given is that good! And our thoughts about God are precious also, if indeed we be reconciled to God. None others can think about God and find delight in such thoughts. But if we be his servants, we think of what God is in himself, of what he has done and will do, in things temporal and in things spiritual, for ourselves, for others dear to us. How vast the sum of these thoughts, and how precious! 2. His soul is filled with a holy hatred of the ungodly. Not because of what they had done to him, though that was bad enough, and could not but wake up the spirit of resentment, but because they were the enemies of God (verses 19-22). It is good to hate evil, first in ourselves, then in others; and if those others will cleave to it, then they and their sin cannot be separated, and we must "count" both our "enemies." "Ye that fear the Lord hate evil." Would to God we all did (cf. homily on Psalms 97:10)! 3. An intense longing after entire holiness. (Verses 23, 24.) The psalmist yearned to be free from all sin, not only from some sins. Therefore he would lay bare his soul before God—would come into the full light of God, that the Divine scrutiny might be thorough and complete. He knew that after all his own search sin might yet lurk in unthought-of places, and hence he prays God to search, and try, and know, and see, and show him the wrong, and then lead him "in the way everlasting." Such is the effect of this faith: "Lord, thou knowest me altogether."—S.C. Psalms 139:14 The mystery of man’s being. The psalm shows that the knowledge of God brings peace. It appeals to God’s omniscience, that which would confound him if he were not at peace with God. They who are not hide away from God, and dread the truth the psalm declares. But let us listen to the patriarch Job (Job 22:21). The psalmist had done so, and hence he is able now to challenge even the all-searching eye and the absolute knowledge of God, to attest his sincerity and the integrity of his heart. No hypocrite or pretender to piety could possibly do this, or ever can. Our text tells how God had known man from the beginning of his life—must know him, for he had created him. This leads to reflection on the mystery of man’s being. Note— I. THE TRUTH OF THE ’S . "I am fearfully and wonderfully made" Now, this is true: 1. As regards the body. This is what the psalmist had mainly in his thoughts. Now, our corporeal structure is wonderful, whether we regard it as a whole or in its separate parts. But it is "fearful" also; there is an awe and mystery about it, as his soul knew right well. That it should be subject to pain and disease; that it should be so often a clog to the spirit and a hindrance to our higher life rather than a help; and that it should be ever hastening deathwards, and be at last a prey to corruption. And yet God made it—not man. 2. As regards the soul. It is marvelous, whether, as with the body, we consider it in its entirety or in its several parts—intellect, imagination, affections, judgment, conscience, will. How wonderful it is! But how fearful also! That it should be born with a fatal bias and tendency towards evil; that thus it is in continual peril, and is often in bondage to sin; and it can perish, and, so far as we can see, it often does. And yet God formed the soul as he did the body. How true that we are "fearfully and wonderfully made"! II. THE SPIRIT IN WHICH WE ARE TO REGARD THIS TRUTH. With praise. "I will praise thee." So speaks the psalmist. 1. Many wonder how he or any one could possibly do this. Some even dare to censure and blame the Creator that he has made man so; and they audaciously assert that the coming judgment will not be so much God calling us to account for what we have done, as man calling God to account for what he has done. Far enough are such from the spirit of this psalm. 2. But we cannot but ask—What was the ground of the psalmist’s praise? Now, it was not in spite of evil, defying and scorning it; nor ignoring it, for none were more sensible of it; nor by minimizing it in comparison with the superabundant good. And, in comparison with the good gifts of God, evil is as the small dust in the balance—not worthy of account, though to us here and now it looms so large. But not for such reasons is this praise. But because by means of this strange and fearful mingling of evil in our constitution we come to know, as otherwise we could not, the highest good. God has caused that sin should be as a foil to make more manifest his grace. The devil meant only our harm. God turned it round to good. Thus we come to know evil and hate it; we come to know God in Christ, and to love him as we never else should have loved him; the unfallen angels cannot love him as we may and will and do. And we come to know good—holiness, purity, truth, and to hunger for them, and to rejoice in them as else we had not done. III. THE LESSON TO BE LEARNT. If God turns the greatest ill into good, be sure he will all lesser ones. But it is only by the knowledge of God that evil is thus transformed. Praise him evermore!—S.C. Psalms 139:23, Psalms 139:24 God’s searching desired. In these verses we seem to be standing by a fair river, a very river of the water of life—full, flowing, beautiful, fertilizing; a joy to all beholders and all who dwell by it. And as we look back at the former parts of this "crown of the psalms," as it has been called, we see the lofty spiritual heights from whence this river has flowed down; we realize the glorious truths about God—his omnipresence and omniscience—which are the source from whence this prayer we are to consider has sprung. But such thoughts about God have not always such results. They are terrors to the mind of the godless, and of all who are not walking in the light of the Lord. Hence the truths taught in this psalm serve as a test of our own spiritual condition. Are they welcome to us, or the reverse? They cannot be welcome to an ungodly soul, but they are to such as him who wrote this psalm. Now, in our text, note— I. WHAT IS IMPLIED. 1. That there has been a previous searching of ourselves. Here is one great excellence of this prayer—it compels sincerity. For how can the sin-loving man pray, "Search me, O God!" when he can see quite plainly himself what he is? And how, "See if there be," etc; when there is no "if" at all? It is only those who, like Peter, can lay bare their hearts, and say, "Lord, thou knowest all things; thou knowest that I love thee," that can thus pray. We do not say that a man must be sinless, but he must be sincere. Can we pray this prayer? 2. That our searching is not sufficient. It is implied, what all experience proves so surely, that none of us can understand his errors; and we ever need God to cleanse us from our secret, hidden, and so, to us, unknown faults. "The heart is deceitful above all things; … who can know it?" None but God can. II. THE REGIONS WHERE GOD’S IS FELT TO BE NEEDED. 1. In the heart. Our life is visible to others and to ourselves, and our words audible, but our hearts are neither. The seeds of conduct and character are so minute, so seemingly insignificant, our motives are of such mingled, mixed nature, so chameleon-like, that we are baffled. 2. In the thoughts. "Try me … thoughts." They need to be tried; they often seem right when they are not so. Judas was, no doubt, self-deceived in this way, thinking his thought to be right when it was all evil. And God does try them; he is ever applying his tests and revealing us to ourselves, as the moonlight reveals the ship that crosses its path, as the lightning reveals the unseen precipice. And he does this for gracious purposes, that so we may be led to betake ourselves to this prayer. 3. The ways. "See if … way in me." The prayer confesses that a man’s ways are in him before he is in them. There were evil ways he knew—behind him, and he had gone in them; around him, many were going in them; before him, seeking to attract him. But all this did not matter so long as they were not in him. That the ship should be in the water is all right; but for the water to he in the ship! It is what is in us which is all-important. III. THE OBJECT OF THIS PRAYER. That he might be led "in the way everlasting." 1. There is such a way—the way of the everlasting God. 2. And the ways of God are fitly so called. Other ways may go on for a long distance, but they are cut short at last. 3. All joy, goodness, and strength are in these ways; all that the heart can desire, all that can bless our fellow-men, and that can glorify Christ. 4. And in these ways we need to be "led," not merely have them shown to us. Many see them, but do not walk in them; and none ever will unless the Lord leads them. But this he is most willing to do. If sincerely we pray this prayer, his leading has begun.—S.C. BY R. TUCK Psalms 139:1 The Divine inspection. "Searched;" the figure is "winnowed" or "sifted." "Before men we stand as opaque bee-hives. They can see the thoughts go in and out of us, but what work they do inside of a man they cannot tell. Before God we are as glass bee-hives, and all that our thoughts are doing within us he perfectly sees and understands" (Beecher). How near the ancient poets of India could get to the thought and feeling of this psalm is indicated in the following hymn taken from the Atharva-Veda: " 1. The great lord of these worlds sees as if he were near. If a man thinks he is walking by stealth, the gods know it all. 2. If a man stands, or walks, or hides; if he goes to lie down or to get up; what two people sitting together whisper,—King Varuna knows it: he is there as a third. 3. This earth, too, belongs to Varuna the king, and this wide sky with its ends far apart. The two seas (the sky and the ocean) are Varuna’s loins; he is also contained in this same drop of water. 4. He who should flee far beyond the sky, even he would not be rid of Varuna the king. His spies proceed from heaven toward this world; with thousand eyes they overlook this earth. 5. King Varuna sees all this, what is between heaven and earth, and what is beyond. He has counted the twinklings of the eyes of men. As a player throws the dice, he settles all things. 6. May all thy fatal nooses, which stand spread out seven by seven and threefold, catch the man who tells a lie; may they pass by him who tells the truth!" I. THE DIVINE IS AN . All outward things related to us are "naked and open unto the eyes of him with whom we have to do." Illustrate by the regiment inspected by the colonel. Everything—health, bearing, dress, weapons, etc.—is carefully observed. God knows all about us. II. THE DIVINE IS A TESTING. It concerns the inner man. It deals with cherished thought, fixed motive, passing mood, varying feeling. There is so much that never gets expressed in word and act, which nevertheless makes up our real selves; and all this God knows.—R.T. Psalms 139:6 The oppression of the Divine omniscience. "Such knowledge is too wonderful for me." "Nowhere are the great attributes of God—his omniscience, his omnipresence, his omnipotence—set forth so strikingly as they are in this magnificent psalm. Nowhere is there a more overwhelming sense of the fact that man is beset and compassed about by God, pervaded by his Spirit, unable to take a step without his control; and yet nowhere is there a more emphatic assertion of the personality of man as distinct from, not absorbed in, the Deity" (Perowne). A philosopher was asked by a monarch about God, and he desired a day for his answer. He then asked for another day in which to give his answer. The more he thought about God, the more he seemed unable rightly to describe him. At last the monarch asked the philosopher why he so often delayed to tell him what he knew about God; and he replied, "The more I think about God, the more incomprehensible he seems to be." The kind of oppression which comes from feeling that God knows even the very minutest things about us, and even everything that will come to us, may be illustrated by the oppressed feeling that the persons skilled in palmistry give us. Looking at our hands, they seem able to read our character and our destiny; and we shun them with a kind of fear, lest, knowing so much, they become mischief-makers. It really is an awe-ful thing that God should know us altogether. This is seen in Hagar’s oppressed exclamation," Thou God seest me!" and in a better way, in Jacob’s devout utterance, when he had seen the ladder of God’s care, "How dreadful is this place!" Notice— I. HOW PERFECT THE DIVINE IS! The psalm illustrates the Divine knowledge, not of things in general, but of us—"Thou knowest me," my doing this or that; (1) my imaginations; (2) my designs and undertakings; (3) even my retirements and hidings; (4) my sayings; (5) my entire history; (6) every part of me ("Beset me behind and before"). II. HOW THE DIVINE IS! Even when we are in right relations with God, it is oppressive. It is an awful feeling that we can never be alone. We can never escape the eye. The only relief comes by the knowledge that it is our Father’s eye. He knows only that he may help. What is Divine omniscience to those who neither know nor love God?—R.T. Psalms 139:7-10 Omnipresence a fear and a satisfaction. Calvin says, "The word ’Spirit’ is not put here simply for the power of God, as commonly in the Scriptures, but for his mind and understanding." Milton, as a young man, traveled much abroad. Years afterwards he thus expressed himself: "I again take God to witness that in all places where so many things are considered lawful, I lived sound and untouched from all profligacy and vice, having this thought perpetually with me—that though I might escape the eyes of men, I certainly could not the eyes of God." I. A FEAR. This term is not here used in a sense that applies to the ungodly man. Indeed, such a man will in no way apprehend or encourage the idea of God’s omnipresence; it has no practical reality to him. The omnipresence of God is a religious man’s idea, and we have to think of its influence upon him. It fills him with a holy fear, which is a mingling of awe and reverence and anxiety. That presence brings the perpetual call to worship; it keeps before us the claims of obedience; and it shows us continually the model of righteousness. "Be ye therefore perfect, even as your Father in heaven is perfect." It has been said that a "Christian should go nowhere if he cannot take God with him;" but that presence would make him afraid to go to many places where he does go; and it is a weakness of Christian life that the holy fear of the sense of God’s presence is not more worthily realized. The fear to offend or grieve is a holy force working for righteousness. II. A . When we really love a person, and are quite sure of their response to our love, we want to be always with them. Separation is pain; presence is rest and satisfaction. And it is in the fullest sense thus with God. "We love him because he first loved us." And since there is this responsive love, we cannot be happy away from him; and we are permitted to think that he cannot be happy away from us. And so the psalmist says, "I will dwell in the house of the Lord for ever, to behold the beauty of the Lord." And the Lord Jesus satisfies the longing of his people with his promise, "Lo, I am with you all the days."—R.T. Psalms 139:13, Psalms 139:14 The mystery of being is with God. The expression translated, "hast covered me," really is, "thou weavest me," as boughs are woven into a hedge. The "reins" may denote the sensational and emotional part of the human being. It is not possible to deal with the detailed expressions of this psalm in a public ministry. Reticence in regard to the human origin and birth, and in regard to the inner mysteries of bodily life, is characteristic of our times. Eastern people are still accustomed to talk freely of such matters; and conversation was much less delicate at the time our Bible was translated. It must suffice for us to set before our minds the great truth concerning God which is thus illustrated. I. THE DESIGN OF A HUMAN BEING IS THE THOUGHT OF GOD, Here we may be met by the doctrine of evolution, which teaches that the bodily organization of man is a development out of some lower forms of life. But this in no way affects our position. It does not say that man is an accident—made without any design; it only explains to us what the design was; it unfolds for us the particular method in which the Divine design was out-wrought and accomplished. Because God’s design took ages to complete, it did not cease to be God’s design. God thought a man. But a man is much more than a body. Man is not the fulfillment of God’s design until God has got him into his image, breathed into him the breath of life, and even requickened him with a spiritual life. But what a thought that design of God was! It embraced all the complicated and delicate organs of man’s frame, all the subtle relations of body and mind, and all the varying response which body and mind must ever make to surrounding circumstances. A man designs a house or a machine, and his work is within limits that can be grasped. God designs a man, and the complications are beyond us; we can only wonder and adore. I[. THE WORKING OUT OF HIS DESIGN IS IN THE HANDS OF GOD. A man may give his design into the hands of a fellow man, and entrust him with the duty of working it out. God can never trust his design to anybody; for there is nobody who could understand or grasp it. He must work it out himself. And to us the great glory of the complex story of humanity is this—humanity is God’s thought and God’s purpose, and that thought and purpose God himself is working out.—R.T. Psalms 139:15, Psalms 139:16 What a man can be and do God knows. The latter clause of Psa 139:15 has been well rendered, "When I was wrought with a needle in the depths of the earth." There is an evidence of allusion to the sacerdotal robes, and the undescribable texture of the human system is compared to the exquisite needlework of the high priest’s garments. Every man is a bundle of possibilities; but no man has precisely the same possibilities as any other man. Each man can be what nobody else can be; each man can do what nobody else can do. This does not mean that any man can transcend the sphere and limitations of man, only that there is a very wide variety within the limitations. There are, indeed, general powers and faculties, and general elements of character and disposition, so that men can be classified; bat within the classes there is what may be called an infinite individuality—remarkable varieties of ability, and even more remarkable combinations of ability and disposition and sphere. Nothing oppresses so much as to think what we should do if it were laid on us to find their right places for every man and every woman. I. GOD KNOWS EVERY MAN’S . Science may trace that individuality to heredity, to the bodily and mental condition of parents, to food and atmospheres, or anything else; it remains the fact that the estimate of the individuality is possible only with God. Man must have the actual story of another man’s life and experience ere he can discern his individuality. God alone can know it anticipatively from the beginning. A man’s individuality is not shown in any one thing; it is the stamp on the life, and the life must be lived before it can be seen. God knows the end from the beginning, because he knows what man essentially is. Of Christ it is said, "He knew what was in man." II. GOD CAN PRESIDE OVER THE OF MAN’S PLACE AND WORK TO HIS . Oftentimes the surprise of life is the place in which God puts men, and the work he gives them to do. Men always err when they force themselves to do what they think they would like to do. We are only on safe lines when we do what God gives us to do. He knows us; he knows all places, all work, all circumstances; so he can fit things and people together, and make both work together for good. "My times are in thy hands."—R.T. Psalms 139:18 The abiding sense of the Divine presence. "I fall asleep, exhausted with the effort of counting thy thoughts or desires; and when I awake I find myself still engaged in the same spiritual arithmetic, which is my dearest delight." I. IT IS THE OF . The psalmist exclaims, "How precious are thy thoughts unto me!" This may mean, "my cherished thoughts of thee," or, "thy loving thoughts of me, of which I have the most comfortable assurance." Probably the psalmist meant the former. "Thy presence wakens in me such loving, tender, trustful thoughts concerning thee." "We cannot conceive how many of God’s kind counsels have been concerning us, how many good turns he has done us, and what variety of mercies we have received from him." The sense of God’s presence excites meditation; and what is lacking in modern Christian life is that which meditation can supply. II. IT IS THE OF DIVINE . Compare the absolute confidence of the psalmist when he sings his refrain, "The Lord of hosts is with us; the God of Jacob is our Refuge." Compare apostolic assurances: "If God be for us, who can be against us?" "For he hath said, I will not leave thee, nor forsake thee." If God is with us, we can always have this confidence—whosoever would deal adversely with us must take account of God, and deal with him; and "He is safe, and must succeed, For whom the Lord vouchsafes to plead." III. IT IS THE OF NOBLE . It is not just a cold doing of actual duty, "as ever in the great Taskmaster’s eye." The loving child-soul never talks about the "great Taskmaster." It is a parental presence that wakens everything noble and beautiful in the child. And God’s presence is peculiar in this, that it brings to us the sense of power. It makes us feel that we can do whatever he inspires us to do. "I can do all things in him who strengtheneth me." IV. IT IS THE COMFORT OF EVERY TROUBLE. The hardest thing in trouble is to have to bear it alone. It is eased if another sympathetically shares it with us. We are never alone in trouble-bearing if we cherish the sense of God’s presence.—R.T. Psalms 139:23, Psalms 139:24 Our thoughts. "Know my thoughts." This psalm contains the finest utterance of human feeling about the Divine omniscience that has ever come from human lips. God sees everything and everywhere. He sees the hidden mystery, man’s secret thought and purpose. To the God-fearing man that is no trouble; it is rather a source of satisfaction and holy joy. I. THE OF OUR . The wise man says, "As a man thinketh in his heart, so is he." A man is as his thoughts. Man cannot rightly judge the thoughts of his fellow-man; but God is the "Discerner of the thoughts and intents of the heart." Many religious people cherish the notion that they have no control over the suggestions that are made to their minds, no responsibility for the contents of their thoughts—only for cherishing thought, only for letting thought inspire conduct. This, however, is only true within certain narrow limits, which need to be very carefully defined. 1. The importance that attaches to our thoughts we may realize from our observation of men. We have to do with them, but we cannot be said to know them until we come into such relations as reveal to us their thinking. We can only be said to know our friends, in whom is the "mirror of an answering mind." 2. The experience of Christian life impresses us with the importance of our thoughts. It is difficult to restrain and mould aright our conduct and conversation; but the supreme difficulty is to control and purify our thoughts. There are two hard things we have to do—"patiently continue in well-doing;" and "keep the heart with all diligence." And the latter is the harder of the two. Its hardness has driven men and women into convent and hermit-cells, as providing the only hopeful conditions. The scheme of redemption is really a heart-regeneration, a purifying of the very springs of thought and feeling. It does deliver us from outward foes; but its supreme interest lies in its going right down to the very root of the mischief in man. It proposes to deliver man from his own evil self. It reaches to the very fountains of our thoughts, and cleanses them. II. THE CONTROL WHICH WE SHOULD HAVE OVER OUR . We must have some measure of control over them, or we could have no responsibility in relation to them. 1. We have control over the material of our thoughts. It is commonly assumed that thoughts and suggestions are absolutely put into our minds either by God or by Satan. But thought is really the comparison, selection, and association of the actual contents of our mind in the power and activity of our will. All that has impressed us during our lives, by the eye, the ear, or the feeling, has passed into our mental treasury. It is all there, and all linked together by the most subtle connections. The contents of each of our minds today is the sum of past impressions and associations; and we are adding to that sum day by day. What we call "thinking" is taking up a portion of these contents, and recombining and rearranging them to form new ideas. Then we must be, in some measure, responsible for the contents of our minds. Not wholly, because we have been placed in circumstances and under influences over which we had no control. We can, however, put ourselves where we shall receive evil impressions, and we can put ourselves in the sphere of good impressions. No man needs to fill his mind with evil things, which sooner or later must become the material of evil thoughts. We need not choose evil companionships, or read demoralizing books. Oar lives are so far in our hands that we can to a large extent settle what shall be the materials of our thoughts. We might fill up our souls with good things. 2. We have control over the course and the processes of our thought. We can deliberately choose to think about evil things or about good things. If our will is a renewed and sanctified will, then we ought to expect it to gain presidency over our thoughts. III. THE HELP WHICH GOD IS EVER READY TO GIVE US IN THE OF SUCH CONTROL. This help the psalmist sought, "Try me, and know my thoughts." Our self-trusting attempts to regulate our thoughts are sure to bring us a feeling of depression, almost of hopelessness. The work proves to be beyond us. It is not beyond us when God is our Helper. And his gracious response ever freshly comes to the trustful, up-looking soul. He does "cleanse the thoughts of our hearts by the inspiration of his Holy Spirit."—R.T. BY C. SHORT Psalms 139:5 Wonderful knowledge. "Thou hast laid thine hand upon me." Aben Ezra called this "the crown of all the psalms." Man is completely in God’s power—physically, intellectually, and morally. I. Look AT THE PROOFS. 1. Man’s spiritual nature. Sense of sin and responsibility; conscience; instinct of prayer; sense of Divine omniscience. 2. The Divine providence. God’s omnipresence; our lot appointed and mysteriously controlled. 3. In the provisions of the gospel. Cannot wholly throw off the power of the Divine love or Divine Law. God’s hold of us through Christ much greater that our hold of him. II. FOR WHAT PURPOSE DOES GOD HIS POWER OVER MAN? Not to destroy his freedom of will and action. 1. To assert his property in us. 2. To make man conscious of his calamity and his hope. By the remedy in the gospel. 3. To draw man to himself as the exclusive Redeemer.—S. Psalms 139:7-10 God everywhere. "Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there; if I make my bed in bell, behold, thou art there," etc. I. GOD IS PRESENT . Let us try to fill ourselves with this great thought. 1. God is in heaven. There have been atheists on earth—fools who have said in their hearts that there is no God. Let me tell you what an atheist is like. He is like a man going to hear an oratorio—the ’Messiah’ or the ’Elijah’—performed by a hundred musicians, and who says that all those wonderful harmonies that intoxicate the soul were not previously arranged and designed by Handel or Mendelssohn, but were the accidental result of those hundred men playing at random upon a hundred instruments. But if an atheist could be taken to heaven, he would be an atheist no longer. He would be overpowered with the proofs, not only of God’s existence, but with the tokens of his presence. What and to whom are those mighty hymns the angels sing? Who commands those mighty works which they perform? Not a God whose existence is argued out or doubtfully apprehended. Why has the city no need of the sun or of the moon to shine on it? Because the glory of God lightens it, and the Lamb is the Light thereof. Why is there no temple? Because the Lord God Almighty and the Lamb are the Temple of it. The throne of God and of the Lamb is in it; and his servants serve him, and they see his face, and his Name is in their foreheads. 2. God is in hell—Sheol, Hades. The devils believe in God, and tremble. There are no atheists in hell. God will be felt in the consciences of lost spirits. This is one of the most powerful ways of feeling God’s presence. Hell is the carrying out of the Divine law. The Law-giver is known in the carrying out of his law. As in a jail the power of the state is felt. 3. God is in every part of this world. The meaning of the text is that God is in the most distant, even the uninhabited, places of the earth. The thought of the psalmist was that God could be found amongst the solitudes of nature. And it is not in crowded cities that we can most strongly feel the presence of God. On the sea, on the mountain-top, down in deep glens and valleys, in the morning or at midnight, studying the smallest or sublimest of God’s works. But God is to be found amongst men, only so often face to face with the devil. Go on the Exchange, into the street, into the gin-palace, and there the world seems without a God, or without a God that cares for it. But go into that sick-room where the Christian is dying, or into that closet where the saint is wrestling with God, or where a sorrowing mother is pouring out a broken heart before God over a profligate son or daughter, or into that family where there is a daily altar before which all devoutly kneel, or glance into the dark cell of the prisoner, and you exclaim, "The darkness hideth not from thee." II. THE OF THIS TRUTH TO SEVERAL CLASSES OF MEN. 1. To those who wish to escape from God. "Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down." In no part of any world can you fly from him. If, therefore, you cannot fly from him, there are two things which you may try to do—either to make yourself blind and deaf and dead to his presence; or to awake up more intensely to him, and welcome his presence. The former you cannot do forever; the latter you might do. 2. To those who depend upon God for support. "If I take the wings of the morning … even there shall thy hand lead me, and thy right hand shall hold me." God is present everywhere, not only to judge the wicked, but to reward the righteous. The Bible tells me I have begun a very long journey; that I shall often become footsore and weary, often miss my way; but also that God will be with me; that as my day is so my strength shall be; that "they that wait upon the Lord," etc. It tells me that I shall die; that I must go into a far-distant country which eye hath not seen. 3. To those who are seeking the everlasting way. There are many ways leading to honor, pleasure, wealth, but none of them is the everlasting way. We are guided in them and to them by false lights which will go out and leave us in darkness. But God is always present, and he can light us and guide us into the one everlasting way. He is a Lamp and a Guide. "Nearer, my God, to thee! … E’en though it be a cross That raiseth me; Still all my song shall be, Nearer, my God, to thee, Nearer to thee." If God could or would come to me only at times, what should I often do?—S. Psalms 139:23, Psalms 139:24 Request for God’s searching. "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting." I. SOME THINGS IMPLIED IN THE TEXT. 1. The imperfect knowledge of his own character. Though it lies so near to us—not a far-off country. Though it is the most important of all knowledge. Knowledge of the body important; but that we can trust to another—not this. Sin creates darkness. 2. That he was aiming at the perfection of his nature. It is only such as he who want to know themselves better. This is the idea of a Christian; and all other aims are poor and selfish. II. SOME THINGS STATED IS THE TEXT. 1. That he was willing to know the worst of himself. Men generally are afraid to know themselves. If we think our child is in danger from some disease, we ask to know the worst; and so of our own bodily disease. But not so with the soul. Men try to keep out of sight and forget their true selves. 2. That he was willing to be tried—to submit to the means by which this knowledge could be gained. Put me to the proof. Few know what they are asking for in using this prayer. "Try me, so as to show me what I am." The axe willing to be proved is put on the grindstone, and then taken into the forest. The wheat—"try me"—is bruised; the gold is cast into the furnace. Christ tried the rich young man in the Gospel. III. THE PRAYER OF THE TEXT. Founded on the conviction: 1. That God alone is able to show us what we are. We want a revelation from heaven for that. It is not self-developed knowledge, nor is it a sudden, but a gradual, revelation. No man knows himself till he has known Christ, his true and better Self. 2. That God, and not himself, is his Savior. "Lead me in the way everlasting." Ways that last—God leads us into them, keeps us in them, and draws us onward along these ways.—S. MAINLY a psalm of supplication. David is in great straits, threatened by violent and malignant enemies (Psalms 140:1-5), against whom he prays to God for aid (Psalms 140:1, Psalms 140:4, Psalms 140:6, Psalms 140:8). At the same time, he praises God for his protection in past dangers (Psalms 140:7), and expresses his confidence that judgment will overtake the wicked (Psalms 140:9-11), and the cause of the righteous be vindicated (Psalms 140:12, Psalms 140:13). The ascription to David is borne out by the contents. Psalms 140:1 Deliver me, O Lord, from the evil man. The prayer is not directed against an individual, but against David’s enemies generally. They are "evil" or "wicked" men, and especially "men of violence" (see the next clause, and comp. Psalms 140:4). Preserve me from the violent man; literally, from the man of violences. Psalms 140:2 Which imagine mischiefs in their heart (comp. Psalms 28:3; Psalms 36:4; Psalms 62:3). Continually are they gathered together for war; rather, continually do they stir up wars (comp. Psalms 68:30; Psalms 120:7). Psalms 140:3 They have sharpened their tongues like a serpent (comp. Psalms 52:2; Psalms 57:4; Psalms 59:7; Psalms 64:3). Adders’ poison is under their lips (comp. Psalms 58:4; Romans 3:15). The meaning is that their tongues inflict wounds which are as painful as poisoned wounds. The pause-sign, "selah," marks off the first stanza. Psalms 140:4 Keep me, O Lord, from the hands of the wicked; preserve me from the violent man. A repetition of Psa 140:1 in a modified form. The fact of iteration indicates the extremity of the psalmist’s need. Who have purposed to overthrow my goings; i.e. to bring me to destruction (comp. Psalms 17:5). Psalms 140:5 The proud have hid a snare for me, and cords. An instance of the figure hendiadys. What is meant is a snare composed of cords. Such snares, when laid for animals, were "hidden" in long grass, or low shrubs, or rough ground. They have spread a net by the wayside; they have set gins for me (comp. Psalms 31:4; Psalms 35:7; Psalms 57:6; Psalms 119:10; Psalms 141:9; Psalms 142:3). A second pause-sign marks off a second stanza. Psalms 140:6 I said unto the Lord, Thou art my God: hear the voice of my supplications, O Lord (comp. Psalms 31:14; Psalms 143:1). The expressions used are markedly Davidical. Psalms 140:7 O God the Lord. In the Hebrew, "Jehovah Adonai"—a comparatively rare address. The strength of my salvation. The solid strength upon which I ground all my hopes of salvation (comp. Psalms 89:26). Thou hast covered my head in the day of battle. In past combats thou hast protected me, as with a shield (Psalms 18:2; Psalms 33:20), wherefore I put the greater trust in thee for the future. The "head" is mentioned as one of the chief vital parts. Psalms 140:8 Grant not, O Lord, the desires of the wicked. The "desires of the wicked" are hurtful both to themselves and others. It is in his mercy that God does not grant them. Further not his wicked device; lest they exalt themselves. So the LXX; μήποτεὑψωθῶσιν. Others translate, "Or how they will exalt themselves!" The third stanza here terminates. Psalms 140:9 As for the head of those that compass me about. The "head" of David’s enemies is put in contrast with his own "head" (see Psalms 140:7). While God shields and protects his head, theirs has no protection, but the mischief of their own lips which covers them, but with confusion, rather than with defense or safety. Psalms 140:10 Let burning coals fall upon them, or, "burning coals shall be thrown upon them." Let them be cast (or, "they shall be cast") into the fire, into deep pits, that they rise not up again. The clauses are declaratory rather than optative. The psalmist sees the wrath of God poured out upon his enemies, who are at the same time God’s enemies—they are cast into the fire prepared to receive the wicked—and plunged into deep pits whence they find it impossible to extricate themselves. Psalms 140:11 Let not an evil speaker be established in the earth; literally, a man of tongue shall not be established is the land—a man, i.e; of pretence and seeming, who talks grandly, but effects nothing. Such a one shall not obtain permanent establishment as a power in the land. Evil shall hunt the violent man to overthrow him; literally, to destructions—a plural of completeness. Psalms 140:12 I know that the Lord will maintain the cause of the afflicted. The psalmist is confident, not only that the wicked will be punished, but also that the righteous, whatever sufferings may come upon them, will ultimately be delivered out of their afflictions (comp. Psalms 9:4, Psalms 9:9, Psalms 9:12, Psalms 9:18, etc.). And the right of the poor. It is not to be supposed that "the right" is always with "the poor;" but, when it is, God will assuredly be their champion. Psalms 140:13 Surely the righteous shall give thanks unto thy Name; the upright shall dwell in thy presence. The result of God’s punishment of the wicked, and deliverance of the righteous is naturally that the righteous give him thanks, frequent his courts, and "dwell," as it were, "in his presence." Psalms 140:1-13 In danger. The position of the psalmist is that of a man in danger. His enemies are strong and cunning; they are bent on his destruction, and spare no pains to accomplish his ruin. At such a time the godly man has one resource which never fails him. The psalm speaks to us of— I. THE PERILS WHICH US. These are twofold. 1. That of violence. (Psalms 140:4, Psalms 140:11.) Not the violence of the sword and the spear, but that of fierce, forcible temptation, coming down upon us suddenly, and likely to overthrow us in one fateful and fatal hour; that which attacks and overwhelms the soul "between the morning and the evening." 2. That of deceit. (Psalms 140:5.) We think we are secure, we are not aware that any evil awaits us, we are like the man in whose path the secret pit is digged; but in truth we are going on in the direction of some serious sin—selfishness, worldliness, pride, vanity, intemperance, impurity, unbelief, or some other moral or spiritual calamity—and if we are not arrested in our way, we shall fall in and be destroyed. It is the unseen and unsuspected peril which is most to be dreaded in the path of life. II. A SENSE OF LAST . (Psalms 140:7.) As we look back we see that our strong Deliverer, "the strength of our salvation," has put forth his power on our behalf, has "covered our head in the day of battle." There were times when our virtue or our piety was energetically assaulted; but, in the strength of God, we stood firm and were unmoved. There have been more ways than one in which our moral and spiritual integrity has been in danger of being undermined, but the peril is past; we are true, we are free, we are pure; we have "kept the faith;" the Lord has been on our side; the aim of the enemy has been turned aside. III. OUR REFUGE IN GOD. David makes his appeal to God (Psalms 140:1, Psalms 140:4, Psalms 140:6, Psalms 140:8-11). He prays God to preserve him while he brings his enemies to destruction. In his position as aspirant to, or occupant of, a throne, assailed by unscrupulous and sanguinary enemies, and in his day when war was regarded as a natural, if not necessary, element in a nation’s life, it is perfectly comprehensible that David would desire, and would ask God to accomplish, the ruin of his foes. To him with his measure of enlightenment, not to have done this would have been positively irreligious, for he would then have failed to bring to God what he regarded as his first duty as well as his pressing need. It is otherwise with us. In the light which shines on our path, it becomes us: 1. To ask daily and earnestly for God’s help against our spiritual adversaries, that we may defy and defeat them. 2. To pray for our individual opponents, that they may be won to all that is wise and good. The "burning coals" we, as Christian men, desire should fall on the heads of our enemy, are those of Rom 12:20—the complete triumph of magnanimity, in which hatred is converted to love, and cruelty to kindness. IV. OUR OF VICTORY. (Romans 12:12, Romans 12:13.) Our confidence is in the God of righteousness. He will not regard with indifference either the arrogance and assumption of the proud and strong, or the suffering of the poor and weak. Divine Providence is not "on the side of the strongest battalions;" it was for the small band under Gideon, and against the mighty host of the Midianites; it was for the hundreds under Judas Maccabaeus, and against the thousands under Antiochus of Syria; it was for the small vessels of England, and against the great galleons of Spain. God is "for the right," and that very often means for the poor and the despised; and they who fear him and do his will and live his life will not seek his help in vain. The night of adversity may be long, but "the morning cometh," and" joy cometh in the morning." "Surely the righteous shall give thanks" unto him. The upright will dwell before him now, conscious of his favor and his blessing; they will dwell in his nearer presence soon, partakers of his glory and his joy. BY S. CONWAY Psalms 140:1-13 Our adversary and our Defense. Some there are who unhesitatingly and strongly condemn this psalm: they say it moves only on the low plane of bodily needs; it never mounts up to holy, spiritual desire at all. Further, it is wholly personal, not to say selfish; it is all for "me," no one else, throughout the psalm; also, it is aflame with the "burning coals" of fierce revenge, and is, at the same time, saturated with self-righteousness. Such are the charges brought against this psalm, and a protest is entered against its being used in Christian worship, or regarded as Christian at all. But, to take a present and pressing matter: how do we Christians feel in regard to the unspeakable Turk, now inflicting such awful cruelties on the Armenian? Is there a sentence in this psalm that we would hesitate to apply to that detestable oppressor? If in an Armenian church this psalm was sung just now, as probably it often is, would we unchristianize them for it? Surely not. Then let us, ere we condemn its writer, try and place ourselves in his oppressed and persecuted condition, then we shall be able to judge more fairly and to speak less rashly. But the psalm has its use and application for ourselves; for we have, if not earthly, yet assuredly, spiritual enemies, above all, our "adversary the devil," and of him and of his agents all may be said that is here said, and all prayed that is here prayed. Therefore consider— I. OUR GREAT . 1. Is he not evil? Do not the manifold manifestations of evil around us and within us prove the existence of a prince of evil, as do the like manifestations of goodness prove the existence of One whom we call God our Father? 2. And violent. With what cruel might does he often assault our souls! 3. And even aiming at our hurt. "Going about as a roaring lion, seeking whom he may devour." Are not the declarations of Psa 140:2-5 absolutely true—so incessant, so subtle, so malignant, so venomous, so hidden and unexpected, are his snares? Let those who have been his victims tell, and the many who still are perpetually oppressed by him. II. OUR ONLY BUT SURE DEFENSE. It is God the Lord. No power of our own, or of our fellow-man, or of any religious rite, but all and only in God. So do his delivered ones with unanimous voice declare. III. THIS DEFENSE MADE OUR OWN. HOW may we avail ourselves of the deliverance which God assures us of? Well: 1. Our peril must be clearly seen. See how in this whole psalm, especially Psalms 140:1-5, the writer, whoever he was, is vividly conscious of the formidableness of his foe. And so must we be, as, unhappily, too many are not. Many see no peril, feel no anxiety, are wrapped in profound indifference. Such fall an easy prey to the tempter’s power. True, the world is not the devil’s world—it was one of his lies when he told our Lord that all the kingdoms of the earth and their glory were given to him; it is not so; but still he is here in the world, and we ever need to be on our guard. 2. We must betake ourselves to prayer. Prayer brings the unseen and the eternal near to us, so that they become visible and tangible to our spirits, and as living realities exercise their mighty influence upon us. As the earth gets out of the darkness by swinging itself round to the light, so by prayer we turn to where God and all the power of his blessed Spirit are, and so deliverance comes. 3. Evil must be intensely hated. (Psalms 140:9-11.) No matter whether it be that embodiment of evil external to us, which is called the devil, or whether it be that inward corruption and wicked disposition which we find still lurking in our souls. We cannot curse it too bitterly or hate it too intensely. "Ye that fear the Lord hate evil"—so are we commanded, and any less intense feeling towards it is incompatible with the true love of God. 4. Personal appropriation of God. We must be able to say unto the Lord, "Thou art my God." A mere abstract creed will not help us; we must each one know God as "the Strength of my salvation." 5. Remembrance of former mercies will greatly help us. "Thou hast covered," etc. (Psalms 140:7). 6. Let there be confident faith. (Psalms 140:12, Psalms 140:13.) The faith of Israel was shown by their believing shout as they compassed the city of Jericho. The walls had not yet fallen, but they knew they would, and so they shouted. So the psalmist says, "I know" (Psalms 140:12), and "surely" (Psalms 140:13). We must come to God, expecting that he will answer our prayers (James 1:6). Such are some of the suggestions of this psalm as to God’s way of deliverance. May we be able to avail ourselves of them!—S.C. ALMOST wholly a psalm of supplication. David is again in danger, and needs a prompt deliverance (Psalms 141:1). This time the danger seems to be that he may fall away, and be absorbed into the company of the wicked. He therefore prays: 1. That prayer may be with him a settled institution (Psalms 141:2). 2. That he may be saved from sins of the tongue (Psalms 141:3). 3. That he may be saved from sins of thought or act (Psalms 141:4). 4. That he may be given grace to welcome reproof (Psalms 141:5). The circumstances of the time are then shortly touched. There has been a severe judgment on the rulers of the people (Psalms 141:6), and a great national calamity (Psalms 141:7), with the result that the people are touched in their hearts, while David’s confidence in God is in no way diminished. This is followed by a renewal of prayer: (1) for his own deliverance (Psalms 141:9); and (2) for a further punishment of the wicked (Psalms 141:10). Psalms 141:1 Lord, I cry unto thee; make haste unto me. The need is pressing and urgent. God is therefore entreated to "hasten" (comp. Psalms 22:19; Psalms 31:2; Psalms 38:22; Psalms 40:17, etc.). Give ear unto my voice, when I cry unto thee (comp. Psalms 102:2). Psalms 141:2 Let my prayer be set forth (or, "established") before thee as incense; i.e. with the regularity of the incense, and with its acceptableness. And the lifting up of my hands as the evening sacrifice. The hands were "lifted up" in prayer, which was reckoned a serf of sacrifice (Hosea 14:2). Psalms 141:3 Set a watch, O Lord, before my mouth; keep the door of my lips (comp. Psalms 39:1). David’s was a hasty, impetuous temper, which required sharp control. He strove to "keep his own mouth with a bridle"—to " be dumb with silence, and hold his peace"—but this was not always possible for him of his own unassisted strength. He therefore makes his prayer to God for the Divine help. Psalms 141:4 Incline not my heart to any evil thing; i.e. let not my heart be inclined to any form of evil. To practice wicked works (rather, wicked practices) with men that work iniquity; and let me not eat of their dainties. Let me not be drawn in to their life of sinful luxury. Psalms 141:5 Let the righteous smite me; it shall be a kindness; rather, let the righteous smite me kindly, as in the margin. And let him reprove me; it shall be an excellent oil, which shall not break my head; rather, which my head shall not refuse. The psalmist will prefer the reproof of the righteous to the dainty allurements of the wicked. He will regard their words as an oil of welcome, such as was poured upon the head of favored guests (Luke 7:36), and his head will not refuse it. For yet my prayer also shall be in their calamities; rather, their wickednesses. This healing oil will strengthen him to continue to pray for his enemies, even though they still continue in their "wickednesses." Psalms 141:6 When their judges are overthrown in stony places, they shall hear my words. Calamity opens the heart to receive instruction. The "judges"—i.e. the leaders—among David’s enemies are visited with a grievous calamity, expressed metaphorically by their being dashed upon rocks. This disposes them to listen to David’s words, which are well worth listening to, since they are sweet. Psalms 141:7 Our bones are scattered at the grave’s mouth. The calamity is not confined to the "judges." The bones of the people generally lie scattered at hews mouth—unburied, i.e; but ready to go down to Hades. As when one cutteth and cleaveth wood upon the earth; rather, as when one cleaves and breaks up the earth. "The bones of God’s servants were strewn as thickly ever the ground as stones over a newly ploughed piece of soil, so that the Holy Land looked as if it had become an antechamber of Hades" (Kay). Psalms 141:8 But mine eyes are unto thee, O God the Lord. I, however, the psalmist says, do not despair—I look to thee, O Jehovah the Lord (comp. Psalms 40:7)—in thee is my trust; leave not my soul destitute. The last clause is, literally, pour not out my soul; i.e. destroy me not—do not spill my life on the ground (comp. Isaiah 53:12). Psalms 141:9 Keep me from the snares which they have laid for me, and the gins of the workers of iniquity (comp. Psalms 40:4, Psalms 40:5). Psalms 141:10 Let the wicked fall into their own nets (comp. Psalms 7:15; Psalms 35:8; Psalms 57:6; Proverbs 5:22). The moral sense is always satisfied when the wicked man falls into his own trap, or is "hoist with his own petard." Even a heathen poet could say— "Nec lex justior ulla est, Quam necis artifices arte perire sun." Whilst that I withal escape; literally, until that I pass over; i.e. whilst I pass over the nets, or traps, in safety. Psalms 141:1-10 Acceptable sacrifices. The more distinctive teaching of this psalm respects— I. THE OF PRAYER. (Psalms 141:2, Psalms 141:8, Psalms 141:9.) When the sacrificial services of the tabernacle (or temple) could not be rendered, it was open to the devout Israelite to "lift up his hands" in reverent, believing prayer. And this, we are sure, was acceptable to "him that heareth prayer." The essence of all sacrifice was an appeal to God by the spirit of man, the going forth of the human spirit to the Divine Spirit; it was this that was symbolized by the incense or slain lamb. The presentation of the visible meant and expressed the offering of that which was invisible—the grateful, or the penitent or the dedicatory thought and feeling of the worshipper. Prayer, therefore, was of the essential nature of a true sacrifice. We cannot offer, at any altar, anything which is more well pleasing to God than the prayer which "goeth not forth from feigned lips," which rises from the heart—the morning sacrifice of supplication for guidance and protection throughout the duties and difficulties and temptations of the day; the evening sacrifice of thanksgiving for the blessings that have been bestowed, of prayer for the forgiveness of imperfect service, and of trustful surrender of body and spirit to the Divine keeping for the coming night. II. THE OF SPEECH AND SILENCE. (Psalms 141:3.) The psalmist prays God to "keep the door of his lips" (see Psalms 34:13; Psalms 39:1; James 3:3-12). It is well to ask God to do this, but it is also well to recognize that he requires of us that we should do this also. The use we make of our tongue, that member which is "our glory" (Psalms 30:12; Psalms 57:8), and too often is our shame, is a very serious and important feature of our Christian life. 1. By a determined silence when we are tempted to speak and to strike, we may save ourselves and others from a "fire" (James 3:6) which might desolate and destroy. He that "ruleth his spirit" and holdeth his tongue is a true conqueror (Proverbs 16:32). 2. And when we use our tongue to utter words of conciliation, to express regret for inadvertent error or omission, to excuse unintentional or pardonable faultiness, to pardon wrong, to encourage weakness, to enlighten ignorance, to impel to duty or devotion, to lead men in prayer to God, we are offering a very acceptable sacrifice—"the calves of our lips" (Hosea 14:2). III. THE OF AND . If we pray (see Psalms 141:4) to be delivered from an inclination to join the wicked in their evil courses and in their ungodly revelries, we must exercise in ourselves a strong restraint; we must resolve to "enter not into the path of the wicked," to "turn from it and pass away" (Proverbs 4:14, Proverbs 4:15). The duty of declining invitations from the unholy, of keeping away from the hearth and the table where nothing virtuous or valuable is to be gained, and where much that is most precious may be lost or injured, is a duty, a sacrifice, very needful to the young. Regard or disregard of it may make all the difference between life and death. A wise separateness from sin (2 Corinthians 6:17) will be a very acceptable sacrifice to him who is our thrice-holy Lord, will save us from a peril which has meant ruin to many who imagined themselves strong and safe, and will place us by the side of him who himself was "undefiled, separate from sinners" (Hebrews 7:26). IV. THE OF . (Psalms 141:5.) "It is allowable to learn from an enemy." It is much more obviously right to learn from "the righteous;" and, though they speak reprovingly and reflect on what we have said or done, their words should be well received. 1. The correction of man may be, in truth, the guidance of God. He may be speaking to us through his servants; it has often been the case with others, and it may well be so with us. It may be a Samuel, or an Elijah, or a Nathan, or a Paul that is speaking in God’s name. 2. We acknowledge ourselves to be in error, to be at fault, generally: why should we be unwilling to learn when we are so in particular instances! 3. The docile reception of rebuke may save us from much graver sorrow that we should otherwise suffer; it may result in an improvement of conduct and enlargement of usefulness for which we shall give God heartiest thanks. BY S. CONWAY Psalms 141:1-10 Keep me from the snares. This difficult psalm seems to be the cry of a greatly tempted soul. And the temptation now did not arise so much from the persecutions of the ungodly as from their seducing favors—what he calls "their dainties" (Psalms 141:4). And he seems to have found this even harder to resist than their cruelty and harshness. Consider— I. THE SPIRIT OF THIS PRAYER. 1. Note its impassioned earnestness. (Psalms 141:1.) "Lord, I cry unto thee." No mere formal, ordinary prayer, but a pleading cry. 2. He pleads for haste on the part of the Lord. He can bear no delay. 3. That his cry may find much acceptance. (Psalms 141:2.) The burning of incense was one chief part of the evening sacrifice, and the meaning of it was to set forth, by its fragrance and sweet odor, the acceptableness of sincere believing prayer. Hence the psalmist here seeks that his cry may be thus acceptable before God. II. ITS . His enemies, by bribes, favors, and blandishments of one kind and another, are seeking to lead him astray from God. Hence he prays: 1. That he may not commit himself by rash and unguarded speech. (Psalms 141:3.) What a peril and a snare this is to many! How often have they found themselves entrapped and entangled by some hasty utterance, which should never have passed their lips! These doors open too quickly and too easily, and let out what should be kept in; they need a watchman to guard them and to determine when they shall or shall not be opened, and only the Lord can set that watch. Happy the man for whom he does this! 2. That his heart may be kept true. (Psalms 141:4.) It is a blessed thing when our external conduct is kept right, when our hands are tied by God’s providence, and so held in from mischief; but it is better far when our hearts are made right, so that they will have no desire for evil things. And God will do this for us. "The blood of Jesus Christ … cleanseth from all sin." 3. That the dainties of the wicked may not seduce him. Thus do they persuade men of unstable mind to practice wicked works. The way is smoothed, made to seem so attractive and right, just as our first parents were tempted, for theirs was the pattern of all successful temptation. The devil has great store of these "dainties;" he knows how to suit all tastes and to please all palates. 4. That he may not lack a faithful reprover. (Psalms 141:5.) There are plentiful prophets who will prophesy smooth things for the sin-loving soul; but faithful Micaiahs (1 Kings 22:8) are few and far between. But the psalmist here prays that he may never want for such. Let us pray the little prayer. How many go wrong just for want of such faithful reproof! Those who should reprove often shrink from their duty, for it is the reverse of pleasant. 5. That his soul may not perish. (Psalms 141:8.) That its life may not be poured out,—such is the meaning of the word; emptied as a vessel. He was in sore peril; his enemies by "their dainties" were devising all manner of stratagem against him—snares, gins, nets. 6. That in spite of all, he may escape. III. HIS HOPE. (Psalms 141:6.) That when the leaders, the rulers and judges, who led the way in wickedness,—when they were hurled down the rock (cf. 2 Chronicles 25:12; 2 Kings 9:33), then their followers would hear his words and welcome them. Let the ringleaders be got out of the way; the rest would gladly listen to godly counsels. And these leaders in evil deserved such doom; for they had been cruel persecutors of the people of God (Psalms 141:7), whose bones were scattered along the borders of the grave in vast numbers, like so many furrows made by the plough. And for such turning of the hearts of the people and for his own escape from his present trial he would continually wait on God, for God was his trust (Psalms 141:8). Hence he confidently hoped to see the wicked leaders destroyed, their followers converted, and his own soul kept by the grace of God. Such prayers will ever inspire such hopes.—S.C. Psalms 141:3 Keep the door of my lips. How needed is a sentinel and guard at the door! For lack of it, what mischief has been wrought! Who can recount all the ills of unguarded speech? I. LIP-SINS: THEIR CAUSE. 1. Impulsive temperament. Like as a stroke from the whip, which would only make the common cart-horse slowly shake his head, but would send the thorough-bred flying over the hedge in a very tornado of rage, so there are men who are never roused to hasty speech, they never get into trouble that way; whilst others, quick-witted, agile-minded, swift to see what can be said on any given subject,—they are apt to think that all that can be said must be said, and with sad unwisdom they haste to say it. These are the "good talkers;" unhappy ones, they should rather be called. 2. Vanity. A liking to show off, coupled with the consciousness that they can do so if they choose. 3. Want of self-control. There are times when even cautious, well-balanced men are driven out of their wonted self-restraint, so great is the provocation they have received; but there are others who never seem to put any check upon themselves, but yield to every impulse and follow at once every prompting of their uncontrolled thoughts; they need no great provocation, but will pour out their multitude of words on any and every occasion, whether wise or otherwise. 4. Evil temper and mere thoughtlessness are other causes of much of the unguarded and hasty speech with which the world is afflicted; and so is: 5. The lack of real religion, of the fear of God, and of the sense of the seriousness of life and conduct. II. THEIR . 1. To the speaker himself. (1) "In the multitude of words there wanteth not sin." The man who lets his tongue run on unrestrained is sure to say something that will bring guilt on his soul and burden on his conscience. (2) Weakening of the character and will. The invaluable blessing of strength of will is only won by diligent self-restraint and watchful self-recollection; but it is sapped and wasted by unguarded and multitudinous speech. (3) Loss of reputation. Men reckon one another up, and a man of many words never wins their confidence; they almost instinctively distrust him. Thus the man may do himself real harm, and lessen his influence, and misrepresent his own character. (4) Such loose unrestrained talk rarely bears reflection; it is generally followed by much regret and sadness and repentance. 2. To the hearer of such unguarded speech. Great harm may be done. "You drop, in the thoughtlessness of conversation, or for the sake of argument or wit, some irreligious, skeptical expression; it lodges in the memory of a child or a servant; it takes root in a soil favorable to such seed; it gradually springs up and brings forth fruit in disregard of religious duty, neglect of the means of grace, and the various steps of a downward course, the end of which no one can tell. This is all too common a case. But there is a Being who knows where it began." We little know what great things from little ones may rise. And how often, in loose unrestrained speech, we inflict cruel and needless pain I We did not think to do harm, but it is done all the same. And what an ill example we set to those who hear us; and one so apt to be followed! 3. And to those spoken of. They are likely to be misrepresented. From careless good nature we may commend some who, if we do not censure and warn against them, we, at least, should be silent concerning them. Or, on the other hand, and a more likely case, those of whom we speak so carelessly are likely to be injured, and perhaps seriously, and a false impression given of them, which they by no means deserve. How repeatedly the Scriptures give warning on this subject (see Proverbs 18:21; Proverbs 15:2, Proverbs 15:7; Matthew 13:36, Matthew 13:37; James 1:26, etc.)! III. ITS CURE. 1. Prayer. The text is a prayer. It will be God’s special grace that alone can conquer this too common sin. 2. Cultivate the habit of thoughtfulness and self-recollection. Lift up your heart to God for his aid in this matter, when you go into company where temptation to this sin is likely to beset you. 3. Vows of silence for given periods. These will tend to strengthen the habit of self-control. 4. Seek and cherish love to your fellow-men—to do to them as you would they should do to you. 5. And because as the tree is so will be its fruits, therefore seek the grace of God, that you yourself may be possessed and sanctified and kept of the Holy Spirit. Then shall ways and works and words be alike good.—S.C. Psalms 141:5 The excellent oil of reproof; or, kindness smiting. Much may be learned from this verse concerning the very difficult and delicate task of reproving others. We learn— I. THAT REPROOF MAY BE SO AS TO BE EVEN . "Let the righteous smite me," etc.; and further down in the verse, "Let not my head refuse it;" such is the truer rendering of the Revised Version in the clause which our Authorized Version reads, "which shall not break my head." It is evident, therefore, that the reproving told of here was not hated and resented, as reproof commonly is, but even gratefully accepted. Generally, as we know, reproof is amongst the most unpalatable of things (see an admirable sermon by C.H. Spurgeon on Job 6:6). And we know this, and therefore needed rebuke and admonition are not given as they should be. We too often see our brother go wrong, and out of craven fear we hold back the warning and the reproof. II. AND THIS, IT MAY BE SEVERE. The psalmist calls it a smiting: "Let the righteous smite me." And on the head also; for he says (Revised Version), "Let not my head refuse it." A blow on the body would be far less injurious, painful, and ignominious than one on the head, such as is contemplated here. But still it is welcomed. This is difficult when "the righteous one" is God, who, as some expositors affirm, is here meant (see 2 Samuel 7:14, 2 Samuel 7:15). To humble ourselves under even his mighty hand (Hebrews 12:5-11), to whom we should "much rather be in subjection," is often found far from easy by our rebellions hearts; but if "the righteous" spoken of be our fellow-men, then it is more difficult still. But here such smiting is not only submitted to, but welcomed. This is a very unusual thing indeed. III. , IT SHALL BE DEEMED "," AND AS "THE OIL OF JOY." For this is what is here referred to (cf. Psalms 23:5; Psalms 45:7; Matthew 6:17). His soul is glad because of it; he counts himself happy and fortunate to have received it. How is all this to be understood? Therefore note— IV. THE OF SUCH RARE OF REPROOF. 1. Certainly it is not because the man is mean-spirited and lies down like a slave or a stricken dog to be beaten. It is no "Uriah Heep" kind of humility. If we thought that such language as we have here would be nauseating, we should, as we ought, despise it. 2. But the evident explanation of it is that the man’s whole soul longed after holiness and purity, and loathed sin with a great loathing. He so dreaded being betrayed into sin, that he welcomed with joy any rebuke, no matter how severe and shameful, that restrained him from it. Thus is this strong, strange speech explained. 3. And what a revelation of the grace of God in a man’s soul it is! Oh to so hate sin that we shall be glad of any suffering, yea, death itself, rather than come under its power! Happy the heart that can say "Amen" to the psalmist’s prayer! V. THE AND THE REPROOF. 1. The reprover. He must be righteous and felt to be so by him whom he reproves. It is not, "Let anybody reprove me," but "the righteous." Reproof from others would be of no avail. But the righteous reprover is one who knows that what he says is true, that reproof ought to be given, because a brother’s soul is in peril. Also he is one who feels deeply the dread evil of sin; it is no trifle to him, whether in himself or others; the honor of God is dear to him, and so is his brother’s soul. For he not only feels, but loves. That is the motive which urges him, apart from which he would have said nothing. Such are the characteristics of the righteous reprover. 2. And then, the reproof. The similitude here employed—the fragrant, refreshing, healthful anointing oil—suggests much. As to the gentleness of the reproof. Though the psalmist says he would welcome it though it were as a smiting on the head, it need not, should not, will not, be like that (see our Savior’s reproofs of his disciples, Matthew 26:41). And as to its insinuating, penetrating power, not by its harshness, but the very reverse. And as to its being much mingled with love and evident kindness of heart. Reprove so; for such reproof will not repel, but rather bind yet more closely to you the heart of him whom you reprove. See what he says, "For yet my prayer also shall be in their calamities." We prefer this rendering; it tells how the psalmist loved the righteous ones who had reproved him, and would still pray for them amid their sorrow: they might say anything to him, it would not sever his soul from theirs.—S.C. Psalms 141:5 Praying for others. The psalmist here says he will do this. We need not trouble about the right rendering of this difficult verse, but may take it as it stands. It says that the calamities of the righteous shall stir the psalmist’s soul to pray for them. He loved them much, even though they severely rebuked him, indeed, because they did so. I. IT IS A EXAMPLE. We pray for ourselves, and it is right we should, for unless we ourselves are right with God we shall care but little for the highest good of others, and we shall be disqualified for interceding for them. How ungodly parents who, nevertheless, love their children very dearly, should remember this! They cannot render their children the highest service of all until they themselves are reconciled to God. But we ought not to pray only for ourselves. We can be selfish even in prayer; it is to be feared we very often are. But selfishness is as wrong there as elsewhere. II. IT HAS THE HIGHEST . Our Lord Jesus Christ now at the right hand of God "ever liveth to make intercession for us." Moreover, he has taught us to pray, "Our Father, which art," etc. It is not "my:" our Lord would have us be intercessors for others when we pray for ourselves. III. THERE ARE REASONS FOR IT. 1. It is part of our obedience to Christ. We are to love our neighbor as ourselves. Surely this includes prayer for him. 2. It unites us with Christ. We cannot "redeem our brother or give to God a ransom for him;" but we can pray for him. 3. It does such good. (1) To those we pray for. We may be sure that God never draws forth our hearts in fervent prayer for others, and then disappoints that prayer. See Abraham’s intercession for Sodom. How much do not we ourselves owe to those that have prayed for us! Saintly fathers and mothers, holy men and ministers of God, asked for our salvation, and it has been given. What a motive this for like prayer on our own part! What faithful preacher does not know that his congregation’s preparedness to receive the Word is largely in proportion to the fervency of his prayers! (2) And to ourselves who pray, such prayer is blessed. It clears our minds of ill will; it prompts us to kindly, helpful thought, word, and deed; it wins the smile of God on our own souls. 4. It is a work we can all engage in, though we may not be able to do much else. What do not the ministers of God owe to poor bed-ridden people who pray for them as they minister!—S.C. Psalms 141:7, Psalms 141:8 The victory of faith. In these verses two contrasted scenes are set before us. We are shown— I. AN UTTERLY . 1. The psalmist seems to be contemplating the mournful state of the people of God, of whom he rejoices to be one. He represents them as being not merely a defeated company, but large numbers of them destroyed, and their bodies in long furrow-like heaps left in dishonored and horrible neglect to be the prey of the vultures and the wolves. Overwhelming destruction has come upon them; they seem fallen, to rise no more. It is a piteous sight for the survivor to contemplate; for they are his own people, he identifies himself with them. "Our bones," he says, "are scattered," etc. He might well cast himself down in despair. 2. And how often in the history of the Church of God, and in the lives of individual men, such seemingly sad and hopeless conditions are met with! The Bible gives us instances not a few. See Abraham when called on to offer Isaac as a burnt offering; how dark the prospect seemed then! Moses, when sent to deliver Israel from Egypt. Gideon, when the Midianites were ravaging the land. David before Goliath. How reasonable it had been if despair had fastened upon them and upon many other such tried souls! And many a child of God is today brought into like circumstances, his soul smitten down to the gates of death, even as our Lord in Gethsemane. II. A FAITH . (Psalms 141:8.) True, there lay his hopes, scattered, overwhelmed, destroyed, like the bones of a defeated, destroyed, dead but unburied army. Nevertheless, the soul of the psalmist is up unto God. "Mine eyes are unto thee, O God the Lord." The more hopeless the state of things seemed, the more steadfastly was his gaze fixed on God, the more emphatically was his confession given. "In thee is my trust;" and the more confidently ascended his prayer. It is a beautiful spectacle, the soul holding on to God in spite of all the buffetings of disastrous circumstances, and all "the slings and arrows of outrageous fortune," in spite, too, of the apparent abandonment of his career by God. O glorious faith, what hast thou not done? what canst thou not and wilt thou not do? III. SOME REASONS THESE THINGS ARE SO. 1. As to the sad and seemingly hopeless conditions in which God’s people often find themselves. They are terrible trials to a man’s faith; often men have utterly broken down under them, and fallen into the depths of atheism and irreligion. Faith is not universally victorious, sometimes far otherwise. Wherefore, then, are such trials sent? Well, sometimes to give opportunity for bearing the most emphatic testimony for God that a human soul can give. One chief reason of the cross of Christ was that he might there, as, blessed be his Name! he did, give such mighty testimony to the all-sustaining power of the love of God. Those whom he came to save had fearful sorrows to bear, and on the cross he showed them that God was the great Burden-bearer, the never-failing Solace and Stay of the soul. And for like reason his people now are often called upon to bear burdens heavy indeed. Then another reason is that there is no other way whereby the innate and inveterate earthliness of the human heart can be overcome. God has to let men see that this world will not satisfy them, no, not even when its pleasures are of the fairest and most innocent kind. We are so apt, so certain, to think they will, that God has not seldom to "scatter our bones at the grave’s mouth," ere we will see our mistake. The earthly cords that hold the soul down have to be cut. And also to compel men to take refuge in God, to drive them to the shelter and shadow of his wings. And God deals thus with individual souls, that others through them may learn that this is not our rest, but that God is. 2. Then as to the blessed victorious faith, its explanation is: (1) The grace of God. Bunyan tells of the picture seen by Christian of the fire which would burn on in spite of water perpetually and profusely poured upon it, and when he wondered how this could be, he says that he saw a man, unseen by others, continually pouring oil on the fire, and so it burnt on in spite of the water. That is ever the explanation of victorious faith—the grace of God secretly keeps it alive. (2) The power of prayer. "Mine eyes," etc. His soul looked to God continually. (3) The habit of trust. "In thee is my trust." The will more than the reason is needed. "I will trust, and not be afraid." This blessed habit can and should be zealously cultivated. IV. WHAT ENSUES. 1. God is glorified by such faith. How could it be otherwise? 2. Our suffering brethren are greatly helped by the testimony we give. 3. The peace of God fills our own soul.—S.C. BY R. TUCK Psalms 141:1 The plea of former prayer. Associating this psalm with David, Spurgeon thinks we have here "David under suspicion, half afraid to speak lest he should speak unadvisedly while trying to clear himself; David slandered and beset by enemies; David censured even by saints, and taking it kindly; David deploring the condition of the godly party, of whom he was the acknowledged head; David waiting upon God with confident expectation." The point before us now is brought out by the Revised Version, which renders thus: "Lord I have called upon thee; make haste unto me: give ear unto my voice, when I call unto thee." The psalmist uses as a plea the fact that he had called upon God. But his precise thought seems to be, that the prayer he had offered still remained unanswered, and he must therefore offer it again, and even more earnestly. So there are two topics which may be unfolded and illustrated. I. FORMER PRAYERS ARE AN PLEA. And a store of these every good man holds in loving memory. "This poor man cried, and the Lord heard, and saved him out of all his troubles;" "Verily God hath heard me." Every true life, when looked back upon, is seen to be full of Jehovah-jireh pillars erected as memorials of answered prayer. These become a plea in fresh prayer, because they are (1) God’s pledges of his personal interest in us; (2) God’s illustrations of what he can and will do for us; and (3) the best influence toward nourishing in us that spirit of trustfulness, and humble but confident hope, which is the acceptable spirit of all prayer. We trust God to heed us because he has heeded us; and his ways with us have revealed to us what he is, the "prayer-answering God." II. FORMER PRAYERS ARE AN PLEA. The psalmist has prayed about some particular need. The prayer is still unanswered. On some this might act depressingly, and they might pray no more. This psalmist watches unto prayer. Delay does its intended work, and excites importunity. Because the answer has not come, he must pray again, and even plead that he is anxiously awaiting the answer. Illustrated by the Syro-phoenician woman.—R.T. Psalms 141:2 Prayer as incense. From the mention of the evening sacrifice we may gather that the psalmist is actually praying in the evening. Incense was offered when the lamps were trimmed in the morning, and when the lamps were lighted "between the evenings," after the evening sacrifice. Incense, offered after sacrifice, is the symbol of the worship of the soul already reconciled to God. The evening sacrifice is the regular burnt offering of self-dedication. "As incense is carefully prepared, kindled with holy fire, and devoutly presented unto God, so let my prayer be." There are two things about incense which may be taken as suggestive—its steady ascending as smoke; and its pleasantness. I. THE OF INCENSE AS A OF PRAYER. The smoke, richly laden with perfume, rises steadily up, in a quiet and gentle, yet persistent way, until it is lost to sight in the high air. It should not be lost sight of that incense appeals to sight as well as to smell. And prayer is really the soul’s ascending to God. It is as the smoke laden with the soul’s perfume of dependence, desire, and trust. It is the man who is continually either looking on the level, or looking down, looking up, nay going up, getting soul-wings and rising to God. It implies getting, at least for the time, free from earthly entanglements. It is leaving the baser self, as the incense smoke leaves the wood of the spices; it is carrying up the sublimer self, as the incense smoke carries up the very essence of the spices. We do not apprehend prayer until we see it as the soul’s going up to God. II. THE OF INCENSE AS A OF PRAYER. Using the figure of a man, God is said to have "smelled a sweet savor" from the smoke of Noah’s sacrifice. Smoke of incense is not pleasant to us, but Easterns love strong and unusual scents. We note that the smoke was full of perfume, and that God is well pleased with. Then there must be perfume in our prayer that ascends to him—perfume of trust, humility, love, fervent desire, and confident assurance. Can we think of God as enjoying our prayers?—R.T. Psalms 141:3 Our lip-watchman. Our lips are poetically presented as the door of our mouth. A man’s heart is not to be trusted as an inspirer of speech. Every man needs to have the speech examined and tested before it is let pass the door of his lips. The psalmist feels that he cannot trust himself to examine, criticize, qualify his own speech, especially in times of excitement. And yet he must do this work himself. No one but himself can know what he is inwardly urged to say. In asking God to set a sentinel at the door of his lips, the psalmist does but, in a figure, ask God to give him quietness and self-control, so that he may be able to judge the wisdom of what he is moved to speak. For if any man asks God to "set a watch at the door of his lips," God will answer the prayer by making the man his own sentinel, and giving him that most valuable power, the power of self-criticism. Why do we need a watchman? I. BECAUSE OF OUR NATURAL . Many are nervously excitable; oversensitive; quick to reply; impulsive; ready to suspect evil; or passionate. And many have no keen sense of the befitting or the becoming. Some are talkative, and readily carried by excitement beyond the bounds of prudence. What all such persons really need is not to be put into bonds and limitations, but by Divine grace to be helped to gain control of themselves. Their life-work is in their own dispositions; and God’s grace is ready for the strain and conflict of that life-work. II. BECAUSE OF OUR . The psalmist was suffering persecution; he was misunderstood and slandered, and was afraid of himself lest he should speak, under excitement, rash and bitter words. Our circumstances of peril are: 1. When anger rises within. 2. When those we address are angry. 3. When speaking of those against whom we are prejudiced. 4. When in the presence of those who may wrongly report us. 5. When we have reason to fear that the innocent may be injured. 6. When we have reason to doubt our own motives. In this matter of watching speech, God helps those who help themselves.—R.T. Psalms 141:3 The power of human speech for good and evil. There is, perhaps, no other power given us by God which more evidently distinguishes us from the beasts, than the power of intelligent speech. And perhaps we have no power that can do more to help and bless others. And yet this also is true—no other faculty is more degraded by sin. One is led even to exclaim, "What shall be done unto thee, O thou deceitful tongue, thou lovest all devouring words!" I. THE POWER OF MAN’S SPEECH FOR GOOD. Describe the power of Demosthenes to sway an Athenian audience to patriotic enterprise; or Peter the Hermit calling for a Crusade; or Father Mathew pleading the temperance claims. Show what a gentle-voiced, sympathetic woman can do at the bedside of the sufferer. "Words, sweet words; A blessing comes softly from kindly lips." II. THE POWER OF MAN’S SPEECH FOR INJURY. The few words of a king, a ruler a statesman, have often loosed the dogs of hateful war. The lecturer can persuade young souls to deny God and righteousness and truth. Men, and women too, can by the blandishments of speech, become tempters, drawing others into sin. The Bible has metaphors suggesting the good and evil of our speech. "The words of a man’s mouth are as deep waters;" "A word fitly spoken is like apples of gold in framings of silver;" "A wholesome tongue is a tree of life;" "My speech shall drop as the rain, and distil as the dew;" "There is that speaketh like the piercings of a sword;" "Their tongue is an arrow shot out, it speaketh deceit; one speaketh peaceably to his neighbor, but in heart he layeth in wait." The Apostle St. James makes the bad tongue to be a "spark of hell, lighting upon earth the flames of perdition." Everything else may be tamed, but the "tongue can no man tame;" it is an unruly evil, full of deadly poison. III. THE POWER OF ON MAN’S SPEECH. 1. The foundation of the restraint of speech is a change and renewal of the heart. 2. Then there should be formed a very resolute and sincere purpose to win the rule of it. The matter should come forcibly before us. The habits we have formed must be considered; the indulgences of the tongue must be tested; our life in the light of our speech must be judged. And there must be constant watchfulness, with keen recognition of occasions of failure. Prayer may well be directed to winning power over our tongue.—R.T. Psalms 141:4 God’s preventions. This prayer, "Incline not my heart to any evil thing," should be compared with the clause in the Lord’s Prayer, "Lead us not into temptation." In neither case can God be thought of as the direct cause of evil or temptation; but in both cases he may be thought of as the indirect occasion. God does place men in circumstances in connection with which temptation may come to them; and the circumstances may even induce an evil inclination to yield to the temptation. It belonged to the intense Hebrew conception of God, and of God’s relations with men, that the distinction between God as cause and God as occasion was hopelessly confused. "Incline not my heart" can only mean, "Do not put me into such circumstances as must incline my heart to evil." Here is— I. A DEEP SENSE OF THE BETWEEN AND . "Oh that nothing may arise in thy providence which would excite our desires in a wrong direction!" We are creatures of circumstance. Inward moods answer responsively to outward conditions. 1. There are circumstances which excite evil feeling in us always. 2. There are circumstances which excite evil in us when we are in particular states of body or of mind. These, being the more subtle mischief, send us the more earnestly seeking the Divine defending and help. II. A DEEP SENSE OF THE CONTROL WHICH GOD CAN HAVE OF OUR FEELING THROUGH THE MASTERY OF OUR . "Our times are in his hand," and through our times he can effectually control us. It is often left as an impression on religious minds that something called "natural law" is ruling in the sphere of things; and that God’s operations are confined to the sphere of hearts. That impression needs to be removed. God does work in hearts in a spiritual way, but it is also true that he is ever active in the sphere of events and circumstances, in order to use them for his higher work in feeling and in souls. So the good man asks God to be in the circumstances in order that he may have control in the feelings.—R.T. Psalms 141:5 Reproof and kindness. "Let the righteous man treat me with any amount of ignominious reproach for my sins, yet I will prefer him to the ungodly, however prosperous, my prayer being ever that I may be saved from the evil deeds of the latter." Read, "Let the righteous smite me; it shall be a kindness: let him reprove me; such oil for my head let not my head refuse." Roberts tells us that in the East "certain oils are said to have a most salutary effect on the head; hence, in fevers, or any other complaints which affect the head, Eastern medical men always recommend oil. I have known people who were deranged cured in a very short time by nothing more than the application of a peculiar oil to the head. Thus the reproofs of the righteous were compared to excellent oil, which produced a most salutary effect on the head." What seems plain, and what gives the best key to the allusions of this difficult psalm, is that the psalmist had done something which was very doubtfully right, perhaps even manifestly wrong. He was not, however, disposed to admit this to himself, though at times he felt painfully uncertain. Other people were in no doubt at all as to the impropriety of his action, and his enemies made it the occasion of bitter scorn, while his friends, in their grave anxiety for him, sought to reprove him, and liberate his conscience so that it might render its free testimony. The psalm may very well be illustrated by the moods of David when he had sinned in the matter of Uriah. I. SCORN OF A MAN IN SIN DOES BUT HARDEN HIM. Many a man has gone into greater lengths of sin simply because he failed to get sympathy and help in his first stumbling. II. REPROOF OF A MAN IN SIN MAY BRING HIM TO . A man in sin must not be left alone. But reproof, to be effective, must have love, as well as righteousness, for inspiration. "Faithful are the wounds of a friend." III. TO THE REPROOF OF THE GOOD REVEALS A MAN. There is hope if he is receptive to the personal persuasions of those whom he can esteem, and counts reproof a kindness.—R.T. Psalms 141:8 Soul-destitution. "We have born so harrowed and torn that we are brought to the brink of the grave." "To be destitute in circumstances is bad, but to be destitute in soul is far worse; to be left of friends is a calamity, but to be left of God would be destruction. Destitute of God is destitution with a vengeance. The comfort is that God hath said, ’I will never leave thee, nor forsake thee.’" The margin is, "Make not my soul bare;" strip me not of every hope; leave me not completely naked; abandon me not to nature’s beggary and misery; let me not go down to the pit with all my sins upon my head; leave not my soul destitute of pardon and peace. The mood is well indicated in David’s sense of being left alone of God for long months after his sin in the matter of Uriah. A comparison may be made between this prayer, "Leave not my soul destitute," and the confident assurance, "None of them that trust in him shall be desolate." I. THE SOUL IN FEELS . That is, the soul that is in right relations, and has right desires inspiring right endeavors. That man can always say, "The Lord of hosts is with us, the God of Jacob is our Refuge." And that befriending makes him superior to all surroundings of distress, and all consciousness of frailty. II. THE SOUL IN SIN FEELS . He is conscious that he has put himself out of the atmosphere in which alone the God of love and righteousness can reveal himself. The prodigal son felt destitute as soon as "he came to himself," and realized that no love wrapped him round. When a man sins, and persists in his sins, it is his soul that feels destitute. His surroundings may not immediately change, but his soul does. That loses what is its supreme treasure, the sense of God. "Man was made for God, and can find no rest till it gets rest in him." When man sins, and keeps his sin, he must lose his treasure. But soul-destitution may set man seeking after God’s return with a passionate intensity.—R.T. BY C. SHORT Psalms 141:1-10 A comprehensive prayer. The psalm has some peculiar difficulties, due to the extreme abruptness with which the thoughts follow one another, and the great obscurity which hangs over the allusions. Let us try and select the principal thoughts. 1. The psalmist was threatened with some immediate danger which could brook no delay. (Psalms 141:1.) Like the disciples in the storm on the lake. If relief comes at all, it must come at once. 2. He seeks that his prayer to this end may be as acceptable as the incense of sacrifice. (Psalms 141:2.) True prayer more effectual than sacrifice. 3. But, though danger is close at hand, he would be preserved from hasty words. (Psalms 141:3.) Religion should help us to be self-contained in the presence of danger. 4. Though wickedness may seem to prosper, we must not be tempted by its success. (Psalms 141:4.) If men become rich in evil doing, we must not be seduced by the prospects of similar gain. 5. The wounds of a friend are better than the kisses of an enemy. (Psalms 141:5.) It is good to welcome reproof from the righteous, even though it seems harsh. 6. Prayer is a better defense against persecutors than retaliation. (Psalms 141:5.) If we cannot conquer wickedness, we have still the resource and the comfort of prayer for our enemies. 7. When the leaders of insurrection are overthrown, then their followers should hear words of forgiveness. (Psalms 141:6.) A true sovereign will delight more in amnesty than in punishment. His words will be sweet to the guilty. So also in private relations. 8. The bones of those straitened in a righteous cause are as seed cast into soil that has been ploughed. (Psalms 141:7.) "The blood of the martyrs is the seed of the Church." The allusion here is obscure; but the above would make a good meaning. 9. But do not give up my life to destruction; but rescue me. (Psalms 141:8-10.) This the repetition of the prayer at the beginning of the psalm. How much all prayer is a repetition, because the some wants and desires are continually recurring!—S. DAVID once more cries to God for protection and deliverance. The "title" says that the prayer was composed by him "when he was in the cave," by which we must understand "the cave of Adullam" (see 1 Samuel 22:1, 1 Samuel 22:2; and comp. Psalms 57:1-11; "title"). The contents and style of the psalm are thoroughly Davidical. Psalms 142:1 I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. "With my voice" means aloud, and therefore earnestly and pressingly (comp. Psalms 3:4; Psalms 27:7; Psalms 64:1; Psalms 77:1; Psalms 130:1, Psalms 130:2, etc.). Psalms 142:2 I poured out my complaint before him; I showed before him my trouble. Psalms 142:3 When my spirit was overwhelmed within me; or, "fainted within me." Then thou knewest my path. I had not to tell thee because thou didst not know, but to relieve my own feelings. In the way wherein I walked have they privily laid a snare for me (comp. Psalms 140:5; Psalms 141:9,Psalms 141:10). Psalms 142:4 I looked on my right hand, and beheld, but there was no man that would know me. I looked about, i.e; for human aid, but there was no one who would so much as know me. I was utterly deserted in my trouble. Refuge failed me. I had nowhere to flee unto—no safe and sure abiding-place. The "cave of Adullam" was but a miserable spot to hide in. No man eared for my soul; or, "looked after my soul" (comp. Jeremiah 30:17). Psalms 142:5 I cried unto thee, O Lord: I said, Thou art my Refuge. When men’s fathers and mothers forsake them, the Lord taketh them up (Psalms 27:10). David looked to God as a sure Refuge at all times (Psalms 9:9; Psalms 18:1, Psalms 18:2; Psalms 57:1; Psalms 59:9, Psalms 59:16, Psalms 59:17). And my Portion in the land of the living; or, "my inheritance" (comp. Psalms 16:5; Psalms 73:26). Psalms 142:6 Attend unto my cry; for I am brought very low (comp. Psalms 79:8; and see also Deuteronomy 28:43; Judges 6:6; Psalms 116:6). In the cave of Adullam David had but four hundred outlaws to defend him against Saul, who was at the head of all the thousands of Israel (1 Samuel 22:2). Deliver me from my persecutors. Saul, Doeg, the Ziphites, and the armed bands with whom Saul "hunted David in the mountains" (1 Samuel 26:20). For they are stronger than I; or, "too strong for me." Psalms 142:7 Bring my soul out of prison. The word "prison" is used symbolically, as a metaphor for trouble and distress (comp. Psalms 88:8; Psalms 107:10-14). That I may praise thy Name; or, "that men may praise thy Name." David’s deliverance from his enemies would cause the godly generally to "praise the Lord." The righteous shall compass me about; rather, in me shall the righteous triumph (Kay, Cheyne). Viewing my cause as their own, they will glory in my deliverance (comp. Psalms 35:27; Psalms 40:16). For thou shalt deal bountifully with me; i.e. thou writ assuredly "hear my cry" and "deliver me" (see the preceding verse). Psalms 142:1-7 Our resource in extremity. Few passages in Scripture more aptly illustrate the words, "They learn in suffering what they teach in song," than does this psalm. In a few strong sentences we have placed before us— I. THE OF HUMAN TROUBLE. David is "brought very low." His persecutors are too strong for him (Psalms 142:6), too numerous; moreover, they are very wily, their stratagems are clever, and they involve him in great peril (Psalms 142:3). He is abandoned by his friends; he is placed outside the reach of kindly sympathy and succor (Psalms 142:4); nay, he is so shut up and surrounded that there seems no way of escape for him (Psalms 142:7); he feels as if he were defeated, and he is a disheartened man (Psalms 142:3); the waves of misfortune go over him. We may find some correspondence to this desperate position in our own case: 1. In very serious sickness, when the husband and father is stricken down in the midst of his life and of his responsibilities, and there does not open any way for the maintenance of his family; or when the student, who has spent many years in preparation for the Christian ministry, breaks down in health as the door of usefulness is about to open. 2. In the loss of reputation; when a true man is, through the "wicked devices" of some heartless neighbor, charged with a sin or crime of which he cannot possibly prove himself innocent, and he has to meet the averted looks and cold address of those who were once his cordial friends. 3. In desertion; when some pure and tender heart has trusted one that "smiles and smiles, and is a villain," and is by him betrayed and deserted, and all human "refuge fails," and no one seems to "care for the soul" of the sufferer, and the heart is indeed "overwhelmed." 4. In the bitter disappointment of some noble and generous hope; when the toiling evangelist or the lonely missionary makes no way, and the heathenism at home or abroad appears to be as dense and as dark as ever. 5. In some moral or spiritual entanglement (Psalms 142:7); when the mind is imprisoned in some inextricable difficulty, in some harassing doubt, or even in utter disbelief; or when the life is darkened because the will is ensnared by some unworthy and, it may be, even degrading habit, and the soul is in a bondage compared with which that of stone walls and iron locks is as nothing; or when the spirit finds itself in the hard and cruel fetters of selfishness, or worldliness, or pride, and is therefore a long way off from the favor and friendship of Jesus Christ. In all such cases as these—and the moral are far more serious than the material—we are "brought very low;" we may well be "overwhelmed within us." II. OUR ONE . Our refuge is in God; he is our Portion. 1. We go to our Divine Lord for refuge, that we may hide ourselves in him, to cast ourselves on his unfailing friendship, to rest in his deep and perfect sympathy (Hebrews 4:15, Hebrews 4:16). 2. When everything else is lost, when we are abandoned by our human friends, we have a heritage in God; we have still a heavenly Father to trust and love, and a holy service and filial submission to render; we have fellowship with God. 3. We ask and we hope for Divine deliverance. We know that an almighty arm is on our side; we believe that the All-wise can and will show to us a way of escape from the very midst of our difficulties; we are assured that God can break the net in which our soul is taken, and can enlarge us and give us a blessed spiritual freedom. Has not a Savior come to preach deliverance to the captives and whom the Son makes free, are they not free indeed"? BY S. CONWAY Psalms 142:1-7 When my spirit was overwhelmed. This is said to be one of David’s cave psalms. There are some seven or eight which, according to their inscriptions, have to do with David’s persecution by Saul. What cave is meant, whether Adullam or Engedi, we do not know. I. HERE IS A MOST SET FORTH. It is described: 1. As being overwhelmed. (Psalms 142:3.) As if some fierce flood had rushed down upon him and his, and with sore difficulty they could bear up against its cruel might. 2. As being in great need of refuge, but utterly failing to find it. (Psalms 142:3.) He had looked round on the fight hand and the left, but in vain. 3. As rejected by men. "No man would know me." They had cast him off, would have nothing to do with him, would certainly render no help. 4. As "brought very low." (Psalms 142:6.) All hope and joy had fled from him; he was utterly cast down. 5. As one shut up in prison. (Psalms 142:7.) Now, all this sets forth what is often true in the experience of God’s people. We are told also— II. How THIS WAS BROUGHT ABOUT. 1. By the snares of the wicked. (Psalms 142:3.) The snare was secretly but surely laid, and the psalmist seems to have fallen into it; it was laid along the path wherein he was wont to walk. He had not wandered off into strange or forbidden ways, but in his own proper and accustomed path, there the snare was secretly set. "The daily round, the common task," may become to us not only the path of life, but the evil one knows how, in the midst of them, to lay, and often too successfully, snares for the soul. 2. By the indifference and apathy of his fellow-men. "No man cared for my soul." It is a thought full of pain and sorrow to many a Christian heart that, by neglect, they have suffered so many souls to go astray. We have not cared for them as we should. When we think of it, we can only say, "Enter not into judgment with thy servant, O Lord." But let us also forsake the sin we confess. 3. By persecution. This does often bring the soul "very low." Even our blessed Lord cried out, "My God, my God, why hast thou forsaken me?" But it matters not, so long as we cleave to God. III. WHAT TO DO UNDER THESE . 1. Turn to the Lord in fervent prayer. Lay before him all your trouble. Keep well in mind that the Lord who loves you, and whom you love, knoweth the way you take. 2. Call to mind what God has been to you in the past. IV. WHAT SHALL COME OF IT. The Lord will deal bountifully with us. We shall praise the Lord. All the righteous will rejoice.—S.C. Psalms 142:4 No man cared for my soul. It may be that the psalmist was thinking only or chiefly of his life; but more commonly the soul refers to that which is of far more worth than the body—to that in us which is spiritual, immortal, and made in the image of God. And thus we shall understand the word here, and speak of "the evil and danger of neglecting the souls of men." See Dr. Doddridge’s great sermon on this theme. The psalmist declares, "No man eared for my soul." I. IS THE TRUE? 1. It often seems so. How many there are to whom no one ever speaks, for whom no one makes any direct effort to win them for God! They are just let alone. And it is not because they would resent such endeavor. Often they greatly desire that some one would speak to them; for they know they are wrong, and need help to be other than they are. But it seems as if no one cared. 2. But, strictly speaking, it is not universally true. For there have never been any periods of time when there were not some faithful workers for God, and earnest intercessors for sinful men. And often it has been that, unknown to the soul that thinks itself uneared for, fervent prayers have been going up to God for that soul. And if not specially for that soul, yet for all such souls, that God would have mercy upon them, and lead them into the way of truth, for that they have erred and are deceived. When do God’s people ever gather together without such prayers being offered? 3. Still, it is far too largely true. The neglect of souls on the part of those who should care for them is a terrible and distressing fact. II. WHO ARE TO BLAME? 1. All Christians generally. For if we be saved by the compassion and grace of God ourselves, we are bound by every motive to try and get others saved likewise. If we do thus try, prayerfully and earnestly—let men call us by any ill name they please—the consciousness of Christ’s approval and benediction will become surer and fuller of holy joy and help every day we live. If we make no such endeavor, the salvation we have will dwindle and starve, and, ere long, utterly disappear, and our last state will be worse than the first. 2. But more especially those who are nearest to such souls, and who have, therefore, most influence over them. Fathers and mothers first and chief of all. As they are, so the children will be. Then teachers, especially teachers in Sunday schools. What is the good of such schools if the teachers do not, above everything else, care for the souls of those they teach? And ministers: theirs, beyond most others, is the cure of souls. How awful, if they to whom this charge has been especially given, should be found faithless! What will such answer, when asked by the "chief Shepherd and Bishop of souls," as they will be asked, what they have done with those entrusted to their care? III. HOW COMES THERE TO BE SUCH NEGLECT? The causes are many. 1. With some it is unbelief. They doubt almost every truth which the Church teaches. Some actually deny, others do not more than half believe. 2. With others it is misbelief. They pervert the doctrine of the sacraments, of the eternal mercy of God, of final perseverance, and, on such grounds, say, "Peace, peace," when there is no peace. 3. With more it is that they are not saved themselves. Their belief, whatever it is, does nothing for them, gives them neither peace, purity, strength, nor joy. They profess, but do not possess, and therefore cannot impart to others what is not their own. 4. Fear of man. How many, who should be directly and avowedly caring for souls, are ensnared here! And they salve their consciences by thinking that such work belongs to the clergy or the ministers—not to such as they. We shall never do anything until we are willing to be thought "fools for Christ’s sake." 5. Dread of doing harm rather than good. But duty is ours, not consequences; and if God, by his Spirit, prompt, and bids us speak for him, as he very often does, all we have to do is to obey. He will take care of the consequences. Such are some of the causes of this sad lack of care for souls. IV. THE EVIL OF IT. 1. The glory due from us to Christ is not reordered. The martyrs whom St. John saw overcame "by the blood of the Lamb, and by the word of their testimony." Christ claims our confession of him. 2. Men are hardened in sin. They say, "If these people believed what they profess, they would not leave us alone as they do. They don’t believe it, and we won’t." 3. Our own souls perish; for we are guilty of our brother’s blood. V. HOW IS IT TO BE ? What is involved in the caring for souls? 1. Belief in the existence of the soul. In its worth; its peril; in the willingness of God to save it. 2. Solicitude for its salvation. 3. Open, active, and definite endeavor to secure this. 4. Be sure that we are saved ourselves. . To those who bring the charge, "No man careth for my soul," we would say: 1. Mothers do not care, see to it that you care yourself. It is your concern, after all. 2. If others care ever so much, and you do not, you will be only worse off titan before. 3. But if you care, then, whether others care or not, you will certainly be saved.—S.C. Psalms 142:5 Pleading what we said to the Lord. This is what the psalmist is here doing; he is putting the Lord in remembrance of his servant’s earnest vows. I. WHAT WAS SAID. 1. He reminds the Lord how he had "cried unto" him. His coming was with all earnestness and sincerity of soul; and he tells the Lord this, as much as to say, "Lord, thou knowest that my prayer went not forth out of feigned lips, but it was with true heart that I turned to thee." Such is the prayer the Lord loves, and which alone has power and prevails. 2. He had said, "Thou art my Refuge and my Portion." First, the Lord was his Refuge. Many were his distresses; some of them inward, others outward. But from them all he found refuge in God. And he was but an example of what all may do, for where he found refuge from the sense of guilt, the power of sin, the cares of life, the fear of death, the craft and cruelty of men, there also may we. Blessed is he who hath sincerely said to the Lord, "Thou art my Refuge." And, further, he had said, "Thou art my Portion in," etc. He had chosen the Lord before all else. Many there were who were saying, "Who will show us any good?’ but his prayer was, "Lord, lift thou up the light of," etc. He could say, "Whom have I in heaven but thee? and there is none upon earth," etc. Thus had he taken the Lord for his Portion, for his chief good. Blessed are they who have done the same! 3. And he had said this. To the Lord himself. He had made this confession and profession to him repeatedly, deliberately, solemnly; he was even declaring it when speaking to the Lord. And he had said it to himself, had habitually kept before his mind that he was not his own, but the Lord’s. And he had said it before his fellow-men. He was openly and avowedly the Lord’s; he made his boast in God. 4. And here he pleads this fact before God. For he felt sure that God would not cast off such as he was, but would assuredly hearken to him when, as now, he was "brought very low." And he was right. II. HOW IT WAS SAID. Very earnestly. In no light mood, in no formal way, but he had "cried," etc. And he said it, in spite of opposition and persecution; and he means, by thus reminding the Lord of what he had said, to affirm his adherence thereto, and that he would by no means go back therefrom. And the obligation such avowal involved he was ready to meet and fulfill, God helping him. We are wont to make all manner of profession, but is it with this sincerity and resolve of heart? III. WHY IT WAS SAID. 1. Why did he make such profession at all? He bad felt his need of the Lord to be his Refuge and Portion. He had been brought to that conviction, as many are now. And he believed that God was both able and willing to be what he desired of him; hence he had sought the Lord on the matter, and he had actually found that the Lord was his Refuge and his Portion, his God and his exceeding Joy. Having found that, he could not do otherwise than avow it: "Come and hear, all ye that fear God, and I will declare," etc. 2. Why does he recall to his mind this that he had said? Doubtless it was, as such a thing ever is, a great delight to him. Thus to recall it, to have said such things sincerely, is one of the facts in one’s life that emphatically does bear recollection. It is not so with all life’s facts. Then, by such recall, he would tighten their hold upon his own heart, engrave them there yet more deeply. Such is ever the effect of so doing. Every way it helped him. The Lord became more precious. It held him off from other proffered refuges and portions, of which the world pretends to have large store; it quickened in him the resolve to fulfill the obligations of his vow—such as abstaining from all sin, following after holiness, ever looking to the Lord. Anti he pleads what he had said, because he believed the Lord would allow its force, and let it be availing. . 1. Let us take the Lord for our Refuge and Portion. 2. Openly avow it. Say out before the Lord and before all men what you have done. 3. And then, as here, often recall to memory what you have said, and that the vows of the Lord are upon you.—S.C. BY R. TUCK Psalms 142:2 Prayer as complaint. "I pour out my complaint before him." "Before God we may speak out our minds fully, and name the persons that afflict, affront, or trouble us." True religion must be genuine. What a man really does feel he ought to be able to express. Reserve is the bane of friendship; it is of our friendship with God. A friend should be free to tell his friend precisely what he is feeling, even when the feelings are neither good nor right. It is healthy and hopeful when there is such confidence between child and mother that the child can tell its bad thoughts and wishes as well as its good. When there is absolute confidence in the love of God to us, there can be free utterance before him of our bad moods as well as of our good. And seeing that the best of men are subject to human frailties, are influenced by bodily states, affected by changing circumstances, and mastered by peculiarities of disposition, he could be no God to us at all who could only bear relations to conditions and moods which represented us at our best. I. A SPIRIT OF NEED NOT BE WRONG. It often is the proper and natural response to surrounding conditions. As natural as the response we make to things that are pleasing. To be tempted involves us in no wrong. To be set upon complaining need not involve us in wrong. To complain is a part of our complex human nature. The man is below his full manhood who is unable to complain. He does not feel in response to his circumstances as he ought to. II. A OF THE SPIRIT OF MUST BE WRONG. When the spirit is awakened in us, we have to deal with it. And everything depends on how we deal with it. If we keep it, nourish it, brood over it, it exercises a mischievous influence on us, it grows into an evil far worse than itself, it excites to envious and unworthy conduct towards others. Keep to ourselves the complaining spirit, and a spiritual "dry rot" will be sure to get into our souls. III. PUTTING INTO PRAYER SAFETY AND RELIEF. It is evident that prayer must include more than petition. Prayer is really the expression of the soul’s confidence in God. And there is no fuller sign of confidence than telling freely our complaints. And yet doing so is a request for the Divine intervention and help; only in telling our trouble we wholly leave with God the way in which our circumstances shall be dealt with.—R.T. Psalms 142:3 The confidence of the crushed heart. Literally, "In the muffling of my spirit upon me." When my spirit was so wrapped in trouble and gloom, so muffled round with woe, that I could not see the path before me, was distracted and unable to choose a line of conduct, thou (emphatic) knewest my path. We are often placed in circumstances in life which baffle intellect and power of judgment. We are overwhelmed because we cannot understand, and cannot steer our way through conflicting conditions, so as to form a safe judgment as to the course we should take. But the condition of the psalmist, as indicated in this sentence, was altogether more serious. Intellect and judgment remained to him, but they were silenced, crushed, overwhelmed, with a weight of feeling; his "spirit was overwhelmed within him." I. THE MASTERY OF OUR SOUL-MOODS IS OUR DEEPEST . We cannot watch for it to guard against it. We cannot account for it so as to excuse it to ourselves. We cannot deal with it so as to gain security out of our experience. Every man knows that, any day, he may be beaten by the mastery of his soul-moods. And the strange thing is that the peril is greater the more spiritually sensitive a man becomes. The more worldly a man is, the fewer soul-moods he has. The more spiritual a man is, the more soul-moods he has. Often in life we are placed in circumstances that are not really very anxious, but which we make overwhelming by the response of our souls to them. And this explains how little we understand one another in the perplexities of life, because we cannot know how differently souls answer to things. II. IN GOD’S OUR DEEPEST , "Then thou knewest my path." At such times there is always something to do. And the psalmist is close near to the very heart of truth when he shows that God relieves feeling by leading into duty. Keep feeling, and the hands will hang down. Take feeling to God, and he will lead into active service, and so bring relief to feeling. We may be so blinded by feeling that we cannot see the way we should take. We may be sure that our feeling does not represent God’s. He never is so blinded. He always sees our way, and will lead us if we put our hand in his.—R.T. Psalms 142:4 Uncared-for souls. This expression may very properly be associated with David, or at least may be illustrated by certain experiences in his life. When he was hunted by Saul among the hills of the south country, he seems to have fallen into a desponding mood, and to have thought that nobody cared for him (see 1 Samuel 22:1; 1 Samuel 24:3). And as regards the help of man, he certainly then did seem desolate. But in God there still was hope. We may think of those who, with some measures of truthfulness, may nowadays say these words, "No man careth for my soul." I. THE SO-CALLED HEATHEN. It would, perhaps, be well if we could give up using this term, which makes of those who have other thoughts of God than we have a distinct and lower class of beings. We have no right to put upon them the slur of a bad name. They are our brethren of this humanity, and God is both their Father and ours. They are the vast multitude of men. They are in mental bondage, and in moral degradation. Each one of them is kin with us in nature and destiny. Each one has intense inward desires, of which his particular religion is the wild, wandering expression. We have many interests in them that lie in the range of civilization and commerce, but how little and limited is our concern for their souls! II. IN OUR OWN . Everywhere we are surrounded with those who do not know God, or do not hold him in personal and saving relations; and, alas! even with those who are living in the wretchedness of sin and vice. Do you think that their souls are altogether silenced? Do not they excuse their degradations by bitterly saying, "No man careth for my soul"? And in the sadly unaggressive character of very much present-day Christian life and labor, have they not a right to say it? III. MANY OF OUR NEAREST AND DEAREST FRIENDS. Who among us has no unregenerate friends? Who should care for them? Are not some hindered because we have not shown our care for them? They question the worth of our professions if they do not inspire activity in winning and saving others. 1. Cultivate a deeper sense of the worth of souls. 2. Suspect that God’s work for us to do will begin with what lies close to our hands.—R.T. Psalms 142:4 Caring for souls the work of the Church. "Refuge failed me; no man cared for my soul." For present purposes associate the psalm with the anxious time of David’s life, when he was persecuted by Saul. The point of his sadness was that nobody seemed to care for him. That was likely to make him restless. If he had further said, "and even God does not care for me," he would have grown desperate, and exclaimed, "Why should I care for myself? Why should I try to be true and good and faithful?" By his word "soul" David meant "life;" but we mean spiritual and eternal interests. I. CARING FOR SOULS IS NOT THE WORLD’S WORK. We use the term "world" in many senses. Sometimes for the evil element in the midst of which we are set. So far as men come together in mutual interest and service, men as men, apart from any such distinctions as godly men, their interest in each other is limited to morals. There is such a thing as the welfare of the race. There is an "enthusiasm of humanity." But see what it embraces, and where are its limits. Trace through an ascending scale. 1. Physical well-being; bodily development, conditions of health. 2. Social well-being; all that pertains to the relationships which men sustain. 3. National well-being; the attainment of the highest civil liberty consistent with stable government. 4. Intellectual well-being; education in elementary, middle, and advanced stages. 5. Moral well-being; the general conception of virtue as the moderate and harmonious use of all faculties, or emotional culture. But there the world stops. Even the best men who care for the race seem to recognize no souls, no spiritual natures. And if men did recognize souls, they would be incompetent to render the care that souls need. They have not the suitable powers or agencies at their command. Chemistry, electricity, and education will not touch souls. So far as men are souls, they may look abroad over the world and say, "I can get much for body and mind, but ’no man careth for my soul.’" And yet the part that men miss caring for is the chief part. They care for the box and the setting, but they neglect the jewel. Consciousness testifies that we are souls. Revelation deals with us as souls. God cares for souls. Christ cares for souls. The true care for man is care for his soul; and this includes care for all lesser things that are interesting to him. II. CARING FOR SOULS IS THE WORK OF CHRIST’S CHURCH. Physical, intellectual, and moral good is not the Church’s first work. The Christian is, of necessity, also a philanthropist. 1. The Church exists to give testimony to the worth of souls in the sight of God. 2. The Church exists to devise and carry out schemes for the salvation of souls. This is indeed the work of every regenerate individual; but it is especially the duty of the Church as an organization. In it men are banded together for the care of souls. III. IN ITS CARE FOR SOULS, THE CHURCH WILL HAVE A SPECIAL CARE FOR THE YOUNG. Why? 1. Apprehending the peril of souls, the Church will want to keep the young from temptation, rather than to deliver them when overcome by it. 2. Apprehending the hardening influence of sin, the Church will try to deal with it in its initial stages. Youth is the plastic time when men may be fitted to good life-moulds. 3. Apprehending the nobler possibilities of a godly life, the Church seeks to secure for it the earliest possible beginning. Every godly life is rich in blessing; but those who serve their generation best as Christ’s servants are those who began the service in early youth.—R.T. Psalms 142:5 The soul’s rights in God. "Thou art my Refuge, my Portion in the land of the living." This apprehension of God’s relations belongs to a man who was placed in distressing circumstances, which were all the more distressing because he looked this way and that for human helpers, and found none. It is not that, disappointed in man, the psalmist turned to God. It is that, having linked together God’s help and man’s, he has had to learn that there are times in life when a man must turn from the help of brother man, and use for his entire help his soul’s rights in God. For the soul has rights in God which God will acknowledge. I. THE SOUL’S RIGHTS IN’ GOD ARISING OUT OF ITS VERY BEING. We speak of man as a spark from God, the Eternal Fire; of man, the spiritual being, as made in God’s image. The relation is absolute. In God we "live, and move, and have our being." If in a sense, man is a soul put forth from God in some sort of separateness, that they know it or not. II. THE SOUL’S RIGHTS IN GOD ARE IN THE DIVINE . This psalmist speaks within the covenant, and bases his confidence on covenant pledges. It may seem as if the formal Abrahamic covenant concerned only a particular people, and pledged, on either side, merely material things. But we must always regard the covenant as representative of the spiritual covenant into which God enters with all men. It is picture-teaching of spiritual things. God makes covenant with souls, pledging himself to be, what they feel him to be, their "Refuge" and "Portion." Our rights in God are secured by his covenant. III. THE SOUL’S RIGHTS IN GOD ARE IN THE DIVINE . It should never be lost from view that, however formal and outward was its setting, the redemption wrought by Christ was a spiritual redemption—a redemption of souls. It was really the response of Divine love to the soul’s rights in God as its Refuge, when that soul had come into conditions of disaster and distress. Souls never can lose their rights in God.—R.T. Psalms 142:7 God’s bountifulness. "Thou shalt deal bountifully with me." The point here seems to be that an unusual experience of the Divine goodness, in one particular case, excites the attention of others who trust in God, and becomes, for them, an inspiration to increased confidence in God. I. GOD’S AS OUR OF GOD’S WITH US. It is not the constant impression. Sometimes we have to say, "My purposes are broken off;" "He hath hedged up my way with thorns." Sometimes what strikes us is the narrow limitations within which God puts his answer to our needs and desires. But there is no good man’s life into which, at some time, the almost overwhelming impression of God’s bountifulness has not come. He has surprised us with his benedictions; altogether gone beyond our expectations and our prayers. The times he has chosen, the deliverances he has wrought, the guidance he has given, the provisions he has made, have altogether astonished us. His bountiful goodness has called forth our songs. But the cases of bountifulness illuminate all his dealings with us. We know what he can do, and what he will do sometimes, and so light is thrown on all his dealings. He is never short of the bountiful, save for good reasons. He is always as bountiful as he can wisely be. It is helpful to read all our life in the light of those times when God, as it were, went beyond his usual in blessing. The infinite resources are open to us. II. GOD’S AS OTHER PEOPLE’S OF GOD’S DEALING WITH US. St. Paul thought of himself as a monument of grace, on whom other people might look, and from whom other people might gain confidence in the grace of God. The unusual in our lives sets us in the world’s eye, makes us spectacles unto men. If the unusual is manifestly God’s unusual, God’s bountifulness in dealing with us, it has a most gracious impression on those around us. They learn "what almighty grace can do." And if ours is a Divine triumph over extraordinary difficulties and depressions, it is the assurance to others that God can make his grace abound unto all sufficiency.—R.T. BY C. SHORT Psalms 142:1-7 A cry for deliverance. "The last of the eight psalms to be referred to David’s persecution by Saul. Supposed to describe his thoughts and feelings when he was in the "cave," though whether of Adullam or of Engedi is not clear. It expresses the cleaving of the heart to God, the deep sense of loneliness, the cry for deliverance, the confidence that that deliverance will call forth the sympathy and the joy of many others." I. PRAYER UTTERED ALOUD WITH VOICE AND WORDS. (Psalms 142:1, Psalms 142:2.) Not mere inward communion with God, but with audible prayer pours out his distracting trouble, and lays open before him the burden and the distress of his heart. Uttered prayer more soothing and strengthening than mere silent desire, though both are effectual with God. II. IN OUR DARKEST, MOST TIMES GOD IS WELL WITH THE WHOLE EXTENT OF OUR TROUBLE. (Psalms 142:3.) God, therefore, can listen with the more sympathy to prayers, because he can understand how to estimate the depth and meaning of our complaints. This a source of great comfort—that God is not ignorant of our circumstances till we inform him of them. His interest is awakened by his own knowledge previous to our prayer. III. GOD’S ALL-SEEING EYE HIS AND . (Psalms 142:4.) No human being will recognize him, nor afford him any help, nor take any sympathetic interest in his affairs. All this is perfectly open to the knowledge of God. IV. OF HUMAN HELP, HE CRIES TO HIS ONLY REFUGE. (Psalms 142:5.) Jehovah is his "Refuge" and "Portion"—the only possession that suffices and satisfies him, and guarantees his continuance "in the land of the living." He cannot die, he cannot perish, though abandoned of all human friends and helpers. V. HIS OWN AND THE OF HIS ENEMIES IS ANOTHER PLEA FOR . (Verse. 6.) He has the calm assurance that this plea will be answered, and the Divine Name glorified. VI. HIS WILL CALL FORTH THE AND JOY OF OTHERS. (Verse. 7.) He is not, therefore, so entirely alone as he once thought; there are other righteous persons besides himself whose destiny is interwoven with his own. In this manner God deals bountifully with him.—S. ALMOST entirely a psalm of supplication, partly general (Psalms 143:1, Psalms 143:7), partly special (Psalms 143:2, Psalms 143:8-12). Psalms 143:3-6, however, give the grounds upon which the supplications are made; Psalms 143:3, Psalms 143:4 describing the psalmist’s wretched condition; and Psalms 143:5, Psalms 143:6 his behavior under his afflictions. Again, there is no reason to doubt the superscription, which assigns the psalm to David. Almost all the phrases used are found in other Davidical psalms. The composition divides itself into two stanzas of equal length (Psalms 143:1-6, and Psalms 143:7-12). Psalms 143:1 Hear my prayer, O Lord, give ear to my supplications (comp. Psalms 28:2; Psalms 39:12; Psalms 54:2; Psalms 55:1, etc.). In thy faithfulness answer me, and in thy righteousness. In thy faithfulness to thy promises, since thou hast promised to hear prayer, and in thy mere righteousness, since it is right and just that thou shouldest do so, hearken unto me. Psalms 143:2 And enter not into judgment with thy servant. The psalmist, having touched the point of abstract justice, shrinks from pressing it. He knows that he is not "righteous before God," and that his life and conduct "cannot endure the severity of God’s judgment" (Art. XII.). He therefore "deprecates a strictly retributive treatment" (Cheyne). For in thy sight shall no man living be justified (comp. Psalms 130:3; and see also Job 4:17-19; Job 9:2; Job 15:14; Job 25:4). Psalms 143:3 For the enemy hath persecuted my soul. "The enemy" may be Saul, but is more probably an abstract expression—for "my enemies" generally. He hath smitten my life down to the ground; or, "crushed my life to the ground"—brought me, i.e; very low (comp. Psalms 42:6). He hath made me to dwell in darkness (comp. Psalms 88:6). As those that have been long dead. I have dwelt in a darkness like that of Sheol; i.e. in gloom and unhappiness (comp. Lamentations 3:6). Psalms 143:4 Therefore is my spirit overwhelmed within me; or, "faint within me" (see Psalms 42:3). My heart within me is desolate (comp. Psalms 40:15). Psalms 143:5 I remember the days of old. Still, in the midst of all my troubles, I do not despair—"I remember the days of old"—the great things which God has done for me in the past (comp. Psalms 77:5, Psalms 77:10, Psalms 77:11). I meditate on all thy works; or, "on all thy doings." I muse on the work of thy hands (comp. Psalms 77:12). Psalms 143:6 I stretch forth my hands unto thee. These recollections draw me to thee, O God, and make me stretch forth my hands in prayer to thee (Psalms 141:2), and entreat thee for succor. My soul thirsteth after thee, as a thirsty land. As a parched and withered land. seems to look up to heaven and long for rain, so does my soul long for thee, O Lord, "and thy refreshing grace" (comp. Psalms 42:1). The "pause-mark," "selah," at the end of the verse, at once gives time for secret prayer, and makes a division of the psalm into two parts. Psalms 143:7 Hear me speedily, O Lord. Here the direct supplication of Psa 143:1 is taken up, and pressed. "Hear me, O Lord; and not only hear me, but that speedily. It is a time for haste" (comp. Psalms 141:1). My spirit faileth; or, "fainteth" (LXX; ἐξέλιπε). Hide not thy face from me (comp. Psalms 27:9; Psalms 69:17; Psalms 102:2). Lest I be like unto them that go down into the pit (see the comment on Psalms 28:1). Psalms 143:8 Cause me to hear thy loving-kindness in the morning; i.e. early, speedily (comp. Psalms 46:5; Psalms 90:14). For in thee do I trust. His utter trust in God gives him a claim to be beard and helped. Cause me to know the way wherein I should walk; i.e. illumine me, so that I may perceive the course which I ought to follow (comp. Psalms 5:8, "Make thy way straight before my face"). For I lift up my soul unto thee. Again, a sort of claim seems to be urged, as in clause 2. Psalms 143:9 Deliver me, O Lord, from mine enemies (comp. Psalms 140:1, Psalms 140:4; Psalms 142:6). I flee unto thee to hide me; literally, to thee I hide myself, but probably with the meaning expressed in the Authorized Version. Psalms 143:10 Teach me to do thy will (comp. Psalms 25:4, Psalms 25:5; Psalms 139:24). For thou art my God. Therefore my Guide and Teacher. Thy spirit is good; i.e. gracious and merciful. Lead ms into the land of uprightness; rather, along a land of smoothness. Some critics unite the last two clauses, and translate, "Let thy good Spirit lead me along a land of smoothness"—"conduct me," i.e. over smooth ground, where I need not stumble. Psalms 143:11 Quicken me, O Lord, for thy Name’s sake; i.e. give me fresh spiritual life (setup. Psalms 119:25, Psalms 119:37, Psalms 119:50, Psalms 119:88, Psalms 119:93, etc.). For thy righteousness’ sake bring my soul out of trouble. To show how righteous thou art, i.e. how good and gracious. Psalms 143:12 And of thy mercy cut off mine enemies. In thy goodness towards me, remove those enemies whose conduct towards me has been described in Psalms 143:3, Psalms 143:4. And destroy all them that afflict my soul. This is David’s ordinary prayer with respect to his enemies, whom be counts as God’s adversaries, and the persecutors of faithful Israel (see Psalms 5:10; Psalms 7:9; Psalms 10:15; Psalms 28:4, Psalms 28:5; Psalms 35:4-6, Psalms 35:8, etc.). For I am thy servant. Entitled, therefore, to thy special care and protection (comp. Psalms 27:9; Psalms 69:17; Psalms 86:2, Psalms 86:4, Psalms 86:16; Psalms 116:16, etc.). Psalms 143:1-12 The soul’s appeal to God. The groundwork of the psalm is that of great affliction. The psalmist is in very sore trouble; the strongest expressions are used to convey the idea of complete outward disaster and inward dejection (Psalms 143:3, Psalms 143:4). There is only one respect in which things could be worse than they are—death itself, and the going down into the dark land of forgetfulness (Psalms 143:7). But, as in the preceding psalm, his dire extremity is the very occasion for holy trust in the almighty power and unfailing righteousness of Jehovah. His refuge is in God. Here, indeed, is a strong Rock in which to hide in this dark night of trouble. We have— I. HIS ON ALL THAT HE KNOWS OF God. 1. He remembers what God has been to him and has done/or him and for others in past days; what "doings," what "works," what deliverances he wrought in "the days of old" (Psalms 143:5). "Thou hast been my help," etc. (Psalms 27:9). 2. He relies on the known character of God; his loving-kindness (Psalms 143:8); his faithfulness, his perfect trueness to his word of promise; his righteousness, his constant readiness to reward those who seek him and serve him, and his determination to punish the wicked. These recognized and steadfast attributes of God are to him a strong security. God cannot be inconsistent with himself. II. HIS OF . The writer would not dare to make his appeal to the Holy One if he himself were living in sin. He knows well that the man who purposes to continue in rebellion against God, or in rejection of his offered mercy, has no ground on which to stand (see Psalms 66:18; Psalms 1:1-6:16). Not, indeed, that he claims absolute inerrancy or perfection; he knows that such purity is beyond him (Psalms 143:2); but at the same time, he is conscious of moral and spiritual integrity; he is God’s servant (Psalms 143:12). The purpose of his heart is toward God and the keeping of his commandments. He intends to walk uprightly and holily before God, to the full height of his strenuous endeavor. His God is the Lord, and no other lord shall have dominion over him. III. THE FULNESS OF HIS APPEAL 1. He prays God to "quicken" him, to reanimate him, to fill his soul with courage and with hope, that he may play a brave and manly part. 2. He prays for deliverance from his evil estate; for the confusion of his enemies; for restoration to peace and joy (Psalms 143:9, Psalms 143:11, Psalms 143:12). 3. He prays to be led forward in his rectitude, that he may fulfill all God’s holy will concerning him (Psalms 143:10). We cannot hope to rise higher than the spirit shown in this devout desire. It is right to wish and to ask, with all filial deference, for recovery from sickness, or for rescue from bondage, or for deliverance from anxiety or poverty; but it is a loftier and worthier aspiration to long to be led by the good Spirit of God into "the land of uprightness," into a state of lull acquiescence with the will of God, into a spiritual condition in which the doing or the bearing of the will of God is the supreme aim and endeavor of the soul. IV. HIS . (Psalms 143:6-8.) There is every indication here of great earnestness of spirit. His soul thirsts for God’s interposition as a parched land for water; he cries for a speedy response to his appeal; he yearns to hear God’s loving-kindness "in the morning," and "lifts up his soul" unto God. Everything is to the earnest. Lukewarmness is offensive to God, as we learn from the risen Savior. A spasmodic piety, a fitful enthusiasm, will accomplish nothing for ourselves or for the world. It is steadfast purpose and sustained devotion that rises to the high tablelands of exalted worth and abounding fruitfulness. BY S. CONWAY Psalms 143:1-12 The cry of the overwhelmed spirit. I. ITS . 1. How earnest it is! The psalmist was not in any light, indifferent, or formal spirit when he uttered this prayer. Its intensity is evident all the way through. 2. And believing. "In thy faithfulness answer me" (Psalms 143:1). He believed the promises of God, and claims their fulfillment, expects that what God has promised he will make good. Such expectation is all too rare; and its rarity accounts for the many unanswered prayers over which we mourn. 3. And sincere. "And in thy righteousness" (Psalms 143:1). If he had regarded iniquity in his heart, he could not thus have prayed, for he would have known that the Lord would not hear him; but he could appeal to him who was the righteous Searcher of all hearts, that with true heart he prayed. Hence he could appeal—to the righteousness of God, because "the righteous Lord loveth righteousness, and his countenance doth behold the upright." 4. Humble. (Psalms 143:2.) For whilst he could appeal to God to attest his innocence and sincerity of heart, that did not prove him to be faultless in the sight of God. St. Paul said, "I know nothing against myself; yet am I not hereby justified." And similar to this is the psalmist’s confession here. He might be, and he was, innocent before men, and sincere in heart toward God; but yet there were many a trangression and fault and failure, the remembrance of which made him pray, "Enter not into judgment," etc. (Psalms 143:2). Such were the characteristics of this prayer, and should be of all prayer—indeed, must be, if our prayers are to avail. II. ITS . The psalmist tells what his enemies had done against him (Psalms 143:3). 1. They had persecuted his soul. He had, no doubt, some outward, present persecution in his thought; but in reading this psalm we may transfer his words to those spiritual persecutions which we often have to suffer at the hands of our great enemy; and, thus applied, the whole psalm answers to all too frequent experience of the people of God today. For the enemy doth by all manner of temptation persecute our soul—he suggests doubt, he stirs up evil thoughts, he assails our faith, he darkens our mind, and in every way seeks to loosen our hold on God. 2. And some have to confess, "He hath smitten my life down to the ground." There have been periods in the history of God’s servants—there were in David’s—when the Divine life in them has been all but non-existent, when they could not pray, nor witness for God, nor give him praise, nor render any service of a spiritual kind. They have been terrible seasons—the enemy hath come in like a flood, and the overwhelmed ones were unable to pray that "the Spirit of the Lord would lift up a standard against him." 3. And then, in consequence, there has been the "dwelling in darkness, as those that have been long dead." Oh, the darkness of that time! it was as the gloom of the grave. The soul that the enemy hath so smitten is conscious of his awful loss; that the life of God in him is seemingly gone; and he seems abandoned to the utter corruption of sin! No wonder that his spirit is overwhelmed and his heart desolate (Psalms 143:4). How could it be otherwise? He is simply and utterly miserable. III. THE COMING OF RELIEF. 1. God leads him to remember the days of old. To hunger after those blessed times when God came to his soul, and was his Helper and Deliverer. Full of help are memories like these. 2. Then to "meditate on all thy works." To see the wisdom, power, and love displayed in them, and so to hope that for him, too, there should be wrought some gracious work of God. As he thus mused, the fire of love and desire and faith would begin to burn, and then his musing thought would take form and action; for: 3. He would stretch forth his hands unto God. His soul was athirst for God, and now forth go his hands in prayer. Yes, relief was coming; for there are its near harbingers, everywhere and always. IV. THE KINGDOM OF HEAVEN TAKEN BY FORCE. (Psalms 143:7-12.) What a crowd and rush of prayers, protestations, cries, and pleadings, these verses contain! One after another they come, in hot haste and eagerness that will take no denial. It is a very besiegement of the throne of grace. But the chief burden of all is, not for deliverance from enemies, but for a closer knowledge of God; the consciousness of his favor, the speedy hearing of his loving-kindness; the being made to know the way wherein God would have him walk. Then come prayers that God would teach, would lead, would quicken, and would bring his soul out of trouble. There is prayer for deliverance from calamities; but the great longing is after the doing of God’s will, and the quickening of his soul in righteousness. Prayer helps him in attaining that submissiveness of will which is essential to his gaining that unspeakable blessing on which his heart is set. And in proportion as a man is taught of God, this is the supreme desire of his soul. If he gains this, it matters not much whether the outward calamities go or stay. If God’s face shines upon him, man’s may frown as it will. He has heaven within him, even though hell be outside of and all around him. What can any enemy do unto him, since God is on his side? He has won the kingdom of heaven, and no man can take it from him. Blessed is any sorrow when such reaction as this psalm reveals follows from it ] The light affliction which was for the moment is now working out the "far more exceeding and eternal weight of glory." The travail of his soul has issued in the glorious birth of the life of the love of God. And this is ever God’s intent in all our sorrows; for this he lets the enemy smite our soul down to the ground, and make us dwell in darkness. He desires that we should flee unto him to hide us. And, blessed be his Name! he ever will; and far more than that will he do.—S.C. Psalms 143:7 Becoming like unto them that go down into the pit; Such was the psalmist’s horrible dread, the extreme terror of his soul. I. WHAT DOES THIS MEAN? The dead were they who went down into the pit. 1. The expression is one of those which mark the intense repulsion with which the Old Testament saints regarded death. Listen to David’s piteous cry, "Oh, spare me that I may recover strength," etc. (Psalms 39:1-13.; cf. also Psalms 88:1-7, Psalms 88:10-12; Psalms 115:16-18; and passim throughout the Old Testament). They regarded the grave with feelings of the deepest gloom—as a dark pit, a prison with bars (Job 17:16). See also Hezekiah’s entreaty that he might not die (Isaiah 38:1-22.). The grave was the land of destruction, of darkness, where they could not praise God nor enjoy his favor; where they would be utterly forgotten; and whence they should never return. Because of its dread associations, our translators have often rendered the Hebrew word into our word "hell," as in the well-known passage, "The wicked shall be turned into hell, and all," etc. But it is the same word as is used by Jacob when he says, "Ye will bring down my grey hairs with sorrow to the grave." The souls of the pious Jews shrank from death with an unutterable repulsion; and hence, when the psalmist here would express the extremity of spiritual distress, he describes it as becoming "like unto them that go down into the pit." Life and immortality are brought to light by the gospel; but those ancient saints had not that light. Contrast St. Paul’s courageous "I am ready to be offered up," and the mournful moan of the psalmist, "Oh, spare me!" the joy and hope of the gospel with the gloom of the Old Testament (cf. Job 14:1-22. with John 14:1-31. and the whole of the New Testament). 2. But, wherefore—so it will at once be asked—was this hope withheld from the psalmists and such as they? And we reply that probably one reason was that they might learn, as they did learn, to put all their trust and find all their delight in God. He was to be everything to them; their God and their exceeding Joy; and, when this was so, they could leave to him to determine what their future should be. They were to have, and to teach us to have, a present salvation, and to trust in God for all the rest. And this, in our best moments, is what we do. It is not the thought of the future life that most of all influences the true believer, but the present realization of God. If he has that, it is well with him; but without that, even the hope of the future life waxes dim. What the soul of man wants is a salvation here and now; and it is what we may have, and many have, and all should have, and then the soul will be at rest as to all the future may bring. And to teach this was, we think, one of the reasons why the clear promise of the future life which we enjoy was not given to them. But to return to the text, we inquire— II. WHENCE SUCH OF SOUL AS THE TEXT ARISES? 1. Sometimes it is owing to the presence of earthly sorrow, and the cruelty of men. Such was the case, evidently, with the writer of this psalm. "Man’s inhumanity to man" will not seldom smite the "soul down to the ground," and make the spirit faint. It has done such cruel and cursed work again and again. 2. Delayed answers to prayer. How frequently do these psalms show the terrible strain upon the faith of God’s people which such delayed answers to their prayers has caused (Psalms 22:2; Psalms 88:9, and parallels)! 3. The sense of sin. (See Psalms 32:1-11; Psalms 51:1-19.; and the penitential psalms generally; also the publican’s prayer, "God be merciful," etc.!) Where no relief comes, sometimes, as in the case of Saul and Judas, men have rushed to self-destruction. The agony of this sense of sin is to the soul like that of broken bones to the body (Psalms 51:8). Think of what the prodigal’s home-journey must have been, what bitter thoughts must have filled his mind. The conviction of sin has no comfort in itself, though it should lead thereto. 4. And sometimes God lets his beloved ones fall into such deep depression. See our blessed Lord in Gethsemane, and in the darkness on the cross. He knows what such soul-agony means; in this, as in all points, he has been tried like as we are. III. IS IT ? 1. For the trial and so the strengthening of trust in God. See the Syro-phoenician woman—how her faith was tried! But she stood the test, as the Lord knew she would; and she rose thereafter and because of it to a glorious height of faith, such as even made the Lord himself to marvel, and to pronounce on her a benediction which otherwise she would never have gained. Hence it is that St. James bids us count it all joy when we fall into such trials. They are the opportunity for the soul’s winning the high prizes of the kingdom of God; and when God sends to us such trials, he is but entering us for the glorious contest. Therefore count it all joy! 2. For the working in us of a holy hatred of sin. That is the reason of the Holy Spirit’s convicting work. Burnt children dread the fire; therefore God lets sin burs the sinner. 3. For the helping of others. He who endures trial witnesses for God as none other can. He declares in the face of an unbelieving world—not to say Church—that God’s grace is sufficient, and that therewith he can do and bear all things. That testimony is needed, and is fruitful of blessing. It was thus that always and everywhere the blood of the martyrs has been the seed of the Church. What heart-cheer it brings to tempted yet timid souls! See to it that we thus witness for God. It was thus our Lord witnessed. IV. WHENCE RELIEF COMES. "Hide not thy face from me"—so the psalmist prays, and thus plainly declares that what would certainly bring him relief would be the face of God shining upon him. When God thus blesses his servants, then it is that he gives them quietness, and none then can make trouble (Job 34:29); for then, man may be as cruel as he will, the specific answers to our prayers may be delayed as long as God sees fit, the sense of sin will be swallowed up in the certainty of God’s pardoning love, and we are able to say, "Though he slay me, yet will I trust in him!" . 1. Can God’s face shine upon us? Not if we are refusing to let go our hold of sin. If we will not renounce that, God’s face cannot shine upon us. Therefore, be now, at once, reconciled to God. 2. Will it shine upon us? Yes, it ever does; though, as with the sun, clouds may obscure its brightness. We patiently wait till the clouds clear. That is what the believer has to do—"wait patiently for him."—S.C. Psalms 143:8 The way wherein we should walk. The tone and language of this psalm lend color to the general belief that it was written by David, and, perhaps, as the LXX. adds, when he was a fugitive from before the rebellion of Absalom. He had very great need of help. He could not plead that he had done no wrong; on the contrary, he virtually confesses that he has (Psalms 143:2). But his present distress was very great; and we can well believe that he turned to his accustomed arms of prayer and supplication. His prayers, however, do not seem to have, thus far, much aided him; he is still in desperate straits—his spirit overwhelmed, his heart desolate; he was nigh to becoming "like them that go down into the pit." And amongst his other troubles, there was this one—that he was in utter perplexity as to the way he should take. He did not know what that way was; and hence he prays, as in this eighth verse. But he feels that if only it were well with his soul, if the life of God there could but be revived, then most of his difficulties would clear away. Now, this perplexity of the psalmist teaches us— I. THERE IS A WAY IN WHICH MEN SHOULD WALK. 1. There are some ways in which a man cannot walk; as e.g. the way which would reverse the past, which would undo or alter that which is past. How much we should like to be able to do this! But it is impossible. What is done cannot be undone: even God cannot make that not to be which has been. Nor can we walk so as to retrace our steps. We cannot put back the clock of life, so as to recall the years that are gone. Forward our path lies; backward we cannot go. What urgency this fact gives to the Preacher’s charge, "Whatsoever thy hand findeth to do, do it with thy might; for," etc. (Ecclesiastes 9:10)! But: 2. There are some along which we must walk. Those which lead to the grave and to the judgment-seat of God. If death did end all, even then the squanderings of life’s opportunities would be miserable folly and grievous wrong; but when we read and know that "after death the judgment," then the seriousness and responsibility of life become vastly greater—so great that we cannot over-estimate them. And there is yet another path in which we must walk—that which leads to the formation and fixing of our character. We are forever building up the fabric of character—building in the wood, hay, stubble, or the gold, silver, and precious stones. We are forming habits which are the garment of the soul. No day leaves us without having added its contribution to the final character we shall bear. But: 3. We have to speak of the way in which we should walk—the way we should deliberately choose and decisively prefer and cleave to, as the only right way. There can be no doubt of there being such a way (see Isaiah 45:5). There is a life-plan for each of us, a definite will of God. (1) Nature attests this. There, everything from the minutest atom up to the most magnificent star, the drop of water as well as the wide ocean, have each and all of them their course marked out, the way they are to take. Nothing is left to chance or haphazard. Is it likely, then, that man, the highest creation of God, should be sent purposeless and without definite course in the world? (2) And experience and observation confirm this belief. See the history of Joseph (Genesis 45:5-8). And of Moses and many more. We can see how God ordered their lives, and fitted them for the work he had for them to do. And for us there is no joy greater than to know that we are in the way God appoints. All difficulties and sorrows of the way can be borne if we know we are where God would have us be. 4. But man can refuse to walk in this way. How often he does refuse, and turn aside to his own self-chosen way! It seems right to him, but it ends miserably. It must do so. How terrible is this power of choice! Happy the man who has said to God, "Choose thou for me"! II. THIS WAY IS OFTEN TO , Who does not know that very often the doing of what is right is far less difficult than the discovering of what the right is? Many causes may contribute to this difficulty. It may be part of God’s discipline for us. Earthly sorrow and trouble may bewilder. The faculty of clear seeing in such cases may not be ours. Self-will may pervert judgment. III. GOD CAUSES MEN TO KNOW THIS WAY. By angels, visions, pillar of cloud and fire, by dreams, by Urim and Thummim,—so in ancient days he guided his people. And he guides them now: his Word, his providence, his Spirit, acting on our minds: reveal his will. IV. HE DOES THIS FOR THOSE WHO LIFT UP THEIR SOUL UNTO HIM.—S.C. Psalms 143:9 I flee unto thee to hide me. Thus does the psalmist set forth the soul’s swift flight to its sure shelter in God. The man who wrote this psalm was evidently one who had been greatly tried; but when we see the blessed help that has come to myriad souls through the records of his experiences, we are taught thereby one reason at least for the trials of the people of God. Now, here— I. WE HAVE A GOODLY EXAMPLE. That in all our troubles we should flee to God to hide us. Now, in order to this: 1. We must see our need of such shelter. We shall never do as did the psalmist, unless, like him, we see and feel the great danger we are in. Our text is the language of one who realizes his peril. This, in regard to things of the soul, is what so many fail to do. They cannot be got to believe that there is any need wherefore they should trouble themselves. Hence, as in the days of Noah, men went on in their wonted ways, although solemnly and repeatedly warned, until the Flood came and swept them all away. And thus indifferent and unbelieving the mass of men are still. But he who is awakened by God’s grace to the reality of things will clearly see his need of shelter from the guilt of his sin, from its terrible power, and from the cruel oppression of this world’s calamities and sorrows. He sees this, and therefore says, "I flee unto," etc. 2. He sees also his own weakness. He would not flee if he could fight with any hope of success; or if he knew how to protect himself from the evils which he fears, or had resources of which he could avail himself. But it is because he knows all this is impossible to him, therefore he flees unto God. 3. He has implicit and unlimited confidence in God. He believed that God was both able and willing to save him, and that God would be well pleased that he should flee to him, which he might do if he would. He felt that all would be well with him were he once sheltered within the cleft of the Rock, hidden in the secret place of the Most High. He was quite sure that to betake himself there was his truest wisdom, even as it was his settled resolve. 4. He realizes that his need is urgent. "I flee unto thee," etc. No time was to be lost; he might not delay having recourse to God. "The Name of the Lord is a strong tower: the righteous runneth into it, and is safe." So would he run into the strong shelter of God. 5. His trust in God is real and active. Thousands of men talk of finding refuge in God, but they never set out to find it. But the psalmist’s religion was a reality to him; he got real blessing and help out of it; he had evidently often found a sure retreat and hiding-place from all evil in God. Ah! how much we lose by not doing the things that we say! by letting professions serve instead of practice! This man actually fled away to God. II. THE AND SADLY TOO COMMON , Every word in the text reminds us of the different conduct which is so commonly seen. For example: 1. Many will recommend others to flee unto God; but they never do so themselves. They cannot say, "/flee unto thee." This is why so many sermons are so ineffectual. The people who hear them feel that the preacher knows nothing experimentally of what he is talking about. 2. Or, if they do not refuse to go, their going is very slow. There is all too little of fleeing unto God. We take things far too easy for that. John the Baptist might preach, "Flee from the wrath to come!" but how few heeded what he said! And so it is still. Men do not believe that there is any need to escape as for their life; and hence, with all leisure, and often listlessness, they proceed in regard to their salvation. 3. And many when in trouble flee away from, rather than unto, God. They plunge into business, into pleasure, into sin; they harden themselves in unbelief; they set themselves defiantly against God. 4. Others flee to all manner of substitutes for God. "Take away her battlements; they are not the Lord’s!" so said the Prophet Jeremiah, concerning the many refuges of lies behind which so many of his countrymen were thinking that they would find shelter. And so still, how many are thinking that in priests and sacraments, in Churches and Creeds, in religious rites and observances, they shall find help, when such help is in God alone! 5. And many will seek from God, not deliverance from spiritual evil, but rather comfort in it. They do not mind the sin so much as its discomfort, and they want God to take that away. If he will do that, they will not mind the evil thing itself. All they want is comfort. But God’s will and way is to sever us from our sin, and to place us where it cannot reach us. This should be our desire, as it was his who wrote this psalm. Then alone are we blessed. III. OUR SUPREME WISDOM. For to do as is here said is nothing less; we then are wise unto salvation. For: 1. God is honored when we thus flee to him. How did the king in the parable feel when he had made the great supper, and all things were ready, but the invited guests began with one consent to make excuse? And God has provided for all our need. Will he not feel dishonored if we refuse, but glorified if we take what hems offered? 2. And our fellow-men will be encouraged to follow our example. "No man liveth unto himself." If any one travel truly the road to heaven, he will not want for companionship. 3. We ourselves shall be blessed indeed. Having fled unto God to hide him—guilt, sin, sorrow, death, are powerless to really harm him even now; and soon they will be unable to reach him at all. He dwells "in the secret place of the Most High, and abides under," etc.—S.C. BY R. TUCK Psalms 143:1 Man’s hope in prayer lies in what God is. Righteousness is, from one point of view, that side of Divine justice which is turned towards good men; hence it comes to mean "beneficence." There is some good reason for associating this psalm with the experiences of David in the time of Absalom’s rebellion. Delitzsch says, "The psalms of this time of persecution are distinguished from those of the persecution by Saul, by the deep melancholy into which the mourning of the dethroned king was turned by blending with the penitential sorrowfulness of one conscious of his own guilt." "It is to God’s own character that the appeal is made. It is there first, and not in his own misery, that the sinner finds the great argument why his prayer should be answered." "Faithful and just to forgive us our sins" (1 John 1:9). The relation between the two terms "faithfulness" and "righteousness" may be thus indicated: Faithfulness is God’s strict keeping of all those covenant terms to which he has pledged himself. Righteousness is his vindication of the oppressed, as is witnessed both by history and by experience. I. MAN’S HOPE BASED ON WHAT GOD HAS DONE CANNOT SUFFICE. Because man must take into account all that God has done, and then he is sure to he bewildered. If a man takes out all the manifestly mighty and apparently kind things that God has done, and attempts to base his hope in prayer on them, he is always in danger of having his foundations destroyed by some one who will remind him of things God has done which seem strange and cannot be explained. It is not that God is ever other than himself. It is that man cannot safely read the meaning of all God does; and some of his doings excite in some men doubt and mistrust rather than confidence. II. MAN’S HOPE BASED ON WHAT GOD IS WILL ALWAYS SUFFICE. It is true that we can only know what God is by what he says and what he does. But everything depends on our willingness to let these things teach us God himself—teach us what he is. The point may be illustrated by our relations with our fellow-men. In whom is our confidence fully placed? In those of whom we only know what they have done? Nay, it is reserved for those whom we know personally, whose characters have made a profound impression on us. We trust God fully only when we know him worthily.—R.T. Psalms 143:2 Prayer cannot be based on man’s rights. The prayer of a being who had kept his rights can be. We are able to conceive that the prayers of the Lord Jesus Christ were acceptable to God when presented on the ground of his own right to be heard. He never prayed in any other name than his own. I. MAN HAS, IN A SENSE, LOST HIS RIGHTS. It is necessary to deal with this point carefully. Things are virtually lost when they are undervalued, put aside, and unused. They remain, but are as treasures left in the lumber-room, while the house is filled with other interests. Man has rights in God, rights of prayer, by virtue of his very being and primary relations with God. And these he can never absolutely lose. They are part of him—part of his necessary being. But he may undervalue them, and put them out of consideration, so that they may be virtually lost. He has, therefore, as a practical fact, no rights to plead in prayer. He cannot plead his creation; for he has come to neglect or defy his Creator. He cannot plead his sonship; for he is not offering the obedience of a son. He cannot plead the Divine promises; for he is not meeting the conditions on which the promises depend. II. MAN HAS, IN FACT, PUT HIS WRONGS IN PLACE OF HIS RIGHTS. And man’s wrong is his willfulness. The dependent being has tried to force himself into independence. The son has become a self-willed prodigal. And now, if man wants to pray, he cannot do it without carrying his wrong into the presence of God; and, whether he knows it or not, that wrong is the pica which alone God can hear. The thoughtful man feels this; it is the fact for every man. "If I regard iniquity in my heart, the Lord will not hear me." God would hear a man’s prayers if the man had his rights. He cannot hear when a man only brings his wrongs. III. MAN MUST, IN ORDER TO PRAY , HAVE HIS RIGHTS TO HIM. That is, restored to active power and use. It is an important and suggestive aspect of the redemptive work of Christ, that it is the mastery of man’s self-willed wrong, and the recovery, into active power, of man’s natural rights. Christ is making men what God meant them to be, and what he is; and such men may base prayer on their rights.—R.T. Psalms 143:4 Our worst trials are in the sphere of feeling. "Is desolate;" or, is full of amazement; astonishes itself; seeks to comprehend the mystery of its sufferings, and is ever beaten back upon itself in its perplexity; is dispirited. "How poor a judgment can be formed of a man’s state from the considerations of comfort only!" There are trials which are wholly kept in the physical sphere. There are aches and pains of body, and disabilities of bodily organs, which have no direct connection with sin, and so no bitterness through witnessing conscience; and which arouse no feeling save the simple feeling of enduring. There are trials which have no relation to the outer world of circumstances; they belong wholly to the inner world of feeling. I. TRIALS THAT KEEP IN THE BODILY SPHERES HAVE MANY RELIEFS. Especially may be noticed those that come by sympathy. Others can understand and estimate these trials. The comfortings they present are kin with the trials. There is no secrecy about these trials; they who suffer under them need not be lonely. And of God it can be said, "He knoweth our frame," and can be in closest sympathy with us. A grief that we can tell to another is not our worst grief. II. TRIALS THAT GET INTO THE SPHERE OF FEELING HAVE FEW RELIEFS. SO mysterious is human nature; so complex are the relations of body and mind; so strangely possible is it for a man to live an interior life distinct from bodily conditions and relations,—that it is possible for a man to have trials wholly in the sphere of feeling. And these are the worst trials, because for them we can get little or no human sympathy. They put us apart from our fellow-men in loneliness. Our Lord suffered bodily on the cross; but the sufferings in feeling were his real sufferings. Yet even in these worst trials we are not separated from God. Indeed, as these belong to the spirit-region, they belong more especially to the sphere in which God works most freely. When the "heart" is desolate, there is the more need for its filling and comforting with that sense of God which may be so fully realized.—R.T. Psalms 143:5, Psalms 143:6 God our first Hope and our Last. The hunger and thirst after righteousness is ultimately a thirst for God. "Observe how he binds himself to God alone, cuts off every other hope from his soul, and, in short, makes his very need a chariot wherewith to mount up to God." "I remember the days of old;" "I spread forth my hands unto thee." I. GOD ALWAYS HAS BEEN OUR HOPE. A good man is here speaking in the name of good men. They can never look back over life, and estimate its scenes of trial and strain, without clearly seeing that their hope was in God, and that God had ever met and satisfied their hope. One thing man has to learn over and over again in the experience of life. It is the untrustworthiness of things and people, and the safe foundation of hope that a man has in God. It is not usually long after a man enters on what may be called a personal experience that he discovers there is no hope to be placed in man. One of the most humiliating and depressing experiences of life is finding our most trusted friend fail us in the hour of need. Then we learn that God is our first and only Hope. Then God does not fail. We may trust him. We find him the "Strength of our heart and our Portion for ever." That experience is repeated again and again as life unfolds. II. GOD ALWAYS WILL BE OUR HOPE. Estimate aright the painful experiences through which we may now be passing; times when our life-erections seem to lie in ruins about us; times when trusted friends fail us; times when the outlook before us is dark; times when the sense of loneliness oppresses us, we look to the right hand and to the left, but there is no helper;—they are all times in which we are recovering and re-establishing our hope in God. It is well to remember that we always have that. The soul’s deep rest is in him who is "the same yesterday, and today, and for ever;" always the "Friend of the friendless and the faint." Life rightly viewed is a liberating us from every bond that would keep us from restful, strengthening hope in God.—R.T. Psalms 143:8 The fear of not doing right in times of stress. The people of Israel, on coming to the banks of the Jordan, and facing a time of great strain and difficulty, were called to stop and consider, and estimate their needs, and their sources of strength. They were reminded, "Ye have not passed this way heretofore." They were even more forcibly reminded, "The living God is among you." If they responded aright to this call, they would pray the prayer of this text, "Cause me to know the way wherein I should walk." I. THE SPIRIT WE OUGHT EVERY DAY TO CHERISH. A man’s heart is revealed in every true prayer that he offers. This prayer shows (1) a great sense of God’s nearness and personal interest. Contrast the renewed man’s cherished ideas of God, and God’s relations, with those of the unrenewed man. (2) A true humility under God’s mighty hand; not merely the impression that God is great, but the feeling, too, that we are wholly dependent on him. (3) A happy trusting of all our interests to God’s care. Power and wisdom do not satisfy reliant, trustful hearts. They find rest only in personal affection, interest, and service. Tenderly beautiful are the words, "Thou knowest, Lord!" when upon the humble, quiet-minded, loving Christian’s lips. II. THE PRAYER WE OUGHT DAILY TO OFFER. Offer each day anew, and as freshly as if then offered for the first time. The promise comes to us anew every morning, "As thy day so shall thy strength be." 1. Cause me to see the way. We always walk in twilight; sometimes in utter darkness. "In thy light we shall see light." 2. Cause me to choose the way. Because even when we know the right, we will not accept it or do it; so we want the Divine strength in our will and decisions. 3. Cause me to understand the claims of the way. For it must be full of duties and responsibilities. He is the truly happy man who can see clearly what God’s work for him is, chooses it for himself, is satisfied with it, and wants to do it. 4. Cause me to meet the claims of the way. We need grace first in order to know the right way, and then grace to act aright in the way. So this prayer covers the whole field of the religious life.—R.T. Psalms 143:9 Fleeing from God: fleeing to God. Literally, "Unto thee have I hidden myself;" or, "my sorrow." I. WHAT IS BY THE MOOD OF MIND THAT FLEES FROM GOD. That mood is suggested by the experience of Adam, who hid himself from the presence of the Lord, when the holy voice was heard in the garden, when the evening breeze was felt. 1. A mood of dissatisfaction with self is revealed. There is a good sense in which a man may be at peace with himself—satisfied with himself; feeling no abrupt division between his doing and his sense of right doing. In that state the man loves the thought of God, and cherishes the sense of his nearness. God is kin with him. If a man is dissatisfied with himself, not sure of his own rightness, that man will get away from God, put away the thought of him. 2. A mood of fear is revealed. A man knows how much he is dependent on God, and how closely he is related to God; if he wants to get away from God, he must have some reason to fear what those Divine relations must involve. The fear is based on either (1) taking up wrong thoughts of God; or (2) conduct which must offend God. Fear, as alarm that compels a man to hide, reveals cherished sin as exciting fear. (3) Sometimes it reveals an independence which persists in doing without God. This is the mood which is most hopeless. The man is satisfied with himself on wrong grounds. II. WHAT IS BY THE MOOD OF MIND THAT FLEES TO GOD. 1. A right apprehension of God. Wholly consistent with reverent thought of God is a restful confidence in him. No man apprehends God aright who only knows him as good; he must know that he is good to him. His knowing this is seen in his fleeing to hide in him. 2. A right apprehension of self. This involves cherished assurance of dependence, and absence of all desire to be other than dependent. Only to the dependent soul can God ever reveal himself. 3. A full confidence of safety in the defense of God. That full confidence involves the assurance of safety from perilous self as well as from treacherous foes.—R.T. Psalms 143:11, Psalms 143:12 Vindications left with God. "Whatever of human frailty may attach to the desire of vengeance, yet the fact remains that to smite the oppressor of righteousness is a part of ’the goodness’ of God." "It is worthy of observation that the psalmist pleads God’s righteousness as the foundation on which he bases his supplication for the deliverance of his soul out of trouble; and God’s loving-kindness or mercy as that on which he grounds his prayer, or his conviction, that God will destroy his enemies." I. WHAT A MAN MAY DO WITH HIS ENEMIES. Submit and suffer; or oppose and suffer. A man may take dealing with his enemies into his own hands; and spend his life in seeking opportunities for crushing them and avenging himself. But then one of two things will happen. (1) He may fail, and bring rum upon himself by his attempts. Or (2) he may succeed, but only at the cost of his own moral ruin; for he fatally injures his own character by cherishing hateful, revengeful feeling through the long years. Can a man ever safely avenge himself? The answer is an emphatic No. He cannot do it wisely. He cannot help injuring himself in the doing. "Dearly beloved, avenge not yourselves." II. WHAT A MAN HAD BETTER DO WITH HIS ENEMIES. Leave them with God. But that may involve keeping the slur upon our reputation. Never mind, God can vindicate us in his own time and way. His own approval of us is the pledge that everybody else will approve of us sooner or later. "Vengeance is mine; I will repay, saith the Lord." We may always be sure of two things. (1) In the economy of life punishment works out for the wrong-doer; and (2) God will surely see that the outworking is not interfered with. But leaving our enemies with God means praying to God about them. Not praying to God against them. Not telling God what we wish him to do with them. Only commending them to his consideration in such a way that we shall be wholly relieved of the burden of dealing with them.—R.T. BY C. SHORT Psalms 143:1-12 A complaint and a prayer. This the last of the penitential psalms. The authorship and occasion of it uncertain. Pervaded by a deep tone of sorrow and anguish and a deep sense of sin. Roughly divided, the first part (Psalms 143:1-6) contains the complaint; and the second (Psalms 143:7-12), the prayer founded on that complaint. I. THE . 1. His enemies overwhelmed with a sense of desolation. (Psalms 143:3, Psalms 143:4.) "His life was smitten down;" he dwelt as in the darkness of death; his heart was desolate. No friend was left; no protection from the cruel injustice of men. He was as if forsaken of God. All this was the means of revealing the sinfulness and misery of his own heart. 2. The contrast between his past and present experience. (Psalms 143:5.) This embittered his anguish and added to the sense of his desolation. 3. He stands as one imploring help. (Psalms 143:6.) But to whom, as yet, help has not come. As parched land thirsts for rain, so he pants for the help of God. II. THE PRAYER. The petitions in Psalms 143:7-12 may be thus grouped: 1. Prayer for speedy loving-kindness and direction. (Psalms 143:7, Psalms 143:8.) 2. For deliverance from enemies and fuller knowledge of God’s will. (Psalms 143:9, Psalms 143:10.) And for power to obey that will when thus made known. 3. For new life and deliverance from the sufferings caused by his enemies. (Psalms 143:11, Psalms 143:12.) A new internal and external life—a complete change. 4. The ground of the several petitions is the personal relation of the psalmist to God. "Thou art my God;" "In thee have I trusted;" "I am thy servant;" etc. Man is God’s child. These the strongest appeals that could be made.—S. A PSALM in which praise and prayer are commingled. Almost certainly Davidic: 1. From the title. 2. From the style. 3. From the way in which David is mentioned in Psalms 144:10 (comp. Psalms 61:6; Psalms 63:11; and especially Psalms 18:50). Psalms 144:1 Blessed be the Lord my strength; or, "my rock" (comp. Psalms 18:2, Psalms 18:46; Psalms 31:3; Psalms 62:7, etc.). Which teacheth my hands to war, dud my fingers to fight (comp. Psalms 18:34). Psalms 144:2 My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust. The general resemblance to Psalms 18:2 is striking, but there are peculiar and original touches which indicate the author, not the copyist. For instance, the expression, "my goodness," occurs nowhere else. Who subdueth my people under me. Another reading gives, "Who subdueth peoples under me." Either reading suits the circumstances of David, who had to subdue a great portion of his own people under him (2 Samuel 2:8-31; 2 Samuel 3:6-21), and also conquered many foreign nations (2 Samuel 8:1-14). Psalms 144:3 Lord, what is man, that thou takest knowledge of him! (comp. Job 7:17, Job 7:18; Psalms 8:4). Or the sea of man, that thou makest account of him! It enhances our estimate of God’s goodness to consider the insignificance and unworthiness of the creatures on whom he bestows it. Psalms 144:4 Man is like to vanity; or, "to a breath" (comp. Psalms 39:5; Psalms 62:9). His days are as a shadow that passeth away (see Psalms 102:11; Psalms 119:23). And yet God has regard to this weak creature of an hour. Psalms 144:5 Bow thy heavens, O Lord, and come down. The strain changes. From praise of God’s loving-kindness and might, the psalmist proceeds to invoke his aid. Taking his metaphors from Psalms 18:9. "Bow thy heavens, O Lord," he says, "and come down" to earth—appear in thy might, to the discomfiture of thy enemies and the relief of thy faithful ones. Touch the mountains, and they shall smoke. Do as thou wert pleased to do at Sinai, when thou showedst thyself—"Touch the mountains, and let a smoke go up from them" (see Exodus 19:16, Exodus 19:18; Deuteronomy 4:11; Psalms 18:7-14)—a consuming fire, that shall burn up the ungodly. Psalms 144:6 Cast forth lightning, and scatter them: shoot out thins arrows, and destroy them (comp. Psalms 18:14). Psalms 144:7 Send thine hand from above; literally, reach out thy hands from on high. Rid me; rather, rescue me. And deliver me out of great waters. "Great waters," or "deep waters," is a common metaphor in the Psalms for serious peril. David’s peril at this time was from the hand of strange children; literally, sons of strangers; i.e. foreign foes. Psalms 144:8 Whose mouth speaketh vanity; rather, fraud (comp. Psalms 18:45). A feigned submission of some foreign enemy is probably glanced at. And their right hand is a right hand of falsehood. The right hand was lifted up in the taking of a solemn oath (see Ezekiel 20:15). Psalms 144:9 I will sing a new song unto thee, O God. Another change of strain. The psalmist returns to his original theme of the praise of God (see Psalms 144:1, Psalms 144:2), and promises a "new song," as in Psalms 40:3. Upon a psaltery and an instrument of ten strings will I sing praises unto thee; rather, upon a psaltery of ten strings (see the Revised Version, and comp. Psalms 33:2). Assyrian harps had commonly, in the earlier ages, either eight, nine, or ten strings. Psalms 144:10 It is he that giveth salvation unto kings. There has always been a belief, especially in the East, that "a divinity doth hedge a king." Saul himself was regarded by David as sacrosanct, and to kill him, even at his own request, was a sacrilege (2 Samuel 1:14-16). Who delivereth David his servant from the hurtful sword. David speaks of himself by name, not only here, but in Psalms 18:50; 2 Samuel 7:26. Psalms 144:11 Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood (see above, Psalms 144:7, Psalms 144:8). The passage is made a refrain, to terminate stanzas 2 and 3. Psalms 144:12 That our sons may be as plants. The stanza which these words introduce is a very remarkable one, having nothing at all corresponding to it in the rest of the Psalter. It has been thought by some to be an antique document, quoted by the writer of the psalm, as suited for a festal occasion. Our translation makes it a picture of the condition to which the writer hopes that Israel may one day come; but the best recent critics see in it a description of Israel’s actual condition in the writer’s day. Professor Cheyne translates, "Because our sons are as plants;" and Dr. Kay, "What time our sons are as plants." Grown up in their youth; literally, grown large. The sons are compared to ornamental trees or shrubs, growing outside a building. That our daughters may be as cornerstones, polished (or, "carved") after the similitude of a palace. The daughters are like carved pillars, lighting up the angular recesses of the structure. Psalms 144:13 That our garners may be full, affording all manner of store; or, "while our garners are full," etc. That our sheep may bring forth; rather, and our sheep bring forth. Thousands and tea thousands in our streets; rather, in our fields. Khutsoth (חוּצוֹת) is rendered "fields" by our translators in Job 5:10 and Proverbs 8:26. Psalms 144:14 That our oxen may be strong to labor; rather, and our oxen are heavily laden. A sign that an abundant harvest is being gathered in. That there be no breaking in, nor going out; literally, and there is no breach and no removal; i.e. no breach made in our walls, and no removal of our population into captivity. That there be no complaining in our streets; rather, and no wailing in our streets. Here the description of a happy time ends, and a burst of congratulation follows (see the next verse). Psalms 144:15 Happy is that people, that is in such a case! yea, happy is that people, whose God is the Lord! The cause of Israel’s prosperity is their faithfulness to Jehovah. Psalms 144:1-15 National piety and prosperity. The latter part of this psalm seems hardly to belong to the former; but looking at it in the light of the last verses, we regard it as an utterance which has in view, from first to last, the well-being of the nation. Thus considered, we have— I. THE ONE TRUE SOURCE OF . (Psalms 144:1, Psalms 144:2, Psalms 144:10.) The writer is presumably David. He takes the position of a leader, of a warrior-king. And though we do not look upon war as the principal activity of nations, we must remember the times to which the psalm belongs, and must take into account the fact that national independence and prosperity were then determined by the sword. We need not be surprised or shocked that the psalmist thanks God for teaching him to be a successful soldier; that he calls God "iris Strength, his Goodness, his Fortress," etc; in this connection. We, too, may thank God heartily for the great soldiers who achieved or preserved our national independence; for the courage and the patriotism which made us secure from all assault from without, and from all attempts to infringe liberty within our borders. We pray for" peace in our time;" we work and strive (if needful) for the maintenance of peace; we may be prepared to make some sacrifices for peace; but we shall not shrink from asking God to "go forth with our armies" when they defend our liberty; nor will we fail to ascribe their victories to him who is our Strength and Fortress, as he was Israel’s under David anti Hezekiah. II. THE OF . Some of these are mentioned here. Let it be assumed that there is perfect security; that there is no danger of any breach being made in the wall of the city, or any crossing the border of the country—no "breaking in;" nor yet of any being led forth into captivity or exile—no "going out." Then there will be, or should be: 1. Industrial activity, with its full reward (Psalms 144:13, Psalms 144:14). Agricultural and pastoral pursuits are here mentioned; but, while including them, we naturally think of manufactures, of trade, of commerce, of mining—of all those fields of labor and sources of wealth which are familiar to us. The wise king (Psalms 144:10), the wise government, will give its first concern to the promotion of all kinds of activity, in which every one of its citizens may have his share. 2. The peaceful home. (Psalms 144:12.) That country, whatever be its pastoral or mineral wealth, is poor indeed whose sons and daughters are not growing up in health, in wisdom, in virtue, in piety. However full the garners, or well stocked the fields, the great question is that of the home-life and the character of the young. We want our sons to be as plants or trees—strong, living, fruit-bearing, with power of growth, obedient to the laws of Heaven; and our daughters to be as "corner pillars"—fair with the beauty of holiness and kindliness, helping to sustain, useful in the house in which they dwell. Where the children and the young people are declining, there the country is on its downward course; but where they are pure and beautiful and strong, there the country is secure, and its future is assured. 3. True, acceptable worship. "Whose God is the Lord" (Psalms 144:15). The service of God is not only the source of national prosperity; it is an integral and important part of it. Then are the activities of a people most worthily employed, and then is its happiness of the best and truest order—when its citizens are engaged in worshipping the living God, in learning of the great Teacher, in communicating his holy will to the children in the home and in the school. 4. Happiness. (Psalms 144:15.) III. THE WAY TO SECURE IT. (Psalms 144:1, Psalms 144:5.) Praise and prayer. "Bless the Lord," etc. "Bow thy heavens and come down." As the king blesses God and prays for his presence, so also must the people. The recognition by all of the hand of God in past and present mercies, and the continual prayer for future blessing,—this is the condition of Divine favor and the way to permanent enlargement. IV. OUR NO BAR TO OUR PRAYER OR OUR HOPE. (Psalms 144:3, Psalms 144:4.) "Will God in very deed dwell upon the earth?" Will he "bow the heavens and come down"? Will he take note of us on this small earth? Will he care about one section, one nation, on its surface? Is not frail man, who passes away like a flitting shadow, beneath his regard? The answer to that natural and repeated question is in the historical fact of the manifestation at Sinai; it is also in the much less imposing but immeasurably more affecting and convincing fact of the birth at Bethlehem. Then God came to visit us, to dwell with us, to show us how much he cared for us, to fill our hearts with the truth that not only every nation, but every human soul, is dear to the Father in heaven. BY S. CONWAY Psalms 144:1-15 What the goodness of God does for me and in me. This psalm is a string of quotations, mostly from Psalms 18:1-50; as any reference Bible will show; and as that psalm is almost undisputedly one of David’s composition, therefore this, which owes so much to it, may be called his likewise. It is also one of the war-psalms, breathing the fierce and sometimes the truculent spirit, the presence of which in these psalms has so often perplexed the Christian reader. In order to understand such psalms, we need ourselves to live in war-times; to be strenuously engaged in it, and against an enemy who has done us much wrong, and whom, therefore, our souls abhor. There have been many such times; and when they come, psalms like this one, and many more, are easily understood and readily adopted as utterances both natural and justifiable. But when all that is said, we still feel, and ought to feel, that such psalms and the spirit of Christ are far removed from one another. We may, however, gain much help from these psalms if we transfer their thoughts and words to the spiritual conflict—those wars of the Lord in which we all have to engage. There its language is felt to be true, because in harmony both with Scripture and experience alike. Thus reading it, we may note what the psalmist tells of— I. THE GREAT AND MERCY OF GOD. He praises and blesses God: 1. For what God is to him. (Psalms 18:1.) "My Strength." Perpetual demand arose for strength. Fierce foes were all around, and as formidable as they were fierce. No mere weakling could possibly stand against them; strength was imperatively needed, and he found it in God. All this which was true of the psalmist is true of the spiritual warrior still. "My Goodness." Whatever good there was in him, it was all of God. In the rough hurly-burly of war, character and all moral excellence had but hard times; deterioration was apt to set in. Therefore, if there were any goodness in him, it was from God. And is it not true of ourselves? Will any one dare say that his goodness is self-derived, his own production, due to his own power alone? "My Fortress" (cf. 1 Samuel 23:29 for local allusion). David knew well the value of such safe retreats. He had availed himself of them again and again. And for us all there is "the secret place of the Most High." "My high Tower." As in Central Europe, as you traverse its rivers, you see on the summits of the lofty hills, commanding the entrances and exits from the valleys beneath, the lofty towers and castles, mostly now in ruins, which warlike chieftains in bygone days erected, and within which they dwelt secure from attack, and from which they sallied forth to attack others. Such loftily placed towers were frequent in the hill-country of Palestine also, and were places of great strength. Now, of such advantage was the help of God to David, and so it is today to all who make the Lord their Refuge. From that high tower the movements of the enemy can be clearly discerned, guarded against, and aggression made upon them in a most successful way. "My Shield." That which wards off from me the stroke of sword, the thrust of spear, the point of dart and arrow. So is God to the soul. Well may he say of the Lord, "It is he in whom I trust." 2. For what God has done for him—as his Teacher. (Psalms 18:1.) "Which teacheth my hands to war, and," etc. Literally, this has been true again and again. See Gideon before the Midianites, David before Goliath, etc. And wherever there has been warlike skill and the wisdom which commands success, devout men have confessed that it was God from whom all the wisdom and skill came. And yet more is this true in the holy war—the conflict we have to wage with the world, the flesh, the devil. Never was there a successful warrior there but owned at once and always that it was the Lord who taught him. "My Deliverer." So was he, so is he, so will he be. David could recall instances not a few; and what servant of God, in looking back over his spiritual life, does not own, as he thinks of one trial and another that has befallen him, "Yes, the Lord was my Deliverer"? "Who subdueth my people under me." This a yet greater mercy. Life might have been delivered, but enemies might have remained enemies still, ready to break out against him at the first chance that came. But over and above deliverance, there has been given the submission of the people. And God thus deals with his servants. Not only will he deliver them from their spiritual foes, but these foes he will subdue. The lawless passions, the evil propensities, the unhallowed temper, the uncontrolled craving,—these God will subdue, so that the very desire for sin will cease. So great is God’s mercy, and so full his salvation. 3. For that God has done all this for the weak and unworthy. This seems to be the connection of Psa 18:3 and Psalms 18:4 with what precedes. It is not for the great and good, the worthy and the strong, but for such as man, who is like to vanity and whose days are as a shadow. Truly it is wonderful that God should take knowledge of such a one, or make account of him at all. It is of a piece with our Lord’s declarations, that he had come to call, not the righteous, but sinners; to seek and to save, not the ninety and nine safe in the fold, but the wandering sheep away and lost in the wilderness. "God so loved the world"—the mass of the unworthy. II. THE THAT GOD’S MERCY CREATES. (Psalms 18:5-8.) The psalmist is encouraged by what God has done to ask for yet greater things. Hence he asks: 1. That God would manifestly appear on his behalf against his enemies. Reminiscences of the old Hebrew history float before his mind: the terror and discomfiture of Pharaoh; the awful display of God’s majesty at Sinai—the thunder-roll, the lightning-blaze. 2. He feels that only God can give him victory, or deliver him out of the great waters of trouble by which he is well-nigh overwhelmed. (Psalms 18:7.) The barbarous, cruel, and lying strangers who were against him were too many for him, and hence he turns to God (Psalms 18:7, Psalms 18:8, Psalms 18:11). But what God has done for him encourages him thus to pray. III. THE IT . (Psalms 18:9, Psalms 18:10.) IV. THE BRIGHT HOPE WHICH IT FOSTERS AND . (Psalms 18:11-15.) Many regard these verses as belonging not to this psalm at all; but it seems better to look on them as declaring the motive both of its gratitude and its prayers. The hope which it expresses was cherished with longing desire, and underlaid the whole psalm. The verses point to the golden age of Hebrew history, and pray for its return. 1. It concerns their children—that they might be vigorous, strong, goodly. 2. The prosperity of their land. 3. Freedom from invasion and capture. Then happy should they be, for God would be their Lord.—S.C. Psalms 144:11, Psalms 144:12 Children who are a sorrow and shame, and those who are our unspeakable joy. In these verses we have contrasted the children concerning whom we pray, "Rid and deliver us," with those who are such as every godly man desires and craves of God that his own sons and daughters may be. The prayer of our text, it has been repeatedly remarked, is the prayer which may well come from every prince, patriot, and parent. The interests and well-being of each depend upon its being answered. As is the character of our sons and daughters, so will be the happiness of the throne, the nation, the home. But especially is it the godly parents’ prayer. Consider— I. THE STRANGE HERE SPOKEN OF. (Psalms 144:11.) From them the psalmist prays, "Rid and deliver us." 1. Who are they? (1) The children of foreigners, or the foreigners themselves; the heathen peoples around them, and especially those with whom they were in conflict;—these may be meant. (2) Or the evil children of God-fearing parents. There are, alas! such children, and many a home is saddened and shamed by them. They are rightly called "strange children." Literally they are so, if the children of strangers; but rightly too, if they are the offspring of saintly parents. For they are strangers to their father’s God, their father’s thoughts and ways, their father’s joys and blessed anticipations, their father’s holy character. They are out of sympathy with the spirit of their home, and their influence in it is of a hostile and most hurtful nature. (3) Or wicked children generally. 2. Their characteristics are given. "Their mouth speaketh vanity." No wholesome, helpful speech is heard from their lips, but only that which is worthless or worse, and which comes from and leads to no good. What a miserable amount of such speech there is in one day, heard or read, spoken, written, or printed! and what incalculable mischief it has worked, and must ever work! The strange children, the foreign speech as read in their literature—what an amount of uncleanness and ungodliness is not that responsible for! And "their right hand is a right hand of falsehood." This is another of the characteristics of the "strange children." The meaning seems to be that they are unfaithful to their covenants, false in their dealings; they cannot be trusted or relied upon at all. Further, their conduct is such as, by its influence upon men, leads to the denial of God’s existence, authority, and Word, and to the belief of the falsehood that this world is everything, and is alone worthy of our care. They are utterly ungodly both in speech and deed. 3. Bible instances of such strange children. Cain, Esau, Jacob’s sons, Absalom, and apparently all David’s sons, and many more. 4. The motives that should lead to the prayer in our text concerning them. We would not have such children, for we remember what their end must be; what the sorrow they bring upon those who love them (see David’s sorrow about Absalom); what the disastrous influence they exert upon others; what the dishonor they bring upon God. Let all this quicken our prayers, as parents, for our children’s real conversion to God, and our endeavors to bring them up in the nurture and admonition of the Lord. II. THE THAT ARE LIKE THE TRIBES AND THE PILLARS OR CORNER-STONES. (Psalms 144:12.) These are the sons and daughters that the psalmist longed to behold and to possess; and such may well be our longing likewise. Note the imagery employed. In both, the metaphors here, though they are manifestly unlike, as a stone is unlike a plant, yet they have some common characteristics, and these seem to have been in the psalmist’s mind. 1. The grown-up plant. As such, so it is prayed, may our sons be in their youth—that is, whilst yet young. It is the grown-up plant, not the root; because that is out of sight, and the psalmist would have their godly character a visible thing. And not the tender plant, for that would be wanting in strength, and strength of character is another blessing desired. Hence the ideas suggested by the metaphor seem to be these—that, as the grown-up plant, the moral character of their sons may have root. Rootless plants never abide or come to full maturity; therefore there must be the inward principle and spring of life. Then, visibility. All can see the grown-up plant; it attracts attention—is evident to all. So should our son’s character be—not only inward, but outward and visible. Beautiful, too, as the grown-up plant, whether tree, or herb, or flower. There should be about the godly character what too often is conspicuous only by its absence—symmetry, attractiveness, loveliness, and spiritual beauty. The matured flower, how beautiful it is! "So," etc. Then, further, there should be strength. The vigor of the plant is when it is grown up. And how essential is it that our children’s character should be strengthened with all might by the Spirit in the inner man (Ephesians 3:16)! "Be strong ’ is a perpetual charge in the apostolic writings, and they ever point us to the one Source of strength. And there is yet one other idea suggested—light of God. The plant is no man-made or man-matured thing; it is of God. And so with that character which we so crave—it must be of God. He must create, he must sustain, he must perfect it. Character that is simply man-made, that relies on self alone, what a sad contrast it offers to that which is depicted here! how much it always and inevitably lacks! 2. The polished pillar or cornerstone. This is the other metaphor. In the courts of the Lord’s house we know there were trees. Josephus plainly tells us so, and Psalms 84:1-12, implies it when it speaks of the home of the birds there. And in the palaces of the great, in the quadrangles around which they were built, there were generally many beautiful plants; and there would be also conspicuous the beautifully worked and decorated stones, placed at the angles of the building, or the polished pillars on which they rested. So, prays the psalm, may our daughters be. Here the same ideas are suggested by this metaphor as by the other. The cornerstone rests on its foundation as the plant springs from its root. St. Paul speaks in Ephesians 3:1-21. as if he had these verses in his memory, of "being rooted and grounded in love;" rooted like the plant, grounded as is the foundation of a building. So must character be—based on firm foundation. Then the idea of visibility is common both to the matured plant and the polished pillar. Beauty also is even more suggested by this second figure than by the first. St. Paul teaches the same lesson when he speaks of our comprehending "with all saints what is the breath, and length, and depth, and height." It is the fair proportion and the beautiful comeliness and completeness of the Christian character which he desiderates so earnestly. Strength, again, is in this metaphor, as in the other. Both pillar and corner-stone would alike need to be strong. Some have regarded the word as pointing to "the Caryatides, the exquisitely sculptured forms of maidens which adorned the corners of some magnificent hall or chamber of a palace" (Perowne). But, with all their beauty, these pillars supporting the angles, of the building must have strength. But inasmuch as the Prayer-book Version, and other authorities beside, give the meaning of "temple" rather than "palace," and as such rendering is more in harmony with this devout utterance, we accept it, and find in it that suggestion of God in the character here spoken of which is also found in the emblem of the plant (Psalms 92:13). Added on to the idea of strength and beauty which belonged to the temple of God there is that of godliness—consecration and devotion to him, without which no character is perfect and complete. III. How WHAT IS SO DESIRED MAY BE SECURED. 1. Parents, and all who have charge of children, must pray for it; and the prayer must be endorsed by appropriate action. 2. Believe in God’s willingness to bestow this. He would not have inspired such prayer else. 3. Our young people must yield themselves up to God. They must renounce sin, and surrender their all to him, and then continually trust and expect the blessing sought. IV. THE GREAT EXAMPLE OF THIS . Our Lord Jesus Christ. V. WHY YOU, OUR SONS AND , SHOULD THUS PRAY. 1. For the sake of the Lord, who calls you to this blessed life. 2. And for the sake of those who love you, and long that you may be the Lord’s. 3. And of those whom you must influence for good or ill. 4. And for your own sake. Oh, how many have mourned, and are mourning now, that they have not lived this true life! But never one who did so live has done other than be profoundly grateful for God’s grace that led him thereto.—S.C. BY R. TUCK Psalms 144:1, Psalms 144:2 War-figures of God’s relations. "The psalmist recounts glorious victories in the past; complains that the nation is now beset by strange, i.e. barbarous, enemies, so false and treacherous that no covenant can be kept with them; prays for deliverance from them by an interposition great and glorious as had been vouchsafed of old; and anticipates the return of a golden age of peace and plenty" (Perowne). If it ever has been right, the manifest duty of the hour, for a man to engage in war, it must be right to associate God with that doing of duty. No man would venture to say that it never has been right to engage in war. Till human nature is wholly renewed and sanctified, war will probably continue to be one of the forces which help collective humanity to make right triumph over wrong. And God may be thought of as the Trainer of soldiers for the wars of righteousness. I. HE WHO TRAINS FOR WAR TRAINS ONLY FOR WARS OF WHICH HE CAN APPROVE. It is usual to say that defensive wars may be necessary, but offensive wars never are; but this is to take a very limited view of life, facts of history, and Divine dealings with men. God has commissioned nations to carry out his purposes of judgment and mercy by offensive wars. War as a scourge of organized societies, of nations, has been, and may still be, used by God in execution of his judgments, and even in the movement of the locations of men to different parts of the globe. Old Testament history distinctly associates God with aggressive war. Israel invaded Palestine for God. Assyria invaded Palestine as God’s servant. Mere dynastic wars are selfish wars, and wholly wrong. Wars that are really race-movements may be right. There is a good end in all war of which God approves. II. HE WHO TRAINS FOR WAR THOSE WHO USE TRAINED POWERS FOR THEIR OWN ENDS. And this is the thing to which nations, and rulers of nations, are continually tempted. It is illustrated by God’s dealing with Assyria, which was the rod to execute his anger against his people, but proceeded to serve its own ends, and so brought upon itself the judgments of God.—R.T. Psalms 144:3, Psalms 144:4 The transitoriness of man. "The occasion of the introduction of these sentiments here is not quite clear. It may be the humility of the warrior who ascribes all success to God instead of to human prowess; or it may be a reflection uttered over the corpses of comrades; or, perhaps, a blending of the two." I. THE VANITY OF MAN CREATES AT GOD’S CARE. "Lord, what is man, that thou takest knowledge of him?" This is an exclamation of surprise, which is repeated by every devout soul when the frailty of man is brought impressively before him. It is not merely the brevity of life that is in view, nor its uncertainty; it is the smallness of all human doings and aims. Relative to the size of the globe, the highest mountain is but a slight and scarcely perceptible ridge. Relative to the mountain, a single man is scarcely as big as a pin’s head. And what can man accomplish? His mightiest achievements are but as the triumphs of the ants whose work he despises; and he is seldom permitted folly to achieve anything, for he is usually cut off before the thing he intended can be completed. Man is a smaller being than some of the animals, and it is hard to conceive of his doing anything that is really worthy of Divine notice. And yet God does care for man as he cares for nothing else that he has made. We can only wonder over the fact, glory in it, and let it bring home to our hearts the mystery—"God is love." II. THE VANITY OF MAN SHOULD LEAD HIM TO PUT HIMSELF INTO GOD’S CARE. For it is not enough that God should care for us. The joy of that care is not realized until we care that God should thus care. It may be a fact, but it is no helpful, comforting fact until we respond to the fact, accept the care, and voluntarily put ourselves entirely into it. The psalmist here speaks as one who had mastered the depressing influence of his own sense of frailty, by assuring his heart of God’s personal care. That brings to man a sense of dignity which more than matches the sense of frailty. Man may be "crushed before the moth;" but it is also true, he is only "a little lower than the angels," for God—yes, the great, eternal God—is mindful of him.—R.T. Psalms 144:5 God’s intervention is his condescension. "Bow thy heavens, and come down." This prayer follows on the acknowledgment of man’s frailty and transitoriness. His sphere is altogether below God, who must stoop down to help him. God’s intervention involving his condescension may be illustrated in several spheres. To create material things; to remedy the disturbance of things; to provide for the wants of things; to recover self-ruined things;—all involve the Divine condescension. I. TO CREATE THINGS. We want the mind of a Hindu philosopher in order to conceive of God as an absolute, uncaused, unrelated, independent existence; eternally and infinitely happy in himself, without what we call "personality," because without relations. Just in the measure in which we can conceive such a being, we can realize his condescension in coming out of the abstract into the concrete, and making, and putting himself into relation with, a world of things. II. TO REMEDY THE OF THINGS. Once let things be in any sense separate from himself; once let there be forces (which we call laws) in nature, and free-will in man, and God’s order will be sure to get disturbed. But he may be sublimely indifferent to the disorder in his creation. It is his condescension that he is the constant Rectifier of the difficulties and disasters which come in his creation. III. TO PROVIDE FOR THE WANTS OF THINGS. What impresses us so greatly is the minuteness of attention which creation daily needs. We bow ourselves to do a thousand insignificant but necessary things in our households. How God must bow himself to guard the life of every grass-blade, and to feed every gnat that hums in the summer evening! IV. TO RECOVER RUINED THINGS. This brings to view the havoc which man’s sin has made in individual lives and in God’s fair world of things. For there is a ruin of the world which answers to the self-ruin of man. Why should not God let things go, and leave men to ruin themselves, and the world in which they dwell, if they please to do so? He is not bound to intervene. If he does, it can only be in condescending love.—R.T. Psalms 144:7, Psalms 144:8 The known God and the unknown foe. "Stretch forth thine hand from above; rescue me out of the hand of strangers." This is but saying, "I do not know those who trouble me, but I do know thee." I. ALL AROUND US IS THE UNKNOWN. 1. There is so little that we can understand. Spite of all the attainments of science, the "known" today bears no comparison at all to the "unknown." The philosopher has but scooped up in his shell a little of the water of the great ocean of truth. The mute a man knows, the more he feels how little he knows. We need not be philosophers, and argue that man never does know more than phenomena, the accidents of things; it is enough to see that, concerning almost everything, a child can ask questions which the wisest man cannot answer. 2. There is so much that never comes into the field of human thought at all. For we have no right to say that the laws which we apprehend as controlling the movements of nature are the only laws that control them. We are constantly baffled by intimations of the working of laws of which we know nothing at all. 3. And the human experience through which we have to pass is hopelessly unknown to us. Known to no man are his coming positions, relations, friends, or foes. Every day every man has to say to himself, "I have not gone this way heretofore." It just has to be accepted as the fact for every life, "We are of yesterday, and know nothing." II. UP ABOVE US IS THE KNOWN. In a recent exhibition there was a very touching picture of an old farm-laborer, dressed in his smock-frock, and with a lined, wearied face that told of a long life of troubles, but over the seams and lines seemed to spread a soul-smile as, looking away through the clouds, he said, "Up beyond is the blue sky." It may be thus with every man. For the mind there is no rest; there is nothing but a fretful worrying with the surrounding unknown. But for the soul there is rest. It does not look around; it looks up, and knows God—knows as love can know, knows as trust can know. And that is the only satisfying knowledge. A man can only be an agnostic till his soul finds God; then he knows as souls only can know.—R.T. Psalms 144:10 The first stage of salvation is deliverance. "Who rescueth David his servant from the hurtful sword." This describes what is involved in "giving salvation unto kings." An act of deliverance is always the beginning of salvation; but such act of deliverance is only a beginning. I. AN ACT OF IS THE OF . This is the truth of a fact that is once for all illustrated in the history of Israel. God would saw that people in a large sense of saving. He must begin by a formal act of deliverance, in bringing his people out from bondage in Egypt. That truth once presented in so large a way, is afterwards presented again and again in more limited spheres. In the time of the Judges, when God would save his people, he began the salvation by a formal act of deliverance, as is seen strikingly in the case of Gideon. When God would save his people from captivity in Babylon, he began by the formal act of liberation made by Cyrus. And it was the same with the great spiritual salvation of men. Its beginning is that sublime act of sacrifice which is man’s rescue from the thraldom of sin. The formal act of surrender made on the cross was Christ’s triumph over man’s sin, his "leading captivity captive." And so in personal experience salvation begins in that act of consecration to Christ which we make, and which is met by Christ’s act of delivering us from the power of self and sin. II. SUCH AN ACT OF IS ONLY THE . The deliverance of Israel from Egypt was only a beginning of God’s dealings in their salvation. Gideon’s overthrow of the Midianites was only a beginning. Cyrus’s decree was only a beginning. Our Lord’s sacrifice was only a beginning. Our consciousness of acceptance is only a beginning. The salvation of a nation is a large and comprehensive thing; so is the salvation of a man. But in every case God’s beginning is the pledge that he will carry on the work and perfect it.—R.T. Psalms 144:12-15 True national prosperity. "It is only a narrow and one-sided religion that can see anything out of place in this beatitude of plenty and peace." "As plants: this figure marks the native strength and vigor and freedom of the youth of the land. As corner-pillars: marks the polished gracefulness, the quiet beauty, of the maidens; who are like exquisitely sculptured forms (Caryatides) which adorned the corner of some magnificent hall or chamber of a palace." (It does not, however, seem probable that at any time sculptured figures were allowed in Hebrew houses or palaces.) Ornamentation and various coloring of pillars may be referred to. Three things make up temporal prosperity. Family joys; business success; social security. The sense of God’s gracious relations sanctifies all three. I. FAMILY JOYS. From Eastern points of view, large families were desirable; but usually in the East daughters are despised. Two things are noticeable in these verses. 1. Daughters are spoken of as honorably as sons. 2. It is the growing up, developing character of children, that is the chief source of family joy. II. SUCCESS. Dealt with in the psalm from the strictly agricultural point of view. The figures employed all belong to farm-life. This may give indication of the date of the psalm; but we may take it as illustrative of all the ways in which men work for their living. Harvest is the key to the prosperity of the year, and that is in God’s hand. Times of confidence and enterprise bring national prosperity. III. SOCIAL . This is suggested by the sentence, "That there be no breaking in nor going out." Security is the condition of business enterprise. Men will not work for what they have no hope of keeping when it is gained. Social security is imperiled by fear of attack from national foes, and also by the restlessness of sections within the nation (nihilists, and extravagant socialists, etc.). But family joys, business success, and social security are, in a way, merely material things. Back of them all there must be this secret of happiness—the "nation’s God is the Lord."—R.T. BY C. SHORT Psalms 144:12-15 A golden age. "The psalmist recounts glorious victories in the past; complains that the nation is now beset by barbarous enemies, so false and treacherous that no covenant can be kept with them; prays for deliverance from them by an interposition great and glorious as had been vouchsafed of old; and anticipates the return of a golden age of peace and plenty." The people who have Jehovah for their God, who obey his will and are governed by his laws, will be distinguished in the following ways. I. BY THE OF ITS YOUNG MEN AND WOMEN. (Psalms 144:12.) 1. They will be beautiful. In body and mind. Like plants, the young men, with vigor and freedom and beauty. Like polished corners, the maidens—or corner-pillars, with exquisitely sculptured figures. 2. They will be vigorous. As a consequence of their purity and health. 3. They will be free. The plant has the freedom of all the air of heaven; nothing between it and heaven. II. BY THE WEALTH OF ITS . 1. Rich in merchandise. (Psalms 144:13.) Full garners. A free, healthy, pure people are bound to prosper. 2. Rich in agricultural and pastoral possessions. (Psalms 144:13.) Sheep and oxen multiplied. III. BLESSED WITH THE OF PEACE. (Psalms 144:14.) "No sallying forth from our walls, and no cry of battle in our streets." A state of war destructive of all kinds of prosperity.—S. WITH another hymn of praise, this late collection of Davidical psalms, previously omitted from the Psalter, terminates. Like verses 25. and 34; also Davidical, this psalm is alphabetic, and also, like them, it is incomplete, the letter nun being omitted. Like most of the ether alphabetical psalms, it consists of meditations on a single theme, which is here the righteousness and goodness of God (1) to men in general; (2) to his own people; and (3) and more especially, to those that suffer. The metrical arrangement of the psalm is into three stanzas of seven verses each. Psalms 145:1 I will extol thee, my God, O King; rather, O my God, the King; i.e. the one and only King of heaven and earth. And I will bless thy Name forever and ever. An internal conviction of the writer’s immortality is implied in these words. Psalms 145:2 Every day will I bless thee; and I will praise thy Name for ever and ever. An emphatic repetition of the second clause of Psa 145:1. Psalms 145:3 Great is the Lord, and greatly to be praised (comp. Psalms 48:1; Psalms 96:4). And his greatness is unsearchable; literally, and of his greatness there is no search (comp. Romans 11:33). Psalms 145:4 One generation shall praise thy works to another, and shall declare thy mighty acts. The handing down of God’s mercies and deliverances from age to age is always regarded in Scripture as the principal mode whereby they are kept in remembrance (Exodus 12:26, Exodus 12:27; Exodus 13:8-10, Exodus 13:14; Deuteronomy 32:7; Psalms 44:1; Psalms 78:3-7, etc.). Psalms 145:5 I will speak of the glorious honor of thy majesty, and of thy wondrous works (comp. Psalms 26:7; Psalms 71:17). It was the duty of every faithful Israelite to set forth God’s majesty, and to "declare his works with rejoicing" (Psalms 117:2). David proclaims himself ready to perform this duty. Then, he thinks, others will join in. Psalms 145:6 And men shall speak of the might of thy terrible acts. Men will "speak of the might of God’s terrible acts," which are those that attract them most—the plagues wrought in Egypt, the overthrow of Pharaoh’s host in the Red Sea, the earth swallowing up Dathan, and the like. And I will declare thy greatness (see above, Psalms 145:3). Psalms 145:7 They shall abundantly utter the memory of thy great goodness; literally, they shall pour forth—as a strong spring—the memory of thy great goodness; i.e. the tale of all the mercies that thou hast vouchsafed them. And shall sing of thy righteousness; i.e. shall sing hymns of praise for thy righteous dealings with them. Psalms 145:8 The Lord is gracious, and full of compassion; slow to anger, and of great mercy. Professor Cheyne compares the epithets in a Babylonian hymn to the sun-god; but a closer parallel is to be found in Exodus 34:6, Exodus 34:7, "The Lord God is merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin" (see also Psalms 86:15). Psalms 145:9 The Lord is good to all; and his tender mercies are over all his works. "The Lord is good to all;" he "maketh his sun to rise on the evil and on the good, and send-eth rain on the just and on the unjust" (Matthew 5:45). He "wouldeth not the death of a sinner, but rather that he may turn from his wickedness and live," And his "tender mercies," or "compassions," are not only over his human creatures, but" over all his works"—all that he has made—animals as well as men, "creeping things," zoophytes, all that can feel. Psalms 145:10 All thy works shall praise thee, O Lord (comp. Psalms 148:2-13, where all creation is called on to praise the Lord). And thy saints shall bless thee; or, "thy loving ones"—those who are devoted to thy service. Psalms 145:11 They shall speak of the glory of thy kingdom (comp. Psalms 22:28; Psalms 45:6). The "glory" of God’s kingdom is such that the faithful are naturally drawn to "speak" of it. "His kingdom is an everlasting kingdom, and his dominion endureth throughout all ages" (Psalms 145:13). "His kingdom ruleth over all" (Psalms 103:19)—heaven and earth, and hell, and all space, and whatever space contains. There is no limit either to its extent or its duration. And its "glory" transcends all. human thought—much more all description. "Eye hath not seen, nor ear heard," etc. And talk of thy power. "Power" is of the essence of kingship, and comes naturally to the front whenever the character of a kingdom is spoken of. Psalms 145:12 To make known to the sons of men his mighty acts. It is a part of the duty of "saints" (Psalms 145:10) to make known as widely as possible—if possible, to all men—the "mighty acts" and glory of God; primarily, for God’s glory; and secondarily, to bring about their conversion to God’s service. And the glorious majesty of his kingdom (comp. Psalms 145:5, Psalms 145:11). Psalms 145:13 Thy kingdom is an everlasting kingdom (comp. Daniel 4:3, Daniel 4:34). It is inconceivable that God’s kingdom should come to an end. He cannot will it to cease, and so dethrone himself. Much less can any other, and necessarily inferior, power overthrow it. And thy dominion endureth throughout all generations. This is rather an anti-climax, since the generations of men will one day cease; but it was a customary phrase (Psalms 33:11; Psalms 45:17; Psalms 49:11; Psalms 61:6; Psalms 62:5, etc.), and brought home to men the thought that his special "dominion" was over them. Psalms 145:14 The Lord upholdeth all that fall. Lifts them up, i.e; and again "upholds" or supports them (comp. Psalms 37:24). And raiseth up all those that be bowed down (comp. Psalms 146:8). Psalms 145:15 The eyes of all wait upon thee; and thou givest them their meat in due season (cf. Psalms 104:21, Psalms 104:27; Psalms 136:25; Psalms 147:9). The constant supply of all living creatures with their necessary food is little less than a standing miracle. Psalms 145:16 Thou openest thine hand, and satisfiest the desire of every living thing. Not only are they given what is necessary for them, but every desire which they enter-rain is satisfied. Psalms 145:17 The Lord is righteous in all his ways, and holy (rather, gracious, or merciful) in all his works. Mercy and truth meet in God (Psalms 85:10). He is at once perfectly just, and absolutely tender and compassionate. "All his works" experience both his justice and his tenderness (comp. Psalms 25:8; Psalms 116:5, etc.). Psalms 145:18 The Lord is nigh unto all them that call upon him (comp. Deuteronomy 4:7; Psalms 34:18; Psalms 46:1; Psalms 119:151, etc.). God draws near to those who draw near to him; i.e. he makes his presence (which is always everywhere) felt by them. To all that call upon him in truth. A limiting clause. Mere formal prayer is useless, does not lessen the distance between God and man, rather augments it. If we really desire to enjoy the consciousness of his presence, we must call upon him "in truth," i.e. sincerely, with earnest desire and strong confidence. Psalms 145:19 He will fulfill the desire of them that fear him (comp. Psalms 145:16). What he does for "every living thing," he will do more especially for men, if they truly" fear" him, and love him (Psalms 145:20), and draw near to him in sincerity and truth. He also will hear their cry, and will save them; i.e. deliver them out of their troubles. Psalms 145:20 The Lord preserveth all them that love him (comp. Psalms 31:23; Psalms 97:10). But all the wicked will he destroy. The "severity" of God is always set against his "goodness" in Holy Scripture, lest men should misunderstand, and think to obtain salvation though they continue in wickedness (see Exodus 34:6, Exodus 34:7; Romans 2:2-11; Romans 11:22, etc.). Psalms 145:21 My mouth shall speak the praise of the Lord. The "psalm of praise" (title) ends as it began (Psalms 145:1, Psalms 145:2)—with the strong determination of the psalmist that he at least will praise Jehovah. Others, he hopes, will join with him, and all flesh bless his holy Name (literally, the Name of his holiness) forever and ever; but for this result he can only wish and hope and pray—he cannot ensure it. But he can, and does, fulfill his own duty in the matter. Psalms 145:1-3, Psalms 145:7, Psalms 145:21 Our response to God. What feeling should the greatness and the goodness of God call forth from us, and how should we utter it? We will praise God in every way that is open to us. I. . (Psalms 145:2.) "Every day" will we bless him: his praise shall be "continually" in our mouth (Psalms 34:1). Not that a man is necessarily more devout because the Name of God is always on his lips, but that the spirit of thankfulness should be always in the heart, and should spontaneously and freely rise for utterance. II. . (Psalms 145:1, Psalms 145:2.) "Forever and ever." Through all the days and the years of life—and beyond. Many things eagerly undertaken will be allowed to drop out, but this, never. The tongue may well forget its office before it ceases to praise God. There is. no end to which language can be put which is worthy to be compared with that of rendering praise to the Giver of all good, the God of our salvation. We will bless God- "While life and thought and being last, Or immortality endures," III. . This may well be included in the "abundant" utterance of Psa 145:7. For thanksgiving is fundamentally lacking if it does not come from the heart as well as from the lips. Praise should be abundant even to overflow, because the cup of the heart is full of intense gratitude, of filial love and joy. IV. . Those who only recognize the more superficial blessings may be content with thanking God for his "benefits," for his bestowments, for those things that gladden the heart and enrich the life; but they who look deeper and judge more wisely will "sing of his righteousness" as well as of his kindness (Psalms 145:7; see also Psalms 101:1). For we have the deepest interest in God’s righteousness, and should extol him for that quite as earnestly as we do for the multitude of his mercies. V. . (Psalms 145:4.) It should be our hope, our prayer, and our endeavor that our own praise of God be extended, through us, to our neighbors, and be carried down, through us, to our children and our children’s children. It may depend on us, on our devotion and on the conduct of our lives, whether the praises of Christ shall be sung by lips that have so far been silent, by those who are now scarcely able to speak his Name, and by those who are still unborn. How much may a wise and earnest spirit do to enlarge and to perpetuate the praises of his Redeemer! VI. . If all God’s works praise him (Psalms 145:10), even those which are unintelligent and insensible, surely we may say that the pure and beautiful lives of the good, the kind, the generous, are ever unconsciously, but most effectively, praising God. Psalms 145:3, Psalms 145:5, Psalms 145:6, Psalms 145:10-13 The greatness of God. In this exquisite psalm the greatness and the goodness of God are celebrated, and the writer passes so freely from one to another, that it is very difficult to keep them separate. Nor is there much need to do so; for God’s greatness, his glory, is in his goodness (Exodus 33:19), and the two are really inseparable. Endeavoring, however, to look at them apart, we are here reminded of— I. HIS MAJESTY. We read of "the splendor of the glory of his majesty" (Psalms 145:5). The manifestations of God’s presence, given in the earlier times, were those of radiant, insupportable effulgence; those who witnessed them shrank from them. God dwells in the "light inaccessible, to which no man can approach." The splendor of his glory is such as would dazzle and bewilder our mortal sight. II. HIS POWER. We have "the might of his terrible acts," "his wondrous works," "his mighty acts." From the time when David looked up into the heavens and was awed by the tokens of Divine power shining down upon him from above, to our own time, when we first sang of him whose power "made the mountains rise," "spread the flowing seas abroad," and "built the lofty skies," men have been affected and subdued by the "almighty power of God;" and they always must be while the wonderful fabric of nature lasts. III. HIS . The kingdom of God is "everlasting;" it endures "throughout all generations." Nations rise and fall, dynasties appear and disappear, centuries begin and end, but God’s dominion knows no bound at all. It continues from generation to generation. There is something which powerfully affects us as we think of that which lasts, and will last, while every other thing fades and vanishes away. IV. HIS . (Psalms 145:6, Psalms 145:17, Psalms 145:20.) The psalmist speaks of God’s "terrible acts," and he says that he "will destroy the wicked." History, sacred and profane, is full of proofs that the holiness of God is as great as his majesty and his power. "The face of the Lord is against them that do evil." "By terrible things in righteousness" God makes us to know that sin is hateful in his sight, that continuance in it will result in ruin, in shame, in death. On the other hand, God’s greatness in righteousness is seen in the rewards he gives to the upright, in lifting up the lowly, in abundantly blessing the true and pure and good. Who would not fear God who is of such majesty, power, infinitude, holiness? Who would not worship him? How foolish and how guilty to refuse to listen when he speaks, to come to him in willing subjection when he calls us to his service! Psalms 145:7-9, Psalms 145:14-16, Psalms 145:18-20 The goodness of God. As the years increase we are inclined to review the past rather than forecast the future. What shall we dwell upon as we look backward? We should cherish not the recollection of past troubles and difficulties, but "the memory of God’s great goodness" (Psalms 145:7). And we do well to extend the field of observation beyond our own experience, and regard— I. THE VAST BREADTH OF HIS . "All his works praise him," for he is "good to all, and his tender mercies are over all his works." On whom doth not his light arise? He makes his sun to shine on the evil and on the good, and sendeth rain on the just and the unjust. "The eyes of all wait upon him," etc. (Psalms 145:15, Psalms 145:16). To his care the insect owes its hour of pleasure, and to his goodness the strong beast of the forest its strength and swiftness, and to his skill and his remembrance the bird of the air its flight and its song. We, too, ascribe our life, our health, our comforts, our domestic joys, our social happiness, our intellectual delights, our spiritual satisfactions, to the bounties of his hand and the kindness of his heart of love. There is no living thing whose powers and whose pleasures do not testify of the goodness of the beneficent Creator. "All his works praise him" (Psalms 145:10). II. HIS AND HIS . (Psalms 145:8, Psalms 145:14.) 1. "The Lord is gracious, and full of compassion." This is another utterance of that invaluable truth contained in Psalms 103:1-22.," Like as a father pitieth his children, so the Lord pitieth them that fear him" (see Exodus 3:7; Joe 2:18). It is one of the truest comforts in suffering and in sorrow that we are pitied by our Divine Savior; that he feels with us in our grief; is "full of compassion" for us. The presence of pure and strong human sympathy is, in itself, an assurance of the Divine; but we are thankful for this clear and express statement of it. 2. The Lord is gentle toward us. He looks upon those that have fallen into error, into fault, into disgrace, into defeat, and he "upholds them;" he regards those that are "bowed down" in sorrow, in weakness, in discouragement, that can "in no wise lift themselves up," and he "raises them up" (see Luke 13:11). The compassion shown by our Lord during his earthly life, his pity for those who were faint and hungry, and for those who were diseased, and for the children of sorrow, is the best assurance, as it is the perfect manifestation of the compassion of the Father himself; while "the gentleness of Christ" in all his treatment of those that were down and that were despised is, and will ever be, the most exquisite illustration of "the gentleness of God" (Psalms 18:35; 2 Corinthians 10:1). III. HIS AND . (Psalms 103:8.) He is "slow to anger, and of great mercy." 1. The patience of God was illustrated in his forbearance with his rebellious people in "the days of old;" the patience of Jesus Christ was shown in his treatment of his disciples who were so "slow of heart to learn," not only what the prophets had spoken, but what their own Master taught them (Matthew 15:17; Matthew 16:9). The patience of our Lord is exemplified in his bearing toward us, whom, notwithstanding all our imperfections, he regards as his friends and fellow-laborers. Now, as before, he is "slow to chide, and swift to bless." 2. He is of "great mercy," pardoning those who have done the worst things, who have gone the furthest or stayed the longest away from him. IV. HIS . (Psalms 103:18-20.) 1. He is very near in spirit and in sympathy to those who reverently and inquiringly draw near to him, so that those who seek him may feel that he is not afar off, but "very present" with them; nearer to them than they to one another. 2. He hears and answers his people’s prayers; he interposes on their behalf. He gives them their hearts’ desires; he saves them from all spiritual evil; he causes them to triumph; he preserves those who love him in their faith and in their love, and therefore in their joy and in their hope. He gives to them the heritage of the holy, here and hereafter. BY S. CONWAY Psalms 145:1-21 The Te Deum of the Old Testament. So this glorious psalm has been fitly named, and it is the germ of that great Christian hymn. "It is one, and the last, of the acrostic, or rather the alphabetic psalms, of which there are eight in all. Like four other of these, this bears the name of David, although some are of opinion that in this case the inscription is not to be trusted" (Perowne). One letter of the Hebrew alphabet—nun—is omitted; how this came to be, we cannot tell; the Septuagint, however, and other ancient versions (with one Hebrew manuscript) supply the omission thus: "The Lord is faithful in his words, and holy in all his works." The Jews were accustomed to say that "he who could pray this psalm from the heart three times daily, was preparing himself best for the praise of the world to come." It is the first and chief of the praise-psalms with which the whole Book of Psalms terminates. We have left the region of sighs and tears and piteous entreaties, and are, as one says, in the Beulah land, where the sun shineth night and day. How like it is to the life of many a child of God! There have been many long and weary years of vicissitudes and trials, and sorrows of all kinds, but at eventide there is light. As life went on it was a mingled strain that was heard, but now at its close it is all joy and peace. So is it in this Book of Psalms; so is it with many of God’s beloved ones; so, when our eventide comes, may it be with us! And now let us notice— I. THE VARIOUS WHICH ENTER INTO THE HIGH PRAISE OF GOD which this psalm sets forth. Note: 1. Its different forms. (1) "I will extol thee;" that is, lift up. He meant that he would do this by his song, by his words continually; he had found God to be his God, his Savior, his ever-bounteous Benefactor and Helper, and he meant that he would proclaim all this, that all men might hear and know. How good it is for a man to act thus! (2) "I will praise thy Name." The Name of God continually stands for all that God is, and by which he is known to his people. We extol God, or should do so, for what he is to us, as the psalmist does; but praise of his Name means praise for all that he is. This is a more difficult work than the former, for in that we had God’s gracious aspect turned towards us; in this, other aspects of his character are included—the mysterious and the stern. It is, indeed, the grace of God when the soul can praise God for all that he is. (3) "I will bless thy Name." This is something yet higher, and of it we may say, that whilst to extol God is good, and to praise his Name yet better, that which is best of all is to bless his Name. For blessing as distinguished from praise involves the grateful, loving, and heart-adoring clement. There are those whom we praise, but do not bless; we may praise men for genius, skill, integrity, righteousness, but we do not bless them unless, not only is their character admirable, but also we have been brought into contact with them, and have had personal knowledge and realization of their goodness; then we bless as well as praise. Lower down in this psalm it is said, "All thy works praise thee, but thy saints shall bless thee." May this be our portion! 2. The object of all this high praise. (1) It is none other than God. Not to man, nor to angels, nor to any being less and other than God is rendered this devout and adoring homage of the heart. We are very apt to be so taken up with the achievements of the agents and instruments God uses that we are in danger of forgetting him, or of putting him in a too subordinate place. For it is he, and none other, who is the real Author and Accomplisher of all. But the writer of this psalm falls into no such error, but lifts up his praise solely to God. (2) And to God whom he has by faith personally appropriated: "my God." God was to him no distant, abstract, or mere ideal Deity, but One whom he had so found to be his perpetual Benefactor and Helper, that his heart clung to him, and he called him "my God." It is such personal appropriation of God that gives vigor and intensity to our praise; without it our praise is poor work. (3) And confessed as King: "my God, O King." His faith had grasped the blessed truth that God ruled over all; none could withstand his power. "The Lord reigneth, be the nations never so unquiet." Oh, the joy and peace that come from this faith! It was delight to the psalmist’s heart to be assured, as he was, that the Divine King, whom he gladly obeyed, was King over all. 3. Fixed resolve. Four times in these two opening verses we have the words, "I will;" and so again (verses 5, 6). Praise, like faith, is very much a matter of the will. We are prone to make it dependent upon the emotions. If we feel happy, then we sing praise easily; but if we do not thus feel, then praise falters and dies. But let us remember that the dominant faculty in our nature is not feeling, but will. When God says, "My son, give me thine heart," he means not the feelings, but the will, and if that be ever on God’s side, everything else will soon fall into its proper position. Let the will be right, the feelings will soon give way. 4. Its continuousness and permanence. "Every day will I," etc. Not only the bright days, but the dark ones. Praise, like prayer, must be a habit, a constant practice, or we shall fall out of both its use and blessing altogether. And this habit must be permanently maintained. "Forever and ever" (verses 1, 2). Here is the real test and trial of the religious life. Many are induced to begin, but, alas, how many show that they have no staying power! They get cold and indifferent, and after a while break away altogether. But the earnest, impassioned soul of the psalmist resolved that his praise of God should be every day, and forever and ever. II. THE GROUNDS ON WHICH THIS PRAISE IS BASED. There are three divisions in this psalm, and each one tells of one special reason for this fervent praise of God. 1. In the first seven verses it is the greatness of the Lord. (Verse 3.) And when one thinks of the seemingly irresistible might of the manifold forces of evil, our hearts are apt to die down; but how greatly are they cheered and strengthened when we call to mind and do firmly believe in that greatness of God against which all these forces hurl themselves in vain! 2. Then next (in verses 7-16), the tender’ mercies of the Lord are celebrated. When the soul thinks of them, what can it do but perpetually praise and bless the Lord? 3. And last of all (from verse 17), the righteousness of the Lord is the theme of thanksgiving. Without this even his tender mercies would be shorn of well-nigh all their preciousness, it is because we have a righteous salvation that our heart is glad. III. ITS . 1. Many forget this. They pray to God, but too often fail to praise him. We say our prayers more often than we sing our praises. But this is wrong. 2. God deserves and delights in our praise. Love ever loves the response of love; and in regard to God, such response takes the form of praise. 3. And it is powerful in its influence with others. If they see that our God is one who fills our heart with joy, will not they be led to desire and to seek him? 4. And for ourselves its effect is as blessed as it is powerful. It gives us confidence before God, joy in the heart, drives away fear, prepares us for heaven, cheers us in all the work of life and amid its darkest trials.—S.C. Psalms 145:4 The charge of the generations. How are we to understand these words? We may take them in either one of three ways. I. AS A THAT HAS BEEN . One generation has handed on to its successor its treasure store of knowledge and wisdom. We are the heirs of all the ages; it is their accumulated knowledge that has come down to us, and which we, with the fresh additions we shall make, are to hand on to those who come after us. And amongst the varied indebtedness under which we lie to those who have preceded us, chief of all is this—for the knowledge of God’s ways. The Word of the Lord has proved to be an imperishable seed, which liveth and abideth forever. It has seemed at times to die out in some regions; but in others it has sprung up and borne fruit; and there have never been lacking those who stood ready to hand on the torch of truth to others who would keep it burning and then hand it on again. II. AS A PROMISE OF MOST HEART- NATURE. For what would have been our condition now, had not God been mindful of this promise? We might bare inherited vast wealth, and succeeded to chief place amongst the nations of the world; in the eyes of men we might have been exalted to the highest summits of earthly greatness and glory; but if we had lost, through the unfaithfulness of those that went before us, or from any other cause, the blessed knowledge of God, what pledge or guarantee should we have that even our earthly blessings should long continue ours? and what would have guarded us from the doom which has come on other nations who have not known God, or cared not to retain his knowledge? But so it will not be with us or ours; for as the past generations have declared to us God’s mighty deeds, and praised his works, so likewise shall this generation, in regard to that which shall follow. There may be sad unfaithfulness here and there, and sore suffering must ensue; but God will not suffer himself to want for faithful witnesses who shall transmit that knowledge of himself, which is life eternal, to the generation that receiveth it. We need not tremble for the ark of God. We have many such blessed promises as this before us now, and we may rest confident that our generation, evil as many comprising it may appear, shall yet "praise God’s works to another, and," etc. III. A PRECEPT THAT EACH MUST OBSERVE. Many read our text as a command; and it is a command, though a prediction and a promise as well. As a command, it enjoins: 1. That this service shall be undertakers, not by one here and there, but by the whole of the existing generation. It is to be a public—a universal service. It is a frightful condition of things for the coming generation if the present be careless about, or opposed to, such transmission of God’s truth. Better that children should be brought up in any form of the Christian faith, than in no religion at all. God help our land, if the secularists of our day have their will in regard to our national education! The people at large are to care for the children at large, that they may be taught the truth of God. 2. But it is especially the business of the parents. This evidently is in the mind of the psalmist, that fathers to sons should teach the works of God. Nature, their own love for their children, regard for their own comfort; for what more rends the hearts of parents than in-bred, ungodly children? Justice and right demand it; for what parents are there that do not transmit much evil to their children? Therefore let them see to it that they teach them that which shall blessedly counteract the evil. And God plainly commands it. All these motives, and yet others, enforce this duty. 3. And the duty is urgent. We have not much time. One generation cometh, another goeth; our opportunity will soon be gone. 4. If we do not obey this command, no one else will. After all, if parents fail in this plain duty, none can really supply their lack of service or take their place; what the home is, that will, well-nigh always, the children be. . Let children, whose parents have obeyed this command of God, remember how great is the responsibility that rests upon them. "To whom much is given, of the same," etc.—S.C. Psalms 145:5, Psalms 145:6 The one and the many. It is interesting to note the alternations in this psalm, as in numerous others, of the one and the many. The psalmist declares what he himself will do, and then he tells also what the people at large will do. So it is here. The psalm opens with a personal declaration, "I will extol," etc.; "Every day will I bless," etc. Then in Psalms 145:4 he speaks of all the generations of men; then (Psalms 145:5) he returns to himself and his own purposes; Psalms 145:6 asserts both the general conduct and his own, and then again speaks of men at large. Then at the end the declaration is made, both as to himself and "all flesh." Now, what do such alternations as these suggest? Surely the relations in which the one and the many may stand to each other in regard to God’s service. I. AS HERE, THERE MAY BE BOTH The psalmist is not left alone, but his joy in God and his praises are sympathized with and shared in by a goodly company of others. How rarely can this be said of any nation? Some there will be who will be on the Lord’s side; but they are very far from being all the people. It will be, as in this psalm, when we reach the heavenly world; there, there will be universal praise. But rarely is it so here. Still, there may be, and there are, oftentimes, approximations to this blessed condition, when not one here and there only, but when the people generally praise the works of the Lord. Let it be our prayer and endeavor to bring about such condition. It is the prayer of Psa 67:1-7. Would that it were that of all the people of God! II. BUT THERE MAY BE NEITHER. Not only are the voices of the many silent as to the praise of God, but not one solitary voice is heard anywhere. So will it be amid the abodes of those who have finally rejected the grace of God, and are therefore lost. And there are, alas I utterly godless communities even now! When Noah was taken from his generation, all the rest could not furnish a solitary servant of God. So at Sodom and Gomorrah. And when the Christian Church had left the doomed Jerusalem, and betaken themselves to Pella, there remained such another godless people. Thank God, amongst mankind at large, he has never left himself without witness in some region or another; but in different localities it may be that there are neither the many nor even the one on the Lord’s side. If any servant of God knows of such a locality, that is where at once he should go and hear his testimony, and extol the Name of his God and King. The dark places of the earth are full of the habitations of cruelty; but woe betide that Church or that individual Christian who cares not for it, or seeks not to enlighten that darkness! Let us all remember that we are day by day fitting ourselves either for the abode where all men praise the Lord, or where none do, and each day sees us nearer the one or the other. III. OR THERE MAY BE ONLY THE ONE. There have been scenes where but one solitary voice has been lifted up for God, whilst all the rest have been either indifferent or his declared foes. Elijah thought he was such a one: "I only am left alone." And our blessed Lord foretold that it would be so with him: "Ye shall leave me alone," he said to his disciples. And sometimes it is so with faithful servants of God, as St. Paul before Agrippa and before Nero, when he said, "No man stood by me." And many a faithful missionary has known this awful loneliness; and had not God, for whom they alone witnessed, come and revealed himself to them, they could not have borne it. But this is the encouragement of the faithful yet solitary servant of God, that God will never let him be really alone, because the Lord himself will come and manifest himself to such servants, and thus fill them with his own joy. "My grace is sufficient for you." So spake Christ to the much-tried Paul; and so he speaks still to every one of his lonely witnesses, wherever they may be. IV. OR THERE MAY BE THE MANY, AND NOT THE ONE. The one may live in a very atmosphere of worship and service, and yet stand aloof from it himself. Have we not known families where every member is an avowed and faithful servant of Christ, and yet some one of their number stands separate and apart from all the rest? How is this? Sometimes such sad facts occur because, half unconsciously, but yet really, the reserved one is trusting to the godliness of the rest, and reckoning that that will serve for him without his becoming as they are. But let such remember that not one of us "can by any means redeem his brother, or give to God a ransom for him;" each one of us must personally and individually give himself to God. There is no praising in a crowd. There was but one at the wedding-feast that had not on the wedding-garment; but when the king came in to see his guests, he was at once detected, and cast out into the outer darkness. That is a never-to-be-forgotten fact. And what makes the sin of such the greater is that they were so favorably placed for gaining eternal life. Everything is in favor of an individual soul, if all those around him are pressing into the kingdom of God. He has but to go with the stream—not against it, as so many have to. How much increased, therefore, is their responsibility! Be thankful for such hallowed, helpful surroundings, and avail yourselves of them, as you should.—S.C. Psalms 145:7 Love’s full-flowing spring. This is what is meant by the abundant utterance told of in this verse. It is as the waters bursting out from a full spring—irrepressible, perennial, abundant; so when the memory of God’s great goodness possesses the soul, it leads to such outpouring of grateful expression as the psalmist here tells of. Now let us speak— I. OF THE SPRING ITSELF. It has two great sources. 1. God’s great goodness. The psalm tells much of God’s providential goodness—how "the eyes of all wait upon thee, and," etc. (Psalms 145:15, Psalms 145:16). And what a theme for never-failing praise this is! Who can reckon up the mercies of God given to us here and now, for the supply of our temporal wants, and for the comfort of our lives? Since this life is brief, earthly, inferior, of comparatively little worth; and yet how doth God care for it! He crowneth it with loving-kindness and tender mercy. But his "great" goodness has to do with the eternal life; and when we think of what he has done for that, we can see that his goodness is indeed great. Whether we contemplate the depths of sin and misery from which his grace has brought us up; or whether we tell of the glorious heights of joy, sanctity, and service, to which he is bringing us; or of the pure beauty and grace which prompted him thus to deal with us so utterly undeserving; or of the fearful cost at which he purchased us—even the precious blood; or of the present blessed help of his Holy Spirit, which we daily enjoy, and by which we are enabled to serve and glorify him, and to become channels of blessing to others;—when we think of all this, or of any part of it, our souls are lost in wonder as we gaze with awe and unspeakable gratitude on his great goodness. 2. The other source of this spring is God’s righteousness. "They shall sing of thy righteousness." To the guilty soul, trembling with fear of God’s condemnation, God’s righteousness is a source of terror rather than joy. But to him who has received God’s salvation aright, it causes his soul to sing for joy. For deep down in the heart of man is the conviction that nothing but righteousness can endure for ever; it is the permanent element in all things that do endure. Without it that which seems most stable, fixed, and sure will ere long perish and disappear. And even the goodness of God—his great goodness, unless there were righteousness at the heart of it, could not give the soul rest. It is because Christ is the Lord our Righteousness, as well as the Lord our Redeemer, that therefore we believe he is our Redeemer. In him we see how God can be just, and yet the Justifier of him who believeth in Jesus. And the righteousness of God is our soul’s support amid the manifold and many sorrowful mysteries of life. "Shall not the Judge of all the earth do right?" That is our deep conviction, though we cannot understand all that he does. We are sure that in good time all will be seen to be right, which now often seems to us most wrong. And there is yet another clement of joy in God’s righteousness—that it is sure to reproduce itself. "Good and upright is the Lord, therefore will he teach sinners in the way." Then he will teach me, he will satisfy my soul’s hunger after righteousness. II. ITS . They are pointed at in Psalms 145:6. 1. Men have been convinced of God’s righteous judgments. They" speak of the might of thy terrible acts." A solemn fear of God takes possession of them, they tremble with deep alarm, they are pricked to the heart. "When thy judgments are abroad, then the inhabitants of the earth will ]earn righteousness." Like the men of Nineveh under Jonah’s awful preaching, and like many a sinful soul since. Deep conviction of sin is wrought by the Holy Spirit, and it is along this channel God’s great goodness flows. 2. The proclamation of God s exceeding grace. "I will declare thy greatness." The psalmist sees and seizes the opportune time; and now, when the conviction of the Holy Spirit has prepared the way, sets forth the grace; for that is the greatness of God. Of the greatness of his justice and his power they already know; now they are told of the greatness of his mercy and of his readiness to forgive. Well is it when the Christian teacher can find hearts thus prepared; for then it is speedily seen that God’s Word does not return to him void. 3. For there follows the reception into the heart of the truth of God’s great goodness. They could not have afterwards abundantly uttered the memory of that great goodness, unless first they had believingly received it. Thus along these channels of conviction, proclamation of the grace of God, and believing reception of it, we come next to— III. ITS . Its storage in the memory. The truth of God’s grace had not merely glanced on the minds of those here spoken of, but it had come to stay. Hence it was treasured up in the reservoir of memory. Well is it when our minds are thus stored with memories of the grace of God—his great goodness to our souls. IV. ITS OUTFLOW. 1. In abundant utterance. Some keep a wretched silence, and say never a word for God; others, it’ they do speak, do so in such a half-hearted way that they might almost as well be silent. But those who have known the grace of God in truth, and realize the greatness of the salvation they have experienced, they will "abundantly utter," etc. Not alone their lips, but their lives, their look, their whole spirit and temper, will tell forth the vividness of their memory of God’s great goodness. And: 2. In song. "They shall sing of thy righteousness." The utterance will be a joyful one—a glad sound,—not a dirge or any other such mournful strain, but a song befitting the glad tidings of great joy which have been made known to them. May we learn this song!—S.C. Psalms 145:9 The Lord is good to all. I. NEVER WAS IT MORE THAN NOW TO INSIST UPON THIS BLESSED OF GOD. 1. For one main characteristic of the days in which we live is men’s sensitiveness to human suffering. From one cause and another they have become open-eyed and tender-hearted in regard to the terrible distresses which afflict such vast portions of the human race. And this sensitiveness and compassion are unquestionably from God, and are the product of that good and blessed Spirit of God, who "like as a father pitieth his children." He has been, so we believe, moving upon the minds of men, and has caused the bitter cry of human sorrow to pierce and penetrate, and rouse to practical help, many who before were but little conscious of, and less concerned about, the dark and deplorable facts that lay all around them. Here and there we find those who regard these sad conditions of society as inevitable, and therefore hopeless, and who look on with cynic doubt and disparaging suggestions; whilst others are bestirring themselves to find some sort of remedy. 2. But this very sensitiveness needs to be soothed and sustained, strengthened and guided, by the faith of the love of God. For else it will rush into wild schemes, which can do no good to those in distress, and will only recoil in many sad and terrible ways on those who devised them. Or else it will settle down into a hopeless despair, and to vain, frantic protests against what it deems the cruel laws under which men are condemned to live. 3. Nothing but confident trust in the love of God will avail. For all efforts to ameliorate the lot of our fellow-men demand patience and energy, and a hopefulness that nothing can quench. To face the gigantic evils of human life is no child’s play, no holiday sport, but real, serious, earnest work, from which all but the true-hearted will turn away. Apart from this, men cannot and will not persevere in the often apparently hopeless task of lightening the burdens which oppress so terribly so many of their fellow-men. II. FOR THE FOES OF THIS FAITH ARE FOUND, FOR THE MOST PART, IN THE FALSE OF MEN. Opinions which they seldom express openly, but which, nevertheless, paralyze their power for good, and hinder all the efforts which they make to mend or end the evils around them. These false opinions confront the truth of our text, and fight against it, and too often seem to get the better of it. 1. Now, one of these false opinions is this—that chance rules all. Life, according to this opinion, is as a mere chip on a stream, caught now by this eddy, now whirled about by that, driven by this current in one direction, and then by another in a different one; borne hither and thither, from side to side, the sport of every breeze and of every stray force that may bear upon it. Life, they say again, is a labyrinthine puzzle, the clue of which no man has found; and so men go groping on, hoping always to find the right turning, but quite as likely to take the wrong. The poor and the distressed are simply unlucky, the prosperous are but the favorites of Fortune, the fickle goddess who, they say, governs all our lives. Now, no doubt, there is much in human life that looks as if it were the result of mere chance. For it could not be foreseen, nor influenced by anything within our power; as, for example, of what parents we should be born, the kind of home which we should have, the circumstances amid which we should be trained, what constitution we should inherit, by what teachers we should be instructed. And many more and all-important elements in determining what our lives shall be, are, without doubt, beyond both our knowledge and control. Any hour of any day, in a moment, something may happen utterly unexpected by us, and which we could in no wise have helped or hindered, but which may have the effect of entirely altering, for the better or the worse, our whole future. Just as by one pull of a lever the pointsman shunts the entire train on to a different line, the effect of which will be to take it the whole breadth or length of the land apart from where it would have gone had that lever not been pulled. And so often is it with the effect of some seemingly insignificant and unforeseen event upon our lives. When, some years ago, the huge reef of rocks which barred one of the entrances to the harbor of New York was removed, who that did not know of the arrangements that had been made, would have imagined that there was any connection between the tremendous upheaving and shattering of those massive rocks, and the mere moving of a handle by a little girl on shore some miles away? But we know they must have been connected, and that, without the insignificant antecedent, the great result could never have followed. And similarly slight are many of the causes which make or mar a man’s life. Observing such facts, the old Greeks came to believe in the doctrine of chance. The universe, according to them, was but the fortuitous coming together of the atoms which compose it. And still there are those who, if not professedly, yet really, do believe that chance, good luck, fortune, and mere accident govern all things. But the doctrine is horribly and utterly false. It is only our ignorance of the connection between events that makes us judge as we do. In any manufactory, our ignorance of the relation of one process to another never leads us to deny that there is such relation. We are sure there is, though we do not know what it is. Why cannot we reason in the same way in reference to the various processes which go to make up our lives? We are not the sport of mere haphazard or blind chance, but we are under the wise, firm, loving rule of our Father in heaven; he is ordering, directing, and controlling all our affairs, and causing all things to work together for good to them that love him. 2. Another foe to the faith that "God is love" is the doctrine of destiny. It teaches that our lives are all governed by irresistible Divine decrees, and that we are happy or miserable, good or bad, saved or lost, according to Divine determinations made concerning us from the beginning, and entirely irrespective of our merit or demerit, or any choice or will of our own whatsoever. A vast theological system has been formed upon this basis, and is still upheld by many. It was first sketched out by St. Augustine, in the fifth century; but it was elaborated and developed into a rigid system by the great Protestant leader Calvin. According to this system, the human soul is helpless. From the foundation of the world it has been elected either to eternal glory or to eternal damnation; and to this latter awful doom the great mass are predestined, whilst only the few elect souls are ordained to eternal life. The author of this frightful. system himself says of it, that it is "decretum horribile fatem attamen verum." Such is Calvinism, this doctrine of destiny. It is marvelous how men with human hearts in them, men who had ever known a mother’s love or a father’s care, could have come to entertain and maintain dogmas so horrible and so heart-crushing as these. The stern and awful days in which both Augustine and Calvin lived may partly account for it; for they were such as stirred the darker and fiercer moods of men’s minds into terrible activity. And men, forgetting the whole spirit of the Bible, and oblivious of the great love of God in Christ, and failing amid their terrible days to see the innumerable proofs of God’s grace and goodness, set up their poor logic and their interpretations of particular texts, and they heeded not the gentler teachings of their own hearts, and so they forged and fashioned that dark creed which has saddened and bewildered and injured in many ways all those on whom its grim shadow has fallen. But it is a false creed, and to be scouted and abhorred of every truth-loving soul. It must be false; for it has the whole of the deepest instincts of the human heart against it, as well as the spirit of the whole Bible and the revelation of God in Christ. Furthermore, it is suicidal to the very aim and intent of God’s dealings with us, which is that we should love him with all cur heart, etc. But no man who really believes what this dreadful creed teaches can love God. If it were true, God would be a Moloch, and not our heavenly Father; a monster to be dreaded, and not the God and Father of our Lord Jesus Christ. A creed that has such result is thereby proved to be false, and it is therefore to be condemned by all good men. 3. The belief that we are the creatures of circumstances. III. "MAN’S TO MAN." Here is another fruitful cause of men’s doubt of the love of God. Also— IV. OUR SORROWS, AND YET MORE, OUR . These stand—must do so—in the way of our faith. The sinful heart is ever an unbelieving heart. It is only when "our hearts condemn us not," that we have confidence towards God. But let Christ lake away our sin, and then we shall readily believe.—S.C. Psalms 145:10 The inner circle of God’s worshippers. This psalm brings before us the glorious picture of universal homage rendered to God, and the reason of such homage, and the effects thereof. How vast the choir which celebrates this high praise! How varied the notes of their song! How high the value at which God estimates their praise, and how great is its volume!—it is as "the sound of many waters." In this verse we are shown both the inner and outer circles of this choir of God’s worshippers, and the intent is that we may be led to find and claim our place, not merely among all God’s works which praise him, but also among his saints who bless him. Consider— I. THE OUTER CIRCLE OF THE CHOIR. It is very large; for it includes all God’s works. 1. Such as are inanimate—the outspread earth, the mighty mountain masses, the great and wide sea, the heavens, and all the stars of light. 2. And such as have life. From its lowest vegetable forms up to the most lofty of all the creatures of God; from the meanest insect that for one brief summer day flies through the air, up to man made in the very image and likeness of God. 3. And such as have intelligence and will and a moral nature capable of knowing good and evil; for these also are among the works of God, though at the head of them all. And they all praise him in so far as they are his works. This cannot be said of our works. Too many of them discredit and disgrace us, and the less seen or said of them the better. But of God we can say, "All thy works praise thee." Examine them how we will, subject them to the severest scrutiny, and the verdict of the psalmist will remain unchallenged. The power, the wisdom, the skill, the goodness of God, are evident in them all. And this not alone in the greater works of God, but in those that are less known and are on a smaller scale. Most of them have no power or choice in the matter, others act on the impulses of mere animal instinct, and yet others who have intelligence and will, but, alas! a corrupt heart likewise, even they, in those regions of their nature where their evil will has no power, are compelled to render their tribute of praise. As it has been said, the ungodly are creatures of God, even if they be not of his new creation; and all that is in them that is of God in the structure of their body, mind, and will, unites, and cannot but unite, in the universal chorus with which all God’s works praise him. It matters not whether we survey his works in nature, in providence, or in grace. Of them all, when rightly understood, the same may be said—they all praise him. But all these—magnificent as so many of them are, and radiant with beauty and with ever manifold proof of the power, the wisdom, and goodness of God—these are yet but the outer circle. Consider, then— II. THE INNER CIRCLE OF THIS CHOIR, who ever worship God. This consists of the saints of God. "Thy saints shall bless thee." But: 1. Who are God’s saints? The name has fallen into ill repute. It is a term of scorn, of contempt, of dislike, in the mouths of not a few. They hold and affirm that if a man is called a saint, it is because he is either a hypocrite or a fool. It is because the world has seen too many sham saints, that it thus speaks of all saints. Hence no one now would dare to say of himself, however much he might hope it in his heart, that he was one of God’s saints. The Church of Rome professes to be able to make saints. Her canonization is held to entitle any deceased individual to a right to a place amongst God’s saints. But will any one take upon himself to show that the saints of the Roman calendar are all of them thus entitled? We hope they are; but we cannot say there is no room for doubt. Man-made saints are ever of a questionable kind. Nor is it essential to be numbered amongst God’s saints that we should no longer live here upon earth. Those of whom the psalmist speaks were not dead, but living people. They might be poor, tried, troubled, tempted; but amid all such circumstances they lived here on earth as God’s saints. Nor were they absolutely Perfect. Some of them were very far from that; and we do not know where to find any such now. There have been self-deluded, though well-meaning people, who have professed perfection; but to other eyes their perfection has not been evident. They have been good, devout, kind-hearted, and truly religious people; but flawless, faultless, they have not been. And where are there any such? But if the name of saint belongs only to such, then there are no saints, and there never have been. But they are those of whom it may be said that the whole trend and aim of their lives is to do God’s will. They trust him, they love him, they worship him, they seek ever to obey him. It is the steady aim and honest endeavor of their lives, and in the main and increasingly they do walk with God and are well-pleasing in his sight. And, blessed be God! there have been, and there are, many such—the good Lord make all of us such!—and these are the saints of God. Not flawless, immaculate, perfect People, but those who come nearest to it of all people living. They are the salt of the earth, the light of the world, the elect Church, God’s best gift to our world. They are found in every Church, they are confined to none. No Church is without them; none has them all. 2. These form the inner circle of God’s worshippers. Their prerogative and privilege the highest of all. For they are more than others. God has not dealt with any others as he has with them. To them he has opened the treasure-store of his grace, and blessed installments of what shall be fully theirs one day, they both here and now enjoy. They are the temples of the Holy Ghost; they are inheritors of eternal life. And they glorify God more than others. It is the aim and bent of their lives. Through them many other precious jewels of God are taken up out of the mire of sin, in which they have been long lying, and they witness for God amid the world of the ungodly. God is their exceeding Joy, and they are his beloved. For them God orders his providential government. They are as the apple of his eye, and for them God’s well-beloved Son was given up to die, and the Holy Ghost was sent and yet abides in the world. "And it doth not appear what they shall be." 3. And they render special worship. The other works of God praise him, but his saints bless him. That is more than praise; for though we praise that which excites our admiration—as do skill, genius, wisdom, power—yet we only bless where our love is stirred. Admiration is good, but love is that in which God delights, and only his saints can render him that. Admiration, that which excites our praise, may leave our heart cold and uncheered; but love enkindles a blessed inward fire, which illuminates and cheers the heart wherein it burns. Those who bless the Lord are blessed of him, and blessed they are. III. THE FROM ONE TO THE OTHER. From the outer circle to the inner. 1. For men it is possible. For it has often been accomplished. Every regenerated heart has been translated from the one to the other, and the transition is ever taking place. And the whole Bible is full of declarations and directions on the matter. To bring it about is the aim of all God’s dealings with us. 2. And the means are plainly shown. Let there be the desire to enter into this inner circle, then the steps are the renunciation of all known sin; for it is sin alone that keeps us back. Then the surrender of the will to God, that which he means when he says, "Give me thine heart." This will involve obedience to God’s commands, and then, for the maintenance of all this, and for the full entrance into the state of grace, let there be continual trust in God to do his work in your soul. 3. And how infinitely desirable all this is! For our own sake, for that of others, and for the honor of Christ.—S.C. Psalms 145:14 For the fallen and the falling. How different are the ways of him whose everlasting kingdom and enduring dominion are told of in the previous verse, from the ways of the world and of hard and selfish men! Vae victis! is the world’s verdict, and the facts of life too often confirm it; but the Lord, he is the Savior of the unsuccessful, the Speaker of heart-cheering words to the crushed ones in life’s stern conflict, and the Performer for them of corresponding deeds. I. THE TWO CLASSES OF PERSONS HERE SPOKEN OF. 1. Them that fall. How many of these there are in the secular struggle! The fight for mere life is not seldom so severe that many are beaten down, and unless men have some upholder, some strong support and prop, there would be no hope for any of them. And in the social struggle: there is the perpetual effort to advance in position; but there are many who are not only utterly unable to raise themselves to a higher social grade, but are unable even to maintain the position in which they now are; they are on the verge of a precipice, and they are in constant peril of falling over and down. And in the intellectual struggle: how the eager scholar strives, but the contests seem to get harder every day, and the overtaxed brain too often threatens to give way altogether! And there is the physical struggle: the conditions of life are often so destructive to health that they render full vigor of body an unattainable thing, or, if at first preserved, inevitably and speedily lost, and then what can a man do? And, above all, there is the spiritual struggle, to keep the garment of the soul unspotted, and the heart pure, and the will steadfast and true to God. Ah, how difficult is all this! How often we are compelled to confess, "My feet had well-nigh slipped"! How many are there of these fallen or falling ones! 2. And then, there are "those that be bowed down." They do not fall, but it is with bent form and weary feet and burdened spirit that they stagger on as they best can. How frequent are the cries and complaints of such bowed-down ones heard in these Psalms (see Psalms 42:1-11; etc.)! II. SEE WHAT THE LORD DOES FOR THEM. 1. He upholdeth the falling ones. Illustration: the woman taken in adultery (John 8:1-59.; Luke 7:37, etc.). He does this by, as in these cases, gracious words; or through human ministries of sympathy and help; or by the kindly ordering of his providence; or, and yet more, by the ministry of the Holy Spirit shedding abroad in our hearts the love of God. 2. He raiseth up them that are bowed down. (Luke 13:16.) The world says that the weakest must go to the wall; but the Lord’s thoughts concerning them are far otherwise. And so, also, have been and are his deeds. The saints on earth and in heaven attest this. III. GOD THUS DEALS WITH THEM. Because God is love. So he wins trophies of his grace; and his most devoted servants, and successful workers; and thus he encourages all men to trust in him. IV. IN WHAT WAY SHOULD WE RESPOND? By rendering heartfelt praise; by imitating his example; by turning to and trusting him for ourselves; by making known his grace.—S.C. Psalms 145:16 The opening of God’s hand. We are wont to admire much in our fellow-men the open hand, the free, generous impartation of what we have to those who have not. It is by no means too common a sight, but a very pleasant one when it can be seen. Close-fistedness is much more the rule than open-handedness. But God is the God of the open hand; the bounteous Benefactor of all, of good and bad alike. And not alone the love of God is shown, but his power likewise. With what toil and stress do we accomplish our works! what strain of effort we put forth! But God has but to open his hand: he speaks, and it is done; he commands, and, etc. All the processes and products of nature are but the opening of his hand; thus simply, and with the august and Divine spontaneity of omnipotence, he supplies and satisfies the innumerable, varied, ever-recurring, and vast necessities of all his creatures. I. HOW ARE WE TO This? Certainly the broad declarations of this verse need explanation. Hence we remark: 1. That the desires which God will thus satiny do not mean all desires. Those of the wicked God does not satisfy. He may at times seem to; but ask the wicked themselves whether even then they are satisfied. They are not, and never can be. And there are many foolish and mistaken desires of good men which God does not satisfy; it would be ill for us if he did. 2. But they are the desires which he himself purposed that they should be satisfied. He created them, and designs that they should be met; they belong both to the body and the soul; they have to do with time, and with eternity likewise. 3. The universality of the text must not be insisted on even for these. For it declares only what is the general order of God’s dealings with his creatures; it is his rule, but that rule has many exceptions. The lower and lesser purpose of satisfying our desires may have to give way to one that is higher and greater. This is the meaning of all the afflictions of the righteous. 4. Nevertheless, the rule holds good. God does open his hand, etc. We are apt so to gaze on the exceptions as to lose sight of the rule; this is wrong and hurtful every way. 5. And God acts in varied ways, not in any one way only. For all creatures other than man he ministers directly to their need; but for man he employs our own faculties, and thus only indirectly are our desires satisfied. II. WHAT IS ITS PROOF? Many think in their hearts, and some openly say, that it is their own efforts that secure to them the satisfaction of their desires. God does not give to them their daily bread—they earn it; man is his own provider. Hence they demur to such declarations as in this verse. But a little reflection will show the fallacy of such thoughts; for: This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ THE psalter ends with a cluster of "Hallelujah Psalms," five in number, all of them both beginning and ending with the phrase. In the Hebrew none of them has any" title;" but it is generally considered that the Septuagint title of the majority—ἈγγαίουκαὶΖεχαρίου—embodies a true tradition, and that they are the "Songs of the Return from the Captivity," added to the Psalter by the Prophets Haggai and Zechariah. They form a portion of the daily morning service of the Jews. Psalms 146:1-10, praises God as the only true Helper. Metrically, it fails into two portions—a short opening strophe of four verses (Psalms 146:1-4), and a second longer strophe of six verses (Psalms 146:5-10), setting forth the blessedness of those who take God for their Help. Psalms 146:1 Praise ye the Lord (comp. on Psalms 111:1). Praise the Lord, O my soul (see Psalms 103:1, Psalms 103:2; Psalms 104:1, which only differ in the verb used—"bless" for "praise"). Psalms 146:2 While I live will I praise the Lord. Nearly identical with Psalms 104:35. It is our duty towards God to be always praising him, if not with the lips, at any rate with the heart. I will sing praises unto my God while I have any being. Identical with Psalms 104:33. Psalms 146:3 Put not your trust in princes (comp. Psalms 118:10). Israel was always apt to trust in bureau rather than Divine help. Now it was Egypt (Isaiah 30:2; Isaiah 36:6), now Assyria (2 Kings 16:7), now their own kings or nobles. At the time of the return from the Captivity, too much was expected from Zerubbabel and the other "princes." Nor in the son of man. The Prayer-book paraphrase, "nor in any child of man," brings out the sense. Confidence in human aid of whatever kind is forbidden. In whom there is no help; or, "that hath no saving power" (שׁוּעה). Psalms 146:4 His breath goeth forth, he returneth to his earth; or, "when his breath goes forth"—i.e; when he breathes his last—"he returns to his earth," i.e. to the earth of which he was made (Genesis 2:7, Genesis 2:19). In that very day his thoughts perish. All his schemes and projects (’eshtonoth, a word not occurring elsewhere) come to an end—are nipped in the bud—perish. So weak is he, and not to be depended on. Psalms 146:5 Happy is he that hath the God of Jacob for his Help. "God of Jacob" is a favorite expression in the later psalms, where it almost supersedes the phrase, "God of Israel" (see Psalms 76:6; Psalms 81:1, Psalms 81:4; Psalms 84:8; Psalms 94:7; Psalms 114:7; Psalms 132:2, Psalms 132:5; and the present passage). It is rare in the historical books and in the prophets. Whose hope is in the Lord his God (comp. Psalms 22:9; Psalms 39:7; Psalms 62:5; Psalms 71:5, etc.). Psalms 146:6 Which made heaven, and earth, the sea, and all that therein is. Who is, therefore, an omnipotent Help, the very opposite of "the son of man, in whom is no help" at all (Psalms 146:3) Which keepeth truth for ever; i.e. who keeps all his promises, and has promised his help to all such as call upon him faithfully (Psalms 145:18). Psalms 146:7 Which executeth judgment for the oppressed (comp. Psalms 103:6, "The Lord executeth righteousness and judgment for all that are oppressed"). Israel’s history was an ample comment on this text. Which giveth food to the hungry (comp. Psalms 145:15, Psalms 145:16, and the comment ad loc.). The Lord looseth the prisoners. Either captive nations, as Israel; or individuals, as Jeremiah from his dungeon (Jeremiah 37:16, Jeremiah 37:17), Daniel from the lions’ den (Daniel 6:23), Peter from his prison-house (Acts 12:7-10), and the like. Deliverance from the bands of sin may also be intended. Psalms 146:8 The Lord openeth the eyes of the blind (comp. Isaiah 35:5). The spiritually blind would seem to be meant, rather than the physically blind, since there is no record of any restoration of physical sight in the Old Testament. The Lord raiseth them that are bowed down (see Psalms 145:14). "Bowed down," i.e; under the hand of oppressors. The Lord loveth the righteous. This lies at the root of all, and shows that the various deliverances spoken of in Psalms 146:7-9 are to be understood as deliverances of the righteous out of their troubles. Psalms 146:9 The Lord preserveth the strangers. God’s goodness leads him not only to protect the righteous, but also to lend his special help to the weak and afflicted classes. "The stranger, the fatherless, and the widow" are constantly mentioned in the Old Testament as peculiar objects of the Divine care (Exodus 22:21, Exodus 22:22; Leviticus 19:33, 34; Deuteronomy 10:18; Job 29:12; Psalms 82:3; Isaiah 1:28; Jeremiah 7:6, etc.). He relieveth the fatherless and widow; or, "upholdeth" (see the Revised Version). But the way of the wicked he turneth upside down (comp. Psalms 145:20). His merciful protection of his saints leads him to overthrow the goings of the wicked, who are their enemies. Psalms 146:10 The Lord shall reign forever (comp. Psalms 10:16; Psalms 145:13). Even thy God, O Zion, unto all generations. On the restoration of Israel to its own land, Jehovah becomes emphatically once more "the God of Zion" (see Zechariah 2:10; Zechariah 8:3). And this he remains "to all generations," since the Church of Christ is now the true Zion (Hebrews 12:22). Praise ye the Lord (see Psalms 146:1). Psalms 146:1-10 Three fulfillments. There are three ways in which these verses (or most of them) have been or are fulfilled. I. IN DIVINE . In God’s dealing with his people Israel. 1. Israel found, again and again, that it was not in human alliances, but in the living God, that its true help was found (Psalms 146:3-5). Princes and powers proved to be but broken reeds; but while Jehovah was sought and served, everything was secure. 2. Israel in captivity found its true hope and help in the living God. Though they were strangers in Babylon, yet they were not unkindly treated, and some of them rose to high places in the kingdom (Psalms 146:9). Afflicted with "judicial blindness," they gained enlightenment in the land of exile, and learned truth there (respecting the Divine unity) which they never lost (Psalms 146:8). God’s word of promise was fulfilled, and he proved himself to be the Lord of truth and faithfulness, and the Lord of all power and might (Psalms 146:6). God "lifted up" their hearts when "bowed down;" he gave them the precious hope of restoration; he opened the prison door and set the captives free (Psalms 146:7). Thus he executed judgment for the oppressed (Psalms 146:7), as he had done more strikingly when Israel groaned under the bondage and hardships of Egypt. II. IN THE LIFE AND WORK OF JESUS CHRIST. In the course of his ministry our Lord wrought these wonders, conferred these very blessings with a kind and bountiful hand. He fed the hungry in their need (Matthew 14:1-36; Matthew 15:1-39.). He set free the poor lepers who were bound fast by stern prohibitions, and let them return to their own home, and released those who were enslaved still more sadly by demoniac possession. He opened the eyes of those who had lost their sight, or were actually born blind. He raised up the prostrate paralytic, and straightened with gentle hand the woman that was so "bowed down that she could in no wise lift herself up" (Matthew 9:1-38.; Luke 13:1-35.). He showed kindness to "the stranger," to the Samaritan leper, to the Syro-phoenician woman. He was most gracious to those who were "bowed down" under the weight of social hatred and contempt; he "raised" the publican and sinner, and gave them a place by his side in his kingdom. III. IN OUR OWN . The Lord Jesus Christ now, by the means of his sacred truth and by the power of his Divine Spirit, does "greater things than these" at which men marveled when he lived on earth. 1. He satisfies the hungry and thirsty souls with heavenly wisdom. We earnestly, perhaps intensely, crave the truth which, try how we may, we cannot discover by our own efforts—the truth about our God and ourselves, and the way to life eternal. He who is himself "the Way, the Truth, and the Life" can and does minister to our hungering hearts, and gives us the bread of which he that eats never hungers more. 2. He breaks the bonds of those who have been bound down; he looseth the prisoners—those enslaved by vice and sin, held fast in the cords of their own iniquity, needing a Divine hand to release them (John 8:36). 3. He enlightens our understanding, he illumines our soul, so that we see that to which we had been blind before—our own sinfulness, the freedom and fullness of the grace of God, the blessedness of his salvation, the liberty of loving service. 4. He gives rest and peace to the burdened spirit. We have been "bowed down" under the weight of conscious guilt; but in Jesus Christ we have peace—deep, true, lasting; the peace of God—Christ’s own peace (Romans 5:1; Philippians 4:7; John 14:27). 5. He offers his friendship to the obedient; he "loveth the righteous." We are his friends if we keep his commandments; he "will love us and manifest himself to us if we keep his Word," BY S. CONWAY Psalms 146:4 Thoughts that perish. It has been remarked that whilst in so large a part of the Bible we have the history of the Church, in the Psalms we have the voice of the Church. And a very varied voice it is—varied as are the vicissitudes and manifold experiences of the people of God. But here, at the close, the tremulous tones of sorrow and distress, of fear and anxiety, and of piteous pleading, which we have so often met with, are all hushed, and instead, we have one jubilant note of praise—at eventide there is light. It is with this Book of Psalms as it is with those who love it most, that both for it and them there is this bright and gladsome ending. But it is for them only. Here, in the words which are before us, a very different termination is contemplated. The enemies of God and of his people are spoken of; and concerning them and their utter extinction, the psalmist declares that not only do they die—their "breath goeth forth"—but their bodies crumble into dust—"he returneth to his earth"—and even their very thoughts perish. They may have boasted loudly of what they would do—have breathed out threatening and slaughter; but death comes, and in that very day their thoughts perish. Now, in considering this declaration, let us— I. EXPLAIN ITS MEANING. 1. It tells of men’s thoughts. Thoughts are the rulers and real governors of men. The power of thought is man’s noblest faculty, and its results are more far-reaching than that of all his other powers. By it he is distinguished from, and raised above, all the rest of the creation of God; and upon the use of this faculty depend his character and condition now, and his eternal destiny beyond the grave. 2. But it is said that men’s thoughts perish. This is not true of all thoughts of men, for many of them do not perish, but live with a vigour and vitality, after the death of him in whom they originated, far greater than ever they possessed during his lifetime. And this has to be said even of many of those thoughts which it were well for men that they should perish; for embodied in books, imprinted on the hearts and nature of children, transmitted from one generation to another, it is all too plain that evil thoughts may live on, and work wide mischief, though the men whose minds first conceived them have long passed away. Happy would it have been for us if their thoughts had perished with them; but they have not, and in a very real and awful sense, "he that is unholy is unholy still, and he that is filthy is filthy still." And assuredly good thoughts do not perish. What is the Bible, but the record of holy and precious thoughts, which have by no means perished, and which are fruitful of good now, perhaps, more than at any previous period since they were given to the minds of the holy men of old who spake or wrote them down? And what do we not owe to the recorded or remembered thoughts of good men now no more? How the deep convictions of such men, expressed not only in words, but in their lives, have influenced those who have come after them, even to many generations! It is, therefore, certain that all men’s thoughts do not perish in that very day on which they die. But our text is true of all unembodied thoughts. Like as it was needful for God to become incarnate if men were to fully know him, or, indeed, to know him at all, so those spiritual product of our minds—our thoughts—must take form and substance, body and shape, if they are to have any influence upon ourselves or others. And they do this in many ways. They are seen in character. "As a man thinketh.; so is he;" so that we can reason back from a man’s character to the nature of his thoughts. And in the character of others. Now, a man’s children reveal not seldom what he is; what his main thoughts have been are shown by the impress they have left on them, and this both for good and evil. And they are heard or read in his words—in a man’s letters, or books, or discourse—and thus their influence is made permanent. And in deeds. These stereotype thought, and make for it an abiding power. Now, such thoughts do not perish with a man’s earthly life; they continue, and often increase in power. But all other thoughts perish—all such as are merely thoughts, and have never been embodied in character, or word, or deed. And there are a vast number of these. Mere purposes and intentions that remain such. The psalmist is comforting himself with the reflection that the wild, cruel purposes of the foes of God’s people will all come to naught when those who have formed them die. And for the blessing of the Church of God, what a host of these thoughts have perished! And so, too, with good intentions, if they are not acted on. The road to hell is paved with such. Death comes, and "in that very day," etc. II. ITS TRUTH. The endeavors against Israel in Egypt. The destruction of Sennacherib. Haman’s wrath and discomfiture. Deliverances of the Church in the age of the martyrs, through the death of persecuting emperors. Destruction of the Armada, etc. And there have been illustrations also on the side of those who had cherished good purposes, but put off fulfilling them. Felix, who said to St. Paul, "Go thy way, and at a more convenient season," etc. Herod, who heard John the Baptist gladly, but ended by putting him to death. And the sad but large army of the waverers and unready ones, who are found in every rank and order of society, in the Church and in the world, in public positions and in such as are obscure. All these furnish proof and illustration of our text. And there was that rich fool to whom God said, "This night thy soul shall be required of thee," etc. (Luke 12:16, etc.). III. POINT OUT ITS LESSONS. They are such as these: 1. Of thankfulness; that God so puts an end to the evil purposes of evil men. 2. Of diligence. "What thy hand findeth to do," etc. Have done with the halting, wavering, fruitless thinkings, and do what God would have thee do; and at once, lest thy thoughts perish with thee. 3. Seek to have thy mind filled with thoughts that will not perish, but that shall live and bless thee and many more besides. 4. Commit thine heart into God’s keeping; "for out of it are the issues of life." 5. By surrender to Christ hasten the day when all thine evil thoughts shall perish from out of thy mind, and Christ’s thoughts shall take their place.—S.C. Psalms 146:5-10 The happiness of him that hath the God of Jacob for his Help and Hope. These verses are a statement of the solid reasons of that happiness. I. THE LORD’S POWER. (Psalms 146:6.) He is the Creator of the heavens and the earth, "the sea, and all that therein is." He is the mighty God, and infinite in power. II. HIS ETERNAL TRUTH. He is faithful to his Word; he "keepeth truth for ever." None ever trusted in him and found his Word to fail. Contrast this with human help. III. HIS . See what an array of poor, helpless, and miserable ones are here enumerated as the special objects of his goodness. 1. The oppressed. (Psalms 146:7.) For them, when none else can or will, he executeth judgment, and avenges them of their adversaries. 2. The hungry, the starving poor; to them he giveth food. 3. The prisoner; those immured in the tyrant’s dungeon, or shut up in rigid captivity. 4. The blind. In all ages, in the lands of the Bible, blindness was a calamity as common as it was terrible; to give them sight was, therefore, one of the chiefest mercies of God, and declared his bounty and goodness as great indeed. 5. The bowed down. What a vast company of these human experience has ever furnished! The burden of care, the weight of responsibility, the crushing power of sorrow,—these are ever at work to recruit the ranks of the bowed down. But it is the Lord’s special office—an office to the fulfillment of which not only the psalmist here, but myriads of God’s people in all ages, bear their testimony, to raise up them that be bowed down (Luke 13:10-17). 6. The strangers. In our day, in Christian lands, the stranger is not so forlorn a being as he undoubtedly was in the days of the psalmist. Then, to live on the other side of a river flowing between one territory and another, made a man a rival, a foe, as the very etymology of the word "rival" tells, and bound you to treat him as your deadly enemy. Hence, for a man to be a stranger in a strange land was to be exposed to all manner of insult and wrong, and to be in continual peril of life itself. Israel had been such a stranger, and knew all the miseries of such a lot; but he here bears his testimony that "the Lord preserveth the strangers." 7. The desolate by bereavement. The fatherless and the widow are selected as types of the most desolate of all. Remember the parable of the importunate widow as showing the peril of oppression on the part of cruel adversaries, and of neglect and injustice on the part of a corrupt and unscrupulous judge. If God did not interfere for these desolate ones, none other would. But "he relieveth," etc. Such is the compassion of the Lord our God; and when a man knows this, not merely by hearing of it, but by actual experience, how can he keep from rendering praise to the Lord? The very stones would cry out if he were silent. IV. HIS PERFECT . Hence it is that he executeth judgment for the oppressed, He will not suffer wrong to prevail; but" the way of the wicked he turneth upside down," for "the Lord loveth the righteous." It is delightful to think of the compassion of God; but even that would not so stir our hearts were it not that it is all based on righteousness. Man’s great longing is for justice—right between man and man—but as yet he has never fully attained to it; and he never will until the righteous Lord, who loveth the righteous, is recognized and rejoiced in as our Lord and King. But even here and now God gives us to see his righteousness; for have we not read and heard of and seen, and that again and again, "the way of the wicked" turned "upside down"? Here, again, is another full-flowing fountain of praise. V. HIS REIGN. (Psalms 146:10.) Even could we attain, as one day we shall, to the joy of witnessing the Lord’s righteous, loving, and holy rule thoroughly and universally established, his kingdom actually come, and his "will done on earth, even as," etc.; yet, if it were but a passing and temporary dominion, destined after a while to come to an end, how that would sadden all our hearts, and silence the praise that would otherwise rise perennially towards God the Lord! But "the Lord shall reign for ever … unto all generations." Well, therefore, may we, and will we, praise the Lord.—S.C. Psalms 146:5 The God of Jacob. There is true blessedness in the service of God. Listen to the oft-repeated declaration of joy in God with which these psalms are full. "As the hart panteth," etc.—such is the constant theme. And the like declaration is found throughout the Old Testament. And in the New Testament likewise. If we had a Book of Psalms in this, as in the former part of the Scriptures, we should find that the joy of God’s people in him was realized in no less degree, and sung of in no less exalted strains. For we have the record of Christ’s servants, who, though mournful, were yet always rejoicing. We see SS. Paul and Silas in their dark prison cell at Philippi, and we hear the psalms in which they sang aloud their praises unto God at that midnight hour, amid all the pain and outward misery of their lot. And we read St. Paul’s letters, written during his imprisonment at Rome—such as that to the Church at Philippi, the key-note of which is joy. And we clearly gather from all this that the service of God was no less blessed in the days of the New Testament than it was in those of the Old. And we find our Lord beginning his first great sermon with the eight-times-repeated declaration of blessedness for his followers. And when in the depths of his own sorrow, when the shadow of the cross enshrouded him, and its darkness was such as could be felt, even then he told of his joy, and prayed that his disciples might share therein. And the universal consciousness of men attests that God is the soul’s true Solace and Strength; the widespread profession of religion in our day is but the confession of the human heart of its need of God; man’s weak, wayward will too often hinders from full obedience to what conscience declares, but it has not hindered nor destroyed the declaration itself. The young ruler went away sorrowful, but his sorrow was the confession of the blessedness he had lost. But his conduct, and that of those numerous ones who cannot bring themselves altogether to reject God’s call, alike show the conviction within them that, as our text declares, "happy is he that hath the God of Jacob for his Help," etc. But if those who never heartily act upon it nevertheless have this conviction, how much more deeply is it felt by those who yield to it, and who seek and find that God whose service is ever blessed! But here the happiness of God’s service is especially connected with the fact that God is the God of Jacob, and that the Lord was his God. The reason of this was because— I. THE GOD OF JACOB IS ONE WHO COMES NEAR TO US, SO THAT WE MAY KNOW HIM. It was so with Jacob. See in his history how often God came near to him—at Bethel, when serving with Laban; at Peniel; and at yet other times and places; so that there is left upon our minds the conviction that it was the continual privilege of Jacob to enjoy this communion with God. God was Jacob’s God because he was thus willing to come near to Jacob, and to be known by him as his God. Now, such knowledge of God as this must minister to the happiness of a man. Where should we be, in the midst of all the bewildering confusion of affairs, as it seems to us, unless we had the faith of God? What a cage of wild beasts this world would quickly become were the faith of God to disappear from men’s minds! In times of ease and prosperity, when men have more than heart can wish, and fare sumptuously every day, they may imagine that they can do without God; and, so far as any acknowledgment of him on their parts is concerned, they do deny him altogether. But in the dark hours of life, and when heart and flesh fail—as sooner or later they will—then the need of God is felt and confessed as it ought always to have been; then it is seen that "happy is he that hath the God," etc. And it is seen by him who hath such Help not in dark hours only, but at all times. Who can tell the quiet of mind, the holy strength, the calm patience, the unquenchable hope, the unfaltering trust, that are begotten of this most blessed Help? And as he was willing to reveal himself to Jacob, so will he to us; and in Jesus Christ our Lord he has revealed himself, and promised to be with us always. "God made us for himself, and our heart has no rest until it finds rest in him." II. NOT ONLY MAY WE KNOW HIM, BUT HE IS ONE WHO KNOWS US. "He knoweth the way that I take." With what constant interest does God appear to have watched over all the way along which Jacob had to go! When Jacob did not think God was near him, he was so, as at Bethel. And at the end of his life he tells of God as "the God who fed me all my life long … the Angel which redeemed me from all evil." He was not to Jacob, he need not be to us, any mere abstract, far-away Being, but one God. It is true of us who trust him that he interests himself in our concerns. In all that affects his people he takes a living and a loving interest—not alone in their religious life, but in their secular, business, everyday life as well. Do let us believe this. We are very apt to forget it, if not question and almost deny it. But God is called the God of Jacob for this very reason, that we may joyfully know him as the God who careth for us at all times. III. AND BECAUSE JACOB SO US ALL. God is often spoken of as the God of Abraham and of Isaac. And so he was; but they lived on so lofty a plane—were, especially Abraham, such heroes of faith, that we, poor, feeble, imperfect, stumbling, falling people that we are, fail to get much consolation out of that name. But when we are told that he is the God of Jacob, then we come to see that he is just the God such as we all need. We want a God who will be gracious, and will not cast us off and throw us over because of our sins. He will punish us for them, as he did Jacob, and hold us down to the punishment until we will let the sin go; but he will not cast us off. No; he is the God of Jacob, and we are all of us far more Jacobs than we are Abrahams. And he will ever keep before us bright hope. All along through the weary way that the patriarch had to take he Was cheered by the promise of God which he had received at Bethel. He never forgot it; it shone like a beacon-light before him, and its good cheer never left him. The opened heavens, the throne of God, the ladder uniting earth and heaven, the angels ascending and descending,—this vision, ratified with repeated promise, was the mainstay of his soul, and enabled him to go forward on the way God had appointed for him. IV. AND IT IS THUS GOD DEALS WITH US. We have "the hope set before us," and, "looking unto Jesus," we are strong to run the race set before us. And meanwhile we have given to us blessed installments of what hereafter we shall abundantly receive. We have, or may have, the sense of God’s forgiveness, the blessedness of the pure in heart, the joy of God’s presence, and the fellowship of the Holy Spirit; and each of there precious gifts serves but to confirm and intensify our hope. But the all-important question is—Have we the God of Jacob for our Help? We may not have, but yet we may have, very much that is good and fair. God may fill your veins with health, your coffers with gold, your rooms with all things of beauty, and your whole life with comfort and outward ease. "But you are like in such case to those trees which in the winter-time are called Christmas-trees. One feels a kind of pang at the first sight of such a tree. No doubt it is beautiful in its way, with the little lights twinkling among the branches, and the sweet gifts of affection hanging from every spray. But the tree itself—are you not sorry for it? Rooted no longer, growing no more. No more circulation of the living sap, no more sweet discoursing by its means between air and soil, between soil and air. The last waves of its life are sinking, and the more you hang upon it and the more you gather round it, the faster it will die" (Dr. A. Raleigh). And if our hope be not rooted in the God of Jacob, we are like one of those trees. Loaded, it may be, with all manner of pleasant things, and surrounded with affection, but dying all the while. Let it not be so with us, for it need not.—S.C. BY R. TUCK Psalms 146:3 The vanity of human trusts. "Rely not even on pious princes, they are but men, and many princes will be arrayed against you; but trust God. This sentiment was naturally awakened by the circumstances of the period of return from the Captivity, to which these psalms belong." "This psalm was evidently composed for a time of great national depression, when the community, sick of dependence on the favor of foreign princes, turned more and more to the thought of the eternal righteousness and faithfulness of Jehovah." "Oh, how wretched Is that poor man that hangs on princes’ favors!" "The word employed, n’diblm, means primarily free-will givers or benefactors, so that it is not the capriciousness of earthly potentates that is in view, but their inability, willing or not, to render substantial assistance." I. THIS IS THE LESSON WHICH THE RACE HAS TO LEARN. In the light of it may be read the story of humanity. That story begins with the safety and innocence of free-willed, voluntary dependence. It passes into the peril and disaster of self-reliance. Ages unfold a thousand forms in which man vainly tries to remedy the disaster into which he has brought himself by relying on the aid of his fellow-man. The universal hopelessness of such reliance, however tried, will bring round the race at last to the safety and virtue of full and entire and obedient trust in God. II. THIS IS THE LESSON WHICH THE HAS TO LEARN. It is the lesson to be learned in every life that is lived; and yet some never seem to learn it. The more marked instances of the untrustworthiness of man, which sometimes bring about our material ruin, are but prominent and impressive illustrations of an insufficiency which belongs to humanity, and is found in some degree affecting every form of human relation and alliance. Measures of trust in men are permissible, and bring much of the restfulness and joy of life; but absolute trust in man is never safe. Even from our dearest and best friends of earth we learn to turn to God, and find in him, and in him alone, our soul’s refuge and rest.—R.T. Psalms 146:5 "The God of Jacob." It is suggestive that Jacob should be thus singled out, and God should be presented in the special relations that he bore to that particular patriarch. God is the God of Abraham and of Isaac; but while there is much to be learned of God from his relations to them, there was—and in an unusual sense there was for the returned exiles—something special to learn about God from his relations with Jacob. The point of interest seems to lie in these contrasts. I. ABRAHAM AND ISAAC LIVED, ON THE WHOLE, RESTFUL, QUIET LIVES; JACOB LIVED A LIFE OF STRAIN AND CHANGE. The impression left on us by the lives of Abraham and Isaac is that of peaceful careers. Their movements were quiet tribal migrations, and the troubles they passed through were only family experiences and neighborly quarrellings. From them we learn what God is in relation to the usual and commonplace in human experience. But Jacob was a man who was tossed about from the beginning to the end of his days. A quiet, home-loving man, who was never permitted to be quiet. He had a life full of stern experiences; the strain was on him right up to life’s close. We cannot wonder that the returned exiles, who found they had entered upon a very hard experience, should think of Jacob, and comfort themselves by recalling what God had been to him. The "God of Jacob" is the God of the checkered life. II. ABRAHAM AND ISAAC HAD, ON THE WHOLE, GOOD NATURAL ; JACOB HAD A TAINT OF EVIL IN HIS NATURAL . God is the God of those who are born amiable, as Samuel was; and the most beautiful flowers of character are those in which grace is triumphant in sanctified amiability. And yet most of us turn anxiously to inquire what God was to Jacob, who was not born amiable, who carried from his mother a guileful, grasping, and over self-reliant taint of evil. God could be the God of Jacob. True, a man with such a disposition will make for himself a hard, stern life. And it is well for him not to have that easy life which would only nourish his evil. But God is in full and direct relations with the man in whom principle is struggling for mastery over frailty. But that just describes Jacob, and may just describe us.—R.T. Psalms 146:6-8 Satisfaction in the activity of God. Herein is a marked contrast between Jehovah, the God of revelation, and all the gods which men have of themselves created. Man always imagines his supreme God as quiescent, impassive, eternally still. Revelation presents to us God as ceaselessly active, never still, everywhere working. All creation, involving sustenance, involves the constant energy and enterprise of God. Brahma is the infinitely silent one. The figures of a Buddha embody the perfection of listlessness and indifference. The Lord Jesus Christ gave us our primal and essential thought of God when he said, "My Father worketh hitherto, and I work." I. MAN IS WITH THE OF EVIL. More than surrounded, for there is the more serious activity of evil within him. What has to be taken into full account is that evil is a ceaselessly and energetically active force. That truth is embodied for us in the description of evil as "a roaring lion, walking about, seeking whom he may devour." It is on account of that activity that we are bidden to "watch" When men sleep, the enemy is active, and goes sowing tares in their fields. One thing often surprises men. Temptation takes them at unawares; sometimes in their times of conscious strength, sometimes when they are unconscious of their weakness. Morning, noon, and night we have to take account of ever-active evil. II. MAN NEEDS THE OF THE OF GOD, illustrated by the way in which this need was felt by Persians, and met by Zoroaster, who taught the superior activity of Ormuzd over Ahriman—a superior activity which assured a continuous as well as a final triumph. This psalm brings on us an answering impression of the activity of our good God. And it is an activity (1) in the sphere of the things that affect man, and (2) in man himself. For it is the chief charm of the activity of God that we may think of it as the sanctifying activity of the Holy Spirit, who "dwelleth with us and in us,"—R.T. Psalms 146:9 Types of the helpless. The stranger, the widow, and the orphan are constantly presented in the Law as objects of compassion and beneficence. "God obtains right for the oppressed, gives bread to the hungry, and consequently proves himself to be the Succorer of those who suffer wrong without doing wrong, and the Provider for those who look for their daily bread from his gracious hand." I. THE ORPHAN IS THE COMMON TYPE OF THE IN ALL LANDS. Before powers of self-help are developed, he is deprived of both the father who earns for him, and the mother who cares for him. The God of the helpless is at once revealed when he is called the "Father of the fatherless," and when it is said, "In thee the fatherless findeth mercy." II. FOR THE WIDOW AS A TYPE OF THE , IT IS TO THINK OF THE WILLOWS OF EASTERN LANDS. Illustrations may be taken from India. There the widow is not allowed to marry again; she is unable to work for her living, and would not be permitted to do so if she could; and, worse than all, at home she is only tolerated, for her husband’s death is regarded as a judgment on some sin of hers. It is of the tenderest significance that God is called the "Judge of the widow," and that he is represented as saying, "Let the widows trust in me." III. THE IS AN EASTERN TYPE OF , Modern civilization has destroyed personal concern for the welfare of strangers. It has provided its hotels and institutions, and shifted on to public bodies its individual concern. But in the East the stranger arriving at any place was freely offered hospitality; every home was open to him. He was recognized as temporarily helpless, because for the time away from home and friends. Think, then, how the good man is influenced by these three types of helplessness. And from the good man rise to think of God as moved by the pitiful sight of the widow, the hopeless outlooking of the orphan, and the anxious inquiring of the desolate stranger. They, and all helpless ones, may be sure of two things: 1. God will help them to help themselves. 2. God will help them when they cannot help themselves. "Friend of the friendless and the faint."—R.T. Psalms 146:9 Divine judgment in the confusion of plans. "Turneth upside down," or "bends aside." "The Divine providence, when the wicked man has laid out his plans, and looks as it were along a plain and level road of prosperity, bends the prosperous course aside, makes the path crooked instead of straight, full of trouble and calamity instead of prosperous and sure." "That which happens in the course of God’s providence, and as the inevitable result of his righteous laws, is usually ascribed in Scripture to his immediate agency." "Turneth upside down." "He fills it with crooked places; he reverses it, sets it down, upsets it. That which the man aimed at he misses, and he secures that for himself which he would gladly have avoided. The wicked man’s way is in itself a turning of things upside down morally, and the Lord makes it so to him providentially. Everything goes wrong with him who goes wrong" (C.H.S.). I. PLANS MADE WITHOUT GOD WILL HAVE, SOONER OR LATER, TO TAKE GOD INTO ACCOUNT. The honest truth is that man can never safely make any plans without taking God, and God’s relation to things, into consideration. And yet this must be acknowledged as a truthful description of the wicked man—"God is not in all his thoughts." But all man can ever do is, strong-willedly persist in putting God out of consideration. And God may respond by leaving him alone for a while. But the man cannot keep up his self-willedness long, and God will not keep aloof forever. When God puts himself into consideration, man’s schemes are confused, and man’s plans fall about him in ruins. Man proposes; God disposes. II. GOD WILL SURELY ALL MAN’S SELF-WILLED PLANS IN THE LONG RUN. Asaph and the psalmists of his class are full of fretfulness because the plans of the wicked seem to succeed. "He brmgeth wicked devices to pass. But Asaph goes into the sanctuary of God, and then he understands their end. Wait but a while. God is sure to "arise and shake terribly the earth," and shake down the most apparently stable erections of self-willedness.—R.T. BY C. SHORT Psalms 146:1-10 God alone worthy of trust. "Bears evident traces of belonging to the post-Exile literature; and the words of Psa 146:7-9 are certainly no inapt expression of the feelings which would naturally be called forth at a time immediately subsequent to the return from the Captivity." I. EVEN THE OF MANKIND ARE OF TRUST. 1. They cannot save in our greatest extremities. "In whom is no help." From want of ability and often from want of wilt. 2. The plans and projects of man soon come to an end. (Psalms 146:4.) His purposes perish, and he passes away. The masters of one age are deposed by those who come after them, and their systems are exploded. II. THOSE ONLY ARE HAPPY WHO TRUST IN JEHOVAH. (Psalms 146:5-10.) 1. God is the almighty Creator. (Psalms 146:6.) Of the heavens, the earth, the sun, and all living things. This is power, spiritual and physical. 2. God unchangeably adheres to the fulfillment of his promises. (Psalms 146:6.) "Keepeth truth for ever." Men easily change their mind, and do not keep their word. 3. He obtains right for the oppressed. (Psalms 146:7.) Cannot allow unrighteous men a final triumph over the weak and unprotected. Succors those who suffer wrong without doing wrong. 4. Provides daily bread for the poor and needy. (Psalms 146:7.) God is a bountiful God, "who giveth to all men liberally, and upbraideth not." 5. Is beneficent and gracious, as the Ruler of men. (Psalms 146:7-9.) "Looseth the prisoners" (Isaiah 61:1). "Openeth the eyes of the blind"—both of the mind and the body. "Raiseth up the fallen, and upholds the fainting." "He loveth the righteous," but he is tender towards all the naturally defenseless—the strangers, the widow, and the fatherless. 6. God’s kingdom endureth forever. (Psalms 146:10.) The eternal duration of his kingdom is the guarantee for its future glorious completion, and for the ultimate victories of love.—S. This psalm is generally assigned to the time of the dedication of the city wall (Nehemiah 12:27-43), when the gate-towers had been set up, and the gates and bars put in their places (see Psalms 147:13; and comp. Nehemiah 7:1-3). It is, more manifestly than any of the others, a Return joy-song (Psalms 147:2, Psalms 147:12-14). Its delicate appreciation of the grandeur and beauty of nature, and of God’s closeness to nature (Psalms 147:4, Psalms 147:8, Psalms 147:9, Psalms 147:14, Psalms 147:16-18), is almost peculiar to it. Metrically, it seems to divide into three stanzas or strophes—one of six (Psalms 147:1-6), one of five (Psalms 147:7-11), and one of nine verses (Psalms 147:12-20). Psalms 147:1 Praise ye the Lord: for it is good to sing praises unto our God (comp. Psalms 92:1). For it is pleasant (see Psalms 135:3). And praise is comely; rather, becoming, or seemly—suitable, that is, to such a Being as we know God to be. Psalms 147:2 The Lord doth build up Jerusalem. The rebuilding of Jerusalem after the return from the Babylonish captivity covered a space of above ninety years, from B.C. 538 till B.C. 445. First the temple was built; then the city; finally, the walls and the gates. It was in connection with this last portion of the building that the present psalm seems to have been written. He gathereth together the outcasts of Israel. The exiles returned gradually—some with Zerubbabel; some with Ezra, in B.C. 457; others, doubtless, with Nehemiah, in B.C. 445; and again in B.C. 434. Psalms 147:3 He healeth the broken in heart (comp. Psalms 51:17; Isaiah 57:15). Israel in exile was broken-hearted, wretched, miserable (see Psalms 137:1-4; —Isaiah 64:6-12). Their restoration to their own land "healed" them. And bindeth up their wounds (comp. Isaiah 61:1, "He hath sent me to bind up the broken-hearted"). Psalms 147:4 He telleth the number of the stars. Nothing escapes God’s knowledge. He knew the number of the exiles, and the place and name of each, just as he knows the number of the stars and their names (comp. Isaiah 40:26). He calleth them all by their names (see Job 9:9; Isaiah l.s.c.). Psalms 147:5 Great is our Lord, and of great power; or, "mighty in strength" (comp. Nahum 1:3). His understanding is infinite. He is at once omnipotent and omniscient. Psalms 147:6 The Lord lifteth up the meek (comp. Psalms 145:14; Psalms 146:8). He casteth the wicked down to the ground (comp. Psalms 146:9, and the comment ad loc.). Psalms 147:7 Sing unto the Lord with thanksgiving. God is not only to be praised for his greatness (Psalms 147:5), but also to be thanked for his loving-kindness (Psalms 147:2, Psalms 147:3, Psalms 147:8, Psalms 147:9). Sing praise upon the harp unto our God. The glad sound of the harp should accompany his praises. Psalms 147:8 Who covereth the heaven with clouds, who prepareth rain for the earth. In the parched and sultry East "clouds" and "rain" are a boon that we of the temperate West can scarcely appreciate. The cruel heat of the solar rays in a clear sky for weeks or months together causes a longing of the intensest kind for shade and moisture. Man and beast alike rejoice when the time of the autumn rains draws near, and the cloudless blue of the summer heaven gives place (of a sky that is gray and overcast (comp. Job 38:25-41; Psalms 104:13). Who maketh grass to grow upon the mountains. The "mountains," and even the plains of Palestine, are, with rare exceptions, completely burnt up at the close of summer, and show no verdure, but merely an arid sapless, brown or buff vegetation. When the" former rain" begins, a great change begins. Tender green blades of grass at once sprout up, and in a little time the whole country shows a tinge of verdure. Psalms 147:9 He giveth to the beast his food (comp. Psalms 104:27; Psalms 145:15, Psalms 145:16). The constant supplies of their own proper food to all classes of animals are among the principal proofs of God’s power anti goodness. And to the young ravens which cry. Even the unclean raven, with his harsh croak and inelegant form, is not neglected (comp. Luke 12:24, "God feedeth them"). Psalms 147:10 He delighteth not in the strength of the horse. In a certain sense, God no doubt "delights" in the glory and excellency of all his creatures; but their physical endowments do not give him the sensible pleasure which he derives from the moral qualities of his rational creation (see Psalms 147:11). The negation is not absolute, but relative (compare "I will have mercy, and not sacrifice"). He taketh not pleasure in the legs of a man; i.e. in his strength and swiftness. Psalms 147:11 The Lord taketh pleasure in them that fear him (comp. Psalms 149:4). The "fear" intended is, of course, that which includes trust and love (see the next clause). In those that hope in his mercy; or, "that wait for his loving-kindness." Psalms 147:12 Praise the Lord, O Jerusalem. The other exhortations to praise in the psalm are general (Psalms 147:1, Psalms 147:7); now a special call is made on Jerusalem to give him praise, since Jerusalem has lately experienced special mercies (Psalms 147:13, Psalms 147:14). Praise thy God, O Zion (comp. Psalms 146:10). Psalms 147:13 For he hath strengthened the bars of thy gates. The strength of gates in the ancient world depended wholly upon their bars, which were generally strong beams of wood passed across from side to side of the gateway, about midway up the gate, having their ends inserted into strong iron hooks or clamps, which were let into the stonework of the walls. The "bars" of the gates of Jerusalem are mentioned in Nehemiah repeatedly (Psalms 3:3, Psalms 3:6, 13, 14, 15; Psalms 7:3). He hath blessed thy children within thee. Under Nehemiah’s govern-meet, when he had firmly established it, Israel enjoyed a period of repose and of great prosperity, which, at the date of the psalm, was probably just commencing. Psalms 147:14 He maketh peace in thy borders. The completion of the walls and gates of Jerusalem brought to an end the troubles caused by Sanballat, Tobiah, and Geshem, and established general peace and tranquility in Israel. And filleth thee with the finest of the wheat; literally, with the fat of wheat; i.e. wheat in abundance and of good quality. The prosperity of Nehemiah’s time appears in Nehemiah 10:28-39; Nehemiah 12:44-47; Nehemiah 13:12-15. Psalms 147:15 He sendeth forth his commandment upon earth. Heavy crops, good harvests, abundant food, result from God’s providential ordering of his world, to which he gives commands that are obeyed instantly, since his word runneth very swiftly. Psalms 147:16 He giveth snow like wool. The loveliness of new-fallen snow has evidently been felt by the psalmist, to whom it has seemed like a spotless robe of whitest wool spread upon the earth. Snow, though rare in Palestine, does occasionally fall, and is said to "cover the streets of Jerusalem two winters out of three. It generally comes in small quantities; but there are sometimes very snowy winters." In 1879, for instance, snow lay in Jerusalem to a depth of seventeen inches. He scattereth the hoar-frost like ashes. The metaphor is less appropriate, and was selected, probably, on account of the near resemblance of the two words, kephor and kaepher. Psalms 147:17 He casteth forth his ice like morsels; or, "like crumbs;" i.e. in profusion, as men feed birds. The "ice" intended would seem to be that of hailstones. Who can stand before his cold? Though the thermometer rarely shows more than six or seven degrees of frost in Palestine, yet the Oriental is as much chilled by such a temperature as the Englishman by one twenty degrees lower. He shivers in his light attire, and is very reluctant to leave the shelter of his house or tent. Psalms 147:18 He sendeth out his word, and melteth them (comp. Psalms 147:15). God has only to "speak the word," and all trace of winter disappears—hoar-frost, hail, snow, melt away, and the atmosphere is once more soft and genial. He causeth his wind to blow. The change usually comes With a change of wind, which, as with ourselves, is commonly cold from the north and east, warm from the west and south. And the waters flow. A thaw sets in, and soon all the watercourses are full of rushing streams. Psalms 147:19 He showeth his word unto Jacob, his statutes and his judgments unto Israel. Beyond and above all the physical blessings which God bestows on man are the gifts of spiritual enlightenment dud direction. These also Israel may count on receiving from him, who has already given them a written revelation—"statutes dud judgments"—while he also enlightens and directs them from time to time by his prophets. Psalms 147:20 He hath not dealt so with any nation. Though the Word of God, to a certain extent, "lighteth every man that cometh into the world" (John 1:9), yet this light of nature is not to be compared to the revelation vouchsafed to Israel. Israel was God’s "peculiar people," and had peculiar privileges, which involved special responsibilities. And as for his judgments, they (i.e. the nations) have not known them (comp. Amos 3:2, "You only have I known out of all the families of the earth: therefore will I visit upon you all your iniquities"). Praise ye the Lord (comp. Psalms 147:1). Psalms 147:1-11 Foundation-truths. We are summoned by the psalmist to praise God; we are told that praise is "pleasant" and "comely" (Psalms 147:1); it is an act which is congenial and fitting, because the God we worship is one who is worthy of all the homage we can pay him; he is "greatly to be praised" (Psalms 145:3). The grounds on which we are invited to bless God are very familiar, but they are very sound and strong; we can never dwell too much upon them. I. HIS IN . (Psalms 147:5.) "There is no searching of his understanding" (Isaiah 40:28; see Romans 11:33-36). When we consider what must be the understanding of him who created and who sustains this marvelous framework of nature, who guides and upholds all things throughout the vast universe, every smallest thing as well as the greatest being subject to him and dependent upon him, we get some faint idea of the absolute boundlessness of the Divine wisdom. II. HIS . "Of great power" (verse5). III. HIS . (Psalms 147:8, Psalms 147:9.) It would be a terrible thing, indeed, for all created beings if almighty power were under the control of malevolence, or even of selfishness. We see what happens when exceptional human power is directed by unscrupulousness; we see what suffering, what desolation, is the result. We are so familiar with the thought of God’s goodness that we are not much affected by it; but we ought to be profoundly stirred by the truth that omnipotence, exercised every where in God’s vast domain, through every sphere, is put forth to feed, to clothe, to shelter, to help, to relieve, to brighten, to bless. IV. HIS . (Psalms 147:4.) God "humbles himself to behold" every particular star that shines in the heavens, every single event that happens on the earth, every individual human soul that thinks, that feels, that struggles, that endures. Christ "calleth his own sheep by name" (John 10:3). He not only cares generally for his flock, but particularly for each member of it. V. His . (Psalms 147:6.) Those who are content to accept his ruling, and to take cheerfully the humblest sphere he has assigned them, he "lifts up;" to them he gives honor, satisfaction, joy, life. The meek are made to "inherit the land" (Matthew 5:5), to spend peaceful, happy, useful days. But the wicked that exalt themselves unjustly and unscrupulously, he casteth to the ground." God makes pride, violence, vice, to lead downwards, and to end in shame. VI. HIS . (Psalms 147:3.) When our spirit is very sorely wounded, when our heart bleeds after some specially hard blow, then we shrink from the rough handling of conventional condolence; we fee] that we cannot bear the touch of any hand but the gentlest of all. There is often the truest kindness in silent sympathy, for speech would be hurtful, and make the wound bleed again. Only Christ can help us then. He can render us the ministry we need—can heal the broken heart, and bind up its wounds. There are deep places through which, now and again, we have to pass, of which it has been truly said, "That is a mighty baptism, and only Christ can go down with us into those waters." But he can, and he does. His Divine tenderness" soothes our sorrows, and heals our wounds." VII. HIS GOOD . (Psalms 147:10, Psalms 147:11.) God’s regard is not given to any of those outward and visible things, in beholding which we take pleasure, and on which we rely for safety; his regard is granted to the human spirit that is reverently turned to him in lowly worship, to the heart that is trusting in his promised mercy. The Divine Savior is not approving the Church that is boasting of its wealth, or its numbers, or the compactness of its organization; he is well pleased with the little company of souls that are realizing his presence, having true fellowship with him, sharing his suffering and sacrifice, leaning on his Word. VIII. HIS AND . (Psalms 147:2.) He who brought back the exiles from Babylon, redeeming them from servitude and dishonor, and who "built up" Jerusalem, is the God who now brings home to himself those that have been afar off; and is he who now builds up his Church in the face of its enemies. Psalms 147:12-20 National well-being. Piety and patriotism, that go so well together and were so intimately bound together in the mind of the Jews, are here very closely associated. We, too, are convinced that the future of our country will be determined by its faithfulness or unfaithfulness to the Lord whom it professes to serve. There are four features of national well-being here. I. . (Psalms 147:13.) "He hath strengthened the bars of thy gates." Jerusalem was surrounded by its protecting walls (Nehemiah 2:12), and its citizens could work in safety and rest in peace. In our island home, which has known no shadow of fear of invasion for eighty years, we cannot realize how great a blessing is freedom from that great national evil, or from the dread of it. The thought hardly enters into our minds. But we have, if we would think about it, all the more occasion for gratitude that we abide in such continuous safety and security; we have "peace in our borders." II. . (Psalms 147:14-18.) The wealth of a country depends very largely on the industry, the frugality, and the forethought of its people. If they do not carefully, systematically, and scientifically cultivate its fields, spare and plant its trees, penetrate its mines and its waters, save their resources for renewed fertilization and for enterprise of various kinds, the country will, in these times of competition more especially, certainly decline. But its prosperity also depends on the bounties of Divine providence: on the fall of rain and snow; on the regular return of the seasons in their order; on the cold winds of winter, and the warm airs of summer; on the pulverizing frosts and the ripening sunshine. It is the bountiful hand of Heaven that gives the rich harvest, and fills the garners with the "finest of the wheat." III. HOMES AND HOME-LIFE. "He hath blessed thy children within thee" (Psalms 147:13). No product of field or mine can be compared with that of the homes of the people. Happy is the nation that dwells in homes of purity, peace, love, piety! IV. . (Psalms 147:19, Psalms 147:20.) The distinguishing blessing of Israel was its knowledge of the true God, and its consequent training in all personal, domestic, and social virtues. The people of Israel were acquainted with the "word," and therefore with the will of God, and their life was, to some large extent in their better days, ordered according to his "statutes" and "judgments." In their worship, in their pursuits, and in their homes, they rejoiced before the Lord, and they walked in his ways. This is the crowning blessing. Perhaps we may think that we in this country may adopt the language of the psalmist, and apply it to ourselves: "he hath not dealt so with any nation." That might be the exaggeration of a complacent patriotism, but would it not rather be the right feeling of a grateful piety? With all our sacred edifices, our Christian ministry, our evangelizing and philanthropic institutions (healing, preserving, remedial), our educational advantages, our preservation of the seventh day as a day of rest and worship, have we not received, and do we not retain, a measure of privilege which calls for intense gratitude, which also lays us under very serious obligation? For, from those to whom much is given much will be required; "exalted to heaven" in privilege, let us see that we are not "cast down to hell" in condemnation for not availing ourselves of it, and "knowing the day of our visitation," BY S. CONWAY Psalms 147:1 In praise of praise. This psalm carries on and gloriously sustains the great Hallel of adoring gratitude and glad thanksgiving with which the Book of Psalms ends. This first verse contains a threefold laudation of the Lord’s praise. I. BECAUSE "IT IS GOOD." And this is most true. 1. In reference to God. For it ministers pleasure to him. Do not the experiences of many a parental heart bear witness to this truth? Are not we delighted with the loving utterances of our children, by which they testify their heart’s affection towards us? It may be but the prattle of childish lips, or the lispings of such as are hardly more than babes, but it is delightful all the same; and our children’s affection, when it has become older and more thoughtful,—what would our homes be without it? And right sure are we that our poor praise delights the Lord to whom it is rendered; he recognizes in it that response to his own love, for which all love, and emphatically his, cannot but crave. And it is good in his sight, further, because it wins him glory from men. II. BECAUSE "IT IS ." III. BECAUSE "IT IS COMELY."—S.C. BY R. TUCK Psalms 147:1 The pleasantness of praise. When the poet Carpani inquired of his friend Haydn how it happened that his church music was always so cheerful, the great composer made the following reply: "I cannot make it otherwise; I write according to the thought I feel. When I think upon God, my heart is so full of joy that the notes dance and leap, as it were, from my pen, and since God has given me a cheerful heart, it will be pardoned me that I praise him with a cheerful spirit." Religious life and relations are often wrongly toned through the influence of the strange sentiment that what is acceptable to God must be a strain and trial to us. This strange sentiment rests on the mistaken idea that matter itself is evil, and, as man is material, his work is, at every cost, to master and crush the material element. This is at the root of Hinduism and Buddhism; it inspires the hermit; it fills nunneries and monasteries; and it explains the bodily austerities of good men, such as Henry Martyn, who walked about with pebbles in his shoes, as if to make himself miserable and so make himself acceptable to God. This notion is far more widespread, and far more mischievous, than is usually recognized. Constantly we find good people suspecting themselves of insincerity, or quite sure that something dreadful is going to happen, if they find themselves happy, and really enjoying their religious duties and exercises. I. TO FEEL THE OF PRAISE IS A SIGN OF RIGHT OF GOD. What he recognizes is the good of his creatures, and that includes their happiness. And this characteristic of God is in no way affected by the fact that man has sinned. God is still anxious for his happiness, and helps him out of the bondage of sin that he may be happy. Long faces, miserable tones, depressing anticipations, and exaggerated and constant wailings about sin, do not honor or please God. He wants even his sinful children to find and feel the pleasantness of the praise they offer to him. It is comely to enjoy our religion. II. TO FEEL THE OF PRAISE IS A SIGN OF RIGHT . There are times when a man ought to cherish a due sense of his sinfulness and sin, but to he always wailing over it nourishes formality and insincerity. A man is a sinner, but he is a child of God nevertheless, and does well to remember his sonship oftener than his sin.—R.T. Psalms 147:3 God’s help for the suffering ones. "It takes a brave soul to bear all this so grandly," said a tender-hearted doctor, stooping over his suffering patient. She lifted her heavy eyelids, and, looking into the doctor’s face, replied, "It is not the brave soul at all; God does it all for me." "He healeth the broken in heart, and bindeth up their wounds." The second clause of this sentence may but repeat the first with a slight variety, according to the Hebrew fashion of composition which we have had several times to observe. But we may meditatively recognize a distinction between the clauses, referring the first to the heart-sphere, and the second to the bodily. I. MAN’S BELONG TO TWO SPHERES. Answering to man as a dual being. He’s a spirit. He has a body. So he has the possibility of suffering in the spirit that he is and in the body that he has. Bodily wounds bring before us the whole sphere of sufferings which relate to the bodily organization and relations. It may be true that bodily pain directly affects the spirit, but it is equally true, if more subtle, that pain in the spirit affects the body. Still we can keep the two separate in thought. What an accumulation and variety of pains and woes can affect the human body! How tempted we are to think that these are the supreme woes! They are not. The broken heart is the woe of woes. The distresses of the spirit are the supreme distresses. Afflict a man’s body, and body-sphere, even as Job was afflicted, the man does not know what suffering is until he suffers in his soul. This is impressively seen on Calvary, where was the very height of bodily woe. There we see the transcendent woe of the suffering soul. II. GOD’S HELP BELONGS TO THE TWO SPHERES, "Who forgiveth all our iniquities, and healeth all our diseases;" "He healeth the broken in heart, and bindeth up their wounds." This is no less true, because for his healings in the bodily sphere God uses agencies that we can recognize. He uses agencies also for his healings in the spirit-sphere, though they often are such as we cannot recognize. Even when we are willing to pray to God for the healing of our bodily pains, we are mournfully unwilling—or it may be we do not think it right—to seek God’s help in our suffering mental and spiritual states. God for our woes of feeling we all but very imperfectly realize.—R.T. Psalms 147:6 The Lord’s ways with the meek. This term often means "the afflicted." This word "meek" has several distinct meanings as used in the Word of God, but its root-idea seems to be "lowly feeling about ourselves." This associates with both "humility" and "disinterestedness." Sometimes the bad side of the word comes into view, and it expresses the feeling of the crushed man, who has become heartless, spiritless, who is broken down, who has wholly lost his energy; who, like David in his time of distress, wails out his faithless fear, "I shall now perish one day by the hand of Saul!" There is something of that heartlessness and hopelessness indicated in this text. I. THE LORD IS NOT TO THEM. He might be. They must be to him somewhat as the wayside beggar is to us. How often we pass him by with utter indifference! and when we have any feeling at all, it is only a revulsion from the miserable object. Yet when we think of it, that state of mind distresses us. We cannot be really good; for if we were, no form of humiliation or distress would fail to touch us with the tenderest pity. God cannot be indifferent to the meek. II. THE LORD DOES NOT PITY THEM, AND STAND ASIDE. As the priest and Levite did when they came and looked on the stripped and wounded sufferer. Too often man pities, and does nothing; comforting himself with the thought that he pitied, and so was evidently tender and sensitive in feeling. Situations presented in novels excite our pity, but they do us no moral good, because we have no chance of putting our pity into helpful action. We could have no heart-rest in God, if all we could be sure about him was that he pitied us. III. THE LORD HELPS THOSE WHOM HE PITIES. As did the good Samaritan, spending himself to relieve the man whose distress awakened his pitiful feeling. The help God gives is put into a word which precisely matches the word "meek." He upholdeth. The crushed, humbled, heartless man is in danger of falling and fainting. He can hardly hold himself up. So precisely what he needs is steadying, upholding, everlasting arms put about him until he can feel his feet, recover his strength, find life flow freely again, and smile into God’s watching face the smile of recovered hope.—R.T. Psalms 147:8 God’s care of the mountain grasses. The following extract from Hugh Macmillan’s ’Bible Teaching in Nature’ suggests both sermon-topic and illustration, and the peculiarities noticed are fresh and unfamiliar: "The mountain grasses grow spontaneously; they require no culture but such as the rain and the sunshine of heaven supply. They obtain their nourishment directly from the inorganic soil, and are independent of organic materials. Nowhere is the grass so green and vigorous as on the beautiful slopes of lawn-like pasture high up on the Alps, radiant with the glory of wild flowers, and ever musical with the hum of grasshoppers, and the tinkling of cattle-bells. Innumerable cows and goats browse upon them; the peasants spend the summer months in making cheese and hay from them for winter consumption in the valleys. This exhausting system of husbandry has been carried on during untold centuries; no one thinks of manuring the Alpine pastures; and yet no deficiency has been observed in their fertility, though the soil is but a thin covering spread over the naked rocks. It may be regarded as a part of the same wise and gracious arrangement of Providence that the insects which devour the grasses on the Kuh and Sehaf A1pen, the pasturages of the cows and sheep, are kept in check by a predominance of carnivorous insects. In all the mountain meadows, it has been ascertained that the species of carnivorous are at least four times as numerous as the species of herb-eating insects. Thus, in the absence of birds, which are rare in Switzerland, the pastures are preserved from a terrible scourge. To one not aware of this check, it may seem surprising how the verdure of the Alpine pastures should be so rich and luxuriant, considering the immense development of insect-life. The grass, whenever the sun shines, is literally swarming with them—butterflies of gayest hues, and beetles of brightest iridescence; and the air is filled with their loud murmurs. I remember well the vivid feeling of God’s gracious providence which possessed me when passing over the Wengern Alp, at the foot of the Jung Frau, and seeing, wherever I rested on the green turf, the balance of nature so wonderfully preserved between the herb which is for man’s food, and the moth before which he is crushed. Were the herbivorous insects allowed to multiply to their full extent, in such favorable circumstances as the warmth of the air and the verdure of the earth in Switzerland produce, the rich pastures which now yield abundant food for upwards of a million and a half of cattle would speedily become bare and leafless deserts. Not only in their power of growing without cultivation, but also in the peculiarities of their structure, the mountain grasses proclaim the hand of God. Many of them are viviparous. Instead of producing flowers and seeds, as the grasses in the tranquil valleys do, the young plants spring from them perfectly formed. They cling round the stem, and form a kind of blossom. In this state they remain until the parent stalk withers and falls prostrate on the ground, when they immediately strike root and form independent grasses. This is a remarkable adaptation to circumstances; for it is manifest that were seeds, instead of living plants, developed in the ears of the mountain grasses, they would be useless in the stormy region where they grow. They would be blown away, far from the places they were intended to clothe, to spots foreign to their nature and habits, and thus the species would speedily perish." Ruskin says, "Look up to the higher hills, where the waves of green roll silently into long inlets among the shadows of the pines, and we may perhaps know the meaning of those quiet words of Psa 147:8."—R.T. Psalms 147:16, Psalms 147:17 The lessons of the winter. "What can be lovelier than the glittering jewels with which the hoar-frost bedizens every leaf and spray of the woodland? Or the translucent azure of the glacier crevasses with their long pendants of lustrous ice? There are beautiful things in winter as well as in summer; and we need the cold, unearthly splendors of the one as much as the glowing, living charms of the other to educate our sense of God’s greatness in his works. But beauty is everywhere in nature the flower of utility; and in the realms of frost this quality is most strikingly displayed" (Hugh Macmillan). There is a short, but sharp winter-time in the Holy Land, extending from the middle of December to the middle of February. There are severe winds from the north and north-east, with heavy rains and frosts. Kings often had "winter houses." Even the seasons God has made to fit in with man’s highest needs. Winter is the stillness and re-rooting of the year. It is as truly a busy time as any other time of the year, but the activities go on in secret, underground. So in man’s religious life. He needs re-rooting times. Seasons when activity must give place to culture, in preparation for further and higher activities. Times of stillness, sickness, trouble, are the great winter-times for soul-rooting. The actual winter-time is a time of great opportunities for our religious life. 1. It may be a time of personal soul-culture. 2. It may be a time of intellectual nourishment. 3. It may be a time of social intercourse. 4. It may be a time of Christian work. It is the Church’s best time for work. When telling what the Lord Jesus did in Solomon’s porch, John says, "It was winter." lie did not suffer himself to be unduly affected by outward conditions, or hindered in his work by them. In winter he was still "about his Father’s business." He mastered the cold to carry out good plans. Winter is, for us, full of temptations to self-indulgence. Are we mastering the temptations, and winning our winters for God?—R.T. Psalms 147:16 The mission of the frost and the snow. "He wraps the earth in snow as in a warm white woolen garment, and scatters the frost so that the trees, etc; appear as if powdered with (wood) ashes blown about by the wind." The rain, the frost, and the snow are all forms of moisture. Winter is God’s time for putting things to rights. Three things especially want renewing and replenishing—the earth, the air, the water, and to do this replenishing is the mission of the frost, the snow, and the rain. But everything that God does is beautiful as well as useful; and so we find the hoar-frost makes an exquisite silvery world; the snow hangs in festoons of wonderful glistening whiteness; and the rain makes the lovely cascades leap from crag to crag down the hillsides. We think now chiefly of their usefulness. The frost breaks up the ground, checks the too abundant growth of insect-life, and keeps the air cool to check vegetation, and make the sap in the trees wait for its due time. The snow penetrates the soil, and nourishes it both with warmth and moisture; and it carries to the ground some of the chemical elements it needs to fit it for its new year’s work. And the rain refills the secret springs whence our fresh water comes, and washes down from the hillsides new soil with which to fertilize the valleys. God does grandly in his winter-time what we see the farmer doing in his little way—ploughing, manuring, hedging, ditching, road-repairing, etc.; getting ready for summer’s life and growth. And the frost and the snow may carry this as their message to our hearts concerning God’s dealings with us. "We have apparently very severe and hard things to do for God; but we try to do them cheerfully, and we try to do them well, and, after all, they are really very kind things, only the gracious severities of the infinite love.—R.T. BY C. SHORT Psalms 147:1-6 Jehovah the infinitely Mighty and Omniscient One, in the creation and in the human world, worthy, therefore, of all praise and worship. "Celebrates God’s almighty and gracious rule over his people, and over the world of nature, but mingles with this a special commemoration of his goodness in bringing back his people from their captivity, and rebuilding the walls of Jerusalem." I. GOD IS IN THE WORK OF THE . 1. He created the heavenly worlds. (Isaiah 40:26.) 2. He has a perfect knowledge of them. (Psalms 147:4.) He knows all the innumerable multitude: "telleth the number of the stars." And knows each one of them in particular: "and calleth them all by their names." "Not one faileth." God is great in power, and great in knowledge; "there is no searching of his understanding." The inference from all this is only suggested, not stated. II. GOD IS ALL-GOOD AS WELL AS AND . (Psalms 147:2, Psalms 147:3, Psalms 147:6.) He must know and be able to succor human woe to whom it is an easy thing to create and count and guide the stars. 1. He can recover from slavery and restore to freedom. (Psalms 147:2.) Those who have been taken captive, and dispersed abroad. Slaves are those fit for slavery. 2. He can restore men from the depths of suffering and despair. (Psalms 147:3.) The broken in heart, and most deeply wounded. 3. God’s justice is perfect in its retributive work. (Psalms 147:6.) He exalts the righteous above their afflictions, and casts down the prosperous wicked.—S. Psalms 147:7-11 God worthy of praise. "A fresh burst of praise because of God’s Fatherly care, as shown in his provision for the wants of the cattle and the fowls of the air. And as he feeds the ravens, which have neither storehouse nor barn, but only cry to him for their food, so amongst men his delight is not in those who trust in their own strength and swiftness, but in those who look to him, and put their trust in his goodness." God is to be praised— I. BECAUSE HE FOR THE OF THE WORLD. Clouds temper the heat of the sun as well as pour forth rain to fertilize the earth, and make it productive of food for man and beast. The chain of connection between God and man bountifully set forth in Hosea 2:21, Hosea 2:22, "I will hear the heavens," etc. II. BECAUSE OF HIS BOUNTY TOWARDS ALL ORDERS OF THE ANIMAL . Grass upon the mountains where the herds and flocks feed, and which the plough and labors of man cannot reach. God is the Shepherd of all inferior as well as superior life. The young ravens, which are forsaken and cast off by their mothers very early, unconsciously cry to him for food, and are fed. The great and the small equally provided for by his bountiful, universal care. III. THOUGH GOD IS THE SOURCE OF ALL , HE HAS ONLY AN IN . (Hosea 2:10.) "The strength of the hills is his also;" "Strong in power; not one faileth." He must delight in power of all kinds, intellectual and moral, as we do. But neither for himself nor for man is mere strength his chief delight. IV. GOD’S GLORY IS IN HELP TO THOSE WHO TRUST AND HOPE IN HIM. His delight is in goodness. Gives confidence and courage to those who fear him. Gives strength and riches to those who hope for his loving-kindness. Gives to them his mercy.—S. THIS psalm has been well called "the joy-song of creation." Israel, having received a signal manifestation of the Divine power (Psalms 148:14), calls on all things in heaven and earth to praise Jehovah. In respect of heaven, commencement is made with the angels, from whom the writer descends to the sun and moon, the stars, the spacious firmament, and the clouds that float in it and above it (Psalms 148:2-4). In respect of earth, the writer begins with the lowest parts—the deep sea, and the monsters dwelling therein—whence he makes a sudden ascent to the highest parts—the atmosphere and the manifestations peculiar to it—lightning, hail, snow, vapor, stormy wind; hence he again comes back to solid earth—mountains, hills, trees, beasts, creeping things, and flying fowl (Psalms 148:7-10). Lastly, the discourse touches on man, and calls on him to join in the chorus of jubilation (Psalms 148:11-13). Professor Cheyne remarks that "in this psalm and in the De Profundis we seem to touch the opposite ends of the gamut of emotion." In the one we have the dirge of the Church; in the ether, its "Hallelujah Chorus." Metrically, two strophes of six verses each (Psalms 148:1-6, Psalms 148:7-12) are followed by one of two (Psalms 148:13, Psalms 148:14), assigning the motive for the entire psalm. Psalms 148:1 Praise ye the Lord. Praise ye the Lord from the heavens; i.e. beginning at the heavens, making them the primary source from which the praises are to be drawn (comp. Psalms 148:7). Praise him in the heights; in excelsis (Vulgate). In the upper tenons, or the most exalted regions of his creation. Psalms 148:2 Praise ye him, all his angels (comp. Psalms 103:20, Psalms 103:21). As the angels occupy the first rank in creation, and have the most to praise God for, they are fitly called upon to commence the song of jubilation. The praises of God must form their chief occupation through all eternity. Praise ye him, all his hosts; rather, all his host. In the "host of God" are included beings of inferior rank to angels—"ministers of his that do his pleasure" (Psalms 103:21). Psalms 148:3 Praise ye him, sun and moon. Objects of worship to most heathen nations, but here called upon to join in the chorus of praise to God. Praise him, all ye stars of light; i.e. ye brilliant stars, that light up the heaven at night. Psalms 148:4 Praise him, ye heavens of heavens; i.e. "ye highest heavens" (comp. Deuteronomy 10:14; 1 Kings 8:27; Psalms 68:33). And ye waters that be above the heavens (comp. Genesis 1:7). The clouds are probably intended. Psalms 148:5 Let them praise the Name of the Lord. Frequent changes of person, when no doubt can arise as to the meaning, are a sort of Hebrew idiom. They give liveliness and variety. For he commanded, and they were created (Genesis 1:3, Genesis 1:6, Genesis 1:9, Genesis 1:11, Genesis 1:14, Genesis 1:15, etc.). All creation sprang into being at the word of God (Psalms 33:8). Psalms 148:6 He hath also established them forever and ever (comp. Psalms 89:37). The expression, "forever and ever," must not be pressed. It means "for all time"—while heaven and earth endure—but does not imply an absolute perpetuity. He hath made a decree which shall not pass; rather, which shall not pass away (see the Revised Version; and comp Genesis 8:22; Jeremiah 31:35, Jeremiah 31:36; Jeremiah 33:25). Psalms 148:7 Praise the Lord from the earth. The counterpart of the clause in Psalms 148:1, "Praise ye the Lord from the heavens." Earth must join with heaven in the praise of God. Ye dragons; or, "ye sea-monsters" (comp. Psalms 74:13, where the same word is used). Hengstenberg translates by "whales;" but all the greater sea-animals are probably included. And all deeps. The extreme "ocean depths" are meant—"lower deeps," in certain parts of what was commonly known as "the great deep" (Psalms 36:6). Psalms 148:8 Fire and hail. By "fire," in this combination, we must understand "lightning," or rather the various electrical phenomena accompanying storms in the East, which are sometimes very strange and terrible. Snow and vapors; rather, vapor. The mist so often accompanying snowstorms is probably the "vapor" intended. Stormy wind fulfilling his word (comp. Psalms 107:25). Psalms 148:9 Mountains, and all hills. The later psalmists are great admirers of" mountains." Perhaps the fiat and monotonous Babylonian plains led them to appreciate the beauties of a landscape like that of Palestine (comp. Psalms 83:14; Psalms 114:4, Psalms 114:6; Psalms 144:5; Psalms 147:8). Fruitful trees; rather, fruit trees; literally, trees of fruit. The Babylonian palms may have swept across the writer’s remembrance; but probably the vine, the olive, and the fig, which were among the chief glories of Palestine, were in his mind principally. And all cedars. Babylonia had had no "cedars." When the exiles returned, the beauty of the cedar broke upon them as a sort of new revelation. Psalms 148:10 Beasts, and all cattle. There is a gradual ascent—from inanimate to animate things, from the "beasts" of the field to domesticated animals; from such animals to man (Psalms 148:11, Psalms 148:12). Creeping things (comp. Genesis 1:24, Genesis 1:25, Genesis 1:30; Psalms 104:25). And flying fowl; literally, bird of wing. The intention is to include, under a few heads, all animate creation. Psalms 148:11 Kings of the earth, and all people; rather, all peoples; or, all nations. Princes, and all judges of the earth. "Kings," "princes," and "judges" represent the upper classes of society; "peoples," or "nations," all the remainder. Together, they include the whole race of mankind. Psalms 148:12 Both young men, and maidens; old men, and children. All mar. bind, i.e; of each sex and of every age. The obligation to praise God lies upon all. Psalms 148:13 Let them praise the Name of the Lord. This is the burden of the entire psalm (see especially Psalms 148:5, and comp. Psalms 148:1-4, Psalms 148:7, and Psalms 148:14). For his Name alone is excellent; or, "exalted" (comp. Psalms 8:1; Isaiah 12:4). The exaltation of God’s Name is effected mainly by the praises which his rational creatures render to him. His glory is above the earth and heaven. (On God’s "glory," see Psalms 8:1; Psalms 19:1; Psalms 57:5, Psalms 57:11; Psalms 63:2; Psalms 89:17, etc.) "Earth and heaven" is an unusual phrase; the terms are commonly inverted. Here, perhaps, the order may be accounted for by the law of climax. "His glory is not only above the earth, but even above the heavens." Psalms 148:14 He also exalteth the horn of his people. Great as God is, his greatness does not separate him from his human creatures. On the contrary, it makes the union between himself and them closer. His might enables him to confer benefits on his people—to "exalt their horn;" i.e. to increase their glory and their strength, and set them up above their enemies. The praise of all his saints. The construction is doubtful. Some regard "praise" as in apposition with "horn," and understand that God, by exalting the "horn" (power) of his saints, exalts also their "praise" or "renown." Others imagine an ellipse, and translate, "Praise belongs to all his saints" (Kay); or, "Seemly is praise for all his saints" (Cheyne). Even of the children of Israel, a people near unto him. The "children of Israel" are nearer to God than others, since he has taken them to himself as his own peculiar people, and both "draws nigh" to them (Psalms 69:11), and draws them near to him (Jeremiah 30:21). Praise ye the Lord (comp. Psalms 148:1). Psalms 148:1-14 The tribute of creation. The psalmist writes in a very jubilant strain; his mood is that of exultation. The sunshine of prosperity is on his path, and consequently the spirit of sacred joy is in his heart, and words of praise upon his lips. He calls upon the whole universe to pay its tribute of praise to Jehovah. This includes— I. THE . (Psalms 148:2.) It is in full accord with all that we read in both the Old and the New Testament that we think of the angels of God of every rank and order (Colossians 1:16) as uniting in the high offices of adoration and thanksgiving. They, with their loftier intelligence, their nearer access, and their larger experience of the Divine goodness, must have a deeper and fuller sense than we have of the greatness and excellency of God. II. ALL . Things in heaven (Psalms 148:3, Psalms 148:4), and things on earth (Psalms 148:7-10). All these things were created by his power (Psalms 148:5), are sustained at his word (Psalms 148:6), are regulated and kept within their bounds by his laws (Psalms 148:6), discharge the varied offices he has given them to fulfill (Psalms 148:8), and thus they speak his praise. Even the fire and hail, which seem to be principally destructive, and even the stormy wind, which seems to be uncontrolled and capricious, do the Divine bidding and contribute their part in the service of nature. III. ALL MANKIND. (Psalms 148:11, Psalms 148:12.) (1) Those who are accustomed to receive honor rather than to bestow it (Psalms 148:11)—kings and judges of the earth; (2) those whose hearts are full of earthly hopes and loves, and whose lives are crowded with all pleasurable activities: (3) those who have tasted the sweets and enjoyed their portion of earthly life, to whom little is left but quietude and endurance; (4) those whose minds are only just opening to the thought of the spiritual and the Divine, young men and maidens, old men and children;—all mankind should look up from earth to heaven, from those about them to the Father of their spirits, and sing his praise with reverent lip. No human life is at all complete without praise; no human character deserves esteem in which reverence and gratitude do not form an essential part. But above all others, so far as our knowledge goes, are to be counted— IV. HIS ONES. (Psalms 148:14.) Israel had been humbled; its "horn" had been degraded to the very dust; it had lost its heritage; it had dwelt in a "strange land" of servitude, far from the house and the home of God. Now it had been restored. Jerusalem had been rebuilt; its walls again surrounded it; its worship had revived; the ransomed of the Lord had returned; it was once more a people "near" to Jehovah, gathering in his house, and realizing his near presence with them. Let Israel lift up its voice of praise above every other. We, too, are God’s redeemed ones. From the bondage of sin we have been restored; we have been redeemed not with silver or gold, but "with the precious blood of Christ;" we have been brought out "into the glorious liberty of the children of God; ’ we have been raised up to "sit in heavenly places in Christ Jesus" (Ephesians 2:6); we have such hopes in our heart as the psalmist sang not of; we are a people "near" in every sense to our God and Savior, having freest access to his presence and very dear to his heart. What praise should come from our lips, from our souls, from our lives! BY R. TUCK Psalms 148:1-5 Nature’s praise-voices. In this psalm, as in all the poetry of the Old Testament, there is nothing of the idea of something Divine in nature, or even of a Divine voice speaking through nature; all beings are simply creatures, knowing and praising him who made them. All nature has reason to praise the Creator who called it into being, and gave it its order so fair and so established, and poetically the universe may be imagined full of adoring creatures. With the psalmist’s point of view that of Wordsworth should be carefully compared. To a Hebrew the conception of a spirit in nature would have been at least germinal idolatry. What we have to keep in view, in reading the nature-psalms, is that kind of impression which high and sublime things universally make on all simple souls—on ordinary men, not on the unusual poet. In these verses the nature-things that are above us are wholly in the psalmist’s view. And the great things of the firmament—sun, moon, stars, clouds, lightnings, etc.—produce an impression on men everywhere which is unique. The same impression is never produced by anything on the earth; not even by awe-inspiring mountains, or wild wind-driven sons. There is a quietness of impression from nature’s above things. The movements are so restfully sublime, so steadily continuous. Nothing ever disturbs them; sun and moon and stars go on their way, no matter what happens in the earth-spheres. In all ages, and still, the impression of nature’s above things is the impression of God. The untutored savage feels it as truly as the devout Christian. That impression made man find in the sun the presentation of God to human apprehension. But it is to be specially noticed that the impression of God which nature’s above things bring to us, excites us to praise him. The awe it brings draw us near to him; the revelation of him that it makes to us satisfies us in him, fills us with joy in him, so that we must praise.—R.T. Psalms 148:6 The permanence of natural law. "He hath also stablished them for ever and ever." The permanence of natural law is not really any scientific discovery of modern date. It is the commonplace of thoughtful apprehension of facts in all ages. It is the basis of confidence on which man’s enterprises have always rested. What is peculiar to modern times is the persistent effort to get law separated from God, to prove that law exists, but that it never had a lawgiver, and that now, for its working, there is no law-controller. Old Testament saints saw in the permanence of natural law the considerate working of the living God for the good of his creatures. I. THE OF ALL NATURAL LAWS. The truth is only true when permanence is seen to apply to the entire sphere of natural law. It is here that the philosopher constructs an imperfect argument. He affirms that permanence attaches to all laws that are cognizable by the senses. But have we any right to say that the sphere of natural law is limited to what we can, under our present conditions, and with our present faculties, apprehend? This may be tried by conceiving that we had seven senses instead of five. The other two senses would reveal to us the working of natural laws which we are wholly unable to apprehend under our present conditions. And the operation of those natural laws may explain what we now have to call the miraculous. And this has further to be seen: The permanence of natural law is consistent with the interworking of law; the action of one qualifying the action of another, as when by my will I raise my arm, which gravitation would pull down. The unknown natural laws are continually crossing and modifying the known, but always harmoniously. II. THE OF ALL MORAL LAWS. It has yet to be taken into full account that the natural laws include the moral; and that nature can never be explained until the influence on it of God’s will and man’s is recognized The moral is as natural for man as the natural is for nature; and the moral is as permanent and absolute as we can conceive the natural to be. But all law is in the adjustment and harmonizing of the law-controller.—R.T. Psalms 148:7, Psalms 148:8 The praise-voices of nature-forces. How poet-souls recognize the voices of nature may be illustrated by Milton’s lines- "His praise, ye winds, that from four quarters blow, Breathe soft or loud; and wave your tops, ye pines, With every plant, in sign of worship wave!" What is peculiar to the psalmist is his recognizing signs of will in nature. He conceives of "stormy wind fulfilling his Word," voluntarily fulfilling it, and so an image of himself. It is a blending of poetic and pious feeling that thus leads man to make of nature a mirror in which he sees himself. I. MAN PUTTING HIMSELF INTO THINGS. When we are impressed with anything in nature, we, in a sort of unconscious way, say to it, "If I were you, how should I feel, and what should I do?" And then we represent it to ourselves as actually feeling what we should feel, and doing what we should do. In this way the psalmist calls on the winds to praise God, because that is what he would do if he were the wind; and he calls on the wind to fulfill God’s Word, because that is what he would do if he were the wind. This is man’s interpreting of nature, which is never any more than interpreting himself in the terms of nature. But manifestly this putting of ourselves into things belongs exclusively to the poetic and the pious souls. To most men nature is but a satisfaction of artistic sensibilities: all that can be observed is the beautiful in form and color. It is but the sublime side of this truth to say that God puts himself into nature to show himself to us, as we put ourselves into nature to show ourselves to him. II. MAN HIMSELF BY SEEING HIMSELF IN THINGS. Introspection is neither healthy nor effective. A man must put himself outside himself; must find a mirror of himself, and see himself in the mirror. And what he thus sees is always himself as he should be. So the projection of himself is an inspiration to himself. The psalmist seas this in the one matter of obedience. Projecting himself into the stormy wind, he is inspired to the "fulfilling of God’s Word."—R.T. Psalms 148:11-13 The leaders of the nature-choir. The Church appears as the choir-leader of the universe. "Both sexes and all ages are summoned to the blessed service of song. Those who usually make merry together are to be devoutly joyful together; those who make up the ends of families, that is to say, the elders and the juveniles, should make the Lord their one and only End. Old men should, by their experience, teach the children to praise; and children, by their cheerfulness, should excite old men to sing. There is room for every voice at this concert; fruitful trees and maidens, cedars and young men, angels and children, old men and judges,—all may unite in this oratorio. None, indeed, can be dispensed with: for perfect psalmody we must have the whole universe aroused to worship, and all parts of creation must take their parts in devotion" (C.H.S.). I. MAN BELONGS TO NATURE. That wondrous inbreathing through which man became a "living soul" did not separate man, or make him a distinct being from nature. This mistaken conception is too often encouraged. Man belongs to nature. His senses bear relation to this nature-sphere. He is subject to all the nature-conditions of the creatures around him. Shares pleasure and pain with them. Needs food as they do. Has the passions they have. He can lead the nature-choir as one of the choir. II. MAN LEADS NATURE. It is in the line of modern evolution teachings to point out that man bodily is the crown of creation; and that man, when his possibilities are all fully developed, will be the crown of creation in the highest and most sublime sense. In praise-power man is supreme. In every choir there are leading voices; in every orchestra leading instruments. This place man occupies. As the chorus of creation rises to God, he hears the thrilling tones of those who were made in his image and redeemed by his grace. III. MAN FINDS VOICE FOR NATURE. And so puts intelligence, character, tone, heart, into it. As some exquisite solo that seems to carry to our souls all the body of orchestral sound, so man—redeemed man—finds voice for God, voice in which is pathos, praise, devotion, love, which translates for God the whole mass of praise that rises from all creation.—R.T. Psalms 148:14 Praise inspired by personal experience. "And he hath lifted up the horn of his people, the praise of all his saints." The figure of the horn is a familiar one, and need not be again explained. What is noticeable here is that the supreme subject of praise for man is God’s personal dealing with him in the sphere of his moral and religious life. This we refer to as a man’s personal experience. I. PRAISE BY THE OF GOD’S . In this man’s praise is common with the praise of all creation and all creatures. All have their being from God; all are sustained in their places in God; all have their movements directed by God; all have their wants supplied by God; all are helped to fulfill their mission by God. "All thy works praise thee, in all places of thy dominion." And yet here man stands out in front of all creation, because he knows that he is, in his willfulness, a disturbing element in God’s providence; and so has an altogether fuller sense of the wonder-working of a providence which can remedy and restore, as well as sustain and provide. And besides this general view, each man should have such a particular impression of God’s workings and overrulings in his actual life-experience, as would be for him the constant inspiration of fresh praise and trust. And the experiences of the individual may be illustrated by the experience of God’s people Israel, whose horn he had so often "lifted up." II. PRAISE BY THE OF GOD’S GRACE. Illustrate by John Newton, who, when reproved for his testimony and his joy in Christ, replied, "How can the old blasphemer be silent!" It is here that redeemed man passes out of the sphere of nature, and out of the sphere of ordinary humanity. God has "brought him out of the miry pit and horrible clay, and put a new song in his mouth." And to him all life is but a repetition of the restorings and deliverings which is ever calling forth fresh songs to him who "redeemeth our soul from destruction."—R.T. BY C. SHORT Psalms 148:7-14 The Creator and his creatures. "The psalmist calls upon the whole creation, in its two great divisions of heaven and earth, to praise God. Things with and things without life, things rational and irrational, are summoned to join the mighty chorus. The psalm is an expression of the loftiest devotion, and embraces the most comprehensive view of the relation of the creature to the Creator." I. OF THE SEA, LAND, AND AIR ARE BIDDEN INTO THE CHORUS OF PRAISE. (Psalms 148:7, Psalms 148:10.) From the monsters of the sea to the creeping things of the earth. All life, in its various forms, owes itself to the creative life of God. All creatures, after their own manner, are an echo and reflection of the glory of God; and by sympathy we link them with us in the praise of God. II. THINGS PRAISE GOD BY THEIR TO THE DIVINE LAW. (Psalms 148:8, Psalms 148:9.) "Stormy wind," that seems far from the control of law, is really obedient to it; like all the other elements—"fire and hail, snow and vapor" (Psalms 107:25). All fruitful life, "and all cedars"—examples of majesty and beauty—testify to the power and goodness of God. All things are alive to the man of religious sympathies. III. ALL RANKS OF HUMAN BEINGS ARE TO PRAISE GOD. "Kings and all their subjects. Princes and judges of the earth; Young men and maidens, Old men and children." Each rank, each class, has its own theme and reason for praise and worship. IV. THE GROUNDS OF PRAISE. 1. General. His Name is greater, more exalted, than the heavens and the earth. 2. Special. God has raised his people from deep degradation, and filled them with powers and exultation. "A people near unto him."—S. A "Hallelujah Psalm," combining the praise of God for mercies already received with anticipations of future vengeance, through God’s help, on heathen enemies that are still bent on persecuting God’s "loving ones." The tone is that of Psa 109:1-31; though the expressions used are less fierce. Metrically, the psalm seems to divide itself into three stanzas of three verses each (Psalms 109:1-3, Psalms 109:4-6, Psalms 109:7-9). Psalms 149:1 Praise ye the Lord. Sing unto the Lord a new song. A "new song" on account of a new deliverance (comp. Psalms 33:3). The deliverance may have been one of those under Nehemiah (Nehemiah 4:7-23; Nehemiah 6:2-16). And his praise in the congregation of saints. The psalm would seem to have been composed for a special thanksgiving service. Psalms 149:2 Let Israel rejoice in him that made him; or, "in his Maker" (comp. Psalms 95:6). This ground of thankfulness Israel possesses in common with all the rest of mankind; but he has also another exclusive ground—let the children of Zion be joyful in their King (comp. Judges 8:23; 1 Samuel 8:7; 1 Samuel 10:19; 1 Samuel 12:12, etc.). God, by covenant with Israel, had constituted himself in an especial way their King (Hosea 13:10). Psalms 149:3 Let them praise his Name in the dance (comp. Psalms 150:4). (On the employment of dancing by the Hebrews as a religious exercise, and in their most solemn acts of worship, see Exodus 15:20; 2 Samuel 6:14 -160. Let them sing praises unto him with the timbrel and harp. (On the toph, or "timbrel," see the comment upon Psalms 68:25). It was used to accompany a hymn of rejoicing by Miriam (Exodus 15:20), by Jephthah’s daughter (Judges 11:34), and by David (2 Samuel 6:5). Psalms 149:4 For the Lord taketh pleasure in his people. God had shown by the mercy, whatever it was (Psalms 149:1), recently vouchsafed to his people, that he was well pleased with them, and might be counted on to support and sustain them. He will beautify the meek with salvation. Those who patiently submit to his chastisements God will ultimately "adorn," or "beautify," with his salvation. Psalms 149:5 Let the saints be joyful in glory. Therefore let God’s saints at the present time—his restored people, who have just had a fresh deliverance—rejoice, in the "glory" that covers them—rejoice and give God thanks for it. Let them sing aloud upon their beds. Not, as in former days, weeping through the long night (Psalms 6:6; Psalms 77:2-6), and watering their couches with their tears, but, like Paul and Silas (Acts 16:25), singing hymns of praise to God "at midnight" as they rest upon their beds. Psalms 149:6 Let the high praises of God be in their mouth; literally, in their throat (comp. Isaiah 58:1). And a two-edged sword in their hand. Some understand this metaphorically. But the weapons of Jewish warfare in Nehemiah’s time were thoroughly carnal (Nehemiah 4:13, Nehemiah 4:16, Nehemiah 4:17, Nehemiah 4:18); and against adversaries such as Sanbailat, Geshem, and Tobiah, a nation threatened with extermination is certainly entitled to use the sword. Psalms 149:7 To execute vengeance upon the heathen. Not private revenge, but the just vengeance which a threatened nation has, from time to time, to execute on its persecutors in self-defense. And punishments upon the people; rather, upon the peoples. A variant of the phrase in the preceding clause, without any serious modification of the meaning. Psalms 149:8 To bind their kings with chains. Even royal captives were thus treated in the ancient world. Assyrian and Babylonian monarchs always represent their captives, even when kings, as fettered. Nebuchadnezzar "bound Zedekiah with fetters of brass" (2 Kings 25:7). Parthia, and later Persia, and even Rome, followed the same practice. And their nobles with fetters of iron. On the monuments, cap-fives below the rank of kings are not often seen "fettered." Their arms, however, are frequently tied together with a cord, and they are fastened one to another by a stout rope. Psalms 149:9 To execute upon them the judgment written. The allusion is probably to Deuteronomy 32:41, Deuteronomy 32:42, where God announces the judgments that he will execute upon the oppressors of his people. This honor have all his saints; rather, a glory is this to all his saints. "The victories of their Lord reflect glory on all his faithful and devoted servants" (Kay.). Praise ye the Lord (comp. Deuteronomy 32:1). Psalms 149:1-9 God’s pleasure in us, and ours in him. The more particularly inviting passage is found in the fourth verse; but those before and after are also suggestive. Taking them first, and that last, we have— I. THE OF FOR GOD. (Psalms 149:1.) The "new song" of the psalmist is surely not a fresh composition, though we may well be thankful for the new hymnologist, and consider him a very valuable gift of God to the Church; but it is rather the song which rises fresh from the heart at the consciousness of some fresh mercy received at the hand of God, whether uttered in a familiar or an original strain. And if our hearts are as full of thanksgiving as our lives are crowded with blessings, we shall be always ready to sing "a new song" unto our God. "Moments come fast, but mercies are more free and fleet than they." They who are quick to see loving-kindnesses will not be long before they find a fresh reason for lilting up the heart in praise. II. PUBLIC WORSHIP. Private and public worship are the complement of one another; neither is complete without the other. We praise God "in the congregation of saints" all the more happily and heartily because we bless him for his goodness in the home. We worship him more reverently in the home because we sing his praise with his people in the sanctuary. III. GOD’S CLAIM ON US AS OUR CREATOR AND OUR RULER. (Psalms 149:2.) We cannot too often or too earnestly recall the great fact that our God called us into being, gave us our very selves, made us all that we are, with all our immeasurable capacities and possibilities. He also is the indisputable Sovereign to whom we bring our loyal allegiance, in whom, as our righteous and gracious Ruler, we rejoice. IV. THE TRIUMPH OF THE TRUTH. (Psalms 149:6-9.) The psalmist saw in his vision the people of God mingling the praises of their lips with brave and strong blows from their hand dealt against their enemies and the Lord’s. We see in our vision another and better warfare. We see the ministers and missionaries of the gospel assailing error and superstition with "the sword of the Spirit, which is the Word of God;" doing battle earnestly and devotedly with all forms of sin and wrong, their one weapon being the revealed truth of God. And we see, not kings in chains and soldiers slaughtered on battle-fields, but heathen temples in decay, the ashes of old idols that have been "utterly abolished," peoples clothed and in their right mind, nations walking in the fear and love of God. V. GOD’S GOOD IN US, AND OUR HOPE IN HIM. (Psalms 149:4.) 1. His heritage in us. (1) God is deeply interested in all his children, is concerned for their well-being, is seeking those that are afar off, is prepared to welcome them home; but while they are rebellious, obdurate, indifferent, he regards them with a Divine regret and even displeasure. (2) He is looking with deepest interest on those who are inquiring their way home to him. (3) He receives the repenting and believing one with every sign of parental joy (see Luke 15:1-32.). (4) He is accepting the service, loving though imperfect, which his returned children are rendering him. (5) He looks with tenderness and joy on all earnest endeavors to grow in wisdom and worth, to extend his kingdom, to bless and save others. His people are his heritage, and in their service he finds a Divine pleasure. 2. Our heritage in him. The proud and the contentious find little satisfaction anywhere; but "the meek," who are willing to learn and to receive, are adorned or crowned with "salvation." To them are given the peace, the joy, and the hope, which the gospel of Christ confers on the humble-hearted. BY R. TUCK Psalms 149:1 The ever-repeated call for a new song. "A new song (as in Psalms 33:3; Psalms 96:1; Psalms 144:9) is the old song of praise, made new by newness of heart and newness of air." "New as expressive of all the new hopes and joys of a new era; a new spring of the nation; a new youth of the Church, bursting forth into a new life." I. A NEW SONG IS WANTED BECAUSE THERE ARE ALWAYS NEW . A song was sung by Israel, under the lead of Moses and Miriam, when the people were safely on the further shore of the Red Sea. It was well to keep that song in remembrance, and it was wisely repeated when the great deliverance was recalled. But there came occasions in the national history when that song was unsuitable, and a new song on the old lines had to be made. Illustrate by the song of Deborah; the songs of David on bringing up the ark; of Solomon on dedicating the temple; of the exiles on return from captivity; of the Maccabees on recovering the holy city; of Mary on receiving the visit of the angel. So in a single life there are recurring occasions when the heart is inspired to make a new song. II. A NEW SONG MAY BE THE OLD SONG PUT IN A NEW FORM. Perhaps it would be true to say that there really is no new song; for man there can never be anything more than the oh! song put into a new form. For man’s song is always a loving and grateful recognition of God’s goodness. And yet how much importance attaches to the fact that the old song does get set in ever-varying forms! The old song would lose interest, would become formal; its old form would become too strait, unsuitable, repressive of feeling. The song of Moses will not always satisfy. It will need to have much more put into it, and then it will appear as the "song of Moses and the Lamb." III. AN OLD SONG IS NEW WHEN A NEW SPIRIT IS PUT INTO IT. And that is the spirit of a man’s individuality. Everything is new to me that is actually mine—a genuine expression of myself. It may be as old as the hills; it is new to me; it is the output of my feeling, the creation of my experience. It is like nothing else, for on it rests the stamp of my individuality.—R.T. Psalms 149:2 The Maker of nations. The expression seems to refer rather to the selection and constitution of Israel as the people of Jehovah than to the act of creation. By the restoration from Babylon, Israel had been appropriated anew in this special character; made or constituted a nation. It was in the restored and renewed national life that the people so greatly rejoiced. I. GOD MAKES . 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 influence for an independent family life, into which its members would pass; and so families would reproduce 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, man’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." It 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 Cain; i.e. of those who, in some sense, had been "driven out from the presence of the Lord." It is easy 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 feeling would also save the relations of families. III. GOD THE MAKING OF NATIONS. He, in a way, accepts as facts, and use s for his purposes, the conditions in which man has set himself. He lets man have what has 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 as he uses individuals. And nations really are aggregations of men in which personal individualities are sunk in order to construct a composite individuality. God deals with that individuality, and uses it. We call it the "national genius."—R.T. Psalms 149:4 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-songs of the psalmists. When we cherish the thought of God, we find our hearts are incited to praise him (1) for what he is in his own glorious nature; (2) for what he is in the ordering of his gracious providences; (3) for what he is in covenant relations with his people. Whether we are finding pleasure in 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. GOD’S PRESENT IN HIS PEOPLE. That ought to be a constant pleasure and joy to us. It is not only that he cares for us—that may be but a cold consideration. It is not only that he 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. But what can there possibly be in us in which God can find personal pleasure? 1. We are to him as children. 2. We are the objects of his great redemption. 3. We may reflect his image. There is a strange pleasure in discovering our characteristic self in another person. 4. We may lean upon his grace. And there is great pleasure felt by the good man in simply being relied on. What gave Christ his pleasure in his disciples? Take home the thought of God’s pleasurable interest in us, and then see under what obligations we lie never to spoil his pleasure, but do all we can to increase it. II. GOD’S FUTURE PURPOSE FOR HIS PEOPLE. HIS pleasure in them makes him work for them. And those for whom he works are indicated by their chief characteristic-meekness. "I will beautify the meek." For such God has: (1) Salvation in its fullest, deepest senses. (2) Help for every emergency, constant as their need, 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 the salvations of God which are going on in us and for us, because he takes pleasure 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. Psalms 149:4 God’s pleasure in his people. In what respects does the Lord take pleasure in his people? I. He takes pleasure in them, inasmuch as HE IN THE OF THEIR GRACES TOWARDS HIM. They all believe in him, and have faith in his Word and promises; they rely on his truth and power; they hope in his mercy; they fear his displeasure; they love his Person and Name. II. He takes pleasure IN THE OF HIS PEOPLE. They can do but little for him, and he regards their services, not with an 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 OF HIS PEOPLE. His Name is love; his nature is goodness. And can we doubt that he loves to see his people happy? Even in those dispensations which in themselves are grievous and painful, he is seeking their good, and in the end promoting their happiness. (After C.H.S.)—R.T. Psalms 149:6 Song and stroke. "Let the high praises of God be in their mouth, and a two-edged sword in their handy "The age when such a psalm was most likely to be produced was undoubtedly that of the Maccabees, and the coincidence between this verse and 2 Macc. 15:27 may indicate the very series of events amid which, with hymns of praise in their throats, and a two-edged sword in their hand, the chasidim in battle after battle claimed and won the honor of executing vengeance on Jehovah’s foes." Illustration may be taken also from Nehemiah’s providing the workmen engaged on the wall with a weapon as well as a tool. But in that case the weapon was for defensive purposes only. The point here is that the sword was for active and aggressive work against the foes of God and the nation; such foes as were the Syrians in the days of the Maccabees. I. GOD’S WORK IN THE WORLD CALLS FOR STROKE AS WELL AS SONG. It is quite true that the weapons of our warfare are "not carnal;" but they are weapons, and they are for a warfare. There is some danger of overdoing the peaceful and submissive side of the Christian religion. There are many evils, and especially those of a private and personal character, which can best—perhaps can only—be met and conquered by submission. But there are other evils, and especially those of a public character, which must be actively dealt with in a spirit of war. For them the servant of God must have strokes—stroke upon stroke. The two injunctions can be, and must be, observed—"Resist not evil;" "Resist the devil." The spirit of the soldier should be in every Christian. (Illustrate by F. W. Robertson of Brighton.) II. GOD’S WORK OF "STROKE" IS NEVER RIGHTLY DONE SAVE AS WE KEEP THE SOUL OF SONG. That keeps us from a wrong spirit in doing what so easily arouses a bad spirit. The song in our soul shows we are only God’s servants; and it keeps us reminded that even in doing stern things we are only doing good, trying to waken song in other souls.—R.T. Psalms 149:9 The limitation of all human vengeance. "To execute upon them the judgment written." "It was the thought that vengeance was the righteous retribution, written in the book of God, which made Israel glory in inflicting it." "The psalmist probably desires to fire the broken-spirited despondency which the history shows to have weighed so heavily on the returned exiles." Just in one thing humanity has always failed—it has overdone its vengeance. Vengeance may be duty, but whenever man tries to do that duty, his passions come in and spoil his work. Illustrate by the treatment of the conquered in Old Testament wars; by the horrors of the Roman siege of Jerusalem; by the awful scenes at the sacking of besieged cities in modern warfare. Christianity has wrought a great blessing for humanity in putting strict limitation on vengeance. And it puts as strict limitations on the vengeance which an individual man may take on a fellow-man who has wronged him. Works of fiction often present the exaggerated vengeance taken by men who are under no restraint of Christianity. The Christian limitations are twofold. I. HUMAN IS LIMITED BY THE FACT THAT THOSE ON WHOM WE TAKE IT STAND IN THE LOVE OF GOD. The Mohammedan can freely slay the "infidels" in propagating his doctrines with the sword, because in his view they are altogether out of the love of God, and these vengeance-takers think they are executing the vengeance of God. We can do nothing of the kind, for that love of God in which we live embraces every fellow of our humanity. To strike a man is to strike one whom God loves. This checks our taking vengeance. II. HUMAN IS LIMITED BY THE OF KEEPING IN VIEW THE WELL-BEING OF THOSE ON WHOM THE IS TAKEN. The servant of God must never do anything but good to anybody. He may do seeming injury in order to reach ends of good; but he must always have in view the salvation—in the large sense—of those with whom he deals.—R.T. BY C. SHORT Psalms 149:1-5 The voice of praise. "Breathes the spirit of intense joy and eager hope in the period which succeeded the return from Babylon. The poet saw in their return so signal a proof of the Divine favor, that he regarded it as a pledge of a glorious future yet in store for the nation. But language like that of Psa 149:6-9 is no warrant for the exhibition of a similar spirit in the Christian Church." I. A NEW ERA IN THE LIFE OF THE NATION OR NEW FOR PRAISE. (Psalms 149:1.) Escape from a miserable captivity and the return home was a new national experience, if they had not lost the spirit of freedom. How many eras in our individual life correspond to this? A long sickness recovered from, or a long habit of sin escaped from. II. SOCIAL WORSHIP IS MOST TO THE SPIRIT OF PRAISE, (Psalms 149:1.) The people were summoned to rejoice in the congregation. Enthusiasm of any kind more easily inspired in a multitude than in an individual, and more easily propagated. III. WE ARE TO REJOICE IN OUR CREATOR AND KING AS OUR . (Psalms 149:2, Psalms 149:3.) Such a King will not leave them subject to alien rule, but redeem them. 1. For God rejoices in his near relation to his people. (Psalms 149:4.) Takes pleasure in his fellowship with them and in their welfare. 2. He delights to array them in honor and glory. To put beauty and glory upon the outcast and afflicted. IV. THE JOY OF THE WILL UTTER ITSELF IN PRIVATE AS WELL AS IN PUBLIC. (Psalms 149:5.) "Upon their beds." In their most restful moments they will exult in God’s favor now, and in hope for the future.—S. generally are agreed that this is a most noble psalm, a fit conclusion to the noble collection which here terminates. Professor Cheyne says, "Psalms 150:1-6 closes this Hallelujah group not less worthily than the whole group concludes the Psalter. It is the finale of the spiritual concert." Hengstenberg observes, "We have here a full-toned call to the praise of God, quite appropriate to the close of this psalm-cycle and of the whole Psalter." The "Four Friends" say, "With these grand words the Psalter closes." Dr. Mason Good points out, as the speciality of the psalm, that it sets before us in detail the various elements of the temple music. "The enraptured minstrel," he remarks, "now rises upon the full stretch of his pinions, and addresses himself to all the powers and faculties of his symphonious brotherhood; to the enchantment of flowing numbers, and the overwhelming ecstasy of an harmonious peal, poured forth in all its strength, from pipe and string and shell of every kind, each, with devotional rivalry, striving to surpass each in pealing forth his praise, from whom they derive breath, vibration, and sound." No psalm rises more grandly from verse to verse, or terminates in a nobler or grander climax, "Let everything that hath breath praise the Lord." Psalms 150:1 Praise ye the Lord. Praise God in his sanctuary. This is the right rendering, and not that of the Prayer-book Version, "Praise God in his holiness." Israel is called upon to give God praise in his holy temple. Praise him in the firmament of his power; i.e. in the broad expanse of heaven, the sign and seat of his power. Psalms 150:2 Praise him for his mighty acts; i.e. for the great acts of his providence, especially for his deliverances of Israel. Praise him according to his excellent greatness; rather, his abounding greatness (Kay); or, his manifold greatness (Cheyne). Psalms 150:3 Praise him with the sound of the trumpet, (On the use of the trumpet in Divine service, see Leviticus 23:24; Psalms 25:9; Numbers 10:10; 2 Samuel 6:15; 1 Chronicles 13:8; 1 Chronicles 15:24; 1 Chronicles 16:6; 2 Chronicles 5:12, 2 Chronicles 5:13; 2 Chronicles 7:6; 2 Chronicles 29:27; Psalms 81:3; Psalms 98:6.) Praise him with the psaltery and harp (comp. Psalms 57:8; Psalms 81:2; Psalms 108:2; 1 Chronicles 15:16; 2 Chronicles 5:12, etc.). Psalms 150:4 Praise him with the timbrel and dance (comp. Psalms 149:3). Praise him with stringed instruments and organs; literally, with strings and pipe. "Organs" are, of course, out of the question. The "pipe" intended is probably the double pipe so often represented on the monuments of Egypt, Assyria, and Phoenicia. Psalms 150:5 Praise him upon the loud cymbals; praise him upon the high-sounding cymbals. "We can hardly," says Professor Cheyne, "venture to distinguish two kinds of cymbals on the ground of these two epithet" The mention of "cymbals" is reserved to the last, as being the instrument of music most expressive of joy and jubilation. It completes the musical climax, as Psalms 150:6 completes the ideal one. Psalms 150:6 Let every thing that hath breath praise the Lord; literally, the whole of breath (comp. Revelation 5:13, "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever;" see also Psalms 148:7, Psalms 148:10-12). Praise ye the Lord. "As the life of the faithful, and the history of the Church, so also the Psalter, with all its cries from the depths, runs out in a hallelujah" (Hengstenberg). Psalms 150:1-6 Hallelujah: our life a psalm. There is no distinctive truth taught here; each verse gives utterance to that which has been sung before (see especially Psalms 148:1-14.). But the strain of the psalm is that of an earnest summons to make the praise of God the prevailing note of our life. Let life be charged and crowned with praise. 1. If regularly at the sanctuary, there in order that it may be offered elsewhere, everywhere. 2. If on the sabbath day, then that it may be presented every day. 3. If with trumpet and cymbal, thus that it may be sounded on every instrument that can make music unto the Lord. 4. If rendered for his "mighty acts" especially, it is not to be withheld for his daily and hourly loving-kindnesses. 5. Praise should, in its fullness and sweetness and heartiness on our part, answer to "the abundance of his greatness"—"his excellent greatness" (Psalms 150:2). 6. Praise should proceed from every lip, from every life (Psalms 150:6); from the youngest who is old enough to lisp his Name, and from the oldest who has strength enough left to make mention of his grace; from the sick on their couch as they anticipate the time when there will be "no more pain;" from the bereaved as they realize all that their departed friends were to them through years of health and service, and as they look forward to the glad day of reunion, and from the strong and active in the midst of the strife of life; from those who study, and from those who "labor, working with their hands;" from those who rule, and from those who serve. A life of praise is a life of holy fragrance, acceptable to God and well-pleasing to man. It is excellent in itself, and it is pro-motive and prophetic of the time when "the whole earth shall be filled with his glory." BY R. TUCK Psalms 150:1 Places to praise God in. "This psalm is a rapture. The poet-prophet is full of inspiration and enthusiasm." Lamartine says, "In this closing psalm we see the almost inarticulate enthusiasm of the lyric poet; so rapidly do the words press to his lips, floating upwards towards God, their Source, like the smoke of a great fire of the soul wafted by the tempest." "In former times, when the casting of church-bells was more of a religious ceremony, this psalm was chanted by the brethren of the guild, as they stood ranged around the furnace, while the molten metal was prepared to be let off into the mould ready to receive it." I. THE . Not "his holiness," as in the Prayer-book Version, nor merely "his temple;" but the whole earth, as the sphere in which he has displayed his power and his grace. It is quite true that praise is to be offered in those buildings which are set apart for God’s worship; but we must always regard them as representative of God’s great temple of nature and of human history. The old tabernacle represented wandering Israel as the dwelling-place of God. The temple, later on, represented the organized nation as the dwelling-place of God. But such localization and limitations only represented and taught the truth that the whole earth is the sanctuary of God. In tabernacle, temple, church, whole earth, where God is, God’s praise must be sounded forth. He says, "Whoso offereth praise glorifieth me." II. THE OF HAS POWER. This is usually taken to mean "heaven," but it is more in accordance with Hebrew repetition to see in it another figure for what is called the "sanctuary." "Firmament" simply means sphere. Every place becomes a holy place if God’s power is put forth in it; then the whole earth, and the entire range of history, become a sanctuary in which God’s praise is properly called forth. If we are to praise God in the spheres in which he has put forth his power and grace, we shall have to be praising him everywhere.—R.T. Psalms 150:2 Things to praise God for. For "excellent greatness," read "muchness of greatness." Praise is to be offered in recognition both of God’s inherent power, and of its manifestation in mighty acts. I. PRAISE IS CALLED FOR BY DIVINE POWER. He who knows God knows him through a series of mighty, wonderful acts, interventions, provisions, deliverances, punishings, all of which produce overwhelming impressions of almighty power. Illustration may be taken from (1) the Divine creations; (2) the Divine maintainings; (3) the Divine redemptions. Divine power is seen in God’s ordering and controlling the gigantic forces of nature and the lawless willfulness of man. Modern artistic and poetic feeling, perhaps responding to the revelations of the microscope, can find Divine power in the gentle and the minute; but Hebrew genius dealt almost exclusively with the august, tremendous, and awful in nature; so power in God was the thing most impressed on the Hebrew mind as the inspiration of praise. And still a necessary ground of entire Confidence in God is a conviction of his absolute and unquestionable almightiness everywhere, and in relation to everything. We praise him because we feel sure that our God is mightier than the mightiest. II. PRAISE IS CALLED FOR BY DIVINE BEHIND POWER. "Excellent greatness." An adjective is applied which directs us to moral quality. God must never be thought of as we think of giants. We are altogether absorbed by thinking of their bodily size and strength; it does not matter to us whether they hi, re either mental faculty or moral character. Some think of God as a mere embodiment of august and awful power. He is not known aright, nor can he be praised aright, until the character inspiring the exercise of his power is apprehended. Then we realize that he stands in relation to us, and for his gracious relations we praise him in the highest.—R.T. Psalms 150:3, Psalms 150:4 Instruments to praise God with. Bishop Wordsworth notes that all kinds of faculty are engaged in the work of praise. The breath is employed in blowing the trumpet; the fingers are used in striking the strings of the psaltery and the harp; the whole hand is exerted in beating the timbrel; the feet move in the dance. The introduction of various musical instruments, as well as choirs of human voices, into the regular worship of the tabernacle and temple, is traceable to the time and probably to the personal influence of David. "David did so much for the public worship of God in that he brought it so near to men; he gave it so much interest to them; and he lifted it out of mere duty into pleasure by adding the features of music and of song." It is interesting, but only a matter of curiosity, to identify and describe the different instruments mentioned here. We need only see that they include all the musical instruments—wind, string, and clanging. The point to fix attention on is that, when a man wants to praise God, he may bring into his service every kind of power that he possesses, and every agency through which he can find expression for his power. I. ALL KINDS OF MAY BE USED IN PRAISE. Only sentiment ever puts limitations on the instruments that may be used for Divine worship. Sentiment imagines some kinds to be more solemn and reverent than others. Curiously, those which some regard as specially solemn, e.g. the organ, are wholly repudiated by others (the Scotch). No instrument is in itself unsuitable. The kind of use man makes of it, and the kind of associations man causes to gather round it, may make an instrument unsuitable. In this matter the good sense of Christian people must decide. II. THE PRAISE IS NOT IN THE , BUT IN WHAT THE MAN THROUGH THE . With our temptation to rest in things, we need this reminder for every age. The praise is in the man’s soul. And the most exquisite musical expression is worthless as praise if it is soulless.—R.T. Psalms 150:6 Persons and things that should unite in God’s praise. "It is difficult to conceive how any man who believes in God can need to be reminded of the duty of praise. In every age and country the adoration of the Supreme Being has risen with the illumination of the human mind, and borne a very exact proportion to its restoration in the Divine image." "Our whole life should speak forth our thankfulness." "Let all the breath [i.e. the entirety of animate creation] praise Jehovah." If a comprehensive view of God be taken, and it is seen that "his tender mercies are over all is works," and that "the eyes of all wait upon him, and he giveth them their meat in due season," this call to the entire animate creation to join man in his praise will become to us more than poetry and sentiment. It is to be noticed that the Hebrew poet had no glimpse of the idea of Wordsworth, that a living soul animates the inanimate creation. The Hebrew limits his call to creatures that have breath and can make sounds; and of this great choir man is the leader. They may be likened to the great band of musicians in a chorus, who never utter an articulate sound, yet are in perfect harmony with the singers whose intelligent voices lead the chorus. "As well the singers as the players on instruments shall be there." I. AND OUGHT TO PRAISE GOD. Ought to harmoniously unite in praising God. And this is only possible when each does what he can, and does it in the best way he can. The grand song of redeemed nature and man is well given in Pollok’s ’Course of Time,’ pp. 189-191. II. WE OUGHT TO PRAISE GOD. For the last exclamation, "Praise ye the Lord!" should be taken as a personal call and application. It can never he enough to us that praise is being offered. Nor can it be enough to offer formal praise with ours. It must be our praise-our soul-praise, and our praise at its best.—R.T.