The prayer opens with a striking phrase--"Remember, O Lord," etc. The miserable condition of the Jews suggests to the imagination, if not to the reason, that God must have forgotten His people. It cannot be supposed that the elegist conceived of his God as Elijah mockingly described their silent, unresponsive divinity to the frantic priests of Baal, or that he imagined that Jehovah was really indifferent, after the manner of the denizens of the Epicurean Olympus. Nevertheless, neither philosophy nor even theology wholly determines the form of an earnest man's prayers. In practice it is impossible not to speak according to appearances. The aspect of affairs is sometimes such as to force home the feeling that God must have deserted the sufferer, or how could He have permitted the misery to continue unchecked? A dogmatic statement of the Divine omniscience, although it may not be disputed, will not remove the painful impression, nor will the most absolute demonstration of the goodness of God, of His love and faithfulness; because the overwhelming influence of things visible and tangible so fully occupies the mind that it has not room to receive unseen, spiritual realities. Therefore, though not to the reason still to the feelings, it is as though God had indeed forgotten His children in their deep distress.
Under such circumstances the first requisite is the assurance that God should remember the sufferers whom He appears to be neglecting. He never really neglects any of His creatures, and His attention is the all-sufficient security that deliverance must be at hand. But this is a truth that does not satisfy us in the bare statement of it. It must be absorbed, and permitted to permeate wide regions of consciousness, in order that it may be an actual power in the life. That, however, is only the subjective effect of the thought of the Divine remembrance. The poet is thinking of external actions. Evidently the aim of his prayer is to secure the attention of God as a sure preliminary to a Divine interposition. But even with this end in view the fact that God remembers is enough.
In appealing for God's attention the elegist first makes mention of the _reproach_ that has come upon Israel. This reference to humiliation rather than to suffering as the primary ground of complaint may be accounted for by the fact that the glory of God is frequently taken as a reason for the blessing of His people. That is done for His "name's sake."[270] Then the ruin of the Jews is derogatory to the honour of their Divine Protector. The peculiar relation of Israel to God also underlies the complaint of the second verse, in which the land is described as "our inheritance," with an evident allusion to the idea that it was received as a donation from God, not acquired in any ordinary human fashion. A great wrong has been done, apparently in contravention of the ordinance of Heaven. The Divine inheritance has been turned over to strangers. The very homes of the Jews are in the hands of aliens. From their property the poet passes on to the condition of the persons of the sufferers. The Jews are orphans; they have lost their fathers, and their mothers are widows. This seems to indicate that the writer considered himself to belong to the younger generation of the Jews,--that, at an events, he was not an elderly man. But it is not easy to determine how far his words are to be read literally. No doubt the slaughter of the war had carried off many heads of families, and left a number of women and children in the condition here described. But the language of poetry would allow of a more general interpretation. All the Jews felt desolate as orphans and widows. Perhaps there is some thought of the loss of God, the supreme Father of Israel. Whether this was in the mind of the poet or not, the cry to God to remember His people plainly implies that His sheltering presence was not now consciously experienced. Our Lord foresaw that His departure would smite His disciples with orphanage if He did not return to them.[271] Men who have hardened themselves in a state of separation from God fail to recognise their forlorn condition; but that is no occasion for congratulation, for the family that never misses its father can never have known the joys of true home life. Children of God's house can have no greater sorrow than to lose their heavenly Father's presence.