Ver. SO.- What is a perfect heart? It is necessary to see that the term "perfect" varies its connotation according to the substantive word with which it stands con- nected. We speak of a perfect animal, and mean completely and healthily organized, according to the standard of that particular animal, We speak of a perfect machine, and mean one that entirely and efllciently accomplishes everything that it is required to do. We speak of perfect conduct, and mean that which in every detail conforms to the rule. We speak of a perfect statue, and mean one that in all points realizes and sa.tisfies our ideal. Then what do we mean by a perfect heart-using that term as meaning the will inspired by the emotions? Both the will and the emotions are such fluctuating things that it may not be possible to create an ideal, or to find a standard, by which every heart must be judged. Even here we cannot say of the Lord Jesus that he has presented an absolute standard. He has with his particular environment found a model expression for the highest principles; but righteousness for each man must be the expression of the principles of 1ight in his own particular environment, and with his own particular disposition. A perfect heart cannot mean a will always biassed to decision by particular considerations; and getting the bias by a particular condition of the feelings. Perfection when applied to the heart must mean genuineness, since,·ity, But it means this made even more distinct and precise. It means unity, absolute agreement; the whole being brought in and bound together in one purpose. And if taken in its fullest suggestiveness, it further means an instructed heart, not one carried into conduct by any accident, but borue to it by a deliberate choice, based on com- petent knowledge. Perfect-hearted may be apprehended as whole-hearted, true-hearted, and as opposed to half-hearled.-R. T. Ver. 83.-17ie wine-skin in the smolce, The wine-bottles of the East were slcins. Boscnmiiller tells us that it was a custom of the ancients to hang skins of wine in the smoke of a fire, for very much the same reason that we stand a bottle of claret on the hearth, in order to mellow the wine by a gradual and moderate warmth, and to bring it to an earlier perfection. And in that custom the psalmist finds an illustration of 1hc meaning, and of the mercy, of the afflictions to which h~ has been exposed. 'l'hey have been sent to act on him like the warm smoke on the wme-to refine, mellow, and ripen bis character; and because, under them all, he has refused to part with his faith in God and duty; because he has been true to God and God's statuteH, they have had their intended and proper effect upon him (S. Cox). 'l'his explanation gives a fresh su~gestion to the text, but it may be doubted whether the mood of the psalmist is fairly represented by it. 'l'he older view seems more in harmony with the general tone of the stanza. Though, under the severe pressures of trial and affliction, the good man shrinks and wastes and blackens like a wine-skin hung in the smoke of the chimney, he still remembers the Divine statutes, and holds fast his faith in God and duty, What 110ems to be in mind is a long waiting-time, which was also a time of suffering and PS, OXIX, 1-176.] THE HOOK OF PSALMS. 157
strain, The watching for God was prolonged ; no response seemed to come; much had to be borne while he was waiting; he seemed to get dry, shrivelled, and blackened, like the wine-skin in the chimney that had waited so long (and seemed to get tired of waiting, even as he did) for the moisture and refreshing of being used, and filled ao-ain wHh wine. But the question of supreme importance was this-What was he d;in" during this hard waiting-time? He has the joy of this confident assurance-he wa~ holding fast his integrity; he was keeping on his obedience and trust; he was per- sistently ordering his life according to the Divine statutes. I. WAITING-TIMES ARE A PART OF THE DIVINE AFFLICTIVE DISPENSATIONS. It sometimes seems as if God would do more for a man by making him wait than by making him suffer. II.w AITING-TIMEB HA VE A PECULIAR INFLUENCE ON A MAN'S SPIRIT. It may be represented by the effect of smoke on an empty wine-skin. lll. WAITING-TIMES SHOULD THROW US UPON THE COMFORTING AND STRENGTHEl'IL'IG OF TIIE DIVINE WORD. Everything for us depends on the cherished moods of our waiting-times.-R. T.
Vers. 85-87.-Leaving our enemies with God. The New Testament teachings con- cerning the treatment of our enemies is a decided advance upon the Old Testament teachings, but this should not prevent our seeing that the godly men of the Old Testament were in advance of the prevailing sentiments of their day. l. IF .A MAN BELIEVES IN HIMSELF, HE WILL ALWAYS TRY TO AVENGE HIMSELF, Then a man's enemies are entirely in the self-sphere, and must be dealt with in that sphere. This essential idea of unregenerate and self-circumscribed humanity may be efficiently illuetrated in the mission of the family blood-avenger. A man was expected to avenge himself upon his enemies. But if he waH killed, he could not avenge himself, and so his next of kin had to do this duty for him. Retaliation seems noble and right only so long as a man is self-sphered, and thinks the ordering of life is wholly in his own control. Civil government does but make public this system of dealing with our enemies ourselves. The state protects itself, provides its own sanctions and avenge- ments. And the individual and the state are constantly in peril of acting upon impulse, or in the unreasoning sway of vindictive feeling. II. IF A MAN BELIEVES IN Goo, BE WlLL LEAVE HIS ENEMIES WITH HIM. To believe in God takes a man out of the self-sphere, and consequently gives him another point of view from which to regard bis enemies. To believe in God is to apprehend God's personal interest in a man's highest welfare; and this must include concern for the influence which enemies ancl enmities may have upon a man, To believe in God is to be absolutely assured of his ability to defend from our enemies, aud to punish them for their enmity. To believe in God is to be willing to let him undertake de1\ling with our enemie~ for us, and upholding us while w~ have to suffer their power. The godly man prays, "Help thou me." III. IF A MAN BELIEVES Goo IN CHRIST, HE WILL, WITH THE CHRIST-HELP, WIN HIS ENEMrns. 'l'his leads into familiar topics. "If thine enemy hunger, feed him;" "Love your enemies;" "Dearly beloved, avenge not yourselves," Let God in Christ undertake our enemies, and he will teach us how to save them from their enmity.-R. T.