The Pulpit Commentary — Psalms — Volume 3 — Section 149

wicked!" (Prayer-book Version). If we take the psalmist ae representing the nation Israel establishing itself again after the Captivity, then the verse expresses its determi• nation to purify itself from the leaven of evil influence; from the power of every one who, and everything which, could be a hindrance to the full and worthy re-establishment of the Jehovah-religion. We may somewhat enlarge on this so as to get a point that will give us practical and helpful applications. Here is a distinct apprehension of the evil influence exerted by the wicked, which rouses indignation, and impels the psalmist to say vigorously," Away from me, ye wicked!" 'l'he wicked man, in the view of the psalmist, is the self-willed man, who refuses to shape his conduct by the rule and Law and will of God. And that sort of man is found in every sphere of human association -in the home, the business, the social circle, the senate. And everywhere that man is, be must be, a mischief-maker. What is the mischievous influence that be exerts? I. HE PRESENTS AN EVIL EXAMPLE, This is familiar, but point may be gained by showing that in every sphere of life there are the immature, who are specially susceptible to influence, and unable to resist the attractiveness of evil example. For instance, the insidious doubtings and questionings of the evil ones have no power on the matured, but seriously affect the immature. II. HE BREAKS UP THE UNITY OF ENTERPRISE. He is always the other one, tbe objector, the one who pulls the other way, who wants something else. He is the drag on all good effort. This may be illustrated in relation to united prayer. He prays against the prayer, and so prevents the blessing which is promised to unity. Ilf. liE BRINGS ON THE JUDGMENTS OF GOD WHIOH AFFECT OTHERS BESIDE HIMSELF. "The wicked shall not go unpunished," but it is not possible, under the conditions of human existence, to isolate the punishment to the evil-doer. Those in aasociation with him must share in the effects of the judgment (see the cases of Acha.n, Korab, etc.). The evil-disposed persons in the new Jewish nation might bring judgments on the nation by their wilful doings. Therefore the psalmist is anxious for distinct and entire separation from them.-R. T. Ver. 116.-Self-distrust. "Let me not be ashamed of my hope." "A man would be ashamed of his hope if it turned out that this was not based upon a sure foundation." But here the psalmist evidently expresses a kind of fear of himself. He is afraid lest he should be ashamed of his hope, and so earnestly cries to God to save him from himself. I. SELF-DISTRUST AB A BE0RET OF MORAL POWER. It belongs to the normal condition of man as a dependent creature. He ought to distrust himself; if he does not, he cannot be reliant on a Power beyond himself. A self-confident man is making the attempt to be something that he is not. He is trying to transcend his normal condition; and in the measure of his success he becomes an unnatural being. He is a "law unto himself," and that a created being never can be. Further than this, a self• distrust kept within due limits is an element of moral power, because it leads him (1) never to act without due consideration and care; (2) never to act without outlook- ing and uplooking for grace and help from a higher power. And man is only the moral being that he can be, and was intended to be, when he is man inwardly guided, moved, restrained, inspired, by the indwelling God. Normal man says, "I cannot, but God can through me." II. SELF-DISTRUST AB A WEAKENING OF MORAL POWER. And this it is whon it is only in a small degree intellectual, and in a very large degreo emotional. Self- distrust becomes perilous sentimentality in some form11 of sectarian religious life. It is exaggeration of sentiment to assume that, in the matter of redemption, or in the orderinJ?: of the godly life, God must do everything and man can do nothing. So long as self-distrust holds itself ready to respond to what comes of its reliance on God, it is healthy. When self-distrust is fostered by introspection, by examination of variable feelings, or by attempting to match feeling with impossibl~ human standards, it is unhealthy, and utterly weakening-to the moral fibre. Self-distrust that makes a man miserable and idle is, by its influence, stamped ae bad. Self-distrust that inspiros trust, self-distrust that persists in keeping on doing activo duty, is healthy and good, honouring to God, and every way hopeful for man.-R. T. PB. CXIX.1-176.] THE BOOK OF PSALMS. 165