. Ver. 2.- Watching for Divine favour and direct[on. In the East orders are rarely given to an attendant m words, but commonly by signs. These are often eo eliaht as to escape notice unless the eyes of the servants are kept fixed on the master or mi~tress, 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 ceutre of his gi_rdlc; and h~ watches closely every moveme~t of his master, prompt to attend to all l11s wants, which are expressed by a nod or a sign. He fills bis pipe and bands him his coffee; be sets his food before him, and it is bis special duty to "pour water on his bands" 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 h~ard throughout the house, especially as the doors and windows generally stand open (Leunep). Killlchi suggests that the cry for mercy intimates that the slave is regarded as out of the master's favour, and anxiously watching for signs of returning acceptance. 'l'be simile suggests that there should be a threefold spirit in our watching for and waiting upon God. I. Trrn SPIRIT OF ATTENTION. 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 ll.laster or servant. There is a servant-work which involves the union of all our powers, and the active energy and interest 9f our minds. '!'hat service honours both master and servant. The man is alive. Vitality and vigour show themselves in attention. II. THE SPIRIT OF OBEDIENCE, 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. Ill. THE SPIRIT OF HUMILITY. 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. 'l'his is sublimely true of our service to Christ.-R. T. Vere. 3, 4.-0ontempt a sore trial. The returned exiles found the contomptuous treatment of their neighbours 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, an_d disheartened. That was the case with our Divine Lord. On tho cross he needed the sign of love and word of sympathy; instead he had to bear the scorn and contempt which the psalmist so suggestively anticipated for him (Ps. xxii. 6-8). The returned exiles had a similar experience. In their time of frailty a little neighbourly 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 the!11, made them anx10us! pluc~ed out ~opefulness, and filled them with fear. Contempt 1s a moral atmosphere m which nothmg 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. CONTEMPT, WHEN IT I8 UNREASONABLE, CAN DE DORNE. It is sometimes a mere product of malice and envy. '!'here is no real ground for it, and we may know that there is uo ground. We may properly cherish the consciousness of our power and PS, OX.XIV, 1-8.] THE BOOK OF PSALMS. 205
worth; and then we can appraise the contempt of the enviollS 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 maUer; the future is with the godly. II. CONTEMPT, WHEN IT IS REASONABLE, IS PAINFULLY DEPRESSING. 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 u~, and makes the stru,mli of life too hard for us. Precisely what we need is some sign of confidence, some kiiJ1y 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 moro than open scorn. Then what can we do but tum from man to God ?-R. T.
Vera. 1--4.-fie 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 PSALIDST FINDS HOPE IN GoD's SUPREMACY, 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 GRACIOUS MERCY OF GoD IS ms .ALL-SUFFICIENT REFUGE l'BOH TBB CONTEMPT AND PERSECUTION OF MAN, III. SENSE OF DEPENDENCE Ul'ON GoD NECESSARY TO REALIZE ms HELP, Aa the lower must always depend on the higher. IV. THE VISION AND CONTEMPLATION OF GoD NECESSARY TO THE BENSE 01!' DEPENDENCE. Looking away from man up to God, as the servant studies the face or his master in order to read bis duty.-S.
EXPOSITION.