The Pulpit Commentary — Psalms — Volume 3 — Section 254

this t-0 ~ 'l"ery great extent. It is a collection of records cf events that have happened. Take lustory out of the Peutateuch (or Hexateucb), 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 recorda in the book are 'IIUlmorial-s, reminders, of actual events. II. THE SUBJECT OF THE BIBLE IS Gon IN HISTORY. This brings to view the contrast between ordinary history and Biblical history. Scripture everywhere brings to Yiew the direct relation of God to events. And so the records become memorials oC God to every generation. Suggestive memorials, showing that history never is read aright unless God is seen in it.-R. T. Ver. 14.-The Divine repe11tances. The explanation is often made that the changes of :Oivine plans are responsive to changes in the cfrcumstances of God's people. It is seemg 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 concernina his servants" is realiy his "having compassion on them;" and that is respondina 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 respomiiveness, 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 chnngiug 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. L Tim DIVINE REPENTANCE IS BELATLVE 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. IL THE DIVINE REPEl>"TANCE IS RELATIVE TO MAN'S CIRCUMSTANCES. Tbere 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 coulcl. not adjust hinself to new conditions? III. THE DIVINE REPENTANCE IS RELATIVE TO llilAN's Mooos. For the Divine relations are spirit=l; they mainly concern the man himself. And changing spiritual moods require wise and gracious adjustments on the part of G0d.-R. T. Vers. 15-17.-Unresponsible idols. (See Ps. cxv. 4-8.) As a psalm of the restored nation, this expresses the strong feeling cherished concerning the idols of sur- rounding small kingdoms; and the feeling was all the more bitter because those kingdoms were distressing the returned exiles by their active enmity. In donouncing their gods, the exiles intended covertly to denounce them. The following sentences are found iu the Koran (ii. 2): "The unbelievers are like unto one who crielh nloud 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, i_n a time of drought a missionary saw a row of i,lols 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 Wtj've put them out to see how they like the heat and the dryness." I. 'l'HE H.ATERIAL FIGUBEB THAT CANNOT RESl'OND. It is not easy to speak with proper care and precision in relation to the fig';'res which men rua~e to_ rcpres~nt their gods. To the Israelite,, those figures were their gods, nod from their pornt of view they were quite right in vigorously denouncing their helplessn~ss. ~ut l? those wh? made the figures they were but sensible realizations of abstract 1~ea.s, imprisonments m 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, PB. OXXXV. 1-21.] TllE BOOK OF PSALMS. 23,j