unpalatable of things (see an admirable sermon by C. H. Spurgeon on Job vi. 6). .And we know this, and therefore needed rebuke and admonition are not given as they should be. We too often see our brother go wrong, and out of craven fear we hold back the warning and the reproof. II. A.ND THIS, NOTWITHSTANDING IT MAY BE SEVERE, The psalmist calls it a smiting: "Let the righteous smite me." .And on the head also; for he says (Revised Version), "Let not my head refuse it." .A blow on the body would be far less injnrious, painful, and ignominious than one on the head, such as is contemplated here. But still it is welcomed. This is difficult when "the righteous one" is God, who, as some expositors affirm, is here meant (see 2 Sam. vii. 14, 15). To humble ourselves under even his mighty hand (Heb. xii. 5-11), to whom we should "much rather be in subjection," is often found far from easy by our rebellious hearts; but if" the righteous" spoken of be our fellow-men, then it is more difficult still. But here such smiting is not only submitted to, but welcomed. This is a very unusual thing indeed. I!J. FURTHERMORE, IT SHALL BE DEEMED "KINDNESS," AND GRATEFUL AS "THE OIL OF JOY." For this is what is here referred to (cf. Pss. xxiii. 5; xiv. 7; Matt. vi. 17). Hie soul is glad because of it; he counts himself happy and fortunate to have received it. How is all this to be understood? Therefore note- IV. THE EXPLANATION OF SUCH RARE REOF.PTION OF REPROOF. 1. Ce-rtaiidy it is not because the man is mean-spirited and lies down like a slave or a stricken dog to ho beaten. It is no" Uriah Heep" kind of humility. If we thought that such language as we have here would be nauseating, we should, as we ought, despise it. 2. But the evident explanation of it is that the man's whole soul longed after holiness and purity, and loathed sin with a great loathing. He so dreaded being betrayed into sin, that he welcomed with joy any rebuke, no matter how severe and shameful, that restrained him from it. Thus is this strong, strange speech explained. 3. .And what a revelation. of the grar.e of God in a man's soul it is/ Oh to so hate sin that we shall be glad of any suffering, yea, death itself, rather than come uw.ler its power I Happy the heart that can say "A.men" to the psalmist's prayer I V. THE REPROVER AND THE REPROOF. 1. The reprover. He must be righteous and felt to be so by him whom he reproves. It is not, "Let anybody reprove me," but "the righteous." Reproof from others would be of no ave.ii. But the righteous reprover is one who knows that what he says is true, that reproof ought to be given, because a brother's soul is in peril. .Also he is one who feels deeply the dread evil of sin ; it is no trifle to him, whether in himself or others; the honour of God is dear to him, and so is his brother's soul. For he not only feels, but loves. That is the motive which urges him, ape.rt from which he would have said nothing. Such are the characteristics of the righteous reprover. 2. .And then, the reproof. The similitude here employed-the fragrant, refreshing, healthful anointing oil-suggests muoh. .As to tho gentleness of the reproof. Though the psalmist says he would welcome it though it were as a smiting on the head, it need not, should not, will not, be like that (see our Saviour's reproofs of his disciples, Mntt. xxvi. 41). .And as to its insiuuo.ting, pene- trating power, not by its harshness, but the very reverse. .And as to its being much mingled with love and evident kindness of heart, Huprove so; for such reproof will not repel, but rather bind yet more closely to you the heart of him whom you reprove. See what he says," For yet my prayer also she.II be in their calamities." We prefer this rendering; it tells how the psalmist loved the righteous ones who had reproved him, and would still pray for them amid their sorrow: they might say anything to him, it would not sever his soul from theirs.-8. O. Ver. 5.-Praying for others. The psalmist here ea.ye he will do this. We need not trouble about the right rendering of this difficult verse, but may take it as it stands. It says that the calamities of the righteous shall stir the psalmist's soul to pray for them. He loved them much, even though they severely rebuked him, indeed, because they did so. I. IT IB A BEAUTIFUL EXAMPLE. We pray for ourselves, and it is right we should, for unless we ourselves i.re right with God we shall care but little for the highest good of others, and we shall be disqualified for interceding for them. How ungodly parents wh0, nevertheless, lovo their children very dearly, should remember this! They canuot ~BALMB-m, i 338 'l'llE BOOK OF PSALMS. [rs, CXLI. 1-10
render their children the highest service of all until they themselves are reconciled to ~~d. Dut we ought not to pray only for ourselves. We can be selfish even in prayer; 1t 1s to be feared we very often are. But selfishness is as wrong there as el5ewbere. II. IT HAS THE HIGHEST SANCTION. Our Lord Jesus Christ now at the riaht 0 hand of God "ever liveth to make intercession for us." Moreover, he bas taught us to pray, " Our Father, which art," etc. It is not "my:" our Lord would have us be inter• cessors for others when we pray for ourselves. n_r. THERE ARE INNUMERABLE REASONS FOR IT, 1. It is part of our obedience to Cjirist. ,ve are to love our neighbour as ourselves. Surely this includes prayer for him. 2. It unites us with Ohi·ist. We cannot " redeem our brother or give to God a ransom for him; " but we can pray for him. 3. It does such good. (1) 'l'o those we pray for. \Ve may be sure that God never draws forth our hearts in fervent prayer for others, and then disappoints that prayer. See Abraham's intercession for Sodom. How much do not we ourselves owe to those that have prayed for us I Saintly fathers and mothers, holy men and ministers of God, asked for our salvation, and it bas been given. What a motive this for like prayer on our own part I What faithful preacher does not know that bis congregation's :preparedness to receive the Word is largely in proportion to the fervency of bis prayers! -(2) And to ourselves who pray, such prayer is blessed. It clears our minds of ill will; it prompts us to kindly, helpful thought, word, and deed; it wins the smile of God on our own souls. 4. It is a work we can all engage in, though we may not be able to do much else. What do not the ministers of God owe to poor bed-ridden people who pray for them as they minister !-S. C.