The Pulpit Commentary — Psalms — Volume 1 — Section 30

HOMILETICS. Ver. 3.-God's care for the ,·ighteo'll,S. "But know ..• for himself." A tone of solemn calm, like summer twilight, pervades this evening psalm, which naturally follows Ps. iii., a morning psalm. But here is no sound of wnr or peril from foes. The psalmist speaks, not as king to rebels, but as prophet to the "sons of men "-the unbe- lieving world. "My glory" (ver. 2) may be taken as in Ps. iii. 3. Idolatry turns worship from man's most glorious to his most debasing act (Ps. cvi. 20; Rom. i. 23). Israel was a little isle of light amid heathen darkness. The psalmist warns his fellow- men-especially Israelites tempted by the gorgeous impure heathen rites-that idolatry is "emptiness" and "lies" (ver. 2). In contrast, he affirms two glorious certainties: (1) the righteous is God's special care; (2) God does hear prayer. • I. 'l'HE RIGHTEOUS IS Goo's SPECUL CARE. "The Lord bath set apart," etc. This is just the most offensive view in which salvation can be presented to a great many. 'rhey have no objection to a religion that deals in generalities, involves no personal dis- tinctions, consists in doctrines which all can assent to, rites all can join in. But a sharp separation" between him that serveth God, and him that serveth him not" (Ma!. iii. 18) is intolerable to them. 'l'hey resent it, as narrow, Pharisaical. Yet, on the reality and certainty of such severance, here and hereafter, the whole religious teaching of the Bible, Old Testament and New Testament alike, turns. You and I stand each in personal relation to God, for good or for ill. 1. "Set apart" by forgiveness of sin. Pardon is universally proclaimed (Luke xxiv. 47), but can be bestowed end received only personally (Matt. ix. 2). "He pardoneth and absolveth," etc. (English Liturgy). True repentance and unfeigned faith are personal; so, therefore, is forgive- ness. A~ it cannot be collective, so neither can it be partial. You are forgiven or not forgiven; reconciled or not reconciled (John iii. 36; 2 Cor. v. 20). 2. By the illumiriation, guidance, strength, quickening and sanctifying grace of the Holy Spirit. (Rom. viii. 9.) 3. Hence, by practical discipleship; personal obedience. (John viii.12; xiv. 21-24.) "For himself." No higher glory and happiness are conceivable than that promised (Mal. iii. 17). There is nothing narrow or arbitrary in this. God says, "All souls are mine." But we have the fearful power of ignoring this claim, refusing God's offers, disobeying his commands, despising his promises and warnings; prnctically denying our relation to him; and, if so, must take the consequences (1 John v. 12). II. Goo DOES REAR PRAYER. "The Lord will hear," etc. This follows as nn. inference. 1. Such personal relationship to God would be impossible unless we can speak to him and be sure of an answer. Prayer is the natural language of faith ; the obvious condition of pardon; the appointed means of obtaining the Holy Spirit (Luke ix. 9 ] 3). 2. Prayer is the expression and exercise of our personal relation to God (Ps. ~xix. 73, 94). 'l'hat God should invite and bring us into this personal relation, and then refuse to hold converse with us, is utterly incredible. It would be to deny himself. This is the testimony of experience. Reason says it must be so. Experi- ence says it is so. Ver. 4.-Fear of sin. "Stand in awe, and sin not." Thnre is no cowardice in being nfraid of sin; no true courage in daring to break God'e Law an<l defy G:1d's nngrr, PB. IV. 1-8.] TIIE BOOK OF PSALMS. 25