Vera. 1-6.-The agony of desertion. Probably a psalm of David, composed at the time of Saul's persecution. It expresses the agony of a mind that thinks itself deserted of God, in danger of death, and threatened by a formidable enemy. It is a long and weary struggle; and, wrestling with his despair, he breaks into a pitiful prayer, which is succeeded by the exercise of a returning faith. I. DESPAIR. (Vera. I, 2.) 1. He thinks he is for ever forsaken of God. The emphasis lies on the "for ever." How much this implies of delight in the former friendship of God I Compare Christ's cry on the cross. 2. FruiUess efforts of the mind to escape from its position. "'l'aking counsel," etc. 'l.'hese issue only in continued sorrow of heart. Ooe plan after another is revolved and rejected; one solution after auother of his difficulties is thought of, and then dismissed; and he is left in despair. He is helpless and hopeless. 3. Personal danger from some enemy. (Ver. 2.) Pro- bably Saul. Internal and external causes combined to make him profoundly miserable. II. IluT EVEN IN BIS DESPAIR HE PRAYS. 1. Look upon me (equivalent to" con- sider"). And do not continue to hide thy face. 2. Hear and succour (equivalent to "answer me"). And do not forget me for ever. This is hope out of de~pair-the single ray of light that shot into his deep darkness. There is something left for each of us. 3. Give a renewed power of life ( equivalent to "lighten mine eyes n). Anxiety and sorrow had induced physical depression, and he apprehended that he would sink into tbe sleep of deatb. "Lighten mine eyes" here mcnns, "Send back the tide of life, that my eyes may again be lit with life, and the deathlike drowsiness dispelled." III. PRAYER LEADS Hlllt: BACK INTO TRUST. 1. He i·emembers the obfect of his former trust. "In thy loving-kindness have I trusted." Not in his personal merits, nor only in tbe justice of his cause. Faith grasps the unseen ns the ground of its trust. 2. He recollects the reasons of that trust. "'l.'hy salvation," which I have experienced in former times. God's bountiful dealing with him. That had been the rule of the Divine conduct towards him. Faith draws hope out of experionce.-S.
EXPOSITION. The psalm i.e compo.ed of two sto.nzns, ono PSALM XIV. setting forLh the wickedness of the uugodly IT ho.a been strongly argued, from the (vers. 1-3), the other announcing their mention of tile "captivity" of God's people coming discomfiture, o.nd the relief nnd iu ver. 7, that this psalm was wrilten during consequent joy of the oppressed (vers. 4-7). the sojourn in Bo.bylon, and therofore not (Ou the resemblance and differences between by David (De Wette). But "captivity" is this psnlm and Pa. liii., see the oomweut on often used meto.pilorically in Scripture (Job Pa. !iii.) xiii. 10; Ezek. xvi. 53; Rom. vii. 23; 2 Ver. 1.-The fool bath BELid in his heart, Cor. x. 6; Eph. iv. 8, eto.); a.nil to" return There is no God. Au atheism is hero do- to the captivity "-which is the expression picted which goes beyond oven tlmt of P~. used iu ver. 7-is simply to visit o.nd reliove x. Thore the existence of God was not so those who are oppressed. Thzre is nothing, much denied as l.iis providence. Hero his existence is not only denied, but denied in therefore, to prevent tl.Je psalm froru being the very depths of the mo.n's hcnrt. lfo David's, as it is snid to be in the title. hns contrived to convince himself of what Witil respect to the time in Da.vhl's life he so much wisl.Jos. The psalmist regtirds whereto it is to be referred, Dr. Kay's cen- such a state of mind ns imlicn.ti ve of tho.t. jocture, whioh assigns it to the period of utter perversity aud folly which is impliL·t.! the flight from Absalom, may bo accepted. in the torm nabal ('~)). They are oor- 88 THE BOOK. OF PSALMS. [Ps. XIV, 1-'7