pe.vilio:i from the strife of tongues. God did not forsake his eervant on account of keeps his own in a "pavilion," or leafy this temporary failure of faith. No sooner arbour, e. place of coolness and refreshment, did the psalmist rid himself of his extreme for away from the "lying lips" (ver. 18) alarm, and tum once more to God in e.n<l slanderous tongues (ver. 13) of the prayer, than he we.a heard, and bis prayer ungodly. answered. Ver. 21.-Blessed be the Lord: for he he.th Ver. 23.-0 love ye the Lord, all ye his showed me his marvellous kindneBB ·in a aaints. The psalmist winds up with a strong oit)r. The "strong city" has been short burst of song, in which his heart goes explained as Ziklag (Delitzsch), or Maha- out to others. He calls upon all God's naim (2 Sam. xvii. 24), but is probably as saints to "love" him, on the ground of his much e. figlll'e of speech as the "pavilion" own experience, which is that the Lord of ver. 20. God has showed David his preserveth the faithful (literally, those who marvellous loving-kindness by giving him ,tand firm, Ke.y), and plentifnlly rewardeth e.n assurance of absolute security. the proud doer; i.e. visits with ample Ver. 22.-For I said in my haste j vengeance such as in their pride set them- rather, and I indeed had ,aid in my 1mata aelves against him and against hie people. (comp. Ps. cxvi. 11). David's faith was Ver. 24.-Jle of good con.rage (see tho not so firmly fixed but that he was liable, comment on Pe. :urii. 14). And he (i.e. from time to time, to a sudden access of God) shall strengthen your heart. "To fear (see 1 Sa.m. xxvii. l; 2 Sum. xv. 14; Ps. those who have it she.II be given." If they xxxi. 13). He had ea.id to God in his heart, did their best to "be of good courage" on one snob occasion, I am out off from when danger and difficulty as;;ailed them, before thine eyes; i.e. he had despaired and then God would give them supernatural given himself up for lost. It is somewhat aid, strengthening their bee.rte with his forced to understand the words as meaning, gracious favour. All ye that hope in the "I am banished from the city where the Lord j literally, all ye that hope for the Lord; e.rk is placed" (' Speaker's Commentary'). i.e. that hope for his help-that wait on N everthelesa, thou heardest the voice of my him (eee Job xiv. 14; and comp. Pa. xxxiii. supplications when I cried unto thee. God 18, 22), and look to him aa yolll' Deliv~~r.
HOMILETICS. Ver. 3.-A prayer for guidance. "For thy Name's sake ••• guide mo." Gou leads men, whether they ask him or not. He guides their Ii vcs, though they may not know him-even ma.y deny his very existence. Belshazzar (Dan. v. 23, "in whoso hand," etc.). Cyrus (Isa. xlv. 1-5). Heathen nations (Acts xvii. 26, 27). Does this make such a pmyer as the text superfluous? On the contrary, it is tho very reason for it. God's guidance of men without their knowledge, or even a.gaiust their will, is very diJJerent from his guidance of those who ask it for his Name's sake. (As you speak of "driving a horse," or "driving a friend" who asks a. seat by your side.) Consider the meaning and the plea of the psalmist's pra.yer. I. WHAT DOES THIS PRAYER ABK FOB? Iu other words, how onn God grant it? 1. By the leading of his providence. Q.d.: his unfailing, unerring, unlimited control of all events and creatures, great or small. The old-fashioned phrase, " particular providence," is often strongly objectetl to; rightly, if it be taken to mean some special interference with the course of things-here, not there; now, not then; a touch to the helm occasiona.lly, not the firm hand never taken off it. But remember, what cleverest people (busy with wide generalizations and laws) are most apt to forget-that all reality is partiC'U,lar. A pound of iron weighs a pound because each atom of iron is precisely like every other, and obeys exactly the same force. The harvest ripens because the same life is working in every several grain. A lifetime is not made up of weeks and years, but breaths and bee.rt-beats. We must not liken God's knowledge to ours. "\Ve are compelled to store ours in abstract ideas, names, la.we, etc., just as we arrange books on shelves, with titles on their back-useless else. Divine knowledge, just because infinite, must take in every movement of every atom. Inconceivable I But not more inconceivable than tba.t God bas set going movJlments at the ra.te of hundreds of millions of millions in a second, which keep time throughout the uuiversc. An,l what bis power has called into being and sustains, a.nd his knowledge surveys, hiM wisdom aud goodness guiJe. This, a.t once deepest truth aud plain common sense, i~ the Dible doctrine of providence. "Re maketh grass to grow on the mountains"- 230 THE BOOK OF PSALMS. [re. XXXI. 1-24.