The Pulpit Commentary — Psalms — Volume 2 — Section 103

HOMILETICS. Vcrs. 7-9.-The temptation and the refuge. "Will the Lord cast off?" Here is a son! passing through the very valley of the shadow of death, yet coming out again into the sunshine of God's loving-kindness and truth. As Christian, in Bunyan's allegory, could not distinguish the whisperings of evil spirits from his own thoughts, so the bitter questions the psalmist records here as almost overturning his faith, may well ha\'e been temptations of the evil one. Whatever their source, there could be but one antidote, one refuge. From his dark thoughts and tormenting doubts of God he turns to the actual facts of God's past dealings, and stays his fainting faith on God's eternal faithfulness. I. THE TEMPTATION. Perhaps the severest trial to which a believer can be exposed is the temptation to entertain hard, unthankful, unbelieving thoughts of God. This is like cutting off the anchor in the tempest. 1. This temptation may spring from heavy ajfliction; unusual in nature or duration, and so aggravated by contrast; or unlooked-for, like a bolt out of a clear sky; or just what we have prayed to be spared and laboured to avoid. 2. Or from remembrance of special sins. Conscience wakes, as ifrefreshed with sleep. We lose sight of the cross, and see only the Law we have broken and the jud.,,o-ment we are on our way to meet. 3. Or from mental depression; spiritual darkness; the sense of desertion, and loss of all the joy of God's salvation and comfort of promises. Often this has its secret source in bodily weakness or disease, but is none the Jess hard to bear, and needs spiritual as well as bodily remedies. II. THE REFUGE ..U."D DELIVERANCE FROH THIS AWFUL TEHPTATION. 1. In the con- viction that the source of ou,· trouble is in our own weakness, not in any failure of ,God's loving-kindness. "I said, This is my infirmity." 2. In calling to mind God's past mercies. This psalm opens with a note of faith (ver. 1), Literally, "My voice [is] unto God, and I will cry; my voice [was] unto God, and he gave ear to me." Then vers. 2-4 record Asaph's sleepless, weary trouble. This thought, that his trouble came from God, instead of a consolation, seemed an aggravation of his woe. '!'hen he began to think of God's past goodness-his own past joy in God. Can God change or prove unfaithful? Impossible I Only my own weak, faithless heart can suggest such a thought. If such a time of trial assails any of us, let us remember: (1) 'l'he history oC God's dealings with his people, in the days recorded in Scripture and in after-times. (2) Our own experience of prayers heard, sins pardoned, troubles turned into bless- ings, deliverances beyond hope, grace and goodness above all we asked or thought (2 Tirn. ii. 11-13). Trials come from our Father, for we need them. But the temptation to doubt his Jove and truth comes from the enemy. Do not sit down in the shadow of your grief. Open the windows of your soul towards Jerusalem. Take to you the whole armour of God; but above all, the shield of faith and the sword of the Spirit (Eph. vi. 16, 17). Remember: God does not forget (Isa. xlix. 14-16; 2 Tim. il. 13). Jes\16 our Saviour changes not (Heh. xiii. 8). Ver. 19.-The profound mystery which surrounds all thoughts of God. "Thy way is in the sea," etc. A new word has been added of late to the English language-a brace of new words, as dismal in meaning, as uncouth in sound-" agnostic," "agnosticism." The fa.et is not new (1 Cor. i. 21). An agnostic is one who believes it impoBBible to know that one central, supreme, primary truth, apert from which all knowledge is vanity. Nature, science, conscience, love, like sides of an immense pyramid, slope PB, LXXVII, 1-20,] THE BOOK OF PSALMS. 113