The Pulpit Commentary — Psalms — Volume 2 — Section 148

Ver. 1.-Throned abomi the cherubim-a conception of Go<l. Prayer-book Version, "Thou that sittest upon the cherubim;" Perowne, "Thou that sittest (throned above) the cherubim;" Revised Version margin, "dwelleet between." It iF. plain that this pAAlm was composed when Israel was groaning under some foreign opprnRsion which it wits powerless to resist. It is a plaintive cry for restor&tion to a state which should be indicative of the Divine favour. Two periods may be mentioned as times wh,·n P&lestine became the battle-ground of rival powers (see ver. 6)-when Assyril\ and Egypt fonght in it; and in the post-Exilic period, when it was the apple of discord between the Ptolcmies and the Seleucidre. There is evident poetical reference to the tabernacle of the wilderness, rather than to the temple at Jerusalem; for the poet was thinking of God as leading his people, and in vision saw the tribes in their camping and marching order. The cover, or mercy-seat, of the ark was thought of as the throne of Jehovah. Above it re;:ted the bright light, which was the symbol of the Divine presence; and the figures of the cherubim, with their wings exteuded l\nd touching each other, formed the canopy of the throne. God's presence there was the sign of his abiding presence, and close, helpful relations with his people. His shining out, or shining forth, was the sign of his specially acting in judgment on the rebellious, or in vindication of the Divine honour, as in the case of Kora.h. So the psalmist, in Ps. I. 2, i:ays, "Out of Zion, the perfection of beauty, God bath shined." (The account of the cherubim is given in Exod. xxv. 19-22.) We inquire what thoughts of God a.re specially assoc:iat(d with his manifestations from between the cherubim. I. Goo 1s Evi;;n PRESENT WITH ms PEOPLE. To the Jewish mind the symbol was always there between the cherubim, though not one of the people ever beheld it. It helpecl them to realize that their God was in their midst. No matter what might be the national calamities, at least they could be sure of this-that symbol of the present God remained. There could be no overwhelming calamity while the Keeper of Israel was still between the cherubim. II. GoD MAY BE HlDING HIMSELF FROM HIS PEOPLE; or rather, he may seem to them to be hiding himself. This is the trouble of the psalmist-Israel is in sore distress, and God seems to keep silence, to "dwell in the thick darkness," and hold aloof from the strife. God never is uninterested in his people's cares; but his interest may sometimes best be shown in withholding his hand, and biding his time. His time is sure to come. III. GoD MAY :OE ASKED TO MANIFEST HIMSELF TO HIS PEOl'LE. It may be precisely fur the attitude which expresses itself in asking that God may be waiting. He manifests himself by "stirring up his strength to help us, and by shining forth his glory to cheer us."-R. T. Ver. 2.-God's strength 'IU!eded for saving work. "Stir up thy strength, and come and save us." It is singular that three only of the twelve tribes should be mentioned; hut the poet's mind was full of the wilderness associations, and he knew that these three tribes followed in the order of procession immediately behind the ark. So the Phining forth of the glory Is thought of as at once seen by them. " The writer prays tLat the brightness of the Shechina.L, the light of God's countenance, thus ma.nifeHted in old time 'before Ephraim and Benjamin and :Manasseh,' may be once more vouch- safed as a sign of favour." The expression here used, '' Stir up thy strength for our ~alva.tion," implies that all God's savings may be thought of as expenditures of the Divine strength-the strength of the Divine activity, the strength of the Divine wi~dom, and the strength of the Divine love. I. Tm: STRENGTH OF Goo's AOTIVITY NEEDED FUR SAVING WORK, This is the point of the prayer of the psalmist. He wants God to show energy, to put forth energy, to bestir himself in order to do something for his people. The poetical thought is of God dormant, unconcerned with the trouble of his people. It is as if he would even a.waken him to activity. The expression must be treated poetically. It brings out the idea that man needs God's active strength, Eince man asks his help only when he feels helpless. The saving needed is beyond maa, so he has a high idea. of the ener~y and the power that must be required. " 'Twas great to speak a world Cro111 nought; 'Twe.s greater to redeetn." Pb, LXXX, 1-19.] THE BOOK OF PSALMS. 163