the secure, the etern&l life. 4. It is God who hides them. (Cf. Ps. xxxi. 20; John x. 28.) He does this by his providential care and by keeping them in his own love. And the majority of them he has hidden from men below in his own blessed presence in heaven. The Church on earth is a little flock indeed, not absolutely, but in comparison with the vast flock in the heavenly pastures, and there they are for ever hidden from all the malice and might of men or of the devil. JI. WHAT TIQ'.8 FAOT IMPLIES. 1. Their preciousness in the sight of Gori. Things common 11nd cheap we do not hide, or those for which we do not care. Jewels are hidden oftentimes, and God calls his hidden ones his jewels (Mai. iii. 17). And how could they be other than precious, when we remember their cost!-" redeemed with the precious blood of Christ; " each one was bought with that price. And God deems them precious, also, for their own sakes. They can and will respond, ever more and :r;uore perfectly, to that love in the heart of God which, like all love, yearns for respon~e such as they only can give. 2. Their peril. God would not have bidden them as he has were they in no danger (see text). And how perpetually did our Lord bid us "watch and pray" I '!'he world, the flesh, the devil, are ever bent on doing us harm. We are safe only as " our life is bid with Christ in God." 3. Obscurity. The world knows us not, even as it knew him not. See how all but unbroken. is the absolute silence of secular history as to the birth, life, death, and resurrection of our Lord, and as to the history of his Church, until its marvellous growth and supernatural power compelled its attention. And still, the fame, favour, and honour of the world are things which none of God's hidden ones may seek (John v. 41, 44). 4. Safety. (Ps. xct., the whole psalm.) 5. The love of him whose hidden ones we are. III. To WHAT IT SHOULD LEAD. 1. To deep love of God. Whatever God bas given you, he has given and he can give nothing like this-numbering you among his hidden ones. 2. To staying where you are. Dwell In the secret place of the Most High. 3. To having done with forebodings, murmurings, and helpless grief. Should such as you be chargeable with such things? 4. To confession of God1s love to you before your fellow-men. 6. To all lioly endeavo·urs to bring others where you are.-S. C.
Ver. 1.-The mission of the Divine si1enu. The occasion of the psalm is clearly some time of national peril from e. confederacy of foes. The special distress is that, while the national enemies are vigorously active, God, the Defender of Israel, seems to be quiet, and even indifferent. The psalm is full of hope because, even while the fear of indifference on the part of God distresses tlie writer, he turns to God with importu- nate entreaties. The occasion may well have been the combination of Moab and Ammon against Israel in the days of Jehoshaphat, which is narrated in 2 Cbron. u. 1-29 (notice the reference to Asaph in ver. 14). The summary of confederated powers need not be regarded as more than a poetical expansion. A poet of Israel could not know with historical exacLness the precise constituents of the opposing force. He gathers together all who were regarded as national foes. Bishop Perowne says, "The poet is fully alive to the danger which threatens his nation. Look where he may, the horizon is black with gathering clouds. Judah is alene, and bis enemies are compass- ing him about. The hosts of the invaders are settling like swarms of locusts ou the skirts of the land. East, south, and west, they are mustering to the battle. The kindred but ever hostile tribe of Edom on the border, issuing from their mountain fastnesses; the Arab tribes of the desert; the old hereditary foes of Israel, Moab and .Ammon; the Philistines ;-all are on the march; all, like bunters, are hemming in the lion who holds them at bay." 'l'he words used in this verse-'' silence," "peace," "still "-involve the Divine refraining from both encouraging message and helpful action. This Divine dealing, though frequent, is always specially trying to faith; but it is designed to be the culture of that patien"3 which is one of the best expressions of faith. I. THE DIVINE PROMISE OF IlELP. 'l'his is distinct, clear, full, unlimi teJ. we may be absolutely sure of the Divine help for every time of need. "G0d will help, and that right early." II. 'l'HE DIVINE RESTRAINT FROM HELPING, '!'be disposition of the Divine love may be to help at O'll-Ce, The decision of tbe Divine wisdom may be to withhold help for a. while. And as the Divine wisdom and love are in perfect harmony, love supports the decision for restraint. Restraint is not refusal. 188 THE BOOK OF PSALMS. [PB, LXXXIII, 1-18.
III. THE MISSION OF THE RESTRAINT TO ISRAEL'S FOES. It makes them presume, and so involves them in overwhelming calamities. Divine restraint leads the foe into hopeless situations. IV. THE MISSION OF THE RESTRAINT TO Goo's PEOPLE. It leads to self-revelation. We find out the imperfectness of our trust in God when we are put to the strain of waiting for his help.-R. T.