The Pulpit Commentary — Psalms — Volume 2 — Section 220

holds, thRt gnard<'rl the frontins of the 111,11d, especially from hie nnointed, on whom tho were brought to ruin (comp. 2 Ohron. xi. disgrace chiefly falls? To these questions 5-10). there can be but one answer. God will Yer. 41.-All that paBB by the way spoil him. This feature of the situation recalls assuredly make bis faithfuluees known (soe 2 liings xxiv. 2, but might, no doubt, suit ver. 1). n lso other times of distress. He is a reproach to his neighbours; or, "he is beooflle a re- Ver. 46.-How long, Lord 1 wilt thou hide proach" (comp. N eh. i. 8; ii. 17; Pijs, xliv. thyself for ever 1 (oomp. Pss. xiii. I ; lxxiv. 13: Ixxix. 4, etc.). 10; Ju.ix. 5). Shall thy wrath burn like Yer. -12.-Thon he.st sot up the right hand fire 1 i.e. furiously, without cessation, till all of his e.dverse.ries ; i.e. " thou hast increased be consumed. tl,eir power and str,·ngth, exalted them, nnd Ver. 47.-Bomembor how short my time depressed him." Thon hast made all his is. OonsiJer how short-lived is the whole enemies to rejoice (comp. Ps. xxxv. 15, race of men. Come, therefore, to our deliver- •· In mine ad rnrsity they rejoiced; " and sco nnco quickly. Whorefore hast thou made al..,;o Micah "t"ii. 8; Obad. 10-12). Every all men in vo.in 1 literally, for what vanity depression of Israel co.used the neighbouring t huu ha•t made all the sons of men. A.uother uations, who alike foarcd them e.nd detested point suggested for God's consideration, as them, to rejoice. fitt, d to call forth his compassion. Ver. 43.-Thon hast also turned the edge Ver. 48.-What man is he that livoth, of his sword; literally, the roc1' of hi.s sword. o.nd shall not see death 1 Shall he deliver It is not quite clear whether a" blunting of his sonl from the he.nd of the grave 1 An the sword," or a " turning to flight of those expansion of tho first clause of ver. 47. who drew the sword," is intended. In Man's littleness, foebleness, and 11.eetingness either case the phrase implies military dis- should draw forth the pity o.nd loving- o.ster. And hast not made him to stand in kindness of God. the battle ; i.e. " hru.t cansed him to give Ver. 49.-Lord, where are thy former way before his enemies." The words imply loving-kindnesses 1 or, "thy ancient mercies," defeat in the open field. those "sure mercies of D.1vid," whereof Ver. 4!.-Thou hast made his glory to ls1Liah spoke (eh. lv. 8). Which thou c2ase ; literally, thou hast put an end to his swarest unto David in thy truth (comp. brightness ; but the meaning is that given ver. 85 and Ps. cxxxii.111). in tile text. And cast hls throne down to Ver. 50.-Bemember, Lord, the reproaoh the ground (comp. ver. 89). of thy servants; i.e. the reproach under Yer. 45.-The days of his youth hast thou which all thy people lie so long as their shortened. Thie does not seem to mean e.n enemies are allowed to plunder and oppress actual cutting short by death (since the them e.t their pleasure (see vers. 40-44). Da..-idical king ha.e been spoken of as a.live Rememher e.lso how I do bee.r in my bosom in vers. 38, 41, 43), but rather a cutting the reproach of all the mighty people. The short of youthful energy and vigour, a pre- reproach under which his countrymen lie- 11,ature senescence, such as may well have a reproach laid on them by t'e.ll the mighty fallen upon Jehoie.chin or Zedekiah. Thou people" o.mong whom they dwell-falls on hast covered him with shame ; or, "heaped the psalmist's heart with especial weight shame upon him"-"covered Jiim up with tlirough his deep sympathy with all of she.me." The phrase would suit J ehoiachin, them. who was ktpt in prison by Neboche.dnezze.r, Ver. 51.-Wherewith thine enemies ho.ve and in" prison garments" (2 Kings :u:v. 29), reproached, O Lord; wherewith they he.ve for the space of thirty-five years. reproached the footsteps of thine anointed. Vera. 46-51.-The psalm ends with e.n The reproach which rests upon the people rests no kes upon their king-upon his appeal to God-" How long" is the present "footsteps" his movements, e.11 the.t be l!tdto of things to continue? How long is does " e;ery step he takes " (Bishop God's wrath to endure? Will he not remem- Per;wue). This is an e.dditional affliction ber how weak and futile, how short-Ii veil and to the psalmist, and ea1;,lusizes hie le.at cry fleeting, the whole race of man is? Will he to God for mercy. Ver. 52.-Blessed be the Lord for ever- not bethillk him of his old loving-kindnesses more. Amen, and Amen. This detached to David, and of the promises made to him, verse not neces11arily from the 11ame bond and con.firmed by oath? Will he not there- as th~ rest of the pse.lm, winds up, with the fae remove their reproach from Isre.e~ and usual refre.in, the Third Book.  HOMILETICS. Ver. 7,-The fear of God. "God is greatly to be (&red," etc. True religion contains three. indispensable elements--right beliefs concerning God; right feelings; right conduct. If either be deficient, our religion will be proportionately injured or worthless. Religion without faith is impossible. Religion without morality is a mockery. Religion without feeling is lifeless and powerless. Preaching commonly deals more with faith and duty than with feeling-i.e. affection, desire, emotion-for two reasons: (1) Faith and duty supply the motives to feeling; faith works by love. (2) If we concentrate too much attention on our feelings, and cultivate them for their own sake, they grow morbid or exaggerated. Yet this vast region of Christian experi- ence is far too important to be left unexplored, uncultivated. The affection referred to here is often spoken of in Scripture as synonymous with true religion-the Joor of God. Consider (1) its nature; (2) its motives. I. 1TB NATURE. 1. It is not terror; the fear which" hath torment," which" perfect love casteth out" (1 John iv. 18). Terror would drive us from God; the fear the Bible teaches begets trust, and draws us nflar to him (Pss. cxv. 11; xx.ii. 23; x.x-v. 14, etc.), Ungodly men, in the presence of sudden danger or impending death, often pe.ss in e. moment from impious carelessness or defiant blasphemy to abject terror; but there is no more religion in the latter than in the former. 2. It is not a passing feeling, but a permanent habit of mind. It is central and fundamental; for without it love, trust, gratitude, hope, obedience, would lack their truly religious character. Yet we cannot sum it up in any single, simple phrase. It is the temper which prompts and inspires worship (Ps. xcv. 6). It is awe of God's greatness, reverence of his majesty. It is reverence for his authority, prompting obedience to his Law, submission to his will. It is sensitiveness to his praise and blame, making the thought of displeasing him intolerable. There is in it ever some mingling of that sort of terror with which we contemplate tremendous power or awful danger, though in safety; the precipica over which we near-ly fell; the avalanche that swept by without touching us; the storm in which our frail boat would have been wrecked had we not come ashore in time (Luke xii. 5). II. !Ts MOTIVES. 1. The revelation of God's omnipotence, omnipresence, infinite wisdom, eternal being in the vastness, order, variety, unity, of the universe (Ps. viii. 3, 4). 2. Our personal relation as creatures to our Creator (Acts xvii 28). By "saints" (" holy ones") angels may here be meant; they share with us this awful, incomprehensible, ineffably intimate relation to God. 3. God's holiness, in itself and in contrast with our selfishness (comp. Exod. iii. 5). 4. God's goodness and mer1:y (see Hos. iii. 5, where Revised Version is a paraphrase, Authorized Version more literal; Jer. xx.xiii. 9). Our Saviour's presence, gracious as it was, inspireu intense awe (Luke v. 8). In former times, harsh and terrible views of God were often preached, out of all harmony with not only New 'l'estament, but Old Testament teaching (1 John iv. 8; Exod. xxxiv. 6). At present ::m exaggerated reaction teuds to thrust out of view the awe-inspiring teaching of both Law and gospel e.s to the evil of sin e.nd its penalties, e.nd to lose sight, in curious speculation about the nature and duration of future punish- ment, of the two most important facts-its certainty, and its righteou.s severity (Rum, i. 18; ii. 4-12).