XXIII.

THE SHADOW OF A GREAT ROCK.

I HEAR the right, O Lord, attend unto my cry;

Give ear unto my prayer, that goeth not out of feigned lips.

2 Let my sentence come forth from thy presence;

Let thine eyes behold the things that are equal.

3 Thou hast proved mine heart; thou hast visited me in the night; Thou hast tried me, and shalt find nothing:

I am purposed that my mouth shall not transgress.

4 Concerning the works of men,

By the word of thy lips I have kept me from the paths of the destroyer.

5 Hold up my goings in thy paths, that my footsteps slip not.

6 I have called upon thee; for thou wilt hear me, O God:

Incline thine ear unto me, and hear my speech.

7 Show thy marvellous loving-kindness, O thou that savest by thy right hand Them which put their trust in thee from those that rise up against them.

8 Keep me as the apple of the eye; hide me under the shadow of thy wings,

9 From the wicked that oppress me, from my deadly enemies, who compass me about.

IO They are enclosed in their own fat: with their mouth they speak proudly. II They have now compassed us in our steps;

They have set their eyes bowing down to the earth;

12 Like as a lion that is greedy of his prey,

And as it were a young lion lurking in secret places. 13 Arise, O Lord; disappoint him, cast him down :

Deliver my soul from the wicked, which is thy sword :

14 From men which are thy hand, O Lord,

From men of the world, which have their portion in this life,

And whose belly thou fillest with thy hid treasure:

They are full of children, and leave the rest of their substance to their babes. 15 As for me, I will behold thy face in righteousness :

I shall be satisfied, when I awake, with thy likeness.—PSALM XVII.

THERE is deep truth in the remark of one that 'in explaining this and some of the other Psalms, the left eye must be so fixed on David that the right eye looks to Christ.' For without such steadfast 'looking to Jesus' we cannot either understand the plea, the petitions, or the hope of this 'Prayer of David.' In the form of supplication, or as applied to present circumstances and wants, it breathes the same spirit as Psalm xvi., so that some have even been inclined to consider the two as organically connected. We regard it as a firm and sure application of the gracious hopes which the believer cherishes in Christ. There is a twofold victory granted to our faith. We shall conquer, and we have conquered. For 'faith is the substance of things hoped for, the evidence of things not seen. We have not only the certain hope of future deliverance, but we have already the enjoyment of felt superiority and happiness in the possession of Christ. The future is only an unfolding and application of the present, for Christ is not only the pledge but the firstfruits of the 'all things' which are ours. Therefore we 'rejoice always,' 'in tribulations also,' and that as in this Psalm, 'with joy unspeakable and full of glory.'

Beginning in 'the depths,' faith climbs here to the utmost height (ver. 15), and achieves its triumph by setting over against the inheritance of this world (ver. 14) that of the kingdom of God. Nor let us forget that this height is reached

by the ladder of prayer. Its lowest step, however, is also on the Rock (ver. 1). There is neither hesitancy nor doubt about the petition. But let him ask in faith, nothing wavering.' In fact, the general tenor of this Psalm sounds very much like James i., said on our knees. There is no self-righteousness in the plea, 'Hear, Jehovah, righteousness.' For 'the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe.' God's people are righteous through the imputed righteousness of Christ; they are also righteous in another important sense, having cleansed themselves from all filthiness of the flesh and spirit.' It were unbelief to pray in any other than the name of Jesus; it were blasphemy to pray for any other than the cause of 'righteousness.' Righteousness upon me, and righteousness within me, both of grace and through faith, are the conditions of all real prayer. Nor are such feelings inconsistent with the deepest sense of guilt. They are supplemented and further explained by another 'prayer' and 'Psalm of David' (cxliii. 2) Enter not into judgment with Thy servant for in Thy sight shall no man living be justified.'

It almost seems as if the prayer to 'hear' were explained by the expression, ' my cry,' namely, of anguish and distress, and the term 'righteousness' by the addition, 'not out of feigned lips.' Inward truth is perhaps the most distinctive characteristic of sanctification. That what I profess and ask is really the expression of my convictions and feelings, or spiritual sincerity may be taken as a test of our religion.

And yet it is very remarkable that just as He who cast out devils, and came to destroy the works of the devil, was called 'Beelzebub,' so God's people should be chiefly charged with hypocrisy. But in this case, also, a very important end is subserved by the Divine permission of so unfounded a calumny. For it points out the necessity of cultivating deep inward truthfulness, thoroughness of religion, and decision of religious bearing.

The feeling expressed in ver. 2 is couched in the original in the future tense, implying rather hope than prayer. The 'judgment' for which we look is to come forth from before Thy face.' There is something peculiarly awful as well as precious, in the idea of Jehovah so hearing and so beholding. For this are we content to wait. Meantime, trials have yet another effect. Through them, God, as it were, opens our hearts, looks into us, and leads us also to look into ourselves (ver. 3). A most searching probation and visitation this-the expression, 'Thou hast tried me,' being that used for the testing, melting, and purifying of precious metals. The result is the spiritual determination: Thou shalt find nothing; I have purposed that my mouth shall not transgress.' The first effect of trial is to lead us to acknowledge His hand, the next to turn us inwards. And thus is there fruit unto holiness. Then the soul rises in earnest entreaty and strong faith to Him for deliverance. So far from any element of spiritual pride entering into this 'turning inside out' before God, we deeply realize that it is only 'by the word of Thy lips' that we keep ourselves from the paths of the destroyer. Sin is really destruction, literally, breaking through, tearing down;

and the only way to keep from it is to keep close to the Word. Then truly becomes it 'a lamp unto my feet and a light unto my path.' Thy word have I hid in mine heart, that I might not sin against Thee.' Finally, in opposition to all self-reliance, this section closes most appropriately with the prayer of ver. 5.

Thus, between alternate confession and profession has the prayer advanced, till full wide before it opens a view of the faithfulness and covenant mercy of our God. The path has now become 'plain,' and all we need is to be led in it. Accordingly, this forms the burden of the next stanza. It opens with an emphatic assertion of allegiance in the past and confidence for the future; the expression, 'I have called upon Thee,' being equivalent to, 'But as for me,' and used in opposition to the men of the world. The reason of our giving ourselves to prayer is the conviction of an answer :‘for Thou wilt hear me, O God.' And this, in turn, leads to more earnest pleading: 'Incline Thine ear unto me, and hear my speech.' It is not easy to persevere in prayer, when answer seems so much delayed. How many of God's saints may have wept, believed, hoped, joyed, and prayed through this Psalm! The great day alone will show how many plants of righteousness have sprung up by each of these water-courses, and been nourished by them. The first point here is inward establishment and assurance in the Lord. Then, in God's own time, outward deliverance comes. And thus we reach the very kernel of this 'prayer,' which is for grace and deliverance. 'Show Thy marvellous loving-kindness' (make distinguished, exhibit as marvellous Thy grace), 'O Thou that