Chapter IX: Part 9

"Who may ascend?" was a picturesquely appropriate question for singers toning upwards, and "who may stand?" for those who hoped presently to enter the sacred presence. The Ark which they bore had brought disaster to Dagon's temple, so that the Philistine lords had asked in terror, "Who is able to stand before this holy Lord God?" and at Beth-shemesh its presence had been so fatal that David had abandoned the design of bringing it up and said, "How shall the ark of the Lord come to me?" The answer, which lays down the qualifications of true dwellers in Jehovah's house, may be compared with the similar outlines of ideal character in Psalm xv. and Isa. xxxiii. 14. The one requirement is purity. Here that requirement is deduced from the majesty of Jehovah, as set forth in vv. 1, 2, and from the designation of His dwelling as "holy." This is the postulate of the whole Psalter. In it the approach to Jehovah is purely spiritual, even while the outward access is used as a symbol; and the conditions are of the same nature as the approach. The general truth implied is that the character of the God determines the character of the worshippers. Worship is supreme admiration, culminating in imitation. Its law is always "They that make them are like unto them; so is every one that trusteth in them." A god of war will have warriors, and a god of lust sensualists, for his devotees. The worshippers in Jehovah's holy place must be holy. The details of the answer are but the echoes of a conscience enlightened by the perception of His character. In ver. 4 it may be noted that of the four aspects of purity enumerated the two central refer to the inward life (_pure heart; lifts not his desire unto vanity_), and these are embedded, as it were, in the outward life of deeds and words. Purity of act is expressed by "clean hands"--neither red with blood, nor foul with grubbing in dunghills for gold and other so-called good. Purity of speech is condensed into the one virtue of truthfulness (_swears not to a falsehood_). But the outward will only be right if the inward disposition is pure, and that inward purity will only be realised when desires are carefully curbed and directed. As is the desire, so is the man. Therefore the prime requisite for a pure heart is the withdrawal of affection, esteem, and longing from the solid-seeming illusions of sense. "Vanity" has, indeed, the special meaning of _idols_, but the notion of earthly good apart from God is more relevant here.

In ver. 5 the possessor of such purity is represented as receiving "a blessing, even righteousness," from God, which is by many taken to mean beneficence on the part of God, "inasmuch as, according to the Hebrew religious view of the world, all good is regarded as reward from God's retributive righteousness, and consequently as that of man's own righteousness or right conduct" (Hupfeld). The expression is thus equivalent to "salvation" in the next clause. But, while the word has this meaning in some places, it does not seem necessary to adopt it here, where the ordinary meaning is quite appropriate. Such a man as is described in ver. 4 will have God's blessing on his efforts after purity, and a Divine gift will furnish him with that which he strives after. The hope is not lit by the full sunshine of New Testament truth, but it approximates thereto. It dimly anticipates "Blessed are they that hunger and thirst after righteousness"; and it feels after the great thought that the highest righteousness is not to be won, but to be accepted, even while it only asserts that man's effort after must precede his possession of righteousness. We can give the words a deeper meaning, and see in them the dawn of the later teaching that righteousness must be "received" from "the God of salvation."

Ver. 6 seems to carry the adumbration of truth not yet disclosed a step further. A great planet is trembling into visibility, and is divined before it is seen. The emphasis in ver. 6 is on "seek," and the implication is that the men who seek find. If we seek God's face, we shall receive purity. There the psalm touches the foundation. The Divine heart so earnestly desires to give righteousness that to seek is to find. In that region a wish brings an answer, and no outstretched hand remains empty. Things of less worth have to be toiled and fought for; but the most precious of all is a gift, to be had for the asking. That thought did not stand clearly before the Old Testament worshippers, but struggles towards expression in many a psalm, as it could not but do whenever a devout heart pondered the problems of conduct. We have abundant warnings against the anachronism of thrusting New Testament doctrine into the Psalms, but it is no less one-sided to ignore anticipations which could not but spring up where there was earnest wrestling with the thoughts of sin and of the need for purity.

Are we to adopt the supplement, "O God of," before the abrupt "Jacob"? The clause is harsh in any construction. The preceding "thy" seems to require the addition, as God is not directly addressed elsewhere in the psalm. On the other hand, the declaration that such seekers are the true people of God is a worthy close of the whole description, and the reference to the "face" of God verbally recalls Peniel and that wonderful incident when Jacob became Israel. The seeker after God will have that scene repeated, and be able to say, "I have seen God." The abrupt introduction of "Jacob" is made more emphatic by the musical interlude which closes the first part.

There is a pause, while the procession ascends the hill of the Lord, revolving the stringent qualifications for entrance. It stands before the barred gates, while possibly part of the choir is within. The advancing singers summon the doors to open and receive the incoming Jehovah. Their portals are too low for Him to enter, and therefore they are called upon to lift their lintels. They are grey with age, and round them cluster long memories; therefore they are addressed as "gates of ancient time." The question from within expresses ignorance and hesitation, and dramatically represents the ancient gates as sharing the relation of the former inhabitants to the God of Israel, whose name they did not know, and whose authority they did not own. It heightens the force of the triumphant shout proclaiming His mighty name. He is Jehovah, the self-existent God, who has made a covenant with Israel, and fights for His people, as these grey walls bear witness. His warrior might had wrested them from their former possessors, and the gates must open for their Conqueror. The repeated question is pertinacious and animated: "Who then is He, the King of glory?" as if recognition and surrender were reluctant. The answer is sharp and authoritative, being at once briefer and fuller. It peals forth the great name "Jehovah of hosts." There may be reference in the name to God's command of the armies of Israel, thereby expressing the religious character of their wars; but the "hosts" include the angels, "His ministers who do His pleasure," and the stars, of which He brings forth the hosts by number. In fact, the conception underlying the name is that of the universe as an ordered whole, a disciplined army, a cosmos obedient to His voice. It is the same conception which the centurion had learned from his legion, where the utterance of one will moved all the stern, shining ranks. That mighty name, like a charge of explosives, bursts the gates of brass asunder, and the procession sweeps through them amid yet another burst of triumphant music.

PSALM XXV.

1 (א) Unto Thee, Jehovah, I uplift my soul;
[On Thee I wait all the day, O my God!].
2 (ב) On Thee I hang: let me not be put to shame;
Let not my enemies exult over me.
3 (ג) Yea, all who wait on Thee shall not be put to shame;
Put to shame shall they be who faithlessly forsake Thee without
cause.
4 (ד) Thy ways, Jehovah, make me to know,
Thy paths teach Thou me.
5 (ה) Make me walk in Thy troth, and teach me,
For Thou art the God of my salvation.
6 (ז) Remember Thy compassions, Jehovah, and Thy loving-kindnesses,
For from of old are they.
7 (ח) Sins of my youth and my transgression remember not;
According to Thy loving-kindness remember me,
For Thy goodness' sake, Jehovah.
8 (ט) Good and upright is Jehovah;
Therefore He instructs sinners in the way.
9 (י) He will cause the meek to walk in that which is right,
And will teach the meek His way.

10 (כ) All the paths of Jehovah are loving-kindness and troth
To keepers of His covenant and His testimonies.
11 (ל) For Thy name's sake, Jehovah,
Pardon my iniquity, for great is it.
12 (מ) Who, then, is the man who fears Jehovah?
He will instruct him in the way he should choose.
13 (נ) Himself shall dwell in prosperity,
And his seed shall possess the land.
14 (ס) The secret of Jehovah is [told] to them that fear Him,
And His covenant He makes them know.
15 (ע) My eyes are continually toward Jehovah,
For He, He shall bring out my feet from the net.
16 (פ) Turn Thee unto me, and be gracious to me,
For solitary and afflicted am I.
17 (צ) The straits of my heart do Thou enlarge (?),
And from my distresses bring me out.
18 (ר) Look on my affliction and my travail,
And lift away all my sins.
19 (ר) Look on my enemies, for they are many,
And they hate me with cruel hate.
20 (ש) Keep my soul and deliver me;
Let me not be put to shame, for I have taken refuge in Thee.
21 (ת) Let integrity and uprightness guard me,
For I wait on Thee.
22 Redeem Israel, O God,
From all his straits.

The recurrence of the phrase "lift up the soul" may have determined the place of this psalm next to Psalm xxiv. It is acrostic, but with irregularities. As the text now stands, the second, not the first, word in ver. 2 begins with Beth; Vav is omitted or represented in the "and teach me" of the He verse (ver. 5); Qoph is also omitted, and its place taken by a supernumerary Resh, which letter has thus two verses (18, 19); and ver. 22 begins with Pe, and is outside the scheme of the psalm, both as regards alphabetic structure and subject. The same peculiarities of deficient Vav and superfluous Pe verses reappear in another acrostic psalm (xxxiv.), in which the initial word of the last verse is, as here, "redeem." Possibly the two psalms are connected.

The fetters of the acrostic structure forbid freedom and progress of thought, and almost compel repetition. It is fitted for meditative reiteration of favourite emotions or familiar axioms, and results in a loosely twined wreath rather than in a column with base, shaft, and capital. A slight trace of consecution of parts may be noticed in the division of the verses (excluding ver. 22) into three sevens, of which the first is prayer, the second meditation on the Divine character and the blessings secured by covenant to them who fear Him, and the third is bent round, wreath-like, to meet the first, and is again prayer. Such alternation of petition and contemplation is like the heart's beat of the religious life, now expanding in desire, now closing in possession. The psalm has no marks of occasion or period. It deals with the permanent elements in a devout man's relation to God.

The first prayer-section embraces the three standing needs: protection, guidance, and forgiveness. With these are intertwined their pleas according to the logic of faith--the suppliant's uplifted desires and God's eternal tenderness and manifested mercy. The order of mention of the needs proceeds from without inwards, for protection from enemies is superficial as compared with illumination as to duty, and deeper than even that, as well as prior in order of time (and therefore last in order of enumeration), is pardon. Similarly the pleas go deeper as they succeed each other; for the psalmist's trust and waiting is superficial as compared with the plea breathed in the name of "the God of my salvation"; and that general designation leads to the gaze upon the ancient and changeless mercies, which constitute the measure and pattern of God's working (_according to_, ver. 7), and upon the self-originated motive, which is the deepest and strongest of all arguments with Him (_for Thy goodness' sake_, ver. 7).

A qualification of the guest in God's house was in Psalm xxiv. the negative one that he did not lift up his soul--_i.e._, set his desires--on the emptinesses of time and sense. Here the psalmist begins with the plea that he has set his on Jehovah, and, as the position of "Unto Thee, Jehovah," at the beginning shows, on Him alone. The very nature of such aspiration after God demands that it shall be exclusive. "All in all or not at all" is the requirement of true devotion, and such completeness is not attained without continual withdrawal of desire from created good. The tendrils of the heart must be untwined from other props before they can be wreathed round their true stay. The irregularity in ver. 2, where the second, not the first, word of the verse begins with Beth, may be attenuated by treating the Divine name as outside the acrostic order. An acute conjecture, however, that the last clause of ver. 5 really belongs to ver. 1 and should include "my God" now in ver. 2, has much in its favour. Its transposition restores to both verses the two-claused structure which runs through the psalm, gets rid of the acrostical anomaly, and emphasises the subsequent reference to those who wait on Jehovah in ver. 3.

In that case ver. 2 begins with the requisite letter. It passes from plea to petition: "Let me not be shamed." Trust that was not vindicated by deliverance would cover the face with confusion. "Hopes that breed not shame" are the treasure of him whose hope is in Jehovah. Foes unnamed threaten; but the stress of the petitions in the first section of the psalm is less on enemies than on sins. One cry for protection from the former is all that the psalmist utters, and then his prayer swiftly turns to deeper needs. In the last section the petitions are more exclusively for deliverance from enemies. Needful as such escape is, it is less needful than the knowledge of God's ways, and the man in extremest peril orders his desires rightly, if he asks holiness first and safety second. The cry in ver. 2 rests upon the confidence nobly expressed in ver. 3, in which the verbs are not optatives, but futures, declaring a truth certain to be realised in the psalmist's experience, because it is true for all who, like him, wait on Jehovah. True prayer is the individual's sheltering himself under the broad folds of the mantle that covers all who pray. The double confidence as to the waiters on Jehovah and the "treacherous without cause" is the summary of human experience as read by faith. Sense has much to adduce in contradiction, but the dictum is nevertheless true, only its truth does not always appear in the small arc of the circle which lies between cradle and grave.

The prayer for deliverance glides into that for guidance, since the latter is the deeper need, and the former will scarcely be answered unless the suppliant's will docilely offers the latter. The soul lifted to Jehovah will long to know His will and submit itself to His manifold teachings. "Thy ways" and "Thy paths" necessarily mean here the ways in which Jehovah desires that the psalmist should go. "In Thy truth" is ambiguous, both as to the preposition and the noun. The clause may either present God's truth (_i.e._, faithfulness) as His motive for answering the prayer, or His truth (_i.e._, the objective revelation) as the path for men. Predominant usage inclines to the former signification of the noun, but the possibility still remains of regarding God's faithfulness as the path in which the psalmist desires to be led, _i.e._ to experience it. The cry for forgiveness strikes a deeper note of pathos, and, as asking a more wondrous blessing, grasps still more firmly the thought of what Jehovah is and always has been. The appeal is made to "_Thy_ compassions and loving-kindnesses," as belonging to His nature, and to their past exercise as having been "from of old." Emboldened thus, the psalmist can look back on his own past, both on his outbursts of youthful passion and levity, which he calls "failures," as missing the mark, and on the darker evils of later manhood, which he calls "rebellions," and can trust that Jehovah will think upon him _according to His mercy_, and _for the sake of His goodness_ or love. The vivid realisation of that Eternal Mercy as the very mainspring of God's actions, and as setting forth, in many an ancient deed, the eternal pattern of His dealings, enables a man to bear the thought of his own sins.

The contemplation of the Divine character prepares the way for the transition to the second group of seven verses, which are mainly meditation on that character and on God's dealings and the blessedness of those who fear Him (vv. 8-14). The thought of God beautifully draws the singer from himself. How deeply and lovingly he had pondered on the name of the Lord before he attained to the grand truth that His goodness and very uprightness pledged Him to show sinners where they should walk! Since there is at the heart of things an infinitely pure and equally loving Being, nothing is more impossible than that He should wrap Himself in thick darkness and leave men to grope after duty. Revelation of the path of life in some fashion is the only conduct consistent with His character. All presumptions are in favour of such Divine teaching; and the fact of sin makes it only the more certain. That fact may separate men from God, but not God from men, and if they transgress, the more need, both in their characters and in God's, is there that He should speak. But while their being sinners does not prevent His utterance, their disposition determines their actual reception of His teaching, and "the meek" or lowly of heart are His true scholars. His instruction is not wasted on them, and, being welcomed, is increased. A fuller communication of His will rewards the humble acceptance of it. Sinners are led _in_ the way; the meek are taught His way. Here the conception of God's way is in transition from its meaning in ver. 4 to that in ver. 10, where it distinctly must mean His manner of dealing with men. They who accept His teaching, and order their paths as He would have them do, will learn that the impulse and meaning of all which He does to them are "mercy and truth," the two great attributes to which the former petitions appealed, and which the humble of heart, who observe the conditions of God's covenant which is witness of His own character and of their duty, will see gleaming with lambent light even in calamities.

The participators, then, in this blessed knowledge have a threefold character: sinners; humble; keepers of the covenant and testimonies. The thought of these requirements drives the psalmist back on himself, as it will do all devout souls, and forces from him a short ejaculation of prayer, which breaks with much pathos and beauty the calm flow of contemplation. The pleas for forgiveness of the "iniquity" which makes him feel unworthy of Jehovah's guidance are remarkable. "For Thy name's sake" appeals to the revealed character of God, as concerned in the suppliant's pardon, inasmuch as it will be honoured thereby, and God will be true to Himself in forgiving. "For it is great" speaks the boldness of helplessness. The magnitude of sin demands a Divine intervention. None else than God can deal with it. Faith makes the very greatness of sin and extremity of need a reason for God's act of pardon.

Passing from self, the singer again recurs to his theme, reiterating in vivid language and with some amplification the former thoughts. In vv. 8-10 the character of Jehovah was the main subject, and the men whom He blessed were in the background. In vv. 12-14 they stand forward. Their designation now is the wide one of "those who fear Jehovah," and the blessings they receive are, first, that of being taught the way, which has been prominent thus far, but here has a new phase, as being "the way that he should choose"; _i.e._, God's teaching illuminates the path, and tells a man what he ought to do, while his freedom of choice is uninfringed. Next, outward blessings of settled prosperity shall be his, and his children shall have the promises to Israel fulfilled in their possession of the land. These outward blessings belong to the Old Testament epoch, and can only partially be applied to the present stage of Providence. But the final element of the good man's blessedness (ver. 14) is eternally true. Whether we translate the first word "secret" or "friendship," the sense is substantially the same. Obedience and the true fear of Jehovah directly tend to discernment of His purposes, and will besides be rewarded by whispers from heaven. God would not hide from Abraham what He would do, and still His friend will know His mind better than the disobedient. The last clause of ver. 14 is capable of various renderings. "His covenant" may be in the accusative, and the verb a periphrastic future, as the A.V. takes it, or the former word may be nominative, and the clause be rendered, "And His covenant [is] to make them to know." But the absolute use of the verb without a specification of the object taught is somewhat harsh, and probably the former rendering is to be preferred. The deeper teaching of the covenant which follows on the fear of the Lord includes both its obligations and blessings, and the knowledge is not mere intellectual perception, but vital experience. In this region life is knowledge, and knowledge life. Whoso "keeps His covenant" (ver. 10) will ever grow in appropriation of its blessings and apprehension of its obligations by his submissive will.

The third heptad of verses returns to simple petition, and that, with one exception (ver. 18 _b_), for deliverance from enemies. This recurrence, in increased intensity, of the consciousness of hostility is not usual, for the psalms which begin with it generally pray themselves out of it. "The peace which passeth understanding," which is the best answer to prayer, has not fully settled on the heaving sea. A heavy ground swell runs in these last short petitions, which all mean substantially the same thing. But there is a beginning of calm; and the renewed petitions are a pattern of that continual knocking of which such great things are said and recorded in Scripture. The section begins with a declaration of patient expectance: "Mine eyes are ever towards Jehovah," with wistful fixedness which does not doubt though it has long to look. Nets are wrapped round his feet, inextricably but for one hand. We can bear to feel our limbs entangled and fettered, if our eyes are free to gaze, and fixed in gazing, upwards. The desired deliverance is thrice presented (ver. 16, "turn unto"; ver. 18, "look upon"; ver. 19, "consider," lit. look upon) as the result of Jehovah's face being directed towards the psalmist.

When Jehovah turns to a man, the light streaming from His face makes darkness day. The pains on which He "looks" are soothed; the enemies whom He beholds shrivel beneath His eye. The psalmist believes that God's presence, in the deeper sense of that phrase, as manifested partly through delivering acts and partly through inward consciousness, is his one need, in which all deliverances and gladnesses are enwrapped. He plaintively pleads, "For I am alone and afflicted." The soul that has awakened to the sense of the awful solitude of personal being, and stretched out yearning desires to the only God, and felt that with Him it would know no pain in loneliness, will not cry in vain. In ver. 17 a slight alteration in the text, the transference of the final Vav of one word to the beginning of the next, gets rid of the incongruous phrase "are enlarged" as applied to troubles (lit. straits), and gives a prayer which is in keeping with the familiar use of the verb in reference to afflictions: "The troubles of my heart do Thou enlarge [cf. iv. 2; xviii. 36], and from my distresses," etc. Ver. 18 should begin with Qoph, but has Resh, which is repeated in the following verse, to which it rightly belongs. It is at least noteworthy that the anomaly makes the petition for Jehovah's "look" more emphatic, and brings into prominence the twofold direction of it. The "look" on the psalmist's affliction and pain will be tender and sympathetic, as a mother eagle's on her sick eaglet; that on his foes will be stern and destructive, many though they be. In ver. 11 the prayer for pardon was sustained by the plea that the sin was "great"; in ver. 19 that for deliverance from foes rests on the fact that "they are many," for which the verb cognate with the adjective of ver. 11 is used. Thus both dangers without and evils within are regarded as crying out, by their multitude, for God's intervention. The wreath is twined so that its end is brought round to its beginning. "Let me not be ashamed, for I trust in Thee," is the second petition of the first part repeated; and "I wait on Thee," which is the last word of the psalm, omitting the superfluous verse, echoes the clause which it is proposed to transfer to ver. 1. Thus the two final verses correspond to the two initial, the last but one to the first but one, and the last to the first. The final prayer is that "integrity (probably complete devotion of heart to God) and uprightness" (in relation to men) may preserve him, as guardian angels; but this does not assert the possession of these, but is a petition for the gift of them quite as much as for their preserving action. The implication of that petition is that no harm can imperil or destroy him whom these characteristics guard. That is true in the whole sweep of human life, however often contradicted in the judgment of sense.

Like Psalm xxxiv., this concludes with a supplementary verse beginning with Pe, a letter already represented in the acrostic scheme. This may be a later addition, for liturgical purposes.

PSALM XXVI.

1 Judge me, Jehovah, for I--in my integrity do I walk,
And in Jehovah do I trust unwavering.
2 Test me, Jehovah, and try me,
My reins and my heart.
3 For Thy loving-kindness is before my eyes,
And I walk in Thy troth.

4 I sit not with men of vanity,
And with those who mask themselves do I not go.
5 I hate the congregation of evil-doers,
And with the wicked I do not sit.

6 I will wash my hands in innocence,
That I may compass Thine altar, Jehovah,
7 To cause the voice of praise to be heard,
And to tell forth all Thy wonders.

8 Jehovah, I love the shelter of Thy house,
And the place of the dwelling of Thy glory.
9 Take not away with sinners my soul,
Nor with men of blood my life,
10 In whose hands is outrage,
And their right hand is full of bribery.

11 But I--in my integrity will I walk;
Redeem me, and be gracious to me.
12 My foot stands on level ground;
In the congregations will I bless Jehovah.

The image of "the way" which is characteristic of Psalm xxv. reappears in a modified form in this psalm, which speaks of "walking in integrity" and truth and of "feet standing in an even place." Other resemblances to the preceding psalm are the use of "redeem," "be merciful"; the references to God's loving-kindness and truth, in which the psalmist walks, and to his own integrity. These similarities may or may not indicate common authorship, but probably guided the compilers in placing the psalm here. It has not clear marks of date or of the writer's circumstances. Its two ground tones are profession of integrity and of revulsion from the society of the wicked and prayer for vindication of innocence by the fact of deliverance. The verses are usually grouped in couples, but with some irregularity.

The two key-notes are both struck in the first group of three verses, in which vv. 2 and 3 are substantially an expansion of ver. 1. The prayer, "Judge me," asks for a Divine act of deliverance based upon a Divine recognition of the psalmist's sincerity and unwavering trust. Both the prayer and its ground are startling. It grates upon ears accustomed to the tone of the New Testament that a suppliant should allege his single-eyed simplicity and steadfast faith as pleas with God, and the strange tone sounds on through the whole psalm. The threefold prayer in ver. 2 courts Divine scrutiny, as conscious of innocence, and bares the inmost recesses of affection and impulse for testing, proving by circumstances, and smelting by any fire. The psalmist is ready for the ordeal, because he has kept God's "loving-kindness" steadily in sight through all the glamour of earthly brightnesses, and his outward life has been all, as it were, transacted in the sphere of God's truthfulness; _i.e._, the inward contemplation of His mercy and faithfulness has been the active principle of his life. Such self-consciousness is strange enough to us, but, strange as it is, it cannot fairly be stigmatised as Pharisaic self-righteousness. The psalmist knows that all goodness comes from God, and he clings to God in childlike trust. The humblest Christian heart might venture in similar language to declare its recoil from evil-doers and its deepest spring of action as being trust. Such professions are not inconsistent with consciousness of sin, which is, in fact, often associated with them in other psalms (xxv. 20, 21, and vii. 11, 18). They do indicate a lower stage of religious development, a less keen sense of sinfulness and of sins, a less clear recognition of the worthlessness before God of all man's goodness, than belong to Christian feeling. The same language when spoken at one stage of revelation may be childlike and lowly, and be swelling arrogance and self-righteous self-ignorance, if spoken at another.

Such high and sweet communion cannot but breed profound distaste for the society of evil-doers. The eyes which have God's loving-kindness ever before them are endowed with penetrative clearness of vision into the true hollowness of most of the objects pursued by men, and with a terrible sagacity which detects hypocrisy and shams. Association with such men is necessary, else we must needs go out of the world, and leaven must be in contact with dough in order to do its transforming work; but it is impossible for a man whose heart is truly in touch with God not to feel ill at ease when brought into contact with those who have no share in his deepest convictions and emotions. "Men of vanity" is a general designation for the ungodly, pronouncing on every such life the sentence that it is devoted to empty unrealities and partakes of the nature of that to which it is given up. One who has Jehovah's loving-kindness before his eyes cannot "sit" with such men in friendly association, as if sharing their ways of thinking, nor "go" with them in their course of conduct. "Those who mask themselves" are another class, namely hypocrites who conceal their pursuit of vanity under the show of religion. The psalmist's revulsion is intensified in ver. 5 into "hate," because the evil-doers and sinners spoken of there are of a deeper tint of blackness, and are banded together in a "congregation," the opposite and parody of the assemblies of the righteous, whom he feels to be his kindred. No doubt separateness from evil-doers is but part of a godly man's duty, and has often been exaggerated into selfish withdrawal from a world which needs good men's presence all the more the worse it is; but it _is_ a part of his duty, and "Come out from among them and be separate" is not yet an abrogated command. No man will ever mingle with "men of vanity," so as to draw them from the shadows of earth to the substance in God, unless his loving association with them rests on profound revulsion from their principles of action. None comes so near to sinful men as the sinless Christ; and if He had not been ever "separate from sinners," He would never have been near enough to redeem them. We may safely imitate His free companionship, which earned Him His glorious name of their Friend, if we imitate His remoteness from their evil.

From the uncongenial companionship of the wicked the psalmist's yearnings instinctively turn to his heart's home, the sanctuary. The more a man feels out of sympathy with a godless world, the more longingly he presses into the depths of communion with God; and, conversely, the more he feels at home in still communion, the more does the tumult of sense-bound crowds grate on his soul. The psalmist, then, in the next group of verses (6, 7), opposes access to the house of God and the solemn joy of thankful praises sounding there to the loathed consorting with evil. He will not sit with men of vanity because he will enter the sanctuary. Outward participation in its worship may be included in his vows and wishes, but the tone of the verses rather points to a symbolical use of the externalities of ritual. Cleansing the hands alludes to priestly lustration; compassing the altar is not known to have been a Jewish practice, and probably is to be taken as simply a picturesque way of describing himself as one of the joyous circle of worshippers; the sacrifice is praise. The psalmist rises to the height of the true Israelite's priestly vocation, and ritual has become transparent to him. None the less may he have clung to the outwardnesses of ceremonial worship, because he apprehended them in their highest significance and had learned that the qualification of the worshipper was purity, and the best offering praise. Well for those who, like him, are driven to the sanctuary by the revulsion from vanities and from those who pursue them!

Ver. 8 is closely connected with the two preceding, but is perhaps best united with the following verse, as being the ground of the prayer there. Hate of the congregation of evil-doers has love to God's house for its complement or foundation. The measure of attachment is that of detachment. The designations of the sanctuary in ver. 8 show the aspects in which it drew the psalmist's love. It was "the shelter of Thy house," where he could hide himself from the strife of tongues and escape the pain of herding with evil-doers; it was "the place of the dwelling of Thy glory," the abode of that symbol of Divine presence which flamed between the cherubim and lit the darkness of the innermost shrine. Because the singer felt his true home to be there, he prayed that his soul might not be gathered with sinners, _i.e._ that he might not be involved in their fate. He has had no fellowship with them in their evil, and therefore he asks that he may be separate from them in their punishment. To "gather the soul" is equivalent to taking away the life. God's judgments sort out characters and bring like to like, as the tares are bound in bundles or as, with so different a purpose, Christ made the multitudes sit down by companies on the green sward. General judgments are not indiscriminate. The prayer of the psalmist may not have looked beyond exemption from calamities or from death, but the essence of the faith which it expresses is eternally true: that distinction of attitude towards God and goodness must secure distinction of lot, even though external circumstances are identical. The same things are not the same to men so profoundly different. The picture of the evil-doers from whom the psalmist recoils is darker in these last verses than before. It is evidently a portrait and points to a state of society in which violence, outrage, and corruption were rampant. The psalmist washed his hands in innocency, but these men had violence and bribes in theirs. They were therefore persons in authority, prostituting justice. The description fits too many periods too well to give a clue to the date of the psalm.

Once more the consciousness of difference and the resolve not to be like such men break forth in the closing couple of verses. The psalm began with the profession that he had walked in his integrity; it ends with the vow that he will. It had begun with the prayer "Judge me"; it ends with the expansion of it into "Redeem me"--_i.e._, from existing dangers, from evil-doers, or from their fate--and "Be gracious unto me," the positive side of the same petition. He who purposes to walk uprightly has the right to expect God's delivering and giving hand to be extended to him. The resolve to walk uprightly unaccompanied with the prayer for that hand to hold up is as rash as the prayer without the resolve is vain. But if these two go together, quiet confidence will steal into the heart; and though there be no change in circumstances, the mood of mind will be so soothed and lightened that the suppliant will feel that he has suddenly emerged from the steep gorge where he had been struggling and shut up, and stands on the level ground of the "shining table-lands, whereof our God Himself is sun and moon." Such peaceful foretaste of coming security is the forerunner which visits the faithful heart. Gladdened by it, the psalmist is sure that his desire of compassing God's altar with praise will be fulfilled, and that, instead of compulsory association with the "congregation of evil-doers," he will bless Jehovah "in the congregations" where His name is loved and find himself among those who, like himself, delight in His praise.

PSALM XXVII.

1 Jehovah is my light and my salvation; whom should I fear?
Jehovah is the fortress of my life; for whom should I tremble?
2 When evil-doers drew near against me, to devour my flesh,
My oppressors and my foes, they stumbled and fell.
3 Though a host encamp against me,
My heart fears not;
Though war rises against me,
Even then am I confident.

4 One thing have I asked from Jehovah; that will I seek:
That I may dwell in the house of Jehovah all the days of my life,
To gaze upon the pleasantness of Jehovah and to meditate in His
palace.
5 For He will hide me in a bower in the day of evil;
He will secrete me in the secret of His tent;
On a rock will He lift me.
6 And now shall my head be lifted above my foes around me,
And I will sacrifice in His tent sacrifices of joy;
I will sing and I will harp to Jehovah.

7 Hear, Jehovah, when I cry with my voice;
And be gracious to me, and answer me.
8 To Thee hath my heart said, (when Thou saidst) "Seek ye my face";
That face of Thine, Jehovah, will I seek.
9 Hide not Thy face from me:
Repulse not Thy servant in anger;
My help Thou hast been:
Cast me not off, and forsake me not, O God of my salvation
10 For my father and my mother have forsaken me;
But Jehovah will take me up.

11 Show me, Jehovah, Thy way,
And lead me in a level path, because of those who lie in wait for
me.
12 Give me not up to the desire of my oppressors,
For false witnesses have risen against me, and such as breathe out
violence.
13 If I had not believed that I should see the goodness of Jehovah
In the land of the living----!
14 Wait on Jehovah;
Be strong, and let thine heart take courage, and wait on Jehovah.

The hypothesis that two originally distinct psalms or fragments are here blended has much in its favour. The rhythm and style of the latter half (ver. 7 to end) are strikingly unlike those of the former part, and the contrast of feeling is equally marked, and is in the opposite direction from that which is usual, since it drops from exultant faith to at least plaintive, if not anxious, petition. But while the phenomena are plain and remarkable, they do not seem to demand the separation suggested. Form and rhythm are elastic in the poet's hands, and change in correspondence with his change of mood. The flowing melody of the earlier part is the natural expression of its sunny confidence, and the harsher strains of the later verses fit no less well their contents. Why may not the key change to a minor, and yet the voice be the same? The fall from jubilant to suppliant faith is not unexampled in other psalms (cf. ix. and xxv.), nor in itself unnatural. Dangers, which for a moment cease to press, do recur, however real the victory over fear has been, and in this recrudescence of the consciousness of peril, which yet does not loosen, but tighten, the grasp of faith, this ancient singer speaks the universal experience; and his song becomes more precious and more fitted for all lips than if it had been unmingled triumph. One can better understand the original author passing in swift transition from the one to the other tone, than a later editor deliberately appending to a pure burst of joyous faith and aspiration a tag which flattened it. The more unlike the two halves are, the less probable is it that their union is owing to any but the author of both. The fire of the original inspiration could fuse them into homogeneousness; it is scarcely possible that a mechanical patcher should have done so. If, then, we take the psalm as a whole, it gives a picture of the transitions of a trustful soul surrounded by dangers, in which all such souls may recognise their own likeness.

The first half (vv. 1-6) is the exultant song of soaring faith. But even in it there sounds an undertone. The very refusal to be afraid glances sideways at outstanding causes for fear. The very names of Jehovah as "Light, Salvation," "the Stronghold of my life," imply darkness, danger, and besetting foes. The resolve to keep alight the fire of courage and confidence in the face of encamping foes and rising wars is much too energetic to be mere hypothetical courage. The hopes of safety in Jehovah's tent, of a firm standing on a rock, and of the head being lifted above surrounding foes are not the hopes of a man at ease, but of one threatened on all sides, and triumphant only because he clasps Jehovah's hand. The first words of the psalm carry it all in germ. By a noble dead-lift of confidence, the singer turns from foes and fears to stay himself on Jehovah, his light and salvation, and then, in the strength of that assurance, bids back his rising fears to their dens. "I will trust, and not be afraid," confesses the presence of fear, and, like our psalm, unveils the only reasonable counteraction of it in the contemplation of what God is. There is much to fear unless He is our light, and they who will not begin with the psalmist's confidence have no right to repeat his courage.

To a devout man the past is eloquent with reasons for confidence, and in ver. 2 the psalm points to a past fact. The stumbling and falling of former foes, who came open-mouthed at him, is not a hypothetical case, but a bit of autobiography, which lives to nourish present confidence. It is worth notice that the language employed has remarkable correspondence with that used in the story of David's fight with Goliath. There the same word as here is twice employed to describe the Philistine's advance (1 Sam. xvii. 41, 48). Goliath's vaunt, "I will give thy flesh to the fowls of the air and to the beasts of the field," may have supplied the mould for the expression here, and the fall of the giant, with his face to the earth and the smooth stone in his brain, is narrated with the same word as occurs in the psalm. It might well be that when David was a fugitive before Saul the remembrance of his victory over Goliath should have cheered him, just as that of his earlier prowess against bear and lion heartened him to face the Philistine bully; and such recollections would be all the more natural since jealousy of the fame that came to him from that feat had set the first light to Saul's hatred. Ver. 3 is not to be left swinging _in vacuo_, a cheap vow of courage in hypothetical danger. The supposed case is actual fact, and the expressions of trust are not only assertions for the future, but statements of the present temper of the psalmist: "I _do_ not fear; I _am_ confident."

The confidence of ver. 3 is rested not only on Jehovah's past acts, but on the psalmist's past and present set of soul towards Him. That seems to be the connecting link between vv. 1-3 and 4-6. Such desire, the psalmist is sure, cannot but be answered, and in the answer all safety is included. The purest longing after God, as the deepest, most fixed yearning of a heart, was never more nobly expressed. Clearly the terms forbid the limitation of meaning to mere external presence in a material sanctuary. "All the days of my life" points to a continuance inward and capable of accomplishment, wherever the body may be. The exclusiveness and continuity of the longing, as well as the gaze on God which is its true object, are incapable of the lower meaning, while, no doubt, the externals of worship supply the mould into which these longings are poured. But what the psalmist wants is what the devout soul in all ages and stages has wanted: the abiding consciousness of the Divine presence; and the prime good which makes that presence so infinitely and exclusively desirable to him is the good which draws all such souls in yearning, namely the vision of God. The lifelong persistence and exclusiveness of the desire are such as all must cherish if they are to receive its fruition. Blessed are they who are delivered from the misery of multiplied and transient aims which break life into fragments by steadfastly and continually following one great desire, which binds all the days each to each, and in its single simplicity encloses and hallows and unifies the else distracting manifoldness! That life is filled with light, however it may be ringed round with darkness, which has the perpetual vision of God, who is its light. Very beautifully does the psalm describe the occupation of God's guest as "gazing upon the pleasantness of Jehovah." In that expression the construction of the verb with a preposition implies a steadfast and penetrating contemplation, and the word rendered "beauty" or "pleasantness" may mean "friendliness," but is perhaps better taken in a more general meaning, as equivalent to the whole gathered delightsomeness of the Divine character, the supremely fair and sweet. "To inquire" may be rendered "to consider"; but the rendering "meditate [or contemplate] in" is better, as the palace would scarcely be a worthy object of consideration; and it is natural that the gaze on the goodness of Jehovah should be followed by loving meditation on what that earnest look had seen. The two acts complete the joyful employment of a soul communing with God: first perceiving and then reflecting upon His uncreated beauty of goodness.

Such intimacy of communion brings security from external dangers. The guest has a claim for protection. And that is a subsidiary reason for the psalmist's desire as well as a ground of his confidence. Therefore the assurance of ver. 5 follows the longing of ver. 4. "A pavilion," as the Hebrew text reads, has been needlessly corrected in the margin into "His pavilion" (A.V.). "It is not God's dwelling, as the following 'tent' is, but a booth ... as an image of protection from heat and inclemency of weather (Isa. iv. 6)" (Hupfeld). God's dwelling is a "tent," where He will shelter His guests. The privilege of asylum is theirs. Then, with a swift change of figure, the psalmist expresses the same idea of security by elevation on a rock, possibly conceiving the tent as pitched there. The reality of all is that communion with God secures from perils and enemies, an eternal truth, if the true meaning of security is grasped. Borne up by such thoughts, the singer feels himself lifted clear above the reach of surrounding foes, and, with the triumphant "now" of ver. 6, stretches out his hand to bring future deliverance into the midst of present distress. Faith can blend the seasons, and transport June and its roses into December's snows. Deliverance suggests thankfulness to a true heart, and its anticipation calls out prophetic "songs in the night."

But the very brightness of the prospect recalls the stern reality of present need, and the firmest faith cannot keep on the wing continually. In the first part of the psalm it sings and soars; in the second the note is less jubilant, and it sings and sinks; but in both it is faith. Prayer for deliverance is as really the voice of faith as triumph in the assurance of deliverance is, and he who sees his foes and yet "believes to see the goodness of Jehovah" is not far below him who gazes only on the beauty of the Lord. There is a parallelism between the two halves of the psalm worth noting. In the former part the psalmist's confidence reposed on the two facts of past deliverance and of his past and continuous "seeking after" the one good; in the second his prayers repose on the same two grounds, which occur in inverted order. "That will I seek after" (ver. 4), is echoed by "Thy face will I seek" (ver. 8). To seek the face is the same substantially as to desire to "gaze on the pleasantness of Jehovah." The past experience of the fall of foes (ver. 2) is repeated in "Thou hast been my help." On these two pleas the prayer in which faith speaks itself founds. The former is urged in vv. 8 and 9 with some harshness of construction, which is smoothed over, rightly as regards meaning, in the A.V. and R.V. But the very brokenness of the sentence adds to the earnestness of the prayer: "To Thee my heart has said, Seek ye my face; Thy face, Jehovah, will I seek." The answering heart repeats the invitation which gave it courage to seek before it responds with its resolve. The insertion of some such phrase as "in answer to Thy word" before "seek ye" helps the sense in a translation, but mars the vigour of the original. The invitation is not quoted from any Scripture, but is the summary of the meaning of all God's self-revelation. He is ever saying, "Seek ye my face." Therefore He cannot but show it to a man who takes Him at His word and pleads that word as the warrant for his petition. "I have never said to the seed of Jacob, Seek ye my face in vain." The consistency of the Divine character ensures His satisfying the desires which He has implanted. He will neither stultify Himself nor tantalise men by setting them on quests which end in disappointment. In a similar manner, the psalm urges the familiar argument from God's past, which reposes on the confidence of unalterable grace and inexhaustible resources. The psalmist had no cold abstract doctrine of immutability as a Divine attribute. His conception was intensely practical. Since God has helped in the past, He will help in the future, because He is God, and because He is "the God of my salvation." He cannot reverse His action nor stay His hand until His dealings with His servants have vindicated that name by completing the process to which it binds Him.