294

The Preacher's Homiletical

Commentary.

HOMILETIC SKETCHES ON THE BOOK OF

PSALMS.

OUR PURPOSE.-Many learned and devout men have gone Philologically through this TEHELIM, this book of Hebrew hymns, and have left us the rich results of their inquiries in volumes within the reach of every Biblical student. To do the mere verbal hermeneutics of this book, even as well as it has been done, would be to contribute nothing fresh in the way of evoking or enforcing its Divine ideas. A thorough HOMILETIC treatment it has never yet received, and to this work we here com nit ourselves, determining to employ the best results of modern Biblical scholarship.

OUR METHOD.-Our plan of treatment will comprise four sections: (1) THE HISTORY of the passage. Lyric poetry, which the book is, is a delineation of living character; and the key, therefore, to unlock the meaning and reach the spirit of the words is a knowledge of the men and circumstances that the poet sketches with his lyric pencil.-(2) ANNOTATIONS of the passages. This will include short explanatory notes on any ambiguous word, phrase or allusion that may occur.-(3) The ARGUMENT of the passage. A knowledge of the main drift of an author is amongst the most essential conditions for interpreting his meaning.— (4) The HOMILETICS of the passage. This is our main work. We shall endeavour so to group the Divine ideas that have been legitimately educed, as to suggest such thoughts and indicate such sermonizing methods as may promote the proficiency of modern pulpit ministrations.

No. CLX.

An Uncommendable Prayer.

"DELIVER ME, O LORD," &c.-Ps. cxl. 1-13.

HISTORY:- "There is a close resemblance between this Psalm and Psalms lviii. lxiv. ; also between it and the following Psalms cxli., cxlii., cxliii., of which the author may be the same. It contains many uncommon words and phrases (e.g., in verse 8), and its manner is wholly Davidical. A common opinion is, that it was composed by David with reference to the machinations of Doeg (1 Sam. xxii. 9, xxiii. 19). Others think that Ahithopel is referred to, and the date of the

Psalm, the flight before Absalom. The Syr adds to the title, ' When Saul cast the javelin against David."" -Canon Cooke. Perowne and some others do not accept the correctness of the title, and are not satisfied that David is the author. ANNOTATIONS:-Ver. 1. liver me, O Lord, from the evil man; preserve me from the violent man." This does not mean one particular man, as the plural in the next verse will indicate.

"De

Ver. 2.-"Which imagine mis

matter, Deut. xxxii. 27.❞— Hengstenberg.

Ver. 9, 10.—" As for the head of those that compass me about, let the mischief of their own lips cover them," &c. This means let the calamities which they bring upon others rebound with increased violence on themselves. Let burning coals fall, or rather be hurled at them. To us it is very sad to find that most expositors of this book-like Dr. Burgh-regard these horrid imprecations as inspired prophecies. Alas! Alas! Ver. 11. "Let not any evil speaker be established in the

earth, evil shall hunt the violent man to overthrow him." An invocation this in which most men will join, and a prediction which requires no special inspiration to dictate; violence will ever bring

violence, anger begets anger. Ver. 12, 13.-"I know that the

Lord will maintain the cause of the afflicted and the right of the poor," &c. "I know that Jahve will carry through the cause of the afflicted, the right of the poor. Yea, the righteous shall give thanks unto Thy name, the upright shall dwell beside Thy countenance."-Delitzsch.

HOMILETICS :-This Psalm we may entitle an uncommendable prayer. A prayer it is undoubtedly, an earnest, vigorous prayer, but not a prayer in any way worthy of imitation.

I. It is a prayer CONFINED TO BODILY GOOD. The Psalmist seeks protection from bodily injuries, with which he was threatened from "the evil man," the man of violence and of calumny and crafty malice. There is no reference whatever to his spiritual interests, no breath of entreaty for spiritual enlightenment, purification, moral assimilation to God. He prayed to be delivered from men who threatened him bodily harm, but not from those errors, lusts, passions, prejudices, and guilt that would damn his soul. He dreaded the powers that could kill his body, but not that power of evil that could destroy himself-body and soul.

II. It is a prayer LIMITED ENTIRELY TO HIS OWN INTER

ESTS. He does not pray for the protection of other men's bodies, still less for their souls. It is all "me," "Deliver me," &c. The prayer ignores the physical sufferings of those around him, the privations of the poor, the anguish of the diseased, the groans of the dying. It is all for self. It is, in fact, an utterly material and selfish prayer, and therefore a prayer that cannot be commended.

III. It is a prayer BREATHING REVENGE AND NOT FORGIVENESS. 'As for the head of those that compass me about let the mischief of their own lips cover them. Let burning coals fall upon them; let them be cast into the fire, into deep pits that they rise not up again." The writer yearns for the destruction of his enemies, not for their salvation. To call the author of such a prayer as this the type of Him who on the Cross breathed out in His dying agonies the words, "Father forgive them, they know not what they do," is revolting blasphemy.

This

IV. It is a prayer INFLATED WITH PHARISAIC SELFRIGHTEOUSNESS. "I know that the Lord will maintain the cause of the afflicted, and the right of the poor. Surely the righteous shall give thanks unto Thy name, the upright shall dwell in Thy presence." seems to mean, I know tha: He will maintain my cause, and that I shall "give thanks," and dwell in His “presence," for I am "righteous" and" upright." Self-renunciation and profound humility are essential to genuine prayer. "O Lord, righteousness belongeth unto Thee, but unto us confusion of face." This is the spirit with which we should approach the Almighty.

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CONCLUSION: Whoever was the author of this prayer it is one that cannot be commended. Alas! that some should entitle it, "A prayer of the Church," and alas, that it should be used as a prayer in Christian Churches, and chanted into the ears of Infinite Benevolence!

298

Sermonic Saplings.

GRACE AND GIFTS.

"FOLLOW AFTER CHARITY," &c.-1 Cor. xiv. 1-28. Continued from page 239.

ROM the whole of these verses we gather the three following suggestions, (1) that the grace

of charity is superior to all other endowments; (2) that some endowments are superior to others, and (3) that the greatest of all endowments is the qualification to teach. On the first two propositions we have made our remarks. We have now to offer a few thoughts upon the last, which is supported

by the twelfth verse, "Even so ye, forasmuch as ye

are zealous of spiritual gifts, seek that ye may excel to the edifying of the Church." Also by the eighteenth verse, "I thank my God I speak with tongues more than you all." What do I mean by teaching? Not the mere impartation of the facts of the Gospel, but rather the indoctrinating of the soul with its primary elements and spirit-taking the spirit of the truth out of the letter, and transfusing it into the souls of men. On this subject the apostle's language suggests three remarks. First: That the Gospel gives to its genuine disciples intelligent convictions that should be communicated to others. This is certainly implied in the words, "Forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the Church." He who has accepted the Gospel in reality becomes