Psalms 29–30

Psalm xxix. does not call for much remark connected with the way we are now viewing them. It is a summons to the mighty of the earth to own and give glory to Jehovah — the honour due to His name. The only point I would notice is the connexion of worship with this, and here owning Him in His temple, where He has placed His name. His name has been revealed. Glory is due to Him as revealed, to His

Dame; a name which, while it is the revelation of Himself, is thai also of His relationship with His people. There He has placed His name, so as to form a centre of association and revealed place of worship. Thus, while His voice may proclaim the majesty of that name, they who know it are drawn together by it as a place of common worship. The glory of this name is made good by and revealed in what is declared in the last verses. Jehovah sitteth upon the floods, is above, and rules to J Lis own pin-poses all the tumultuous movings of the mass of peoples. He sits, too, King’ for ever. As He is above the swellings of men, so He sits in sure, unmoved government for ever. But, then, there is the connexion with His people. 1 le gives them strength. He blesses them with peace. Verse 10 is the possession of power overall and in Himself. Verse 11, what lie is for the people. It is the invitation of the mighty to own Jehovah, and tin’ sure blessing of Israel.

The great truth of psalm xxx. is the practically deeply-interesting one, that the joy flowing from the deliverance the Lord (in this psalm Jehovah) affords is greater and deeper than the blessing of prosperity, even when acknowledged to come from God. It may be that the deliverance is from sorrow occasioned by faults. With the remnant of the Jews it will surely be 305 ‘m< ‘* 1S complete and full; and when the sin or evil is fully acknowledged, the restoration and Messing is absolute in communion with God. Forgiveness, or the thought of it, in an unhealed soul, may have regrets. When the soul is healed, it will

Ieam judgment of the evil, assuredly, and a sense of humbleness, if it be recurred to — always more tenderness of spirit, more grace; but if the healing be full, the soul wholly searched out, no regrets, because what God is for us, as such, will possess the soul. The st »ul will abhor the flesh, and the principles which led to evil; but self will be taken out of the abhorrence when the evil is really hated, and peace will be there. I do not say the psalm pursues these thoughts to this depth. It is more occupied with the outward circumstances, with the hand of God upon it for evil, thai] with the evil for which His hand is upon it. But these are looked at as His anger. The effect is. that circumstances are looked at as a matter of His anger and favour; and on this the soul rests. It had been in prosperity, had owned its coming from, God, but saw in circumstances its ground. of confidence for happiness, though looked at as given and established by God. But, in so doing-, however much it owned God in giving and assuring the blessing, it rested on the blessing, and that blessing ministered to self, instead of taking out of it. “I shall never be cast down. Thou, Lord, of thy goodness, hast made my mountain to stand strong.” Though piety might be there, it might degenerate into “the temple of the Lord, the temple of the Lord are these.” The psalm, however, supposes true piety. Only that God’s favour has made the mountain — “»/// mountain” — to stand strong, instead of the favour itself being the blessing. Jehovah hides His face, and direct dependence is felt, direct blessing looked for. Chastening and exercises for faults come, and divine favour itself is felt to be the blessing needed. And what Jehovah is Himself is the source of joy. WTien His anger is on the people that is felt; nol merely the circumstances it is expressed in, but the hiding of Jehovah’s face for sin. The soul is brought into an immediate relationship, though it be by anguish and distress. It is brought to think of itself. doI as a self to be caressed, a centre of its own blessing, but as Binful, and God’s favour is

needed. Thus, though painfully, a most useful and importanl work is done, through grace, when this self-judgment is wrought in the soul, so that there is spiritual integrity. The favour of Jehovah shines in upon if, and is enjoyed, and is become itself the blessing, while positive deliverance accompanies it in God’s good time. The true nature of God in holy worship is entered into. He is not merely a God to Serve man in Messing. The enemy does not rejoice over us, and the soul itself is healed. We see that if His anger be there, it is but a moment of discipline and instruction for the saints; and then they, being purified, enjoy Himself more folly. Here, literally, we see the remnant at the verge of the grave, and there delivered; but the true work is, even for them, with God.

I add these conditions of soul in which we may lints now. of which this psalm gives an occasion to speak, first, what we may call, in a comparative sense, innocence, when a converted soul has no acquaintances with corruption, and no great inward conflict. Here the grace of forgiveness is enjoyed, and the soul is cheerfully happy in the known kindness and love of God its Saviour. Such a soul, if walking close with God, may attain to the real judgment of self and deep acquaintance with God. Otherwise, the soul is superficial, and the man of self little known, separation from flesh’s sphere, the world on its amiable side, little realized. The next is where it has failed, and, gone through deeper exercises, has been brought thus to the knowledge of self in a humbling way. This is more the case of the psalm. Then forgiveness may be known, and there is the rest of this; but a certain shame of sin and want of open confidence with God, as naturally in enjoyment of Hun, if there have been anything base or trifling with God. This is more difficult to attain. But self, at any rate, is not set aside. Thirdly, when the root that has produced the evil is really judged, the point of departure from God, (not merely the evil itself,) and self thus set aside practically, then divine favour is everything. The heart is so far whole with God, and, while humble, bold with men. It has its conscious link with God, His favour — God known to be with it in moral luiison, and in positive sustainment and strength. The present is its place with Him, not the past.