Bible Heaven/Bible Heaven.iso/spurgeon/ps10.1

Text File | 1993-03-21 | 7KB | 127 lines

        Since this Psalm has no title of its own, it is supposed
by some to be a fragment of Psalm 9. We prefer, however, since it
is complete in itself, to consider it as a separate composition.
We have had instances already of Psalms which seem meant to form
a pair (#Ps 1; 2; Ps 3; 4|), and this, with the ninth, is another
specimen of the double Psalm.

        The prevailing theme seems to be the oppression and
persecution of the wicked; we will, therefore, for our own
guidance, entitle it, _THE CRY OF THE OPPRESSED_.

        DIVISION.--The first verse (#1|), in an exclamation of
surprise, explains the intent of the Psalm, viz., to invoke the
interposition of God for the deliverance of his poor and
persecuted people. From verse #2-11|, the character of the
oppressor is described in powerful language. In verse #12|, the
cry of the first verse bursts forth again, but with a clearer
utterance. In the next place (verses #13-15|), God's eye is
clearly beheld as regarding all the cruel deeds of the wicked;
and as a consequence of divine omniscience the ultimate judgment
of the oppressed is joyously anticipated (verses #16-18|). To the
Church of God during times of persecution, and to individual
saints who are smarting under the hand of the proud sinner, this
Psalm furnishes suitable language both for prayer and praise.

                           EXPOSITION.

        To the tearful eye of the sufferer the Lord seemed to
stand still, as if he calmly looked on, and did not sympathize
with his afflicted one. Nay, more, the Lord appeared to be afar
off, no longer "a very present help in trouble," but an
inaccessible mountain, into which no man would be able to climb.
The presence of God is the joy of his people, but any suspicion
of his absence is distracting beyond measure. Let us, then, ever
remember that the Lord is nigh us. The refiner is never far from
the mouth of the furnace when his gold is in the fire, and the
Son of God is always walking in the midst of the flames when his
holy children are cast into them. Yet he that knows the frailty
of man will little wonder that when we are sharply exercised, we
find it hard to bear the apparent neglect of the Lord when he
forbears to work our deliverance.

        "_Why hidest thou thyself in times of trouble_?" It is
not the trouble, but the hiding of our Father's face, which cuts
us to the quick. When trial and desertion come together, we are
in as perilous a plight as Paul, when his ship fell into a place
where two seas met (#Ac 27:41|). It is but little wonder if we
are like the vessel which ran aground, and the fore-part stuck
fast, and remained unmovable, while the hinder part was broken by
the violence of the waves. When our sun is eclipsed, it is dark
indeed. If we need an answer to the question, "Why hidest thou
thyself?" it is to be found in the fact that there is a
"needs-be," not only for trial, but for heaviness of heart under
trial (#1Pe 1:6|); but how could this be the case, if the Lord
should shine upon us while he is afflicting us? Should the parent
comfort his child while he is correcting him, where would be the
use of the chastening? A smiling face and a rod are not fit
companions. God bares the back that the blow may be felt; for it
is only _felt_ affliction which can become _blest_ affliction. If
we are carried in the arms of God over every stream, where would
be the trial, and where the experience, which trouble is meant to
teach us?

              EXPLANATORY NOTES AND QUAINT SAYINGS.

        Whole Psalm.--There is not, in my judgment, a Psalm which
describes the mind, the manners, the works, the words, the
feelings, and the fate of the ungodly with so much propriety,
fullness, and light, as this Psalm. So that, if in any respect
there has not been enough said heretofore, or if there shall be
anything wanting in the Psalms that shall follow, we may here
find a perfect image and representation of iniquity. This Psalm,
therefore, is a type, form, and description of that man, who,
though he may be in the sight of himself and of men more
excellent than Peter himself, is detestable in the eyes of God;
and this it was that moved Augustine, and those who followed him,
to understand the Psalm of ANTICHRIST. But as the Psalm is
without a title, let us embrace the most general and common
understanding of it (as I said), and let us look at the picture
of ungodliness which it sets before us. Not that we would deny
the propriety of the acceptation in which others receive it, nay,
we will, in our general acceptation of the Psalm, include also
its reference to ANTICHRIST. And, indeed, it will not be at all
absurd if we join this Psalm with the preceding, in its order
thus. That David, in the preceding spoke of the ungodly
converted, and prayed for those who were to be converted. But
that here he is speaking of the ungodly that are still left so,
and in power prevailing over the weak ALMUTH, concerning whom he
has no hope, or is in a great uncertainty of mind, whether they
ever will be converted or not.--^Martin Luther.

        Verse 1.--"_Why hidest thou thyself in times of
trouble_?" The answer to this is not far to seek, for if the Lord
did not hide himself it would not be a time of trouble at all. As
well ask why the sun does not shine at night, when for certain
there could be no night if he did. It is essential to our
thorough chastisement that the Father should withdraw his smile:
there is a needs be not only for manifold temptations, but that
we be in heaviness through them. The design of the rod is only
answered by making us smart. If there be no pain, there will be
no profit. If there be no hiding of God, there will be no
bitterness, and consequently no purging efficacy in his
chastisements.--^C. H. S.

        Verse 1 (last clause).--"_Times of trouble_" should be
times of confidence, fixedness of heart on God would prevent
fears of heart. #Ps 112:7|. "He shall not be afraid of evil
tidings: his heart is fixed." How? "Trusting in the Lord. His
heart is established, he shall not be afraid." Otherwise without
it we shall be as light as a weather-cock, moved with every blast
of evil tidings, our hopes will swim or sink according to the
news we hear. Providence would seem to sleep unless faith and
prayer awaken it. The disciples had but little faith in their
Master's account, yet that little faith awakened him in a storm,
and he relieved them. Unbelief doth only discourage God from
showing his power in taking our parts.--^Stephen Charnock.

                       HINTS TO PREACHERS.

        Verse 1. The answer to these questions furnishes a noble
topic for an experimental sermon. Let me suggest that the
question is not to be answered in the same manner in all cases.
Past sin, trials of graces, strengthening of faith, discovery of
depravity, instruction, etc., etc., are varied reasons for the
hiding of our Father's face.