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and anon they are mustering up new strength and courage; and partly because there is nothing which it is more difficult to be persuaded of than that such as wallow at ease in great outward prosperity will soon perish.
The cause to which this is to be attributed is just our not sufficiently apprehending the dreadful character of the vengeance of God which awaits the oppressors of the Church.
18. And let them know that thou art, thy name Jehovah. It is not the saving knowledge of God which is here spoken of, but that acknowledgement of him which his irresistible power extorts from the wicked. It is not simply said that they will know that there is a God; but a special kind of
knowledge is laid down, it being intimated that the heathen who before held the true religion in contempt, would at length perceive that the God who made himself known in the Law, and who was worshipped in Judea, was the only true God. Still, however, it must be remembered, that the knowledge spoken of is only that which is of an evanescent character, having neither root nor the living juice to nourish it; for the wicked will not submit to God willingly and cordially, but are drawn by compulsion to yield a counterfeit obedience, or, being restrained by him, dare not break forth into open outrage. This, then, is an experimental recognition of God which penetrates not to the heart, but is extorted from them by force and necessity. The pronoun hta, atah, thou, is emphatic, implying a tacit contrast between the God of Israel and all the false gods which were the product of men’s invention. The prayer amounts to this: Lord, make them to know that the idols which they have fabricated for themselves are no gods, and in fact are nothing. The despisers of God may indeed shun the light, and at one time may overcast themselves with clouds, while at another their may plunge into the deep and thick shades of darkness; but He pursues them, and draws them forth to the knowledge of himself, which they would fain bury in ignorance. And as the world
indiscriminately and disgracefully applies his sacred name to its own trifling inventions, this profanation is corrected when it is added, thy name Jehovah. This implies that being, or really to be, is in the strict sense applicable to God alone; for although unbelievers may attempt to tear his glory to pieces, he continues perfect and unchanged. The contrast of which I have spoken, must be kept in mind by the reader. A nation has never existed so barbarous as not to have worshipped some deity; but every
country forged particular gods for itself. And although the Moabites, the Edomites, and the rest of these nations, admitted that some power and authority belonged to the God of Israel, yet they conceived that this power and authority did not extend beyond the boundaries of Judea. Thus the king of Syria called him, “the God of the hills,” (<112023>1 Kings 20:23.) This preposterous and absurd division of God’s glory, which men make, is disproved by one word, and all the superstitions which at that time
prevailed in the world are overthrown, when the Prophet attributes to the God of Israel, as well the essence of Deity as the name; for unless all the idols of the heathen are completely abolished, he will not obtain, alone and unshared, the name of Jehovah. Accordingly, it is added, Thou alone art the Most High over all the earth; a statement which is worthy of our most careful attention. The superstitious commonly think it enough to leave God his name, that is to say, two or three syllables; and in the meantime they fritter away his power, as if his majesty were contained in an empty title. Let us then remember that God does not receive that honor among men to which he is entitled, if he is not allowed to possess his own inherent sovereignty, and if his glory is obscured by setting up other objects against him with antagonist claims.
PSALM 84
The Psalmist complains that nothing proved to him a source of greater distress than his being prevented from coming to the tabernacle, and his being banished from the assembly of the saints, where God was called upon. And yet he shows, that nothing can withstand the longing desires of the godly; and that, surmounting all obstacles, they will be constantly engaged in seeking God, and, so to speak, will make a way for themselves where there is none. fc454 At length he expresses his desire to be restored to the tabernacle of God, and again testifies that a day spent in the tabernacle was in his estimation more to be prized fc455 than to live for a long time in the society of unbelievers.
To the chief musician upon Gittith. A Psalm of fc456 the sons of Korah. fc457 The title of this psalm does not bear the name of David; but as its subject- matter is applicable to him, he was in all probability its author. Some think that it was composed by the sons of Korah, for his particular use; but to prove the groundlessness of this opinion, it is only necessary to advert to this one consideration, that David in his time was so eminently
distinguished by the gift of prophecy as to be under no necessity of employing the Levites to perform a service for which he himself was so well qualified. The only difficulty to our ascribing it to David is, that mention is made of mount Zion, to which the ark of the covenant was not brought until he was put in peaceable possession of the kingdom. how after that, he was never deprived of the liberty of appearing before the ark with others, except once, and then only for a short time; namely, when he was under the necessity of betaking himself to flight on account of the rebellion raised against him by his son Absalom. fc458 The contents of the psalm, however, indicate, that at the time of its composition, he had been compelled to wander long in different places as an exile. If we reflect that David recorded in psalms the persecutions he endured under Saul long after he was delivered from them, we will not be surprised to find him making mention of Zion in connection with them. Of the word Gittith, I have already spoken on the eighth psalm.
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