Spurgeon PS1001
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.