main homiletics of the paragraph.—Verses 5 and 6.
Exhortation to Confidence in God.
Man is so constituted that, in some respects, he must have objects outside of himself to lean upon. As a child, he leans upon a wisdom and strength which is superior to his own, and few men are so self-sufficient as entirely to lay aside this habit in after life. In many things we must, whether we will or not, depend upon the guidance and help of others. Every man, in common with the lower creatures, must of necessity lean upon a power greater than his own. “The eyes of all wait upon Thee” (Psa. cxlv. 15). But this is a leaning which needs no exhortation: it springs from necessity. The exhortation of the text implies that in some things men have to choose whether they will lean upon God or not.
I. What is necessary in order to comply with the exhortation. 1. A knowledge of God. We cannot place entire trust in any person of whose character we have no knowledge; or, if we do so, we show our want of discretion. If a traveller across Central Africa were to give himself up to the guidance of the first native whom he met, he would probably find that his confidence had been misplaced. The youth who trusts in the first companion who offers his friendship is like a blind man placing his hand in that of any stranger who may offer him guidance. All lasting trust is based upon knowledge. “They that know Thy name will put their trust in Thee” (Psa. ix. 10). The confidence of a wise man is born of knowledge of character. God can be known. His only-begotten Son hath declared Him (Luke x. 22; John i. 18, xvii. 3). 2. Love to God. The character must be known, and, being known, must be loved, if there is to be a lasting confidence. We shall not lean with much weight where we do not love. The trust of a Christian will be in proportion to his love to his Lord. The more intimate the knowledge, the deeper will be the love; the deeper the love, the more entire the trust. Our Lord Jesus Christ knew His Father (John xvii. 25) as no creature could know Him, and His love being based upon this profound knowledge, His trust was entire and His obedience perfect, even in His darkest hours. “But that the world may know that I love the Father, and as the Father gave me commandment, even so I do.” “Arise let us go hence” (John xiv. 31). We cannot do better than write after this copy.
II. The necessary effect of such a confidence. We shall acknowledge God in all our ways. This must mean—1. A practical recognition of His presence. We may be in the presence of a superior, and know that we are in his presence, without acknowledging it by showing him the respect that is due to him. If this is the case, we virtually ignore his existence. A child whose behaviour is not deferential to his parent practically ignores him. Acknowledging God in all our ways implies a reverent attitude of soul towards Him. 2. A belief in God’s care for the individual life. God makes himself known as the God of the individual man. The care of the individual is his self-imposed task. “I am the Lord God of Abraham, thy father, and the God of Isaac, . . . and behold I am with thee, and will keep thee in all places whither thou goest” (Gen. xxviii. 13, 15). 3. The reference of all our affairs to His guidance, and a submission of our will to His. This will be easy and natural in proportion to our knowledge, and love, and conviction that God will not think any of our concerns beneath His notice. Our submission will be in the ratio of our confidence—our confidence in the ratio of our knowledge.
III. The promise of direction guaranteed to compliance with the exhortation. 1. Men have many ways in life. Man’s many ways spring from his many needs. He has a living to earn in the world. His hunger must be satisfied—his body must be clothed and fed. His social wants must be met—he must have companions, form relationships. His mind must have food as well as his body. The aspirations of his spirit form another way, and demand direction and enlightenment. But one way—the way of acknowledging God—is needful to make any and all the other ways profitable and pleasant. 2. The certainty of right guidance from the foreknowledge and power of the guide. An Alpine guide, who has traversed a road many times, knows from memory what is at the end of the journey. He sees the end while he is on the way. God’s foreknowledge answers to our memory. He sees the end to which He is bringing us while we are on the way. And His power makes the accomplishment of His plans certain. He can speak of them as finished before the means are set in motion to bring them to pass. He said to Joshua: “Behold, I have given into thine hand Jericho” (Josh. vi. 2), before any steps had been taken to overthrow it. His guidance makes it certain that His designs will be accomplished, whatever becomes of our plans.
outlines and suggestive comments.
Verses 5 and 6. The heart, the seat of the affections, and also, in Hebrew psychology, the conscience, which is not a sure guide unless it is regulated by the Lord’s will and Word.—Wordsworth.
Once, indeed, man’s understanding gave clear, unclouded light, as man’s high prerogative—created in the image of God. But now—degraded by the fall, and darkened by the corruption of the heart—it must prove a false guide. Even in a renewed man—a prophet of God—it proved a mistaken counsellor (2 Sam. vii. 2, 5). Yet throw it not away; cultivate it; use it actively; but lean not to it.—Bridges.
“He shall Himself,” i.e., by His own Spirit. There is an emphatic pronoun. When we walk, it is not we that walk, but God.—Miller.