God's care for the righteous.
"But know … for himself." A tone of solemn calm, like summer twilight, pervades this evening psalm, which naturally follows Psalms 3:1-8; a morning psalm. But here is no sound of war or peril from foes. The psalmist speaks, not as king to rebels, but as prophet to the "sons of men"—the unbelieving world. "My glory" (Psalms 3:2) may be taken as in Psalms 3:3. Idolatry tams worship from man's most glorious to his most debasing act (Psalms 106:20; Romans 1:23). Israel was a little isle of light amid heathen darkness. The psalmist warns his fellow-men—especially Israelites tempted by the gorgeous impure heathen rites—that idolatry is "emptiness" and "lies" (Psalms 3:2). In contrast, he affirms two glorious certainties:
I. THE RIGHTEOUS IS GOD'S SPECIAL CARE. The Lord hath set apart," etc. This is just the most offensive view in which salvation can be presented to a great many. They have no objection to a religion that deals in generalities, involves no personal distinctions, consists in doctrines which all can assent to, rites all can join in. But a sharp separation "between him that serveth God, and him that serveth him not" (Malachi 3:18) is intolerable to them. They resent it, as narrow, Pharisaical. Yet, on the reality and certainty of such severance, here and hereafter, the whole religious teaching of the Bible, Old Testament and New Testament alike, turns. You and I stand each in personal relation to God, for good or for ill.
1. "Set apart" by forgiveness of sin. Pardon is universally proclaimed (Luke 24:47), but can be bestowed and received only personally (Matthew 9:2). "He pardoneth and absolveth," etc. (English Liturgy). True repentance and unfeigned faith are personal; so, therefore, is forgiveness. As it cannot be collective, so neither can it be partial. You are forgiven or not forgiven; reconciled or not reconciled (John 3:36; 2 Corinthians 5:20).
2. By the illumination, guidance, strength, quickening and sanctifying grace of the Holy Spirit. (Romans 8:9.)
3. Hence, by practical discipleship; personal obedience. (John 8:12; John 14:21-24.) "For himself." No higher glory and happiness are conceivable than that promised (Malachi 3:17). There is nothing narrow or arbitrary in this. God says, "All souls are mine." But we have the fearful, power of ignoring this claim, refusing God's offers, disobeying his commands, despising his promises and warnings; practically denying our relation to him; and, if so, must take the consequences (1 John 5:12).
II. GOD DOES HEAR PRAYER. "The Lord will hear," etc. This follows as an inference.
1. Such personal relationship to God would be impossible unless we can speak to him and be sure of an answer. Prayer is the natural language of faith; the obvious condition of pardon; the appointed means of obtaining the Holy Spirit (Luke 9:9, Luke 9:13).
2. Prayer is the expression and exercise of our personal relation to God (Psalms 119:73, Psalms 119:94). That God should invite and bring us into this personal relation, and then refuse to hold converse with us, is utterly incredible. It would be to deny himself. This is the testimony of experience. Reason says it must be so. Experience says it is so.