The excellent oil of reproof; or, kindness smiting.
Much may be learned from this verse concerning the very difficult and delicate task of reproving others. We learn—
I. THAT REPROOF MAY BE SO ADMINISTERED AS TO BE EVEN WELCOMED. "Let the righteous smite me," etc.; and further down in the verse, "Let not my head refuse it;" such is the truer rendering of the Revised Version in the clause which our Authorized Version reads, "which shall not break my head." It is evident, therefore, that the reproving told of here was not hated and resented, as reproof commonly is, but even gratefully accepted. Generally, as we know, reproof is amongst the most unpalatable of things (see an admirable sermon by C.H. Spurgeon on Job 6:6). And we know this, and therefore needed rebuke and admonition are not given as they should be. We too often see our brother go wrong, and out of craven fear we hold back the warning and the reproof.
II. AND THIS, NOTWITHSTANDING IT MAY BE SEVERE. The psalmist calls it a smiting: "Let the righteous smite me." And on the head also; for he says (Revised Version), "Let not my head refuse it." A blow on the body would be far less injurious, painful, and ignominious than one on the head, such as is contemplated here. But still it is welcomed. This is difficult when "the righteous one" is God, who, as some expositors affirm, is here meant (see 2 Samuel 7:14, 2 Samuel 7:15). To humble ourselves under even his mighty hand (Hebrews 12:5-11), to whom we should "much rather be in subjection," is often found far from easy by our rebellions hearts; but if "the righteous" spoken of be our fellow-men, then it is more difficult still. But here such smiting is not only submitted to, but welcomed. This is a very unusual thing indeed.
III. FURTHERMORE, IT SHALL BE DEEMED "KINDNESS," AND GRATEFUL AS "THE OIL OF JOY." For this is what is here referred to (cf. Psalms 23:5; Psalms 45:7; Matthew 6:17). His soul is glad because of it; he counts himself happy and fortunate to have received it. How is all this to be understood? Therefore note—
IV. THE EXPLANATION OF SUCH RARE RECEPTION OF REPROOF.
1. Certainly it is not because the man is mean-spirited and lies down like a slave or a stricken dog to be beaten. It is no "Uriah Heep" kind of humility. If we thought that such language as we have here would be nauseating, we should, as we ought, despise it.
2. But the evident explanation of it is that the man's whole soul longed after holiness and purity, and loathed sin with a great loathing. He so dreaded being betrayed into sin, that he welcomed with joy any rebuke, no matter how severe and shameful, that restrained him from it. Thus is this strong, strange speech explained.
3. And what a revelation of the grace of God in a man's soul it is! Oh to so hate sin that we shall be glad of any suffering, yea, death itself, rather than come under its power! Happy the heart that can say "Amen" to the psalmist's prayer!
V. THE REPROVER AND THE REPROOF.
1. The reprover. He must be righteous and felt to be so by him whom he reproves. It is not, "Let anybody reprove me," but "the righteous." Reproof from others would be of no avail. But the righteous reprover is one who knows that what he says is true, that reproof ought to be given, because a brother's soul is in peril. Also he is one who feels deeply the dread evil of sin; it is no trifle to him, whether in himself or others; the honor of God is dear to him, and so is his brother's soul. For he not only feels, but loves. That is the motive which urges him, apart from which he would have said nothing. Such are the characteristics of the righteous reprover.
2. And then, the reproof. The similitude here employed—the fragrant, refreshing, healthful anointing oil—suggests much. As to the gentleness of the reproof. Though the psalmist says he would welcome it though it were as a smiting on the head, it need not, should not, will not, be like that (see our Savior's reproofs of his disciples, Matthew 26:41). And as to its insinuating, penetrating power, not by its harshness, but the very reverse. And as to its being much mingled with love and evident kindness of heart. Reprove so; for such reproof will not repel, but rather bind yet more closely to you the heart of him whom you reprove. See what he says, "For yet my prayer also shall be in their calamities." We prefer this rendering; it tells how the psalmist loved the righteous ones who had reproved him, and would still pray for them amid their sorrow: they might say anything to him, it would not sever his soul from theirs.—S.C.