God in national life.
"Laud him, all ye people" (Revised Version). This psalm was called by the Puritans the "Dunbar Psalm," because Cromwell, the lord-general, when at the foot of Doon Hill, after the battle of Dunbar, made a halt, and sang this psalm, "till the horse could gather for the chase." It is agreed that it is a kind of doxology, and was used either at the beginning or at the close of a liturgical service; somewhat as we use, "Glory be to the Father," etc. It was the one most distinctive characteristic of the Jews that they were keen to recognize the presence and working of God in their national life. The tendency of nations is to distinguish between politics and religion. The tendency of sentimental religion is to keep aloof from politics. The true idea is exhibited in the Jewish national life at its best. The freest scope for all individual statesmanship and patriotism, combined with the ever-cherished conviction that God was in all, using all, inspiring all, and overruling all. Jewish politics and religion were one thing. Moses' revelation from God was as truly national as religious. So far as the Jews had a universal mission, a witness to make to "all peoples," it was of the one and only God in their national life, who ought to be recognized as the God of every national life. We can trace God in the history that is past; we may find him in the history that is now in the making. To that recognition of God in the present this psalm calls men. "The God of the whole earth shall he be called." Monotheism involves
I. Men need AN INFALLIBLE DIRECTOR OF CONDUCT. This one God is the Ruler of all guiding all "with his eye."
II. Men need A VINDICATOR OF RIGHTEOUSNESS in whom they may have absolute confidence. This one God is the Judge of all, the holy Avenger of all the wronged.
III. Men need A RESCUER AND DELIVERER to whom in every sense of sin and peril they may flee. This one God is the Savior of all. These are universal human peculiarities found in every nation. So every nation wants the one God.—R.T.