The Church's prayer.
One of extreme "spiritual beauty" (Cheyne).
I. THE MAJESTY OF GOD. He is contemplated as in heaven, upon "a height of holiness and splendour:" and here, as in Psalms 80:14, is besought to "look down and behold" as if "he had given up caring for his people, and withdrawn into his heavenly palace." It expresses the thought that he, to interpose for them, must ever condescend. The vastness of the distance between God and the creature is expressed—in other words, the sense of the creature's lowliness and unworthiness. Yet elsewhere, "He is nigh unto all that call upon him." The chasm then presented in the imagination may be, and is, bridged over. How? By prayer—by calling upon him. "A sigh may bring the blessing down."
II. THE SEEMING INDIFFERENCE OF GOD. Nevertheless, there are times when the "heavens are,as brass," and when the God believed to be "living" stirs not, speaks not, gives no sign that he hearkens. As if callous to his people's need, his "jealousy" slumbers, and needs to be "stirred." Then comes the "pain of finite hearts that yearn," for the sympathy (the "sounding of the bowels," Isaiah 16:11; Jeremiah 31:20; Jeremiah 48:36) and the compassion which seem withheld and as if deliberately kept back. Such is the tragedy of religious experience—the old conflict between the intellect which absolutely affirms the goodness of God, the heart which is denied the present sense of it.
III. FAITH IN THE FATHERHOOD OF GOD. "Thou art our Father" is the cry, the confession, and the appeal of the Church. In Isaiah 64:8 the image is associated with that of the "Potter." In 1 Chronicles 29:10 it is "Lord God of Israel, our Father." And with this image again is associated the Maker and Purchaser, or Redeemer (Deuteronomy 32:6). The nation is to him as the primitive family is to the father, the head, who enjoys the peculiar patria potestas. The people is "his son, even his firstborn" (Exodus 4:22); "beloved, called out of Egypt" (Hosea 11:1); "nourished and brought up" by Jehovah (Isaiah 1:2); as the Guide of its youth (Jeremiah 3:4); who will not disown the tie nor the title (Jeremiah 3:19); Father of Israel, to whom Ephraim is firstborn (Jeremiah 31:9); a Father whose heart is sore troubled for his children's sake, and who is full of mercy and compassion to them (Jeremiah 31:20); who demands the honour and reverence. due to a father (Malachi 1:6; Malachi 2:10). And here the name is associated with that of the goel, the avenger and deliverer; for the people's history was a series of deliverances. If God is a Father, a childlike way of speech is not misbecoming in prayers. And here they ask why Jehovah "makes them to stray," as if they would throw the blame of their aberrations upon him, and he was the Cause of the hardening of their hearts. "They speak as if it is not they who need to return to Jehovah, but Jehovah who is reluctant to return to them; as if, instead of feeding his flock like a Shepherd (Isaiah 40:11), he has driven it out of the safe fold into the howling wilderness" (Cheyne). Yet the confidence of the child beats passionately below such language. God looks not at the mere words, but at the heart in the words. And it is true, again, that from the difficult problems of thought, this way of thinking seems a better relict than the dualism of the Orientals. It is better to leave the problem with the confession, "God knows best" (cf. Romans 9:17-22). Jehovah is also King. The other peoples have kings as their gods; but he is the incomparable One. The calling on his Name signifies the union of him with his people—the eternal covenant (Isaiah 43:7; Isaiah 65:1; Deuteronomy 28:10; Jeremiah 14:9). The spiritual life moves between opposite poles. It has been said that in the highest mood of faith there lurks some doubt. So in extreme despondency there is still living the germ of faith and hope. And prayer brings that germ into life and power.—J.