Let the righteous man strike me; let his rebuke be an act of loving devotion. It is oil for my head; let me not refuse it. For my prayer is ever against the deeds of the wicked. Sermons
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, 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. Psalm 23:5; Psalm 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.
Let the righteous.... reprove me. Essex Remembrancer. : —I. THE CHARACTER OF ONE WHO IS QUALIFIED TO GIVE REPROOF. 1. One whose life is habitually consistent with his profession. 2. One who is influenced by proper motives. (1) (2) (3) (4) II. THE MANNER IN WHICH REPROOF SHOULD BE RECEIVED, AND THE EFFECT IT SHOULD PRODUCE. 1. The manner. (1) (2) (3) 2. The effect. (1) (2) III. THE MANNER IN WHICH WE SHOULD REQUITE THOSE WHO REPROVE US. As sanctified reproof constrains us to pray for ourselves it will dispose us to pray for reprovers. A spirit of prayer is never a selfish spirit; it embraces all mankind, and enables us to offer fervent supplications in behalf of our enemies; much more will it dispose us to pray for those whom we love, and to whom we are indebted for acts of kindness. (Essex Remembrancer.) I. THE OBLIGATION TO THIS DUTY (Leviticus 19:17; Proverbs 9:8; Proverbs 24:15; Luke 17:3; 1 Timothy 5:20; 2 Timothy 4:2). III. THE CHARACTER OF THOSE WHO ARE TO ADMINISTER REPROOF TO OTHERS. "Let the righteous smite me." Let the sincere, humble, constant Christian, who is blameless and harmless, the child of God, without rebuke, let him administer reproof. Let the conscientious man, who endeavours to keep himself always in the love of God, who is a pattern of righteousness and peace, reprove and rebuke others. This is Christian reproof, and has the weight which God designed it to have. III. THE SPIRIT IS WHICH IT IS TO BE ADMINISTERED. 1. It must be in the spirit of true Christian meekness.(1) Mingled with a sincere and tender compassion for the offender there must be a humbling conviction of our own frailty and liability to sin, and while we reprove him we must cherish a holy fear of falling ourselves.(2) All harshness, abruptness, overbearing and censoriousness are utterly opposed to the spirit in which Christian rebuke is to be administered. 2. It must be administered in a spirit of real kindness and brotherly love for the individual reproved, and with a sincere desire to do him good. 3. It is to be administered in a spirit of firmness and fidelity. This is not inconsistent with Christian meekness and gentleness, nor with fraternal kindness and tender benevolent desire to do our offending brother goad. IV. THE HAPPY EFFECTS TO BE REALIZED. 1. It will free the Christian who performs this duty from being partaker of other men's sins, and will give him a peace of conscience which he cannot otherwise enjoy. 2. It is often the means of breaking the spell and delusions of sin on a brother's mind which have withstood all other influences. 3. It will prevent the evil of talebearing and backbiting. 4. It will promote amongst Christians a spirit of brotherly love and prayerfulness for each other. (D. L. Carroll, D. D.) I. HOW REPROOFS MAY BE DULY RECEIVED. 1. It is desirable on many accounts that he who reproves us be himself a righteous person, and be of us esteemed so to be; for as such an one alone will or can have a due sense of the evil reproved, with a right principle and end in the discharge of his own duty, so the minds of them that are reproved are, by their sense of his integrity, excluded from those insinuations of evasions which prejudices and suggestions of just causes of reflections on their reprover will offer unto them. Especially, without the exercise of singular wisdom and humility, will all the advantages of a just reproof be lost where the allowed practice of greater sins and evils than that reproved is daily chargeable on the reprover. 2. The nature of a reproof is either —(1) Authoritative. (a) (b) (c) (3) 3. The matter of a reproof is duly to be weighed by him who designs any benefit thereby. II. WHY WE OUGHT TO RECEIVE REPROOFS ORDERLY OR REGULARLY GIVEN UNTO US, ESTEEMING THEM A SINGULAR PRIVILEGE. 1. Mutual reproofs for the curing of evil and preventing of danger in one another are prime dictates of the law of nature and that obligation which our participation in the same being, offspring, original, and end, to seek the good of each other, doth lay upon us. 2. Whereas the light of nature is variously obscured and its directive power debilitated in us, God hath renewed on us an obligation unto this duty by particular institutions, both under the Old Testament and the New. 3. A due consideration of the use, benefit, and advantage of them will give them a ready admission into our minds and affections. Who knows how many souls that are now at rest with God have been prevented by reproofs, as the outward means, from going down into the pit? Unto how many have they been an occasion of conversion and sincere turning unto God! III. WHAT CONSIDERATIONS MAY FURTHER US IN THEIR DUE IMPROVEMENT. 1. If there be not open evidence onto the contrary, it is our duty to judge that every reproof is given us in a way of duty. This will take off offence with respect unto the reprover, which, unjustly taken, is an assured entrance into a way of losing all benefit and advantage by the reproof. 2. Take heed of cherishing habitually such disorders, vices, and distempers of mind as are contrary unto this duty and will frustrate the design of it. Such are — (1) (2) 3. Reckon assuredly that a fault, a miscarriage which any one is duly reproved for, if the reproof be not received and improved as it ought, is not only aggravated, but accumulated with a new crime, and marked with a dangerous token of an incurable evil (Proverbs 29:1). 4. It is useful unto the same end immediately to compare the reproof with the word of truth. This is the measure, standard, and directory of all duties, whereunto in all dubious cases we should immediately retreat for advice and counsel. 5. The best way to keep our souls in a readiness rightly to receive, and duly to reprove such reproofs, as may regularly be given us by any, is to keep and preserve our souls and spirits in a constant awe and reverence of the reproofs of God, which are recorded in His Word. 6. We shall fail in this duty unless we are always accompanied with a deep sense of our frailty, weakness, readiness to halt, or miscarry, and thereon a necessity of all the ordinances and visitations of God, which are designed to preserve our souls. ( J. Owen, D. D.) (Weekly Pulpit.) I. OF THE DUTY OF INTERCESSION FOR THE PEOPLE OF GOD. 1. Take as our first key-note the word obligation. The new nature in us teaches us this as does the law of the elect household. And our membership of the body of Christ, and our obligation to the intercession of others, urge this. 2. Honour. It is this to be permitted to pray for the saints, for so we are brought into close fellowship with Christ. Especially when we think what we once were — beggars for ourselves at mercy's door. Avail yourselves of this honour. 3. Excellence. Such intercession benefits those who use it, for it will suggest go you to know your brethren, and will bring love with it; and will lead you to kinder judgments, and to self-watchfulness. Have we not cause to be ashamed on account of our neglect of this duty? 4. Extent. He would pray for those who had displeased him; who had said, perhaps, severe things to him. And especially when they were in trouble. Men of the world leave their companions when they get into trouble as the herd leave the wounded deer. But we should stand by such. II. FOR SINNERS ALSO WE SHOULD INTERCEDE. It is the most essential thing we can do. We cannot change their hearts. Such prayer will fit you to become God's instrument, and will make you go to work hopefully. It is a very horrible thing to think of persons being buried alive, put underground by their friends in their coffins while yet there was breath in their bodies. Let us mind that we never bury a soul alive; I am afraid we are in the habit of doing it. We judge of such an one that he will never be converted, all effort would be useless. But we have no right thus to seal a soul's death-warrant or to limit the grace of God. In this prayer all can aid. Some things many of you cannot do, but this all can. And especially when sinners come into calamities. We may win them then. Let us all intercede more. ( C. H. Spurgeon.) 4488 oil Evening Hymns And Lest it Should Seem that Necessary Continence was to be Hoped for From... For Acceptance in Prayer, and Daily Guidance. --Ps. cxli. Epistle xxxv. To Eulogius, Patriarch of Alexandria. How Some of the Heavenly Lovers Died Also of Love. That all Hope and Trust is to be Fixed in God Alone In this So Great Conflict, Wherein Man under Grace Lives... The Theology of St. Hilary of Poitiers. Wherefore Let this be the First Thought for the Putting on of Humility... Annunciation to Zacharias of the Birth of John the Baptist. The Daily Walk with Others (I. ). An Analysis of Augustin's Writings against the Donatists. Letter xix (A. D. 1127) to Suger, Abbot of S. Denis Prayer Psalms |
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