How does this confidence spring in so troubled a heart? The fourfold "For" beginning each verse from 15 to 18 weaves them all into a chain. The first gives the reason for the submissive silence as being quiet confidence; and the succeeding three may be taken as either dependent on each other, or, as is perhaps better, as co-ordinate and all-assigning reasons for that confidence. Either construction yields worthy and natural meanings. If the former be adopted, trust in God's undertaking of the silent sufferer's cause is based upon the prayer which broke his silence. Dumb to men, he had breathed to God his petition for help, and had buttressed it with this plea "Lest they rejoice over me," and he had feared that they would, because he knew that he was ready to fall and had ever before him his pain, and that because he felt himself forced to lament and confess his sin. But it seems to yield a richer meaning, if the "For's" be regarded as co-ordinate. They then become a striking and instructive example of faith's logic, the ingenuity of pleading which finds encouragements in discouragements. The suppliant is sure of answer because he has told God his fear, and yet again because he is so near falling and therefore needs help so much, and yet again because he has made a clean breast of his sin. Trust in God's help, distrust of self, consciousness of weakness, and penitence make anything possible rather than that the prayer which embodies them should be flung up to an unanswering God. They are prevalent pleas with Him in regard to which He will not be "as a man that heareth not, and in whose mouth there is no reply." They are grounds of assurance to him who prays. The juxtaposition of consciousness of sin in ver. 18 with the declaration that love of good was the cause of being persecuted, brings out the twofold attitude, in regard to God and men, which a devout soul may permissibly and sometimes must necessarily assume. There may be the truest sense of sinfulness, along with a clear-hearted affirmation of innocence in regard to men, and a conviction that it is good and goodwill to them, not evil in the sufferer, which makes him the butt of hatred. Not less instructive is the double view of the same facts presented in the beginning and end of this psalm. They were to the psalmist first regarded as God's chastisement in wrath, His "arrows" and heavy "hand," because of sin. Now they are men's enmity, because of his love of good. Is there not an entire contradiction between these two views of suffering, its cause and source? Certainly not, but rather the two views differ only in the angle of vision, and may be combined, like stereoscopic pictures, into one rounded, harmonious whole. To be able so to combine them is one of the rewards of such pleading trust as breathes its plaintive music through this psalm, and wakes responsive notes in devout hearts still. WORKS BY THE SAME AUTHOR