Hypocrisy finds encouragement in impunity. God's silence is an emphatic way of expressing His patient tolerance of evil unpunished. Such "long-suffering" is meant to lead to repentance, and indicates God's unwillingness to smite. But, as experience shows, it is often abused, and "because sentence against an evil work is not executed speedily, the heart of the sons of men is throughly set in them to do evil." The gross mind has gross conceptions of God. One nemesis of hypocrisy is the dimming of the idea of the righteous Judge. All sin darkens the image of God. When men turn away from God's self-revelation, as they do by transgression and most fatally by hypocrisy, they cannot but make a God after their own image. Browning has taught us in his marvellous "Caliban on Setebos" how a coarse nature projects its own image into the heavens and calls it God. God made man in His own likeness. Men who have lost that likeness make God in theirs, and so sink deeper in evil till He speaks. Then comes an apocalypse to the dreamer, when there is flashed before him what God is and what he himself is. How terror-stricken the gaze of these eyes before which God arrays the deeds of a life, seen for the first time in their true character! It will be the hypocrite's turn to keep silence then, and his thought of a complaisant God like himself will perish before the stern reality. The whole teaching of the psalm is gathered up in the two closing verses. "Ye that forget God" includes both the superstitious formalists and the hypocrites. Reflection upon such truths as those of the psalm will save them from else inevitable destruction. "This" points on to ver. 23, which is a compendium of both parts of the psalm. The true worship, which consists in thankfulness and praise, is opposed in ver. 23 _a_ to mere externalisms of sacrifice, as being the right way of glorifying God. The second clause presents a difficulty. But it would seem that we must expect to find in it a summing up of the warning of the third part of the psalm similar to that of the second part in the preceding clause. That consideration goes against the rendering in the R.V. margin (adopted from Delitzsch): "and prepares a way [by which] I may show," etc. The ellipsis of the relative is also somewhat harsh. The literal rendering of the ambiguous words is, "one setting a way." Graetz, who is often wild in his emendations, proposes a very slight one here--the change of one letter, which would yield a good meaning: "he that is perfect in his way." Cheyne adopts this, and it eases a difficulty. But the received text is capable of the rendering given in the A.V., and, even without the natural supplement "aright," is sufficiently intelligible. To order one's way or "conversation" is, of course, equivalent to giving heed to it according to God's word, and is the opposite of the conduct stigmatised in vv. 16-21. The promise to him who thus acts is that