Exegetical and Hermeneutical Commentary of Psalms 138:6
Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth afar off.
6. For though Jehovah is high, yet he seeth the lowly ] Exalted as He is, Jehovah never loses sight of the lowly, and in due time raises them up (Exo 3:7; Isa 57:15; Isa 66:2; Psa 113:5 ff.): and the haughty he knoweth from afar; no distance hides them from His eye, and they cannot escape the punishment they deserve. Cp. Psa 94:7 ff.; Job 22:12 ff.; and for know see note on Psa 1:6.
Fuente: The Cambridge Bible for Schools and Colleges
Though the Lord be high – This might be rendered For lofty is Yahweh – and the humble he sees – and the proud he knows from afar. The idea is, that God – so high and exalted – sees and knows all of every rank among people. The mind of the psalmist had been impressed with a sense of the greatness and majesty of God, but (as if it might be said that one so great could not regard man, so humble and insignificant) he adds, that the fact of Gods exaltation does not prevent his noticing the affairs of people: that the lowly in life need not fear lest they should be overlooked; the proud need not hope that they will escape the notice of his eye.
Yet hath he respect unto the lowly – Those in humble life; the obscure; the unknown. It does not mean here that he has any special favor toward them, but merely that he sees them. Their low and obscure condition does not prevent his observing them, and they need have no fear that he will overlook them, or that they will be forgotten. Compare the notes at Jam 4:6; notes at 1Pe 5:5.
But the proud – Those of lofty rank, and of lofty feelings; the haughty.
He knoweth afar off – From afar. Though he is exalted – though he is in heaven – yet he is not so far removed but that he sees them, and knows them altogether. Distance from him is no protection for them; nor can the wicked hope to escape notice from the fact that God reigns over distant worlds.
Fuente: Albert Barnes’ Notes on the Bible
Psa 138:6
Though the Lord be high, yet hath He respect unto the lowly.
Gods greatness and condescension
I. What is here asserted respecting God. He is high, i.e. glorious, majestic, infinite in every excellent and glorious attribute.
II. The cheering declaration which accompanies this assertion. Yet hath He respect unto the lowly.
1. A character described.
(1) Possessed of a humble and contrite heart.
(2) Earnestly hungering and thirsting after righteousness.
(3) Coming to Christ for the blessings of salvation.
(4) Every Christian grace is connected with this lowliness.
(5) The Scriptures represent those who were most eminent for piety as wearing this grace: Job, Daniel, Paul.
2. The great God is here represented as manifesting peculiar favour to the lowly.
(1) Forgiving mercy.
(2) Introduction into His family.
(3) Grace.
(4) Glory. (John Pike.)
Humility
I. As it affects the judgments which we form of ourselves. Humility, as distinguished from meanness, and opposed to arrogance of mind, consists in forming a just and moderate opinion of our own endowments and merits. It disposes us to examine our character with impartiality–it suffers not self-love to magnify our good qualities–it contrasts our imperfections with our virtues–it compares our own excellencies and defects with those which are discernible in the characters of others, and permits us not to rise, in our own esteem, above the rank which we really possess among our brethren around us.
II. As it affects our conduct towards our brethren. To the low it condescends without degrading the character–to the high it pays its homage without assentation or servility. Founded on a moderate conception of our own ability, it disposes us to listen with respect to the opinions of others; arising from a just sense of our own imperfection, it teaches us to make allowance for their errors and defects. In its external manner it is placid and unassuming. It expresses itself by the mildness of its look and the gentleness of its language. It claims not–it expects not any extraordinary attention; its own importance is forgotten amidst its courtesy to others.
III. As it prepares us for discharging, in the most becoming manner, our duties to God. In the presence of that God whoso majesty fills the heavens and the earth the humble prostrate themselves on their native dust. Their own limited knowledge is annihilated in their esteem when they consider the height and the depth of the judgments of God; and their own imperfect goodness is lost to their view when they contemplate that diffusive bounty by which the universe is blest. Feeling and acknowledging the feebleness of their minds, they receive with gratitude the revelation of heaven. In their religious services there is no ostentation. Their employment is with God alone. It is to acknowledge His favours, of which they confess themselves unworthy; to bewail their transgressions, which they recollect with heartfelt sorrow; to adore the mercy which continues to regard them; to repeat the vows which they regret to have broken, or to bless the grace which has enabled them to perform it. (W. Moodie, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Though the Lord be high] Infinitely great as God is, he regards even the lowest and most inconsiderable part of his creation; but the humble and afflicted man attracts his notice particularly.
But the proud he knoweth afar off.] He beholds them at a distance, and has them in utter derision.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Unto the lowly; unto such as are mean and obscure in the world; to me, a poor contemptible shepherd, whom he hath preferred before great princes, and to such as are little in their own eyes.
But the proud he knoweth afar off; but for the great men of the world, who are lifted up in pride, he looks upon them as they do upon others, with scorn and contempt, and at a great distance, as disdaining to admit them into his presence. But the words may be, and by divers interpreters are, rendered otherwise, And he who is high, or the lofty one from afar, (i.e. from his high and holy place, even the highest heavens, where he dwells, notwithstanding that distance,) doth know them, or will own them. So this is the repetition of the former sentence, as is very usual in this book. And this seems best to suit, as with the foregoing, so also with the following words, and thus all will be understood of one and the same sort of persons.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6, 7. On this general principleof God’s government (Isa 2:11;Isa 57:15; Isa 66:2),he relies for God’s favor in saving him, and overthrowing hisenemies.
knoweth afar offtheirways and deserts (Ps 1:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Though the Lord [be] high,…. Above all the earth, and all the nations of it, and the highest of men in it; above the heavens, and the angels there, who are his creatures and at his command; above all the blessings and praises of his saints: the perfect knowledge of him is so high as not to be attained; and his thoughts and ways are higher than ours, as the heavens are higher than the earth; he is indeed the most High, higher than the highest; see Ps 113:4. According to Arama, here begins the song,
“the kings of the earth shall sing in the ways of the Lord?”
yet hath he respect unto the lowly; for good, as the Targum; that are low in their own eyes, humbled under a sense of sin, convinced, of the insufficiency of their own righteousness to justify them, and made to submit to the righteousness of Christ; ascribe the whole of their salvation to the free grace of God; patiently and quietly bear every afflictive providence; think the worst of themselves, and the best of others; and, being the followers of the lowly Jesus, learn of him, imitate him, and become like unto him: these the Lord has a gracious respect unto; he looks upon them with a look of love; he has respect to their persons in Christ, and to their sacrifices for his sake, which are those of a broken and contrite heart; he regards their prayers, though low and destitute, and gives more grace unto them; yea, he condescends to dwell with them, and in due time highly exalts them; see
Isa 57:15. David may have in view his own low state and condition as a shepherd, in which he was when the Lord took him, and raised him to the throne of Israel;
but the proud he knoweth afar off; the Targum adds,
“to destroy them:”
such who are proud of themselves and what they have; of their wisdom and knowledge, of their strength or beauty, of their wealth and riches; or of their righteousness and holiness; of the purity and goodness of their hearts, and power of their free will, they vainly think themselves possessed of; and despise others below them in these things, or the practice of them: these the Lord takes notice of, and looks upon them at a distance with scorn and contempt; nor will he admit them to nearness to him, nay, opposes himself to them, and sooner or later abases them; see Pr 3:34. The Septuagint and Vulgate Latin versions render it, “high things he knoweth afar off”; things too high for creatures, that are out of their reach; he sees and knows all persons and things, whether in heaven or in earth. Others render them, “and the high One knoweth afar off” u; knows the lowly, owns and acknowledges them for his own; takes care of them, provides for them, and protects them: and then the sense is the same with the preceding clause.
u So Pagninus; “quamvis”, Junius & Tremellius.
Fuente: John Gill’s Exposition of the Entire Bible
| God’s Care of His People. | |
6 Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off. 7 Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. 8 The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands.
David here comforts himself with three things:–
I. The favour God bears to his humble people (v. 6): Though the Lord be high, and neither needs any of his creatures nor can be benefited by them, yet has he respect unto the lowly, smiles upon them as well pleased with them, overlooks heaven and earth to cast a gracious look upon them (Isa 57:15; Isa 66:1), and, sooner or later, he will put honour upon them, while he knows the proud afar off, knows them, but disowns them and rejects them, how proudly soever they pretend to his favour. Dr. Hammond makes this to be the sum of that gospel which the kings of the earth shall hear and welcome–that penitent sinners shall be accepted of God, but the impenitent cast out; witness the instance of the Pharisee and the publican, Luke xviii.
II. The care God takes of his afflicted oppressed people, v. 7. David, though a great and good man, expects to walk in the midst of trouble, but encourages himself with hope, 1. That God would comfort him: “When my spirit is ready to sink and fail, thou shalt revive me, and make me easy and cheerful under my troubles.” Divine consolations have enough in them to revive us even when we walk in the midst of troubles and are ready to die away for fear. 2. That he would protect him, and plead his cause: “Thou shalt stretch forth thy hand, though not against my enemies to destroy them, yet against the wrath of my enemies, to restrain that and set bounds to it.” 3. That he would in due time work deliverance for him: Thy right hand shall save me. As he has one hand to stretch out against his enemies, so he has another to save his own people. Christ is the right hand of the Lord, that shall save all those who serve him.
III. The assurance we have that whatever good work God has begun in and for his people he will perform it (v. 8): The Lord will perfect that which concerns me, 1. That which is most needful for me; and he knows best what is so. We are careful and cumbered about many things that do not concern us, but he knows what are the things that really are of consequence to us (Matt. vi. 32) and he will order them for the best. 2. That which we are most concerned about. Every good man is most concerned about his duty to God and his happiness in God, that the former may be faithfully done and the latter effectually secured; and if indeed these are the things that our hearts are most upon, and concerning which we are most solicitous, there is a good work begun in us, and he that has begun it will perfect it, we may be confident he will, Phil. i. 6. Observe, (1.) What ground the psalmist builds this confidence upon: Thy mercy, O Lord! endures for ever. This he had made very much the matter of his praise (Ps. xiii. 6), and therefore he could here with the more assurance make it the matter of his hope. For, if we give God the glory of his mercy, we may take to ourselves the comfort of it. Our hopes that we shall persevere must be founded, not upon our own strength, for that will fail us, but upon the mercy of God, for that will not fail. It is well pleaded, “Lord, thy mercy endures for ever; let me be for ever a monument of it.” (2.) What use he makes of this confidence; it does not supersede, but quicken prayer; he turns his expectation into a petition: “Forsake not, do not let go, the work of thy own hands. Lord, I am the work of thy own hands, my soul is so, do not forsake me; my concerns are so, do not lay by thy care of them.” Whatever good there is in us it is the work of God’s own hands; he works in us both to will and to do; it will fail if he forsake it; but his glory, as Jehovah, a perfecting God, is so much concerned in the progress of it to the end that we may in faith pray, “Lord, do not forsake it.” Whom he loves he loves to the end; and, as for God, his work is perfect.
Fuente: Matthew Henry’s Whole Bible Commentary
6. Because Jehovah the exalted, etc. In this verse he passes commendation upon God’s general government of the world. The thing of all others most necessary to be known is, that he is not indifferent to our safety; for though in words we are all ready to grant this, our disbelief of it is shown by the feat’ we betray upon the slightest appearance of danger, and we would not give way to such alarm if we had a solid persuasion of our being under his fatherly protection. Some read, Jehovah on high, that is, he sits on his heavenly throne governing the world; but I prefer considering, that there is an opposition intended — that the greatness of God does not prevent his having’ respect to the poor and humble ones of the earth. This is confirmed by what is stated in the second clause, That being highly exalted he recognises afar off, or from a distance. Some read גבה, gabah, in the accusative case, and this gives a meaning to the words which answers well to the context, That God does not honor the high and haughty by looking near to them — that he despises them — while, with regard to the poor and humble, who might seem to be at a great distance from him, he takes care of them, as if they were near to him. By some the verb ידע, yada, is rendered, to crush, and they take the meaning to be, that God, while he favors the lowly, treads down the mighty who glory in their prosperity. There is reason to doubt, however, whether any such refinement of meaning is to be attached to David’s words, and it is enough to conclude, that he here repeats the same sentiment formerly expressed, that God though highly exalted, takes notice of what might be thought to escape his observation. Thus we have seen, (Psa 113:6,)
“
The Lord dwelleth on high, yet he humbleth himself to behold both the things that are in heaven and on earth.”
The meaning is, that though God’s glory is far above all heavens, the distance at which he is placed does not prevent his governing the world by his providence. God is highly exalted, but he sees after off, so that he needs not change place when he would condescend to take care of us. We on our part are poor and lowly, but our wretched condition is; no reason why God will not concern himself about us. While we view with admiration the immensity of his glory as raised above all heavens, we must not disbelieve his willingness to foster us under his fatherly care. The two things are, with great propriety, conjoined here by David, that, on the one hand, when we think of God’s majesty we should not be terrified into a forgetfulness of his goodness and benignity, nor, on the other, lose our reverence for his majesty in contemplating the condescension of his mercy. (197)
(197) “ Ne nons oste le goust de sa bonte, et benignite: d’autre part aussi afin que sa bonte par laquelle il daigne bien s’abbaisser jusques a nons, ne diminue rien de la reverence que nous devons a sa gloire.” — Fr.
Fuente: Calvin’s Complete Commentary
(6) Knoweth afar off.Or, recognises from afar. From His exaltation Jehovah looks down alike on the lowly and on the proud, but it is to show a gracious interest in the former, while the latter are merely marked as persons to be kept at a distance. Lowliness and humility are the court dress of God; he who wears them will please Him well.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. See on Psa 113:5-6.
Afar off That is, though God is apparently “afar off,” in the highest heaven, yet he knoweth the proud, and taketh cognizance of all their thoughts and acts. See on “afar off,” Psa 139:2, and on this judicial knowing, Jer 29:23. It is opposed to his having respect to, or seeing with approbation, the “lowly” of the previous line.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 732
GODS VIEWS OF THE LOWLY AND OF THE PROUD
Psa 138:6. Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.
WHATEVER we find in Scripture to have been Gods dealings with his people of old, the same may we expect to receive from him at this day, so far as our situation and circumstances require it. His interpositions, either in a way of chastisement or protection, may be less visible than formerly; but they are neither less certain, nor less real. We may imagine, that, because we are not under a Theocracy, as the Jews were, we are not authorized to believe that the great God of heaven and earth will interest himself about us: but in every age his eyes are still both upon the evil and the good; and though he be high, yet will he have respect unto the lowly: but the proud he will behold afar off.
In this declaration of the Psalmist we see,
I.
A truth acknowledged [Note: This part of the subject, though essential to a just view of the whole, should be passed over very briefly; the bearing of it being the main point to be insisted on.]
[God is high, even the high and lofty One who inhabiteth eternity, whose name is Holy [Note: Isa 57:15.]. Heaven is his throne, and earth his footstool [Note: Isa 66:1.]. The heaven of heavens cannot contain him [Note: 1Ki 8:27.]. He dwelleth in light which no man can approach unto; and him no man hath seen, or can see [Note: 1Ti 6:16.]. His greatness is displayed in all the works of creation, which sprang into existence at his command [Note: and] In all the works of Providence, also, is it manifested [Note: These are opened at great length by God himself, Job 38:-41. But the bare mention of the passage will be sufficient.]; for in him all things live, and move, and have their being [Note: Act 17:28.]
We may say, then, respecting him, that He is great, and greatly to be feared; and that his greatness is unsearchable [Note: Psa 145:3.].]
This truth being unquestionable, let us consider,
II.
The proper bearing of it on the different classes of mankind
Because of the greatness of the divine Majesty, both good men and wicked, though on different principles, imagine, that he will not condescend to notice them; the good, from a sense of their own unworthiness; and the wicked, from an idea that it would derogate from Gods honour to concern himself about the affairs of men. But he will notice, and in a way suited to the characters of each,
1.
The lowly
[As David, in reference to the temple which he desired to build, said, Will God in very deed dwell with man on the earth? so persons under a sense of their own sinfulness are often ready to think that God will never listen to their prayer, or deign in any way to notice them [Note: Psa 8:4.] But greatly are they mistaken: for though the Lord be high, yet will he have respect unto the lowly; yea, if there were but one contrite soul in the universe, God would look through all the shining ranks of angels that surround his throne, to behold that favoured object: nay, more; he would come down from the highest heavens to visit and revive him. He would even make that mans bosom his habitation. And though the mans state on earth were so abject, that he had no better place whereon to rest his weary limbs than a dunghill, yet would God raise him from thence, to set him among the princes in his kingdom [Note: Psa 113:4-8.]. Such respect would God shew him, that his every prayer should be heard, and his every desire, so far as it was for his good, be granted [Note: Psa 145:19.]. The very sighs of such an one would be as music in the ears of the Most High God; and his every tear be treasured up in Jehovahs vials [Note: Psa 56:8.], as a most valued monument of his creatures love.]
2.
The proud
[Such are they who have no consciousness of their ill desert, no deep contrition on account of it These, from a mistaken view of the divine Majesty, are ready to exclude Jehovah from the concerns of this lower world, as though they were beneath his notice [Note: Zep 1:12.]. Whereas, there is nothing great or small in the eyes of Jehovah; nor is it any more degradation to him to attend to the concerns of the smallest insect that floats invisibly in the air, than to the affairs of the mightiest empire upon earth. But, in fact, these persons wish to be from under the cognizance of the Most High: they have no desire that he should inspect their hearts, or interfere in any of their concerns. But God takes notice of them and of their ways, no less than the ways of others; and records in the book of his remembrance all their proud thoughts, and their atheistical imaginations. He knows them afar off, with holy indignation. No access have they to him; no gracious communications from him. The lowly can say, Truly our fellowship is with the Father, and with his Son Jesus Christ. But not so the proud. They may come, like the Pharisee, to the very altar of God, to tell God how good they are; but it is the self-abasing Publican alone that goes away justified, or receives any tokens of Gods approval. In death, too, the proud will be left, if not a prey to terror, yet, at all events, without any sense of redeeming love, or any foretaste of that blessedness which is the exclusive portion of the contrite and believing soul. And, O! what will be his reception in the eternal world? There, indeed, will God know him afar off, and dismiss him from his presence with that indignant reproof, Depart from me: I never knew thee, thou worker of iniquity [Note: Mat 7:23.].]
Application
1.
Look well to your own character, as before God
[It is not by your outward actions merely that you will be judged at the last day, but by the dispositions and habits of your mind. He that stands high in his own estimation will be proportionably low in Gods esteem; whilst the lowly will be approved of God, in proportion as he is abased in his own eyes [Note: Luk 14:11.]. The parable of the Pharisee and the Publican sufficiently evinces this. The one had made great attainments in religion, and was free from every thing that could be a subject of self-reproach; whilst the other had shewn no attention whatever to religion, and had probably committed many great evils: yet the one, being penitent, was accepted; and the other, being unhumbled, was dismissed with utter disapprobation and abhorrence. I would, therefore, particularly entreat you to examine to which of the two, in the habit of your mind, you are assimilated. And I would have you also carefully to distinguish between the spirit of a creature and the feelings of a sinner: for there are many who have a consciousness of their insignificance as creatures, whilst they have very little sense of their guiltiness as sinners; and hence are looking for acceptance through their own works, instead of relying simply and altogether upon the Lord Jesus Christ. I say again, This will enter deeply into Gods estimate of your character at the last day; and, therefore, it must form a most essential part of your inquiry into your own state at this time.]
2.
Expect that Gods dealings with you will be in perfect accordance with it
[To all eternity will the declaration in my text be fulfilled. There will be no bounds to the respect that shall be paid to the lowly at the day of judgment. They shall be owned by that Saviour in whom they had believed; and be placed on his right hand, as distinguished monuments of his favour. To heaven itself also shall they be exalted, as heirs of the Saviours kingdom, and as partners of his throne for ever and ever. On the other hand, most tremendous will be the aspect of the Saviours countenance towards the proud, impenitent, and unhumbled sinners. They have despised him, and all the wonders of his love; and now, they themselves shall be banished from his presence with righteous scorn and contempt. They were too good in their own estimation to flee to him for mercy: and now they shall have no part in his salvation, nor any other doom than what their own works have merited. Would to God that the contemners of the Gospel salvation would consider this, ere it be too late! The great and glorious God willeth not the death of any sinner, but rather that he would turn from his wickedness, and live: nor is there a creature in the universe whom he would not most gladly receive to mercy. But he will never depart from what he has spoken, that whose covereth his sins, shall not prosper; but that he who confesseth and forsaketh them, shall have mercy.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
All believers in Christ can set their seal to these blessed truths. God’s poor must be in his remembrance; they are his property, and they shall be his care. The Lord will perfect and make good all his promises concerning them. Exercised his people must be; but forgotten they shall not be. The Lord saith to each, and to all, as he said to Jacob, I will not leave thee, until I have done that which I have spoken to thee of, Gen 28:15 . See the Apostle’s blessed conclusion from the same, Phi 1:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 138:6 Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth afar off.
Ver. 6. Though the Lord be high, &c. ] Even “the high and lofty One that inhabiteth eternity,” Isa 57:15 . See on Psa 113:6-7 .
Yet hath he respect unto the lowly
But the proud he knoweth afar off
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
respect = regard.
Fuente: Companion Bible Notes, Appendices and Graphics
Though: Psa 51:17, Psa 113:5, Psa 113:6, 1Sa 2:7, 1Sa 2:8, Pro 3:34, Isa 57:15, Isa 66:2, Luk 1:51-53, Luk 14:11, Luk 18:14, Jam 4:6, 1Pe 5:5, 1Pe 5:6
but the proud: Exo 18:11, Job 40:11, Job 40:12, Isa 2:11, Isa 2:17, Eze 28:2-9, Dan 4:37, Dan 5:20-24, Act 12:22, Act 12:23
afar off: Psa 139:2, Mat 25:41, 2Th 1:9
Reciprocal: Lev 26:9 – for I 2Sa 22:28 – but thine Job 22:29 – the humble person Job 36:5 – despiseth Psa 7:7 – return Psa 101:5 – an high Psa 119:21 – rebuked Pro 8:13 – pride Pro 15:25 – destroy Pro 15:29 – far Pro 16:19 – to be Jer 48:29 – his loftiness Eze 16:49 – pride Hab 2:5 – a proud man Mat 23:12 – General Luk 1:48 – regarded Rom 11:20 – Be Eph 4:2 – lowliness
Fuente: The Treasury of Scripture Knowledge
Psa 138:6. Though the Lord be high And neither need any of his creatures, nor can be benefited by them. Yet hath he respect unto the lowly Unto such as are mean and obscure in the world; to me, a poor contemptible shepherd, whom he hath preferred before great princes; and to such as are little in their own eyes. But the proud he knoweth afar off But, as for the great men of the world, who are lifted up in pride, he looks upon them, as they do upon others, with scorn and contempt, and keeps them at a great distance, as disdaining to admit them into his presence.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
138:6 Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth {e} afar off.
(e) Distance of place cannot hinder God to show mercy to his, and so judge the wicked though they think that he is far off.
Fuente: Geneva Bible Notes
3. Praise for condescending mercy 138:6-8
The Lord is great because He judges justly. He condescends to lift up the lowly, even though His position is lofty. This gave David assurance that God would assist him when he was in trouble. He believed God would fulfill His purpose for his servant because He is loyal to those He loves. This led David to request God’s continuing help, in conclusion.
God’s people should not only praise God themselves, but should also seek to lead other people to become worshippers of Him. Knowledge of the Lord should make us thankful, confident, and concerned for others. [Note: See R. B. Allen, And I . . ., pp. 166-80.]