The self-lifted horn.
Perhaps the most suggestive explanation of this figure is that given by Mr. Munro, in his 'Summer Rambles in Syria.' He is writing concerning the females in a Maronite village of Mount Lebanon. "The most remarkable peculiarities of their dress are the immense silver earrings hanging forward upon the neck, and the tantoura, or 'horn,' which supports the veil. This latter ornament varies in form, material, and position, according to the dignity, taste, and circumstances of the wearer. Horns are of gold, silver-gilt, and silver, and sometimes of wood. The former are either plain or figured in low relief, and occasionally set with jewels; but the length and position of them is that upon which the traveller looks with the greatest interest, as illustrating and explaining a familiar expression of Scripture. The young, the rich, and the vain wear the tantoura of great length, standing straight up from the top of the forehead; whereas the humble, the poor, and the aged place it upon the side of the head, much shorter, and spreading at the end like a trumpet. I do not mean to say that these distinctions are universal, but I was told that they are very general, and thus the 'exalted horn' still remains a mark of power and confidence, as it was in the days of Israel's glory." The appeal of the text is to those who unduly exalt themselves, as party leaders in times of civil commotion are in constant danger of doing. They "think of themselves above that they ought to think." This is clearly indicated in the marginal alternative of the Revised Version, "Speak not insolently with a haughty neck" (see Hannah's song, 1 Samuel 2:3).
I. THE SELF-IMPORTANT MAN DOES NOT WORTHILY ESTIMATE HIMSELF. The most difficult work for any man to do is honestly to criticize himself. Men shrink from that work. Men incapacitate themselves for it. Men spoil their own vision, and when they look in on themselves only find what they wished to find. "To thine own self be true," even if the truth humbles you in the dust. Illustrate from the case of Shebna.
II. THE SELF-IMPORTANT MAN TAKES NO ACCOUNT OF GOD'S ESTIMATE OF HIM. "Be not deceived: God is not mocked." A man can never delude God with any braggings, or mere appearances. He searcheth the heart and trieth the reins (see Isaiah 2:10-17). See the confession of a psalmist," My goodness extendeth not to thee." Only the humble man can dare to consider the Divine searchings. Of the proud man it must be said, "God is not in all his thoughts." He would be glad if there were no God.
III. THE SELF-IMPORTANT MAN DELUDES HIMSELF CONCERNING OTHER PEOPLE'S ESTIMATE OF HIM. Because he will only give heed to the flatterers. He blinds himself to the mistrust and fear all prudent and good men show in relation to him.—R.T.
Divine promotions through Divine providences.
There seems to be a recalling of the sentiments expressed in Hannah's song (see 1 Samuel 2:6-8). Keeping to the relations of the psalm with Hezekiah's trouble, we may understand him as expressing his confidence that the national deliverance would not come by securing any national alliances, either with Egypt, the power of the south, or with the kingdoms of the mountain districts round Palestine. Hezekiah's assurance was that Divine providence would work out the Divine purpose. He believed God's purpose was set on his deliverance, therefore he encouraged himself to watch and wait for the working of God's providence. It is remarkable that no reference is made to the north. This Delitzsch explains: "It is a northern power which arrogantly, even to blasphemy, threatens the small Israelitish nation with destruction, and against which it looks for help neither from the east nor west, nor from the reed staff of Egypt, but from Jahve alone." The word "promotion" should be rendered "lifting up," and seems to refer to the depression and distress of the people at this time of invasion. The point is this—He who trusts in God can wait for God's workings. Illustrate three ways of trusting God, and find out which of the ways alone can honour him.
I. TRUSTING GOD, AND DOING NOTHING. To this pious people are often tempted. It is a very specious kind of self-delusion. It seems to be a special way of honouring God, to let him do it all. Sometimes this mistake is associated with the Divine promise to give right words when God's servants have to stand before kings. But a promise specially made for sudden experience must not be forced to apply to ordinary, everyday, and anticipated duty.
II. TRUSTING GOD, AND SEEKING HELP FROM FELLOW MAN. This is an unconscious hypocrisy. The trusting God becomes the unreality, and the reliance on man becomes the practical reality. The condition is indicated in those who "feared the Lord, and served other gods." It was the special sin of a section of the people in Hezekiah's time. They said, "Trusting God is all very well, but we had better be doing something for the national deliverance and defence." It is our peril still. We may really be leaning on man, and think we are leaning on God.
III. TRUSTING GOD, AND DOING THE DUTY OF THE HOUR. This is acceptable to God. Simply doing present duty is leaving God's providence to work out God's "upliftings." The duty of the hour is a step in God's providence; each duty is a step; and on them we shall certainly rise to the realization of God's gracious purposes concerning those who thus show their trust.—R.T.