_David’s complaint in his sickness.—By faith he triumpheth over his
enemies._
To the chief Musician, on Neginoth upon Sheminith. A Psalm of David.
O LORD, rebuke me not in thine anger, neither chasten me in thy hot
displeasure.
Have mercy upon me, O LORD; for I _am_ weak: O LORD, heal me; for my
bones are vexed.
My soul is also sore vexed: but thou, O LORD, how long?
Return, O LORD, deliver my soul: oh save me for thy mercies’ sake.
For in death _there is_ no remembrance of thee: in the grave who shall
give thee thanks?
I am weary with my groaning; all the night make I my bed to swim; I
water my couch with my tears.
Mine eye is consumed because of grief; it waxeth old because of all
mine enemies.
Depart from me, all ye workers of iniquity; for the LORD hath heard
the voice of my weeping.
The LORD hath heard my supplication; the LORD will receive my prayer.
Let all mine enemies be ashamed and sore vexed: let them return _and_
be ashamed suddenly.
This Psalm is a prayer full of those mental exercises that are felt
under the deepest and most secret temptations which can only be known
by experience, because no words can describe them; for they are those
feelings under which the saints agonize in those bitter and
unutterable conflicts which are wholly unknown to the world: they are
those feelings, I say, under which they agonize when struggling with
sin, the law, and the wrath and judgment of God: all which are
experienced in the hours of darkness, while the devil is horribly
tempting and pressing in upon them.
These internal fears and terrors, under which all the godly agonize
and sweat, will, of necessity, one day wholly swallow up the
hypocrites who are destitute of the word. Here it is, that in the
godly, there is an unspeakable conflict of justice with sin; the law,
and wrath of God, with a confidence in his mercy; and faith and hope,
with desperation and despair; though the godly are at length delivered
and saved. These terrors the scripture calls in other places, and
especially in the Psalms, “the pains of hell,” and, “the snares of
death.”
But this Psalm expressly shews in the end, that the sighs and groans
of the godly under these agonizing conflicts, these pains, and these
straits of soul, shall surely be heard. This Psalm, therefore, and
others like it, open to us a view of the heart of David, and afford
the greatest consolation to the godly. For they shew, that, although
the saints thus deeply agonize under these straits, and under these
terrible and open views of the wrath of God, yet, that these
temptations which appear to be infinite and endless, shall surely have
an end, and that God will never forsake those who fear him, in their
terrors and conflicts with death and hell.
On the other hand, the prophet, in this Psalm, with a wonderful zeal
of spirit, and with the most cutting sharpness and severity, strikes
at all the wicked of the world: and, above all, he condemns all secure
hypocrites and pharisaical ministers; calling them, notwithstanding
their outward appearance of being saints,—“workers of iniquity;” who
persecute all afflicted and true Christians with the bitterness of
Cain, and cease not to hate them with all the virulence of Satan;
adding grief to their grief, and affliction to their affliction.
‘Away with ye,’ saith he, ‘ye hypocrites. I have learnt that I have a
God to go to; but ye are ignorant both of God and of his works. Ye
know not what an awful weight the wrath of God is, and how great and
soul-refreshing a thing the remission of sins, the knowledge of
eternal life, and the experience of grace, are. Ye worship God with
your mouths and with your lips; ye trust in your own righteousnesses
and works, not knowing what God and what sin are; and therefore ye are
most cruel and most bitter enemies to the word and true worship of
God; in which worship, the greatest and most acceptable sacrifice is a
spirit thus pressed into straits and afflicted.’
This Psalm has reference to the First and Second Commandment; it
contains the agonizing conflict of faith, and calls upon God against
the force of sin and death. And it refers also to the first petition
of the Lord’s Prayer; as do also the other supplicatory Psalms. For,
to supplicate and pray, is to sanctify and call upon the name of the
Lord.