may as well go to squeeze a rock, as think to get a tear.” But if thou
canst not weep for sin, canst thou grieve? Intellectual mourning is
best; there may be sorrow where there are no tears, the vessel may be
full though it wants vent; it is not so much the weeping eye God
respects as the broken heart; yet I would be loath to stop their tears
who can weep. God stood looking on Hezekiah’s tears (Isaiah xxxviii. 5),
“I have seen thy tears.” David’s tears made music in God’s ears, “_The
Lord hath heard the voice of my weeping._” It is a sight fit for angels
to behold, tears as pearls dropping from a penitent eye.—_T. Watson._
_Verse 8.—“The Lord hath heard the voice of my weeping.”_ God hears the
voice of our looks, God hears the voice of our tears sometimes better
than the voice of our words; for it is the Spirit itself that makes
intercession for us. Rom. viii. 26. _Gemitibus inenarrabilibus_, in
those _groans_, and so in those _tears_, which we _cannot utter_;
_ineloquacibus_, as Tertullian reads that place, devout, and simple
tears, which cannot speak, speak aloud in the ears of God; nay, tears
which we cannot utter; not only not utter the force of the tears, but
not utter the very tears themselves. As God sees the water in the spring
in the veins of the earth before it bubble upon the face of the earth,
so God sees tears in the heart of a man before they blubber his face;
God hears the tears of that sorrowful soul, which for sorrow cannot shed
tears. From this casting up of the eyes, and pouring out the sorrow of
the heart at the eyes, at least opening God a window through which he
may see a wet heart through a dry eye; from these overtures of
repentance, which are as those imperfect sounds of words, which parents
delight in, in their children, before they speak plain, a penitent
sinner comes to a verbal and a more express prayer. To these prayers,
these vocal and verbal prayers from David, God had given ear, and from
this hearing of those prayers was David come to this thankful
confidence, “_The Lord hath heard, the Lord will hear._”—_John Donne._
_Verse 8._—What a strange change is here all on a sudden! Well might
Luther say, “Prayer is the leech of the soul, that sucks out the venom
and swelling thereof.” “Prayer,” said another, “is an exorcist with God,
and an exorcist against sin and misery.” Bernard saith, “How oft hath
prayer found me despairing almost, but left me triumphing, and well
assured of pardon!” The same in effect saith David here, “Depart from
me, all ye workers of iniquity; for the Lord hath heard the voice of my
weeping.” What a word is that to his insulting enemies! Avaunt! come
out! vanish! These be words used to devils and dogs, but good enough for
a Doeg or a Shimei. And the Son of David shall say the same to his
enemies when he comes to judgment.—_John Trapp._
_Verse 9.—“The Lord hath heard my supplication,”_ etc. The Psalmist
three times expresses his confidence of his prayers being heard and
received, which may be either in reference to his having prayed so many
times for help, as the apostle Paul did (2 Cor. xii. 8); and as Christ
his antitype did (Matt. xxvi. 39, 42, 44); or to express the certainty
of it, the strength of his faith in it, and the exuberance of his joy on
account of it.—_John Gill, D.D., 1697-1771._
_Verse 10.—“Let all mine enemies be ashamed,”_ etc. If this were an
imprecation, a malediction, yet it was medicinal, and had _rationem
boni_, a charitable tincture and nature in it; he wished the men no harm
as men. But it is rather _prædictorium_, a prophetical vehemence, that
if they will take no knowledge of God’s declaring himself in the
protection of his servants, if they would not consider that God had
heard, and would hear, had rescued, and would rescue his children, but
would continue their opposition against him, heavy judgments would
certainly fall upon them; their punishment should be certain, but the
effect should be uncertain; for God only knows whether his correction
shall work upon his enemies to their mollifying, or to their
obduration.... In the second word, “_Let them be sore vexed_,” he wishes
his enemies no worse than himself had been, for he had used the same
word of himself before, _Ossa turbata_, _My bones are vexed_; and,
_Anima turbata_, _My soul is vexed_; and considering that David had
found this vexation to be his way to God, it was no malicious
imprecation to wish that enemy the same physic that he had taken, who
was more sick of the same disease than he was. For this is like a
troubled sea after a tempest; the danger is past, but yet the billow is
great still; the danger was in the calm, in the security, or in the
tempest, by misinterpreting God’s corrections to our obduration, and to
a remorseless stupefaction; but when a man is come to his holy vexation,
to be troubled, to be shaken with the sense of the indignation of God,
the storm is past, and the indignation of God is blown over. The soul is
in a fair and near way of being restored to a calmness, and to reposed
security of conscience that is come to this holy vexation.—_John Donne._
_Verse 10.—“Let all mine enemies_ [or _all mine enemies shall_] _be
ashamed, and sore vexed,”_ etc. Many of the mournful Psalms end in this
manner, to instruct the believer that he is continually to look forward,
and solace himself with beholding that day, when his warfare shall be
accomplished; when sin and sorrow shall be no more; when sudden and
everlasting confusion shall cover the enemies of righteousness; when the
sackcloth of the penitent shall be exchanged for a robe of glory, and
every tear become a sparkling gem in his crown; when to sighs and groans
shall succeed the songs of heaven, set to angelic harps, and faith shall
be resolved into the vision of the Almighty.—_George Horne._
HINTS TO PREACHERS.
_Verse 1.—A Sermon for afflicted souls._ I. God’s twofold dealings. (1)
_Rebuke_ by a telling sermon, a judgment on another, a slight trial in
our own person, or a solemn monition in our conscience by the Spirit.
(2) _Chastening._ This follows the other when the first is disregarded.
Pain, losses, bereavements, melancholy, and other trials. II. The evils
in them to be most dreaded, anger and hot displeasure. III. The means to
avert these ills. Humiliation, confession, amendment, faith in the Lord,
etc.
_Verse 1._—The believer’s greatest dread, the anger of God. What this
fact reveals in the heart? Why it is so? What removes the fear?
_Verse 2._—The _argumentum ad misericordiam_.
_Verse 2.—First sentence—Divine healing._ 1. What precedes it, _my bones
are vexed_. 2. How it is wrought. 3. What succeeds it.
_Verse 3._—The impatience of sorrow; its sins, mischief, and cure.
_Verse 3._—A fruitful topic may be found in considering the question,
How long will God continue afflictions to the righteous?
_Verse 4.—“Return, O Lord.”_ A prayer suggested by a sense of the Lord’s
absence, excited by grace, attended with heart searching and repentance,
backed by pressing danger, guaranteed as to its answer, and containing a
request for all mercies.
_Verse 4._—The prayer of the deserted saint. 1. _His state_: his soul is
evidently in bondage and danger: 2. _His hope_: it is in the Lord’s
return. 3. _His plea_: mercy only.
_Verse 5._—The final suspension of earthly service considered in various
practical aspects.
_Verse 5._—The duty of praising God while we live.
_Verse 6._—Saints’ tears in quality, abundance, influence, assuagement,
and final end.
_Verse 7._—The voice of weeping. What it is.
_Verse 8._—The pardoned sinner forsaking his bad companions.
_Verse 9._—Past answers the ground of present confidence. He _hath_, he
_will_.
_Verse 10._—The shame reserved for the wicked.
Footnote 2:
The other six are, xxxii., xxxviii., li., cii., cxxx., cxliii.
Footnote 3:
1 Chron. xv. 21.
PSALM VII.
TITLE.—“Shiggaion of David, which he sang unto the Lord, concerning the
words of Cush the Benjamite.”—“_Shiggaion of David._” _As far as we can
gather from the observations of learned men, and from a comparison of
this Psalm with the only other Shiggaion in the Word of God_ (_Hab._
iii.), _this title seems to mean “variable songs,” with which also the
idea of solace and pleasure is associated. Truly our life-psalm is
composed of variable verses; one stanza rolls along with the sublime
metre of triumph, but another limps with the broken rhythm of complaint.
There is much bass in the saint’s music here below. Our experience is as
variable as the weather in England._
_From the title we learn the occasion of the composition of this song.
It appears probable that Cush the Benjamite had accused David to Saul of
treasonable conspiracy against his royal authority. This the king would
be ready enough to credit, both from his jealousy of David, and from the
relation which most probably existed between himself, the son of Kish,
and this Cush, or Kish, the Benjamite. He who is near the throne can do
more injury to a subject than an ordinary slanderer._
_This may be called the_ SONG OF THE SLANDERED SAINT. _Even this sorest
of evils may furnish occasion for a Psalm. What a blessing would it be
if we could turn even the most disastrous event into a theme for song,
and so turn the tables upon our great enemy. Let us learn a lesson from
Luther, who once said, “David made Psalms; we also will make Psalms, and
sing them as well as we can to the honour of our Lord, and to spite and
mock the devil.”_
DIVISION.—_In the first and second verses the danger is stated, and
prayer offered. Then the Psalmist most solemnly avows his innocence (3,
4, 5). The Lord is pleaded with to arise to judgment (6, 7). The Lord,
sitting upon his throne, hears the renewed appeal of the Slandered
Supplicant (8, 9). The Lord clears his servant, and threatens the wicked
(10, 11, 12, 13). The slanderer is seen in vision bringing a curse upon
his own head (14, 15, 16) while David retires from trial singing a hymn
of praise to his righteous God. We have here a noble sermon upon that
text: “No weapon that is formed against thee shall prosper, and every
tongue that riseth against thee in judgment thou shalt condemn.”_
EXPOSITION.
O LORD my God, in thee do I put my trust: save me from all them that
persecute me, and deliver me:
2 Lest he tear my soul like a lion, rending _it_ in pieces, while
_there is_ none to deliver.
David appears before God to plead with him against the Accuser, who had
charged him with treason and treachery. The case is here opened with an
avowal of confidence in God. Whatever may be the emergency of our
condition we shall never find it amiss to retain our reliance upon our
God. “_O Lord my God_,” mine by a special covenant, sealed by Jesus’
blood, and ratified in my own soul by a sense of union to thee; “_in
thee_,” and in thee only, “_do I put my trust_,” even now in my sore
distress. I shake, but my rock moves not. It is never right to distrust
God, and never vain to trust him. And now, with both divine relationship
and holy trust to strengthen him, David utters the burden of his
desire—“_save me from all them that persecute me_.” His pursuers were
very many, and any one of them cruel enough to devour him; he cries,
therefore, for salvation from them _all_. We should never think our
prayers complete until we _ask for_ preservation from _all_ sin, and all
enemies. “_And deliver me_,” extricate me from their snares, acquit me
of their accusations, give a true and just deliverance in this trial of
my injured character. See how clearly his case is stated; let us see to
it, that we know what we would have when we are come to the throne of
mercy. Pause a little while before you pray, that you may not offer the
sacrifice of fools. Get a distinct idea of your need, and then you can
pray with the more fluency of fervency.
“_Lest he tear my soul._” Here is the plea of fear co-working with the
plea of faith. There was one among David’s foes mightier than the rest,
who had both dignity, strength, and ferocity, and was, therefore, “_like
a lion_.” From this foe he urgently seeks deliverance. Perhaps this was
Saul, his royal enemy; but in our own case there is one who goes about
like a lion, seeking whom he may devour, concerning whom we should ever
cry, “Deliver us from the Evil One.” Notice the vigour of the
description—“_rending it in pieces, while there is none to deliver_.” It
is a picture from the shepherd-life of David. When the fierce lion had
pounced upon the defenceless lamb, and had made it his prey, he would
rend the victim in pieces, break all the bones, and devour all, because
no shepherd was near to protect the lamb or rescue it from the ravenous
beast. This is a soul-moving portrait of a saint delivered over to the
will of Satan. This will make the bowels of Jehovah yearn. A father
cannot be silent when a child is in such peril. No, he will not endure
the thought of his darling in the jaws of a lion, he will arise and
deliver his persecuted one. Our God is very pitiful, and he will surely
rescue his people from so desperate a destruction. It will be well for
us here to remember that this is a description of the danger to which
the Psalmist was exposed from slanderous tongues. Verily this is not an
overdrawn picture, for the wounds of a sword will heal, but the wounds
of the tongue cut deeper than the flesh, and are not soon cured. Slander
leaves a slur, even if it be wholly disproved. Common fame, although
notoriously a common liar, has very many believers. Once let an ill word
get into men’s mouths, and it is not easy to get it fully out again. The
Italians say that good repute is like the cypress, once cut, it never
puts forth leaf again; this is not true if our character be cut by a
stranger’s hand, but even then it will not soon regain its former
verdure. Oh, ’tis a meanness most detestable to stab a good man in his
reputation, but diabolical hatred observes no nobility in its mode of
warfare. We must be ready for this trial, for it will surely come upon
us. If God was slandered in Eden, we shall surely be maligned in this
land of sinners. Gird up your loins, ye children of the resurrection,
for this fiery trial awaits you all.
3 O LORD my God, if I have done this; if there be iniquity in my
hands;
4 If I have rewarded evil unto him that was at peace with me; (yea,
I have delivered him that without cause is mine enemy:)
5 Let the enemy persecute my soul, and take _it_; yea, let him tread
down my life upon the earth, and lay mine honour in the dust. Selah.
The second part of this wandering hymn contains a protestation of
innocence, and an invocation of wrath upon his own head, if he were not
clear from the evil imputed to him. So far from hiding treasonable
intentions in his hands, or ungratefully requiting the peaceful deeds of
a friend, he had even suffered his enemy to escape when he had him
completely in his power. Twice had he spared Saul’s life; once in the
cave of Adullam, and again when he found him sleeping in the midst of
his slumbering camp; he could, therefore, with a clear conscience, make
his appeal to heaven. He needs not fear the curse whose soul is clear of
guilt. Yet is the imprecation a most solemn one, and only justifiable
through the extremity of the occasion, and the nature of the
dispensation under which the Psalmist lived. _We_ are commanded by our
Lord Jesus to let our yea be yea, and our nay, nay; “for whatsoever is
more than this cometh of evil.” If we cannot be believed on our word, we
are surely not to be trusted on our oath; for to a true Christian his
simple word is as binding as another man’s oath. Especially beware, O
unconverted men! of trifling with solemn imprecations. Remember the
woman at Devizes, who wished she might die if she had not paid her share
in a joint purchase, and who fell dead there and then with the money in
her hand.
_Selah._ David enhances the solemnity of this appeal to the dread
tribunal of God by the use of the usual pause.
From these verses we may learn that no innocence can shield a man from
the calumnies of the wicked. David had been scrupulously careful to
avoid any appearance of rebellion against Saul, whom he constantly
styled “the Lord’s anointed;” but all this could not protect him from
lying tongues. As the shadow follows the substance, so envy pursues
goodness. It is only at the tree laden with fruit that men throw stones.
If we would live without being slandered we must wait till we get to
heaven. Let us be very heedful not to believe the flying rumours which
are always harassing gracious men. If there are no believers in lies
there will be but a dull market in falsehood, and good men’s characters
will be safe. Ill-will never spoke well. Sinners have an ill-will to
saints, and therefore, be sure they will not speak well of them.
6 Arise, O LORD, in thine anger, lift up thyself because of the rage
of mine enemies: and awake for me _to_ the judgment _that_ thou hast
commanded.
7 So shall the congregation of the people compass thee about: for
their sakes therefore return thou on high.
We now listen to a fresh prayer, based upon the avowal which he has just
made. We cannot pray too often, and when our heart is true, we shall
turn to God in prayer as naturally as the needle to its pole.
“Arise, O Lord, in thine anger.” His sorrow makes him view the Lord as a
judge who had left the judgment-seat and retired into his rest. Faith
would move the Lord to avenge the quarrel of his saints. “_Lift up
thyself because of the rage of mine enemies_”—a still stronger figure to
express his anxiety that the Lord would assume his authority and mount
the throne. Stand up, O God, rise thou above them all, and let thy
justice tower above their villainies. “_Awake for me to the judgment
that thou hast commanded._” This is a bolder utterance still, for it
implies sleep as well as inactivity, and can only be applied to God in a
very limited sense. He never slumbers, yet doth he often seem to do so;
for the wicked prevail, and the saints are trodden in the dust. God’s
silence is the patience of longsuffering, and if wearisome to the
saints, they should bear it cheerfully in the hope that sinners may
thereby be led to repentance.
“_So shall the congregation of the people compass thee about._” Thy
saints shall crowd to thy tribunal with their complaints, or shall
surround it with their solemn homage: “_for their sakes therefore return
thou on high_.” As when a judge travels at the assizes, all men take
their cases to his court that they may be heard, so will the righteous
gather to their Lord. Here he fortifies himself in prayer by pleading
that if the Lord will mount the throne of judgment, multitudes of the
saints would be blessed as well as himself. If I be too base to be
remembered, yet “_for their sakes_,” for the love thou bearest to thy
chosen people, come forth from thy secret pavilion, and sit in the gate
dispensing justice among the people. When my suit includes the desires
of all the righteous it shall surely speed, for “shall not God avenge
his own elect?”
8 The LORD shall judge the people: judge me, O LORD, according to my
righteousness, and according to mine integrity _that_ is in me.
9 Oh let the wickedness of the wicked come to an end; but establish
the just: for the righteous God trieth the hearts and reins.
If I am not mistaken, David has now seen in the eye of his mind the Lord
ascending to his judgment-seat, and beholding him seated there in royal
state, he draws near to him to urge his suit anew. In the last two
verses he besought Jehovah to arise, and now that he is arisen, he
prepares to mingle with “the congregation of the people” who compass the
Lord about. The royal heralds proclaim the opening of the court with the
solemn words, “_The Lord shall judge the people._” Our petitioner rises
at once, and cries with earnestness and humility, “_Judge me, O Lord,
according to my righteousness, and according to mine integrity that is
in me._” His hand is on an honest heart, and his cry is to a righteous
Judge. He sees a smile of complacency upon the face of the King, and in
the name of all the assembled congregation he cries aloud, “_Oh let the
wickedness of the wicked come to an end; but establish the just._” Is
not this the universal longing of the whole company of the elect? When
shall we be delivered from the filthy conversation of these men of
Sodom? When shall we escape from the filthiness of Mesech and the
blackness of the tents of Kedar?
What a solemn and weighty truth is contained in the last sentence of the
ninth verse! How deep is the divine knowledge?—“_he trieth_.” How
strict, how accurate, how intimate his search!—“_he trieth the hearts_,”
the secret thoughts, “_and reins_,” the inward affections. “All things
are naked and opened to the eyes of him with whom we have to do.”
10 My defence _is_ of God, which saveth the upright in heart.
11 God judgeth the righteous, and God is angry _with the wicked_
every day.
12 If he turn not, he will whet his sword; he hath bent his bow, and
made it ready.
13 He hath also prepared for him the instruments of death; he
ordaineth his arrows against the persecutors.
The judge has heard the cause, has cleared the guiltless, and uttered
his voice against the persecutors. Let us draw near, and learn the
results of the great assize. Yonder is the slandered one with his harp
in hand, hymning the justice of his Lord, and rejoicing aloud in his own
deliverance. _“My defence is of God, which saveth the upright heart.”_
Oh, how good to have a true and _upright_ heart. Crooked sinners, with
all their craftiness, are foiled by the upright in heart. God defends
the right. Filth will not long abide on the pure white garments of the
saints, but shall be brushed off by divine providence, to the vexation
of the men by whose base hands it was thrown upon the godly. When God
shall try our cause, our sun has risen, and the sun of the wicked is set
for ever. Truth, like oil, is ever above, no power of our enemies can
drown it; we shall refute their slanders in the day when the trumpet
wakes the dead, and we shall shine in honour when lying lips are put to
silence. O believer, fear not all that thy foes can do or say against
thee, for the tree which God plants no winds can hurt. _“God judgeth the
righteous,”_ he hath not given thee up to be condemned by the lips of
persecutors. Thine enemies cannot sit on God’s throne, nor blot thy name
out of his book. Let them alone, then, for God will find time for his
revenges.
_“God is angry with the wicked every day.”_ He not only detests sin, but
is angry with those who continue to indulge in it. We have no insensible
and stolid God to deal with; he can be angry, nay, he is angry to-day
and every day with you, ye ungodly and impenitent sinners. The best day
that ever dawns on a sinner brings a curse with it. Sinners may have
many feast days, but no safe days. From the beginning of the year even
to its ending, there is not an hour in which God’s oven is not hot, and
burning in readiness for the wicked, who shall be as stubble.
_“If he turn not, he will whet his sword.”_ What blows are those which
will be dealt by that long uplifted arm! God’s sword has been sharpening
upon the revolving stone of our daily wickedness, and if we will not
repent, it will speedily cut us in pieces. Turn or burn is the sinner’s
only alternative. _“He hath bent his bow and made it ready.”_ Even now
the thirsty arrow longs to wet itself with the blood of the
_persecutor_. The bow is bent, the aim is taken, the arrow is fitted to
the string, and what, O sinner, if the arrow should be let fly at thee
even now! Remember, God’s arrows never miss the mark, and are, every one
of them, “instruments of death.” Judgment may tarry, but it will not
come too late. The Greek proverb saith, “The mill of God grinds late,
but grinds to powder.”
14 Behold, he travaileth with iniquity, and hath conceived mischief,
and brought forth falsehood.
15 He made a pit, and digged it, and is fallen into the ditch
_which_ he made.
16 His mischief shall return upon his own head, and his violent
dealing shall come down upon his own pate.