Charles H. Spurgeon

Whole Psalm. Bonar entitles this Psalm, "The awful utterance of the Righteous One regarding those that hate him without cause;" and he makes the following remarks thereupon:—"Throughout the endless day of eternity the Lord Jesus shall himself speak the Father's 'praise,' and shall put marked emphasis on his 'righteousness'—that righteousness which shall have been exhibited, both in the doom of those who hated the offered Redeemer, and in the salvation of those who received him. There is nothing in all this wherein his own may not fully join, especially on that day when their views of justice shall be far clearer and fuller than now. On that day we shall be able to understand how Samuel could hew Agag in pieces, and the godly hosts of Israel slay utterly in Canaan man and woman and child, at God's command. We shall be able, not only fully to agree in the doom, 'Let them be confounded,' etc., but even to sing, 'Amen, Hallelujah,' over the smoke of torment. Rev. 19:1, 2. We should in some measure now be able to use every verse of this Psalm in the spirit in which the Judge speaks it, we feeling ourselves his assessors in judging the world. 1Cor. 6:2. We shall, at all events, be able to use it on that day when what is written here shall be all accomplished."—Andrew A. Bonar.

Verse 1. "Plead my cause, O God, with them that strive with me." 1. Doth the world condemn thee for thy zeal in the service of God? Reproachfully scorn thee for thy care to maintain good works? not blush to traduce thee with imputations of preciseness, conceited singularity, pharisaical hypocrisy? Oh but if thy conscience condemn thee not all this while, if that be rectified by the sacred word of God, if thou aim at his glory in pursuing thine own salvation, and side not with the disturbers of the church, go on, good Christian, in the practice of piety, discourage not thyself in thy laudable endeavours, but recount with comfort that the Lord is thy judge (1Cor. 4:4), with a scio cui crediderim, "I know whom I have believed." 2Tim. 1:12.
2. Art thou wrongfully adjudged in the erroneous courts of men? are truth and righteousness gone aside from their proper places? Is equity neglected, and poverty overlaid? Well, have patience awhile, cheer up thy fainting spirits, there is a God that beholdeth the innocency of thy cause, unto whom thou hast liberty to make thy last appeal: "Plead my cause, O Lord, with them that strive with me: fight against them that fight against me." Or,
3. Art thou otherwise injured by the hands of malicious men? and doth a penurious estate disable thee to sue for amends? Doth a Nimrod oppress thee? A Laban defraud thee? A covetous landlord gripe thee? Well, yet take not the matter into thine own hands by attempting unlawful courses; presume not to be judge in thine own cause, for default of a present redress; but often remember what the apostle taught his Thessalonians: "It is a righteous thing with God to recompense tribulation to them that trouble you."—Isaac Craven's Sermon at Paul's Cross, 1630.

Verse 1. "Plead," etc. More literally, litigate, O Lord, with them that litigate against me, contend against them that contend with me; i.e., avenge me of mine adversaries.—Daniel Cresswell, D.D., F.R.S., in "The Psalms of David according to the Book of Common Prayer: with Critical and Explanatory Notes," 1843.

Verse 2. "Shield and buckler." The word rendered "shield" is in the Hebrew text מגן, magen, which was a short buckler intended merely for defence. The word rendered "buckler" is עגּה tsinnah; it was double the weight of the magen, and was carried by the infantry; the magen, being lighter and more manageable, was used by the cavalry. The tsinnah answered to the scutum, and the magen to the clypeus, among the Romans. The word tsinnah, means that kind of shield from the middle of which there arose a large boss, surmounted by a dagger, and which was highly useful both as a defensive and an offensive weapon in ancient warfare.—James Anderson, note to Calvin in loc.

Verse 3. "Draw out the spear, and stop the way." The spear in the days of Saul and David was a favourite weapon. (See 1 Chron. 11). A valiant man bravely defending a narrow pass might simply with his lance keep back a pursuing host, and give time for his friends to escape. Very remarkable were the feats of valour of this sort performed in Oriental warfare. David would have his God become his heroic defender, making his enemies pause.—C. H. S.

Verse 3. "Draw out;" or, as the Hebrew phrase is, empty, that is unsheath the like is of the sword. Exod. 15:9; Levit. 26:33.—Henry Ainsworth.

Verse 3. "Say unto my soul, I am thy salvation." Observe, 1. That salvation may be made sure to a man. David would never pray for that which could not be. Nor would Peter charge us with a duty which stood not in possibility to be performed. 2Pet. 1:10. "Make your election sure." And to stop the bawling throats of all cavilling adversaries, Paul directly proves it: "Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" 2 Cor. 13:5. We may then know that Christ is in us. If Christ be in us, we are in Christ; if we be in Christ, we cannot be condemned, for (Rom. 8:1) "There is no damnation to them which are in Christ Jesus." But I leave this point that it may be sure, as granted; and come to ourselves that we may make it sure. The Papists deny this, and teach the contrary, that salvation cannot be made sure; much good do it them, with their sorry and heartless doctrine! If they make that impossible to any which God hath made easy for many, "into their secret let not my soul come." Gen. 49:6. Observe, 2. That the best saints have desired to make their salvation sure. David that knew it, yet entreats to know it more. "I know thou favourest me" (Psalm 41:11); yet here still, dic animae, "Say unto my soul, I am thy salvation." A man can never be too sure of his going to heaven.—Thomas Adams.

Verse 3. "Say unto my soul."
1. God may speak with his own voice; and thus he gave assurance to Abraham, "Fear not, I am thy shield, and thy exceeding great reward." Gen. 15:1. If God speak comfort, let hell roar horror.
2. He may speak by his works: actual mercies to us demonstrate that we are in his favour, and shall not be condemned. "By this I know that thou favourest me, because mine enemy doth not triumph over me."
3. He may speak by his Son. "Come unto me, all ye that labour and are heavy laden, and I will give you rest." Matt. 11:28.
4. He may speak by his Scripture; this is God's epistle to us, and his letters patent, wherein are granted to us all the privileges of salvation. A universal si quis; "Whosoever believes, and is baptised, shall be saved."
5. He may speak by his ministers, to whom he hath given "the ministry of reconciliation." 2 Cor. 5:19.
6. He doth speak this by his Spirit: he "sendeth forth the Spirit of his Son into our hearts, crying, Abba, Father." Gal. 4:6.
By all these voices God says to his elect, "I am your salvation." . . ."My." There is no vexation to the vexation of the soul; so no consolation to the consolation of the soul . . .. Let this teach us to make much of this "My." Luther says there is great divinity in pronouns. The assurance that God will save some is a faith incident to devils. The very reprobates may believe that there is a book of election; but God never told them that their names were written there. The hungry beggar at the feast-house gate smells good cheer, but the master doth not say, "This is provided for thee." It is small comfort to the harbourless wretch to pass through a goodly city, and see many glorious buildings, when he cannot say, Haec mea domus, I have a place here. The beauty of that excellent city Jerusalem, built with sapphires, emeralds, chrysolites, and such precious stones, the foundation and walls whereof are perfect gold (Rev. 21), affords a soul no comfort, unless he can say, Mea civitas, I have a mansion in it. The all-sufficient merits of Christ do thee no good, unless, tua pars et portio, he be thy Saviour. Happy soul that can say with the Psalmist, "O Lord, thou art my portion!" Let us all have oil in our lamps, lest if we be then to buy, beg, or borrow, we be shutout of doors like the fools, not worthy of entrance. Pray, "Lord, say unto my soul, I am thy salvation." . . . Who? What? To whom? When? Who? The Lord! To the Lord David prays. He hath made a good choice, for there is salvation in none other. "Thou hast destroyed thyself, but in me is thy help." Hos. 13:9. The world fails, the flesh fails, the devil kills. Only the Lord saves what? Salvation. A special good thing; every man's desire. I will give thee a lordship, saith God to Esau. I will give thee a kingdom, saith God to Saul. I will give thee an apostleship, saith God to Judas. But, I will be thy salvation, he says to David, and to none but saints. To whom? "My salvation." Not others only, but "thine." A man and a Christian are two creatures. He may be a man that hath reason and outward blessings; he is only a Christian that hath faith, and part in the salvation of Christ. God is plentiful salvation, but it is not ordinary to find a cui—to whom. Much of heaven is lost for lack of a hand to apprehend it when? In the present, "I am." Sum, non sufficit quod ero. It is comfort to Israel in captivity that God says, Ero tua redemptio, I will redeem thee; but the assurance that quiets the conscience is this, "I am thy salvation." As God said to Abraham, "Fear not, I am with thee." Deferred hope faints the heart. Whatsoever God forbears to assure us of, oh, pray we him not to delay this, "Lord, say to our souls, I am your salvation."—Condensed from Thomas Adams.

Verse 4. "Let them be confounded and put to shame." Here David beginneth his imprecations, which yet, saith Theodoret, he doth not utter as cursing, but as prophesying rather. If we shall at any time take upon us thus to imprecate (as we may in some cases), we must see to it, first, that our cause be good; secondly, that we do it not out of private revenge, but merely for the glory of God; thirdly, that we utter not a syllable this way, but by the guidance of God's good Spirit.—John Trapp.

Verses 4-8, 26. How are we to account for such prayers for vengeance? We find them chiefly in four Psalms, the seventh, thirty-fifth, sixty-ninth, and one-hundred and ninth, and the imprecations in these for in a terrible climax. In the last no less than thirty anathemas have been counted. Are these the mere outbursts of passionate and unsanctified feeling, or are they the legitimate expression of a righteous indignation? Are they to be excused as being animated by the "spirit of Elias?" a spirit not unholy indeed, but far removed from the meekness and gentleness of Christ; or are they the stereotyped forms in which the spirit of devotion may utter itself? Are they Jewish only, or may they be Christian also? An uninstructed fastidiousness, it is well known, has made many persons recoil from reading these Psalms at all. Many have found their lips falter when they have been called to join in using them in the congregation, and have either uttered them with bated breath and doubting heart, or have interpreted them in a sense witlely at variance with the letter. Some have tried to reconcile them with a more enlightened conscience, by regarding such words not as the expression of a wish, but as the utterance of a prediction; the Hebrew optative, which is distinct enough from the simple future, absolutely forbids this expedient. Others again would see in them expressions which may lawfully be used in the soul's wrestling against spiritual enemies. And finally, some would defend them as utterances of righteous zeal for God's honour, and remind us that if we do not sympathise with such zeal, it may be not because our religion is more pure, but because our hearts are colder.
Now the real source of the difficulty lies in our not observing and bearing in mind the essential difference between the Old Testament and the New. The older dispensation was in every sense a sterner one than the new. The spirit of Elias, though not an evil spirit, was not the spirit of Christ. "The Son of Man came not to destroy men's lives, but to save them." Luke 9:56. And through him his disciples are made partakers of the same spirit. But this was not the spirit of the older economy. The Jewish nation had been trained in a sterner school. It had been steeled and hardened by the discipline which had pledged it to a war of extermination with idolaters: and however necessary such a discipline might be, it would not tend to foster the gentler virtues; it is conceivable how even a righteous man, under it, feeling it to be his bounden duty to root out evil wherever he saw it, and identifying, as he did, his own enemies with the enemies of Jehovah, might use language which to us appears unnecessarily vindictive. To men so trained and taught, what we call "religious toleration," was a thing not only wrong, but absolutely inconceivable.
It may be quite true that we find revenge forbidden as directly in the Old Testament as in the New, as, for instance, in Lev. 19:18, "Thou shalt not avenge," etc., though even there there is a limitation, "against the children of thy people." And it maybe no less true that we find instances of imprecation in the New; as when St. Paul says (2 Tim. 4:14), "Alexander the coppersmith did me much evil; the Lord reward him according to his works," or when he exclaims (Acts 23:3), "God will smite thee, thou whited wall;" or, "If any man love not the Lord Jesus Christ, let him be anathema." But even these expressions are very different from the varied, deliberate, carefully-constructed, detailed anathemas of the Psalms. And our Lord's denunciations, to which Hengstenberg refers, are in no way parallel. They are not curses upon individuals, but in fact solemn utterances of the great truth, "Except ye repent, ye shall all likewise perish." But after all, whatever may be said of particular passages, the general tone which runs through the two covenants, is unquestionably different. To deny this is not to honour Moses, but to dishonour Christ. Matt. 5:43; Matt. 19:8. On the other hand, we must not forget that these imprecations are not the passionate longing for personal revenge. The singer undoubtedly sees in his enemies the enemies of God and his church. They that are not with him are against God. And because the zeal of God's house even consumes him, he prays that all the doers of iniquity may be rooted out. The indignation therefore is righteous, though it may appear to us wrongly directed, or excessive in its utterance.
Once more, the very fact that a dark cloud hid God's judgment in the world to come from the view of the Old Testament saints, may be alleged in excuse of this their desire to see him take vengeance on his enemies here. How deeply the problem of God's righteousness exercised their minds, is abundantly evident from numerous places in the Psalms. They longed to see that righteousness manifested. It could be manifested, they thought, only in the evident exaltation of the righteous, and the evident destruction of the wicked here. Hence, with their eye always fixed on temporal recompense, they could even wish and pray for the destruction of the ungodly. The awful things of the world to come were to a great extent hid from their eyes. Could they have seen these, then surely their prayer would have been not, "Let the angel of the Lord persecute them," "Blot them out of thy book;" but rather with him who hung upon the cross; "Father, forgive them, for they know not what they do."—J. J. Stewart Perowne.

Verses 4, 8, 26. David was about as devoid of vindictiveness as any public character who can well be named. His conduct in relation to Saul, from first to last displayed a singularly noble spirit, far removed from anything like the lust of vengeance; and the meekness with which he endured the bitter reproaches of Shimei, bore witness to the same spirit after his accession to the throne. . . . . . .
When David's whole career is intelligently and fairly reviewed, it leaves on the mind the impression of a man possessed of as meek and placable a temper as was ever associated with so great strength of will, and such strong passions. Even in the heats of sudden resentment, he was not apt to be hurried into deeds of revenge. Such being the case, it would certainly have been a strange and unaccountable thing if he had shown himself less the master of his own spirit in unaccountable thing if he had shown himself less the master of his own spirit in poems composed in season of retirement and communion with God, especially since these very poems express a keen sense of the heinousness of the sin that has been laid to his charge. He can affirm regarding his implacable enemies, "As for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom. I behaved myself as though he had been my friend or brother' I bowed down heavily, as one that mourneth for his mother." Psalm 35:13, Psalm 35:14. "O Lord, my God, if I have done this; if there be iniquity in my hands; if I have rewarded evil unto him that was at peace with me (yea, I have delivered him that without cause is mine enemy): let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth." Psalm 7:3-5. Surely one ought to think twice before putting on the imprecations an interpretation which would make them utterly incongruous with these appeals, uttered almost in the same breath.—William Binnie, D.D.

Verse 5. "As chaff." Literally, "As the thistledown."—John Morison.

Verse 6. "Let their way be dark and slippery." A horrible way! Darkness alone who feareth not? A slippery way alone who avoids not? In a dark and slippery way, how shalt thou go? where set foot? These two ills are the great punishments of men-darkness, ignorance; a slippery way, luxury. "Let their way be darkness and slipping; and let the angel of the Lord persecute them," that they be not able to stand. For anyone in a dark and slippery way, when he seeth that if he move his foot he will fall, and there is no light before his feet, haply resolving to wait until light come; but here is the angel of the Lord persecuting them.—Augustine.

Verse 6. "Slippery." Margin, as in Heb., slipperiness. This is a circumstance which adds increased terror to the image. It is not only a dark road, but a road made slippery by rains; a road where they are in danger every moment of sliding down a precipice where they will be destroyed.—Albert Barnes.

Verse 7. "They hid for me their net in a pit." As if David had said that they had dug a pit, and covered and hid its mouth with a net, that I might pass upon it and fall into it.—Kimchi.

Verse 8. "Let destruction come upon him at unawares." Or a storm, such as is caused in the Eastern countries by a south wind, very sudden, violent, and destructive.—John Gill.

Verse 8. "Let his net that he hath hid catch himself: into that very destruction let him fall." By giving Ahithophel rope enough, the Lord preserved David from perishing. Who will not admire that Goliath should be slain with his own sword, and that proud Haman should hold Mordecai's stirrup, and be the herald of his honour? The wicked shall be undone by their own doings; all the arrows that they shoot at the righteous shall fall upon their own pates. Maxentius built a false bridge to drown Constantine, but was drowned himself. Henry the Third of France was stabbed in the very same chamber where he had helped to contrive the cruel massacre of the French Protestants. And his brother, Charles the Ninth, who delighted in the blood of the saints, had blood given him to drink, for he was worthy. It is usual with God to take persecutors in the snares and pits that they have laid for his people, as many thousands in this nation have experienced; and though Rome and her confederates are this day a-laying of snares and traps and a-digging of pits for the righteous, who will rather burn than bow to their Baal, yet do but wait and weep, and weep and wait a little, and you shall see that the Lord will take them in the very snares and pits that they have laid and digged for his people.—Condensed from Thomas Brooks.

Verse 8. "Let his net that he hath hid catch himself." Thou fool, who opposest thy counsels to those of the Most High. He who devises evil for another, falls at last into his own pit, and the most cunning finds himself caught by what he had prepared for another. But virtue without guile, erect like the lofty palm, rises with greater rigour when it is oppressed.—Pietro Metastasio, 1698-1782.

Verse 9. "And my soul shall be joyful in the Lord," etc. While some ascribe to fortune, and others to their own skill, the praise of their deliverance from danger, and few, if any, yield the whole praise of it to God, David here declares that he will not forget the favour which God had bestowed upon him. My soul, says he, shall rejoice, not in a deliverance of the author of which it is ignorant, but in the salvation of God. To place the matter in a still stronger light, he assigns to his very bones the office of declaring the divine glory. As if not content that his tongue should be employed in this, he applies all the members of his body to the work of setting forth the praises of God. The style of speaking which he employs is hyperbolical, but in this way he shows unfeignedly that his love to God was so strong that he desired to spend his sinews and bones in declaring the reality and truth of his devotion.—John Calvin.

Verse 10. "All my bones," etc. These words contain the most vivid description of the highest delight which by the whole soul and body should be experienced and openly manifested. He mentions his soul (Psa—35:9) and all his bones as about to take part in the joy, to indicate that he most heartily and with his whole body was about to rejoice, and that the joy which he would manifest would not be of an ordinary character, but of the highest order, so that each several bone should sing forth the praises of God.—Hermon Venema, 1697-1787.

Verse 10. "All my bones." In the Scriptures emotions are generally ascribed to the viscera, the bones are usually regarded as passive; in this place and Psa—51:8, and in these two places only, exulting joy is attributed to the bones. Ordinary experience shows us that the intestines have sympathy with our passionate excitements, but we have no consciousness of the bones becoming sympathetically sensitive. The expression therefore is highly poetical, and indicates that the joy intended would be far beyond ordinary and common delight; it would be so profound that even the most callous part of the human frame would partake of it. Doubtless the poetry has a basis of truth in it, for though we may not perceive it, there is most assuredly a true and real sympathy with our mental states in every particle of bone and muscle, as well as in those tender organs which are more apparently affected.—C. H. S. Thoughts suggested by a passage in "Biblical Psychology," by Franz Delitzsch.

Verse 10. "All my bones." That is, whatsoever strength and rigour is in me it shall be spent in celebrating thy praises. Or, although I have nothing left me but skin and bones, so poor am I grown, yet I will not be wanting to the work.—John Trapp.

Verse 10. My bones are riving through my skin, and yet all my bones are praising him. "I said, I am cast out of thy sight, but I will look again towards thy holy temple."—Thomas Halyburton, 1674-1711.

Verse 11. "They laid to my charge things that I knew not." You will say, Why does God permit wicked people to lay to the charge of the godly such things as they are clear of? God if he pleased could prevent it, and stop the mouths of the wicked, that they should not be able to speak against his children? Answer—As all things work for the best to them that love God, so this works for the good of God's people. God doth permit it for the good of his people, and thus he frustrates the hopes of the wicked: they intend evil against the godly, and God disposes of it for good. As Joseph said to his brethren, "You intended evil against me, and God disposed of it for good;" so we may say to such as falsely slander God's people, You intended evil against the people of God, but God disposes of it for good. There is a fivefold good that God brings out of it to his people.
First, God doth by this means humble them, and brings them to examine what is amiss; so that though they be clear of that crime laid to their charge, yet they will then examine whether there be nothing else amiss betwixt God and them; they will search their hearts, and walk more humbly, and cleave more close to the Lord.
Secondly, God doth by this means bring them oftener upon their knees, to seek unto him, to plead their cause, and to clear their innocency. How oft did the prophet speak unto God when the wicked did falsely accuse him; how did he make his moan at the throne of grace unto God, beseeching him to plead his cause, and to keep him close in his way, that the wicked might not rejoice at his downfall! So when God's people see that it is that which the wicked would have, that which is their joy, to see the godly fall into such and such a sin; then the godly will pray more earnestly with David, Lord, lead me in a right path because of my observers; then they will be earnest with God to keep them from falling into that sin that the wicked desire they might fall into; and this is a second good that comes of it.
Thirdly, God doth use the reproach of the wicked as a preventing medicine against that crime which the wicked lay to their charge. The godly have unrenewed nature as well as renewed, and if God should leave them never so little to themselves, they are not their own keepers, they might fall into that sin which the wicked lay to their charge: and every godly man and woman may say when they are falsely accused, It is God's mercy that I did not fall into that sin that lay to my charge. God doth use wicked people's tongues as a warning against such a sin, that when they see how the wicked joy at a brat of their own hatching, then they consider, if the wicked thus joy without a cause, what would they do if they had just cause? Well, by the help of God this shall be a warning to me for ever to watch against that sin: for the time to come I will pray more against that particular sin than I have done, and watch more against that sin than I have done; through God's help they shall never have occasion to rejoice over me in that kind. Truly, I verily believe many a child of God can say by experience, I never should have prayed and watched against such a sin so much, had not God used the tongues of the wicked as preventing physic: I knew not my own heart, but that I might have fallen into such and such a sift had not God by this means hedged up my way with thorns; and this is the third good comes of it.
Fourthly, God doth by this means exercise the graces of his people by letting them undergo bad report as well as good report: he tries whether they will cleave close to him in all conditions, as Psalm 44:15-17.
Fifthly, God doth by this means teach them how to judge of others when they are falsely accused. For the time to come they will not receive a false report against their neighbour; they will know the truth of a thing before they believe it, and they know how to comfort others in the like condition; and thus God disposes of it for good, and thus God makes the wicked the servant of his people in that very thing which the wicked think to wrong them most in; for he uses the wicked as the rod and wisp, to scour off the rust of their graces and to correct their security; and when the rod hath done its office then it is thrown into the fire: and thus you see how God disposes of the wicked's false accusations of his people for good.—Zephaniah Smyth's Sermon, "The Malignant's Plot," 1647.

Verse 12. "They rewarded me evil for good." For the good David did in killing Goliath, and slaying his ten thousands of the Philistines, and thereby saving his king and country, Saul and his courtiers envied him, and sought to slay him; so our Lord Jesus Christ, for all the good he did to the Jews, by healing their bodies of diseases, and preaching the gospel to them for the benefit of their souls, was rewarded with reproaches and persecutions, and at last with the shameful death of the cross; and in like manner are his people used, but this is an evil that shall not go unpunished; see Prov. 17:13.—John Gill.

Verse 12. "To the spoiling of my soul." They robbed not his body of goods but his soul of consolation. They bereaved his soul (that is the word), like a widow who loses her children in whom she delighted and found succour. They were not content with injuring his estate, but they were for ruining the man himself by their undeserved malice, they attacked him in name and reputation, which were as dear to him as his sons and daughters, or even as his soul. It is evermore an injury to the soul to be attacked with slander, it puts a man into a warring attitude, endangers his peace of mind, imperils his enjoyment of quiet contemplation, and tends to interrupt his communion with God. Thus the spiritual nature is despoiled and suffers bereavement.—C. H. S.

Verse 13. "My prayer returned into, or was directed to, my bosom." Of the many interpretations that are given of this passage, that appears to me the most probable which derives it from the posture of the worshipper; who standing with his head inclined downward toward his bosom, turned away his attention from all external objects, and uttered his mournful and earnest requests, as if they were directed to his own bosom. Such a posture of devotion is in use both among Jews and Mohammedans.—Koehler in Reporter. Lit. Orient.; and Reland de Relig. Mohammedica, quoted by Walford in loc.

Verse 13. (last clause) We may read it thus: Let my prayer return into my bosom; that is, I wished no worse to them than to myself: let me receive of God such good as I prayed for them. See Psa—79:12.—Henry Ainsworth.

Verse 14. "For his mother." On account of the plurality of wives in an Eastern household, the sons are usually far more attached to their mother than their father. Their father they share with a numerous band of half-brothers, who are envious of them, or of whom they are jealous, but their mother is all their own, with her they are brought up in childhood; she takes their part in youth, in the numerous battles of the harem; and on their part when they are grown up, they love her intensely, and hence their mourning at her decease is of the bitterest kind.—C.H.S.

Verse 14. "His mother." Mahomet was once asked what relation had the strongest claim upon our affection and respect; when he instantly replied, "The mother, the mother, the mother."

Verse 14. (last clause). Bewaileth his mother: mourneth at her funeral. In this case the affections are most strong. Therefore the priests were permitted to mourn for such. Lev. 21:1, Lev. 21:2, Lev. 21:3.—Henry Ainsworth.

Verse 15. "But in mine adversity they rejoiced," etc.—Do not glory in your neighbour's ruins. The fire-fly leaps and dances in the fire, and so do many wicked men rejoice in the sufferings of others. Such as rejoice in the sufferings of others are sick of the devil's disease; but from that disease the Lord deliver all your souls. 'Tis sad to insult over those whom God hath humbled; 'tis high wickedness to triumph over those to whom God hath given a cup of astonishment to drink. Such as make the desolations of their neighbours to be the matter either of their secret repast, or open exultation, such may fear that the very dregs of divine wrath are reserved for them. 'Tis bad playing upon the harp because others have been put to hang their harps upon the willows. We must not pray with him in the tragedy, but it may rain calamities; nor with Clemens' Gnostic, Give me calamities that I may glory in them. There cannot be a greater evidence of a wicked heart, than for a man to be merry because others are in misery. "He that is glad at calamities (that is, at the calamities of others) shall not be unpunished." Prov. 17:5. If God be God, such as congratulate our miseries instead of condoling them, shall be sure to be punished with the worst of punishments; for such do not only sin against the law of grace, but also against the very law of nature; the law of nature teaching men to sympathise with those that are in misery, and not to rejoice over them because of their miseries. O, sirs, do not make others' mourning your music, do not make others' tears your wine; as you would not be made drunk at last with the wine of astonishment.—Thomas Brooks.

Verse 15. "But in mine adversity they rejoiced," etc. Marvellous prophecy of the cross! second only, if indeed second, to that in the twenty-second Psalm. Still closer to the history if we take the Vulgate: the scourges were gathered together upon me. Even so, O Lord Jesus, the ploughers ploughed upon thy back, and made long furrows: precious furrows for us, where are sown patience for the present life, and glory in the next; where are sown hope that maketh not ashamed, and love that many waters cannot quench. "The very abjects." Even those worst of abjects, who said, "God, I thank thee that I am not as other men are;" who had set the poor sinner before the Lord, with their "Moses in the law commanded that such should be stoned." "Making mouths at me." And is it not wonderful that, well knowing the prophecy, yet the chief priests and scribes should have so fulfilled it, as that it should be written concerning them. "They that passed by mocked him, wagging their heads"?—Lewis de Grenada, 1504-1588.

Verse 15. "In mine adversity they rejoiced." Now, as men often relent at seeing the misfortunes of their enemies, so that they cease to hate or persecute those who are already miserably wretched, it was all evidence of the very cruel and fierce spirit by which David's former friends were actuated against him, when, upon seeing him cast down and afflicted, they were rather by this incited furiously and insolently to assail him.—John Calvin.

Verse 15. "The abjects." The very abjects (Prayer Book Version). The Hebrew word Nechim, thus translated, comes from a verb signifying to be smitten. Hence, in the Septuagint it is rendered scourges. But it may also be rendered, with Jerome, smiters, and may mean smitten with the tongue. Com. Jer—18:18. Another of its meanings is, according to Buxtorf, the wry-legged, the lame; and so it is used in 2Sa—4:4; 2Sa—9:3; whence the epithet of Necho was given to one of the Pharaohs who halted in his gait. Our translators seem to have understood the word in this last sense, as a term of contempt.—Daniel Cresswell.

Verse 15. David, having showed how compassionate he was to his enemies in their affliction (Psa—35:14), he presently shows (Psa—35:15), how incompassionate, or barbarously cruel rather, his enemies were to him in his. "Abjects" are vile persons, men smitten in their estates and credits; yea, often as slaves or ill servants smitten with cudgels or whips. So a learned translator renders the Psalm, The smitten gathered against me; that is, vile men who deserve to be beaten and cudgelled.—Joseph Caryl.

Verse 16. "With hypocritical mockers in feasts." Some cannot be merry, but it must be with Scripture; if they want a little diversion, the saints must be the subject of their discourse! they can vent their profane jests upon the word of God; this is their pastime over their cups upon the ale-bench. How ready they are with their contumelious reflections; they have learnt their father's dialect, they are accusers of the brethren, their speech bewrays them to be Hellians. You know that in ordinary, we can tell what countryman a person is by his speech, every country having almost a peculiar idiom; so it is here, these scoffers at religion by speaking the language of hell, let us understand whence they are. They have, it may be, a little wit, which they set off with a sort of an air in rhetorical raillery, and oh, how quick and sharp when they are upon this subject! These scoffing Ishmaelites are seated in the devil's chair, somewhat above their brethren in iniquity, as most deserving the place; and there is less ground to hope that such persons will be savingly wrought upon who arrive to such a height in sin as to make a mock of it, and to sport with holiness, than of others. Persons are got a great way towards hell when they mock at what is serious, and that with delight. This the Lord will visit for in his due time; for he knows who they are that so dishonour him by reproaching them that are his.—Oliver Heftwood.

Verse 16. "Hypocritical mockers in feasts." �בּהגפי לעגי מעוג Very difficult. The word מעוג, in 1 Kings 17:12, the only other passage where it occurs, means "a cake." Hence לעגי מעוג is interpreted by Gesenius and other to mean, hangers-on at the tables of the rich (lit. "cake-mockers") whose business it was, by witticisms and buffoonery to make entertainment for the guests, and who got their dinner in return, like the Gr ψωμοκόλακες, κνισοκόλακες, and the Medieval Lat buccellarii. Then the words would mean, "Amongst the profanest."—J. J. Stewart Perowne. (Would not our word loafers be somewhat analogous to these cake-eaters of antiquity!)—C. H. S.

Verse 16. "Hypocritical mockers." David aggravates the sin of those jeering companions who made him their table-talk, and could not taste their cheer except seasoned with some salt jest quibbled out at him, with this, that they were "hypocritical mockers;" they did it slily, and wrapped up their scoffs, it is like in such language as might make some think, who did not well observe them, that they applauded him. There is a way of commending which some have learned to use when they mean to cast the greatest scorn upon those they hate bitterly, and these hypocritical mockers deserve the chair to be given them from all other scorners.—William Gurnall.

Verse 16. "Mockers in feasts." If it were known at a feast that there was any one present or absent, whom the host disliked, it was customary for the guests to "make fun of them," and use sarcastic language respecting them. These are the "hypocritical mockers in feasts."—John Gadsby.

Verse 17. Satan no sooner spies our wanderings, but he presently runs with a complaint to God, filing bills against us in the star-chamber of heaven, where the matter would go hard with us, but for the Great Lord Chancellor of peace, our Advocate Jesus Christ. As God keeps all our tears in a bottle, and registereth the very groans of our holy passion in a book, so Satan keeps a record of our sins, and solicits justice against us. Were God like man, subject to passions, or incensible by the suggestions of the common barrator, woe were us. But he will hear one son of truth before ten thousand fathers of lying. No matter what the plaintiff libelleth, when the judge acquitteth. We have forfeited our estates by treason, and the busy devil begs us; but there is one that steps in, and pleads a former grant, and that both by promise and purchase. "Lord, rescue my soul from their destructions, my darling from the lions." Lord Jesus, challenge thine own; let not Satan enter upon by force or fraud, what thou hast bought with thine own blood.—Thomas Adams.

Verse 17. "My darling." In Poole's Synopsis the critics explain this name for the soul, as my only one, my solitary one, desolate, deserted, and destitute of human hope. Such is the soul under sore affliction. See Psa—22:21. "From the lions." Daniel in the den was literally where David was spiritually. Shut in among fierce, cruel, and angry creatures, and himself defenceless, having no weapon but prayer, no helper but the Lord. The people of God may be exposed to the lions of hell, and their roarings may grievously affright them; but the soul which is their "darling" is also God's dear one, and therefore they shall be rescued.—C.H.S.

Verse 19. "Wink with the eye." Showing pleasure in their eyes because of my evil.—Francis Vatablus. 1545.

Verse 19. "Wink the eye." This was a sign which malicious persons made to each other when the object of their malice was gained, scornfully twisting their eyes together. The Hebrew word here has no sufficiently expressive substitute in English.—Benjamin Weiss.

Verse 21. "Our eye hath seen." Eye for eyes, unless we would say that all the wicked are so conjoined, that they may seem to have but one eye, heart, head.—John Trapp.

Verse 21. Yet, O ye saints, divulge not these things to wicked men; whisper them softly one to another, with fear and trembling, lest some profane wretch or other overhear you, and take that for encouragement that was only meant for caution. What is more common than for the vilest sinners to plead for their excuse, or warrant rather, the foul miscarriages of God's dearest saints? Thus the drunkard looks upon holy Noah as a pot-companion, whereby he discovers his nakedness in a worse sense than ever Cham did; and thus the unclean sensualist quotes David, and calls him in to be the patron of his debauchery. Certainly, if there be any grief that can overcast the perfect joys of the saints in heaven, it is that their names and examples should, to the great dishonour of God, be produced by wicked and sinful men, to countenance their grossest sins and wickednesses. But let such know, that God hath set up these in his church to be monuments of his mercy, to declare to humble and penitent sinners how great sins he can pardon; yet if any hereupon imbolden themselves in sin, instead of being set up as monuments of mercy, God will set them up as pillars of salt.—Ezekiel Hopkins (Bishop).

Verse 21. He who rejoices in another's fall rejoices in the devil's victory.—Ambrose, quoted in Nichol's Proverbs.

Verses 21, 22.

Verse 23. "My God and my Lord." The cry of Thomas when he saw the wounds of Jesus. If he did not count our Lord to be divine, neither does David here ascribe Deity to Jehovah, for there is no difference except in the order of the words and the tongue in which they were spoken, the meaning is identical. What words they are, with their two eyes seeing Jehovah in two aspects yet as one, grasping him with two hands in the double "my" to one heart, for the word is but one, bowing before him on both knees to worship him in lowliest reverence. Well might Nouet, in his exposition of the words as used by Thomas, exclaim, "Oh, sweet word, I will say it all my life long; I will say it in the hour of death; I will say it in eternity."—C. H. S.

Verse 24. "O Lord my God." O Jehovah my God; here is another precious word. He takes Jehovah to be his God, in opposition to those who make idols, or riches, or their own lusts their god. He claims a full possession of all that is in the great I am. Even though he views him as a judge he lays the hand of faith upon his God, and flinches not even before the blaze of his righteousness. It is a noble word, a grand utterance of faith; he who can pronounce that word "my" from his inmost soul in such a connection may well laugh to scorn all his enemies.—C.H.S.

Verse 25. "Let them not say we have swallowed him up." And even if they could, like Jonah's whale, they would soon be sickened of their feast. A living child of God were more easily swallowed than digested by the malice of hell.—C.H.S.

Verse 27. See how the hearts of the saints have been drawn out against their persecutors. Prayers are the arms that in times of persecution the saints have still had recourse to. The Romans being in great distress were put so hard to it, that they were fain to take the weapons out of the temples of their gods to right with their enemies, and so they overcame them: so when the people of God have been hard put to it by reason of afflictions and persecutions, the weapons that they have fled to have been prayers and tears, and with these they have overcome their persecutors.—Thomas Brooks.

Verse 28. "My tongue shall speak of thy righteousness and of thy praise all the day long." See now I have made a discourse something longer; ye are wearied. Who endureth to praise God all the day long? I will suggest a remedy whereby thou mayest praise God all the day long if thou wilt. Whatever thou dost, do well, and thou hast praised God. When thou singest a hymn, thou praisest God, but what doth thy tongue, unless thy heart also praise him? Hast thou ceased from singing hymns, and departed that thou mayest refresh thyself? Be not drunken, and thou hast praised God. Dost thou go away to sleep? Rise not to do evil, and thou hast praised God. Dost thou transact business? Do no wrong, and thou hast praised God. Dost thou till thy field? Raise not strife, and thou hast praised God. In the innocency of thy works prepare thyself to praise God all the day long.—Augustine.

Verse 2. Jesus armed as the defender of the faithful.

Verse 3. Enemies kept at arm's length. How the Lord does this, and the blessedness of it to us.

Verse 3. (last clause). Full assurance. An assurance positive, personal, spiritual, present, divine, complete, coming by a word from God.

Verse 3. (last clause). Heaven made sure.—Thomas Adams' Sermon.

Verse 4. The everlasting confusion of the devil.

Verse 6. The horrible pilgrimage of the ungodly.

Verse 6. The trinity of dangers in the pathway of the wicked, their way dark with ignorance, and slippery with temptation, while behind them is the avenger.

Verse 8. Destruction at unawares, an awful topic.

Verse 9. Joy in God and in his salvation.

Verse 10. A matchless God, and his matchless grace—these are the themes. An experienced heart, thoroughly quickened—this is the songster; and from this cometh matchless music. The music of a shattered harp.

Verse 11. The meanness, cruelty, sinfulness, and commonness of slander.

Verse 12. How a soul may be robbed.

Verse 13. Christian sympathy even for the froward.

Verse 13. (last clause). Personal benefit of intercessory prayer.

Verses 13-14. Compassion to the sick.—C. Simeon.

Verse 15. The shameful conspiracy of men against our Lord Jesus at his passion.

Verse 17. The limit of divine endurance.

Verse 18. The duty, blessedness, and seasonableness of public praise.

Verse 22. Omniscience pleaded, a word sought for, presence requested, action entreated, affiance urged as a claim.

Verse 25. The ungodly man's delight, and the righteous, man's refuge.

Verse 26. The convict dress of the wicked—"clothed with shame," etc.

Verse 27 (last clause). What is that prosperity in which the Lord hath pleasure?

Verse 28. A blessed theme, a fitting tongue, an endless speech.