Bible Heaven/Bible Heaven.iso/spurgeon/ps7.1

Text File | 1993-03-17 | 9KB | 157 lines

        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 3|), 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 (#1,2) the
danger is stated, and prayer offered. Then the Psalmist most
solemnly allows 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.

        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 very trial awaits you all.

              EXPLANATORY NOTES AND QUAINT SAYINGS.

        Title.--"Shiggaion," though some have attempted to fix on
it a reference to the moral aspect of the world as depicted in
this Psalm, is in all probability to be taken as expressing the
_nature of the composition_. It conveys the idea of something
_erratic_ (_shâgâh_ <07686> <07692>, to wander) in the style;
something not so calm as other Psalms; and hence Ewald suggests
that it might be rendered, "a confused ode," a Dithyramb. This
characteristic of excitement in the style, and a kind of disorder
in the sense, suits #Hab 3:1|, the only other place where the
word occurs. ^Andrew A. Bonar.

        Whole Psalm.--Whatever might be the occasion of the
Psalm, the real subject seems to be the Messiah's appeal to God
against the false accusations of his enemies; and the predictions
which it contains of the final conversion of the whole world, and
of the future judgment, are clear and explicit.--^Samuel Horsley,
LL.D., 1733--1806.

        Verse 1.--"_O Lord, my God, in thee do I put my trust_."
This is the first instance in the Psalms where David addresses
the Almighty by the united names Jehovah and my God. No more
suitable words can be placed at the beginning of any act of
prayer or praise. These names show the ground of the confidence
afterwards expressed. They "denote at once supreme reverence and
the most endearing confidence. They convey a recognition of God's
infinite perfections, and of his covenanted and gracious
relations."--^William S. Plumer.

        Verse 2.--"_Lest he tear my soul like a lion_," etc. It
is reported of tigers, that they enter into a rage upon the scent
of fragrant spices; so do ungodly men at the blessed savour of
godliness. I have read of some barbarous nations, who, when the
sun shines hot upon them, they shoot up their arrows against it;
so do wicked men at the light and heat of godliness. There is a
natural antipathy between the spirits of godly men and the
wicked. #Ge 3:15|. "I will put enmity between thy seed and her
seed."--^Jeremiah Burroughs, 1660.

                       HINTS TO PREACHERS.

        Verse 1.--The necessity of faith when we address
ourselves to God. Show the worthlessness of prayer without trust
in the Lord.

        Verses 1,2.--Viewed as a prayer for deliverance from all
enemies, especially Satan the lion.