Bible Heaven/Bible Heaven.iso/spurgeon/ps7.3

Text File | 1993-03-17 | 10KB | 180 lines

                           EXPOSITION.

        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.

              EXPLANATORY NOTES AND QUAINT SAYINGS.

        Verse 3.--"_O Lord, my God, if I have done this, if there
be iniquity in my hands_." In the primitive times the people of
God were then a people under great reproach. What strange things
does Tertullian tell us they reproached them withal; as that in
their meetings they made Thyestes suppers, who invited his
brother to a supper, and presented him with a dish of his own
flesh. They charged them with uncleanness because they met in the
night (for they durst not meet in the day), and said, they blew
out the candles when they were together, and committed
filthiness. They reproached them for ignorance, saying, they were
all unlearned; and therefore the heathens in Tertullian's time
used to paint the God of the Christians with an ass's head, and a
book in his hand, to signify that though they pretended learning,
yet they were an unlearned, silly people, rude and ignorant.
Bishop Jewel in his sermon upon #Lu 6:5|, cites this out of
Tertullian, and applies it to his time:-- "Do not our adversaries
do the like," saith he, "at this day, against all those that
profess the gospel of Christ? Oh, say they, who are they that
favour this way? they are none but shoemakers, tailors, weavers,
and such as were never at the university;" they are the bishop's
own words. He cites likewise Tertullian a little after, saying,
that the Christians were accounted the public enemies of the
State. And Josephus tells us of Apollinaris, speaking concerning
the Jews and Christians, that they are more foolish than any
barbarian. And Paulus Fagius reports a story of an Egyptian,
concerning the Christians, who said, "They were a gathering
together of a most filthy, lecherous people;" and for the keeping
of the Sabbath, he says, "they had a disease that was upon them,
and they were fain to rest the seventh day because of that
disease." And so in Augustine's time, he hath this expression,
"Any one that begins to be godly, presently he must prepare to
suffer reproach from the tongues of adversaries;" and this was
their usual manner of reproach, "What shall we have of you, an
Elias? a Jeremy?" And Nazianzen in one of his orations says, "It
is ordinary to reproach, that I cannot think to go free myself."
And so Athanasius, they called him Sathanasius, because he was a
special instrument against the Arians. And Cyprian, they called
him Coprian, one that gathers up dung, as if all the excellent
things that he had gathered in his works were but
dung.--^Jeremiah Burroughs.

        Verse 3.--"_If I have done this; if there be iniquity in
my hands_." I deny not but you may, and ought to be sensible of
the wrong done to your name, for as "a good name is a precious
ointment" (#So 1:3|), so to have an evil name is a great
judgment; and therefore you ought not to be insensible of the
wrong done to your name by slanders and reproaches, saying, "Let
men speak of me what they please, I care not, so long as I know
mine own innocency," for though the testimony of your own
innocency be a ground of comfort unto you, yet your care must be
not only to approve yourselves unto God, but also unto men, to be
as careful of your good names as possibly ye can; but yet you are
not to manifest any distemper or passion upon the reproachful
speeches of others against you.--^Thomas Gouge, 1660.

        Verse 3.--lt is a sign that there is some good in thee if
a wicked world abuse thee. "_Quid mali feci_?" said Socrates,
what evil have I done that this bad man commends me? The applause
of the wicked usually denotes some evil, and their censure
imports some good.--^Thomas Watson.

        Verse 3.--"_If there be iniquity in my hands_." Injustice
is ascribed to the hand, not because injustice is always, though
usually it be, done by the hand. With the hand men take away, and
with that men detain the right of others. David speaks thus (#1Ch
12:17|), "Seeing there is no wrong in mine hands;" that is, I
have done no wrong.--^Joseph Caryl.

        Verses 3,4.--A good conscience is a flowing spring of
assurance. "For our rejoicing is this, the testimony of our
conscience, that in simplicity and godly sincerity, not with
fleshly wisdom, but by the grace of God, we have had our
conversation in the world, and more abundantly to you-ward." #2Co
1:12|. "Beloved, if our heart condemn us not, then have we
confidence towards God." #1Jo 3:21|. A good conscience has sure
confidence. He who has it sits in the midst of all combustions
and distractions, Noah-like, all sincerity and serenity,
uprightness and boldness. What the probationer disciple said to
our Saviour, "Master, I will follow thee whithersover thou
goest," that a good conscience says to the believing soul; I will
stand by thee; I will strengthen thee; I will uphold thee; I will
be a comfort to thee in life, and a friend to thee in death.
"Though all should leave thee, yet will I never forsake
thee."--^Thomas Brooks.

        Verse 4.--"_Yea, I have delivered him that without cause
is mine enemy_." Meaning Saul, whose life he twice preserved,
once in Engedi, and again when he slept on the plain.--^John
Gill.

        Verse 4.--"_If I have rewarded evil unto him that was at
peace with me_." To do evil for good, is human corruption; to do
good for good, is civil retribution; but to do good for evil, is
Christian perfection. Though this be not the grace of nature, yet
it is the nature of grace.--^William Secher.

        Verse 4.--Then is grace victorious, and then hath a man a
noble and brave spirit, not when he is overcome by evil (for that
argueth weakness), but when he can overcome evil. And it is God's
way to shame the party that did the wrong, and to overcome him
too; it is the best way to get the victory over him. When David
had Saul at an advantage in the cave, and cut off the lap of his
garment, and did forbear any act of revenge against him, Saul was
melted, and said to David, "Thou art more righteous than I." #1Sa
24:17|. Though he had such a hostile mind against him, and chased
and pursued him up and down, yet when David forbore revenge when
it was in his power it overcame him, and he falls
a-weeping.--^Thomas Manton.

        Verse 5.--"_Let him tread down my life upon the earth_."
The allusion here is to the manner in which the vanquished were
often treated in battle, when they were rode over by horses, or
trampled by men in the dust. The idea of David is, that if he was
guilty he would be willing that his enemy should triumph over
him, should subdue him, should treat him with the utmost
indignity and scorn.--^Albert Barnes, in loc.

        Verse 5.--"_Mine honour in the dust_." When Achilles
dragged the body of Hector in the dust around the walls of Troy,
he did but carry out the usual manners of those barbarous ages.
David dares in his conscious innocence to imprecate such an
ignominious fate upon himself if indeed the accusation of the
black Benjamite be true. He had need have a golden character who
dares to challenge such an ordeal.--^C. H. S.

                       HINTS TO PREACHERS.

        Verse 3.--Self-vindication before men. When possible,
judicious, or serviceable. With remarks upon the spirit in which
it should be attempted.

        Verse 4.--"_The best revenge_." Evil for good is
devil-like, evil for evil is beast-like, good for good is
man-like, good for evil is God-like.