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<p>Two very wicked things David here lays to the charge of his enemies, to make good his appeal to God against them—perjury and ingratitude.</p>
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<p class="tab-1">I. Perjury, <a class="bibleref" title="Ps.35.11" href="/passage/?search=Ps.35.11">Ps. 35:11</a>. When Saul would have David attainted of treason, in order to his being outlawed, perhaps he did it with the formalities of a legal prosecution, produced witnesses who swore some treasonable words or overt acts against him, and he being not present to clear himself (or, if he was, it was all the same), Saul adjudged him a traitor. This he complains of here as the highest piece of injustice imaginable: <i>False witnesses did rise up</i>, who would swear anything; <i>they laid to my charge things that I knew not</i>, nor ever thought of. See how much the honours, estates, liberties, and lives, even of the best men, lie at the mercy of the worst, against whose false oaths innocency itself is no fence; and what reason we have to acknowledge with thankfulness the hold God has of the consciences even of bad men, to which it is owing that there is not more mischief done in that way than is. This instance of the wrong done to David was typical, and had its accomplishment in the Son of David, against whom false witnesses did arise, <a class="bibleref" title="Matt.26.60" href="/passage/?search=Matt.26.60">Matt. 26:60</a>. If we be at any time charged with what we are innocent of let us not think it strange, as though some new thing happened to us; so persecuted they the prophets, even the great prophet.</p>
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<p class="tab-1">II. Ingratitude. Call a man ungrateful and you can call him no worse. This was the character of David’s enemies (<a class="bibleref" title="Ps.35.12" href="/passage/?search=Ps.35.12">Ps. 35:12</a>): <i>They rewarded me evil for good</i>. A great deal of good service he had done to his king, witness his harp, witness Goliath’s sword, witness the foreskins of the Philistines; and yet his king vowed his death, and his country was made too hot for him. This is <i>to the spoiling of his soul</i>; this base unkind usage robs him of his comfort, and cuts him to the heart, more than anything else. Nay, he had deserved well not only of the public in general, but of those particular persons that were now most bitter against him. Probably it was then well known whom he meant; it may be Saul himself for one, whom he was sent for to attend upon when he was melancholy and ill, and to whom he was serviceable to drive away the evil spirit, not with his harp, but with his prayers; to others of the courtiers, it is likely, he had shown this respect, while he lived at court, who now were, of all others, most abusive to him. Herein he was a type of Christ, to whom this wicked world was very ungrateful. <a class="bibleref" title="John.10.32" href="/passage/?search=John.10.32">John 10:32</a>. <i>Many good works have I shown you from my Father; for which of those do you stone me</i>? David here shows,</p>
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<p class="tab-1">1. How tenderly, and with what a cordial affection, he had behaved towards them in their afflictions (<a class="bibleref" title="Ps.35.13,Ps.35.14" href="/passage/?search=Ps.35.13,Ps.35.14"><span class="bibleref" title="Ps.35.13">Ps. 35:13</span>, <span class="bibleref" title="Ps.35.14">14</span></a>): <i>They were sick</i>. Note, Even the palaces and courts of princes are not exempt from the jurisdiction of death and the visitation of sickness. Now when these people were sick, (1.) David mourned for them and sympathized with them in their grief. They were not related to him; he was under no obligations to them; he would lose nothing by their death, but perhaps be a gainer by it; and yet he behaved himself as though they had been his nearest relations, purely from a principle of compassion and humanity. David was a man of war, and of a bold stout spirit, and yet was thus susceptible of the impressions of sympathy, forgot the bravery of the hero, and seemed wholly made up of love and pity; it was a rare composition of hardiness and tenderness, courage and compassion, in the same breast. Observe, He mourned as for a brother or mother, which intimates that it is our duty, and well becomes us, to lay to heart the sickness, and sorrow, and death of our near relations. Those that do not are justly stigmatized as without natural affection. (2.) He prayed for them. He discovered not only the tender affection of a man, but the pious affection of a saint. He was concerned for their precious souls, and, since he helped them with his prayers to God for mercy and grace; and the prayers of one who had so great an interest in heaven were of more value than perhaps they knew or considered. With his prayers he joined humiliation and self-affliction, both in his diet (he fasted, at least from pleasant bread) and in his dress; he clothed himself with sackcloth, thus expressing his grief, not only for their affliction, but for their sin; for this was the guise and practice of a penitent. We ought to mourn for the sins of those that do not mourn for them themselves. His fasting also put an edge upon his praying, and was an expression of the fervour of it; he was so intent in his devotions that he had no appetite to meat, nor would allow himself time for eating: “<i>My prayer returned into my own bosom</i>; I had the comfort of having done my duty, and of having approved myself a loving neighbour, though I could not thereby win upon them nor make them my friends.” We shall not lose by the good offices we have done to any, how ungrateful soever they are; for our rejoicing will be this, <i>the testimony of our conscience</i>.</p>
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<p class="tab-1">2. How basely and insolently and with what a brutish enmity, and worse than brutish, they had behaved towards him (<a class="bibleref" title="Ps.35.15,Ps.35.16" href="/passage/?search=Ps.35.15,Ps.35.16"><span class="bibleref" title="Ps.35.15">Ps. 35:15</span>, <span class="bibleref" title="Ps.35.16">16</span></a>); <i>In my adversity they rejoiced</i>. When he fell under the frowns of Saul, was banished the court, and persecuted as a criminal, they were pleased, were glad at his calamities, and got together in their drunken clubs to make themselves and one another merry with the disgrace of this great favourite. Well, might he call them <i>abjects</i>, for nothing could be more vile and sordid than to triumph in the fall of a man of such unstained honour and consummate virtue. But this was not all. (1.) They tore him, rent his good name without mercy, said all the ill they could of him and fastened upon him all the reproach their cursed wit and malice could reach to. (2.) <i>They gnashed upon him with their teeth</i>; they never spoke of him but with the greatest indignation imaginable, as those that would have eaten him up if they could. David was the fool in the play, and his disappointment all the table-talk of the hypocritical mockers at feasts; it was the song of the drunkards. The comedians, who may fitly be called <i>hypocritical mockers</i> (for which does a hypocrite signify but a stage-player?) and whose comedies, it is likely, were acted at feasts and balls, chose David for their subject, bantered and abused him, while the auditory, in token of their agreement with the plot, hummed, and <i>gnashed upon him with their teeth</i>. Such has often been the hard fate of the best of men. The apostles were made a spectacle to the world. David was looked upon with ill-will for no other reason than because he was caressed by the people. It is a vexation of spirit which attends even a right work that <i>for this a man is envied of his neighbour</i>, <a class="bibleref" title="Eccl.4.4" href="/passage/?search=Eccl.4.4">Eccl. 4:4</a>. And <i>who can stand before envy</i>? <a class="bibleref" title="Prov.27.4" href="/passage/?search=Prov.27.4">Prov. 27:4</a>.</p>
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