mh_parser/vol_split/19 - Psalms/Chapter 7.xml

<div2 id="Ps.viii" n="viii" next="Ps.ix" prev="Ps.vii" progress="23.92%" title="Chapter VII">
<h2 id="Ps.viii-p0.1">P S A L M S</h2>
<h3 id="Ps.viii-p0.2">PSALM VII.</h3>
<p class="intro" id="Ps.viii-p1">It appears by the title that this psalm was penned
with a particular reference to the malicious imputations that David
was unjustly laid under by some of his enemies. Being thus wronged,
I. He applies to God for favour, <scripRef id="Ps.viii-p1.1" osisRef="Bible:Ps.7.1-Ps.7.2" parsed="|Ps|7|1|7|2" passage="Ps 7:1,2">ver.
1, 2</scripRef>. II. He appeals to God concerning his innocency as
to those things whereof he was accused, <scripRef id="Ps.viii-p1.2" osisRef="Bible:Ps.7.3-Ps.7.5" parsed="|Ps|7|3|7|5" passage="Ps 7:3-5">ver. 3-5</scripRef>. III. He prays to God to plead his
cause and judge for him against his persecutors, <scripRef id="Ps.viii-p1.3" osisRef="Bible:Ps.7.6-Ps.7.9" parsed="|Ps|7|6|7|9" passage="Ps 7:6-9">ver. 6-9</scripRef>. IV. He expresses his confidence in
God that he would do so, and would return the mischief upon the
head of those that designed it against him, <scripRef id="Ps.viii-p1.4" osisRef="Bible:Ps.7.10-Ps.7.16" parsed="|Ps|7|10|7|16" passage="Ps 7:10-16">ver. 10-16</scripRef>. V. He promises to give God the
glory of his deliverance, <scripRef id="Ps.viii-p1.5" osisRef="Bible:Ps.7.17" parsed="|Ps|7|17|0|0" passage="Ps 7:17">ver.
17</scripRef>. In this David was a type of Christ, who was himself,
and still is in his members, thus injured, but will certainly be
righted at last.</p>
<scripCom id="Ps.viii-p1.6" osisRef="Bible:Ps.7" parsed="|Ps|7|0|0|0" passage="Ps 7" type="Commentary"/>
<scripCom id="Ps.viii-p1.7" osisRef="Bible:Ps.7.1-Ps.7.9" parsed="|Ps|7|1|7|9" passage="Ps 7:1-9" type="Commentary"/><div class="Commentary" id="Bible:Ps.7.1-Ps.7.9">
<h4 id="Ps.viii-p1.8">David Prays Against His Enemies; Prayer for
Sinners and Saints.</h4>
<div class="Center" id="Ps.viii-p1.9">
<p id="Ps.viii-p2">Shiggaion of David, which he sang unto the Lord, concerning the
words of Cush the Benjamite.</p>
</div>
<p class="passage" id="Ps.viii-p3">1 <span class="smallcaps" id="Ps.viii-p3.1">O Lord</span> 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
<i>it</i> in pieces, while <i>there is</i> none to deliver.  
3 <span class="smallcaps" id="Ps.viii-p3.2">O Lord</span> 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 <i>it;</i> yea, let him tread down my life upon
the earth, and lay mine honour in the dust. Selah.   6 Arise,
<span class="smallcaps" id="Ps.viii-p3.3">O Lord</span>, in thine anger, lift up
thyself because of the rage of mine enemies: and awake for me
<i>to</i> the judgment <i>that</i> thou hast commanded.   7 So
shall the congregation of the people compass thee about: for their
sakes therefore return thou on high.   8 The <span class="smallcaps" id="Ps.viii-p3.4">Lord</span> shall judge the people: judge me, <span class="smallcaps" id="Ps.viii-p3.5">O Lord</span>, according to my righteousness, and
according to mine integrity <i>that is</i> 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.</p>
<p class="indent" id="Ps.viii-p4"><i>Shiggaion</i> is a <i>song</i> or
<i>psalm</i> (the word is used so only here and <scripRef id="Ps.viii-p4.1" osisRef="Bible:Hab.3.1" parsed="|Hab|3|1|0|0" passage="Hab 3:1">Hab. iii. 1</scripRef>)—a <i>wandering</i> song (so
some), the matter and composition of the several parts being
different, but artificially put together—a <i>charming</i> song
(so others), very delightful. David not only penned it, but sang it
himself in a devout religious manner unto the Lord, <i>concerning
the words</i> or affairs <i>of Cush the Benjamite,</i> that is, of
Saul himself, whose barbarous usage of David bespoke him rather a
Cushite, or Ethiopian, than a true-born Israelite. Or, more likely,
it was some kinsman of Saul named <i>Cush,</i> who was an
inveterate enemy to David, misrepresented him to Saul as a traitor,
and (which was very needless) exasperated Saul against him, one of
those children of men, children of Belial indeed, whom David
complains of (<scripRef id="Ps.viii-p4.2" osisRef="Bible:1Sam.26.19" parsed="|1Sam|26|19|0|0" passage="1Sa 26:19">1 Sam. xxvi.
19</scripRef>), that made mischief between him and Saul. David,
thus basely abused, has recourse to the Lord. The injuries men do
us should drive us to God, for to him we may commit our cause. Nay,
he sings to the Lord; his spirit was not ruffled by it, nor cast
down, but so composed and cheerful that he was still in tune for
sacred songs and it did not occasion one jarring string in his
harp. Thus let the injuries we receive from men, instead of
provoking our passions, kindle and excite our devotions. In
<scripRef id="Ps.viii-p4.3" osisRef="Bible:Ps.7.1-Ps.7.9" parsed="|Ps|7|1|7|9" passage="Ps 7:1-9">these verses</scripRef>,</p>
<p class="indent" id="Ps.viii-p5">I. He puts himself under God's protection
and flies to him for succour and shelter (<scripRef id="Ps.viii-p5.1" osisRef="Bible:Ps.7.1" parsed="|Ps|7|1|0|0" passage="Ps 7:1"><i>v.</i> 1</scripRef>): "<i>Lord, save me, and deliver
me</i> from the power and malice of <i>all those that persecute
me,</i> that they may not have their will against me." He pleads,
1. His relation to God. "Thou art <i>my God,</i> and therefore
whither else should I go but to thee? Thou art my God, and
therefore my shield (<scripRef id="Ps.viii-p5.2" osisRef="Bible:Gen.15.1" parsed="|Gen|15|1|0|0" passage="Ge 15:1">Gen. xv.
1</scripRef>), my God, and therefore I am one of thy servants, who
may expect to be protected." 2. His confidence in God: "Lord, save
me, for I depend upon thee: <i>In thee do I put my trust,</i> and
not in any arm of flesh." Men of honour will not fail those that
repose a trust in them, especially if they themselves have
encouraged them to do so, which is our case. 3. The rage and malice
of his enemies, and the imminent danger he was in of being
swallowed up by them: "Lord, save me, or I am gone; he will <i>tear
my soul like a lion</i> tearing his prey," with so much pride, and
pleasure, and power, so easily, so cruelly. St. Paul compares Nero
to a lion (<scripRef id="Ps.viii-p5.3" osisRef="Bible:2Tim.4.17" parsed="|2Tim|4|17|0|0" passage="2Ti 4:17">2 Tim. iv. 17</scripRef>),
as David here compares Saul. 4. The failure of all other helpers:
"Lord, be thou pleased to deliver me, for otherwise <i>there is
none to deliver,</i>" <scripRef id="Ps.viii-p5.4" osisRef="Bible:Ps.7.2" parsed="|Ps|7|2|0|0" passage="Ps 7:2"><i>v.</i>
2</scripRef>. It is the glory of God to help the helpless.</p>
<p class="indent" id="Ps.viii-p6">II. He makes a solemn protestation of his
innocency as to those things whereof he was accused, and by a
dreadful imprecation appeals to God, the searcher of hearts,
concerning it, <scripRef id="Ps.viii-p6.1" osisRef="Bible:Ps.7.3-Ps.7.5" parsed="|Ps|7|3|7|5" passage="Ps 7:3-5"><i>v.</i>
3-5</scripRef>. Observe, in general, 1. When we are falsely accused
by men it is a great comfort if our own consciences acquit us—</p>
<verse id="Ps.viii-p6.2">
<l class="t1" id="Ps.viii-p6.3">———————- Hic murus aheneus esto,</l>
<l class="t1" id="Ps.viii-p6.4">Nil conscire sibi.———————————</l>
<l class="t1" id="Ps.viii-p6.5"/>
<l class="t1" id="Ps.viii-p6.6">Be this thy brazen bulwark of defence,</l>
<l class="t1" id="Ps.viii-p6.7">Still to preserve thy conscious innocence.—</l>
</verse>
<p id="Ps.viii-p7">and not only they cannot prove their calumnies (<scripRef id="Ps.viii-p7.1" osisRef="Bible:Acts.24.13" parsed="|Acts|24|13|0|0" passage="Ac 24:13">Acts xxiv. 13</scripRef>), but our hearts can
disprove them, to our own satisfaction. 2. God is the patron of
wronged innocency. David had no court on earth to appeal to. His
prince, who should have righted him, was his sworn enemy. But he
had the court of heaven to fly to, and a righteous Judge there,
whom he could call <i>his God.</i> And here see, (1.) What the
indictment is which he pleads not guilty to. He was charged with a
traitorous design against Saul's crown and life, that he compassed
and imagined to depose and murder him, and, in order to that,
levied war against him. This he utterly denies. He never did this;
there was no iniquity of this kind in his hand (<scripRef id="Ps.viii-p7.2" osisRef="Bible:Ps.7.3" parsed="|Ps|7|3|0|0" passage="Ps 7:3"><i>v.</i> 3</scripRef>); he abhorred the thought of it. He
never <i>rewarded evil</i> to Saul when he was <i>at peace with
him,</i> nor to any other, <scripRef id="Ps.viii-p7.3" osisRef="Bible:Ps.7.4" parsed="|Ps|7|4|0|0" passage="Ps 7:4"><i>v.</i>
4</scripRef>. Nay, as some think it should be rendered, he never
rendered evil for evil, never did those mischief that had injured
him. (2.) What evidence he produces of his innocency. It is hard to
prove a negative, and yet this was a negative which David could
produce very good proof of: <i>I have delivered him that without
cause is my enemy,</i> <scripRef id="Ps.viii-p7.4" osisRef="Bible:Ps.7.4" parsed="|Ps|7|4|0|0" passage="Ps 7:4"><i>v.</i>
4</scripRef>. By <i>this</i> it appeared, beyond contradiction,
that David had no design against Saul's life—that, once and again,
Providence so ordered it that Saul lay at his mercy, and there were
those about him that would soon have dispatched him, but David
generously and conscientiously prevented it, when he cut off his
skirt (<scripRef id="Ps.viii-p7.5" osisRef="Bible:1Sam.24.4" parsed="|1Sam|24|4|0|0" passage="1Sa 24:4">1 Sam. xxiv. 4</scripRef>) and
afterwards when he took away his spear (<scripRef id="Ps.viii-p7.6" osisRef="Bible:1Sam.26.12" parsed="|1Sam|26|12|0|0" passage="1Sa 26:12">1 Sam. xxvi. 12</scripRef>), to attest for him what he
could have done. Saul himself owned both these to be undeniable
proofs of David's integrity and good affection to him. If we render
good for evil, and deny ourselves the gratifications of our
passion, our so doing may turn to us for a testimony, more than we
think of, another day. (3.) What doom he would submit to if he were
guilty (<scripRef id="Ps.viii-p7.7" osisRef="Bible:Ps.7.5" parsed="|Ps|7|5|0|0" passage="Ps 7:5"><i>v.</i> 5</scripRef>): <i>Let
the enemy persecute my soul</i> to the death, and my good name when
I am gone: let him <i>lay my honour in the dust.</i> This
intimates, [1.] That, if he had been indeed injurious to others, he
had reason to expect that they would repay him in the same coin. He
that has his hand against every man must reckon upon it that every
man's hand will be against him. [2.] That, in that case, he could
not with any confidence go to God and beg of him to deliver him or
plead his cause. It is a presumptuous dangerous thing for any that
are guilty, and suffer justly, to appeal to God, as if they were
innocent and suffered wrongfully; such must humble themselves and
accept the punishment of their iniquity, and not expect that the
righteous God will patronise their unrighteousness. [3.] That he
was abundantly satisfied in himself concerning his innocency. It is
natural to us to wish well to ourselves; and therefore a curse to
ourselves, if we swear falsely, has been thought as awful a form of
swearing as any. With such an oath, or imprecation, David here
ratifies the protestation of his innocency, which yet will not
justify us in doing the like for every light and trivial cause; for
the occasion here was important.</p>
<p class="indent" id="Ps.viii-p8">III. Having this testimony of his
conscience concerning his innocency, he humbly prays to God to
appear for him against his persecutors, and backs every petition
with a proper plea, as one that knew how to order his cause before
God.</p>
<p class="indent" id="Ps.viii-p9">1. He prays that God would manifest his
wrath against his enemies, and pleads their wrath against him:
"Lord, they are unjustly angry at me, be thou justly angry with
them and let them know that thou art so, <scripRef id="Ps.viii-p9.1" osisRef="Bible:Ps.7.6" parsed="|Ps|7|6|0|0" passage="Ps 7:6"><i>v.</i> 6</scripRef>. <i>In thy anger lift up
thyself</i> to the seat of judgment, and make thy power and justice
conspicuous, <i>because of the rage,</i> the furies, the outrages
(the word is plural) <i>of my enemies.</i>" Those need not fear
men's wrath against them who have God's wrath for them. <i>Who
knows the power of his anger?</i></p>
<p class="indent" id="Ps.viii-p10">2. He prays that God would plead his
cause.</p>
<p class="indent" id="Ps.viii-p11">(1.) He prays, <i>Awake for me to
judgment</i> (that is, let my cause have a hearing), to <i>the
judgment which thou hast commanded;</i> this speaks, [1.] The
divine power; as he blesses effectually, and is therefore said to
<i>command the blessing,</i> so he judges effectually, and is
therefore said to <i>command the judgment,</i> which is such as
none can countermand; for it certainly carries execution along with
it. [2.] The divine purpose and promise: "It is the judgment which
thou hast determined to pass upon all the enemies of thy people.
Thou hast commanded the princes and judges of the earth to give
redress to the injured and vindicate the oppressed; Lord, awaken
thyself to that judgment." He that loves righteousness, and
requires it in others, will no doubt execute it himself. Though he
seem to connive at wrong, as one asleep, he will awake in due time
(<scripRef id="Ps.viii-p11.1" osisRef="Bible:Ps.78.65" parsed="|Ps|78|65|0|0" passage="Ps 78:65">Ps. lxxviii. 65</scripRef>) and will
make it to appear that the delays were no neglects.</p>
<p class="indent" id="Ps.viii-p12">(2.) He prays (<scripRef id="Ps.viii-p12.1" osisRef="Bible:Ps.7.7" parsed="|Ps|7|7|0|0" passage="Ps 7:7"><i>v.</i> 7</scripRef>), "<i>Return thou on high,</i>
maintain thy own authority, resume thy royal throne of which they
have despised the sovereignty, and the judgment-seat of which they
have despised the sentence. Return on high, that is, visibly and in
the sight of all, that it may be universally acknowledged that
heaven itself owns and pleads David's cause." Some make this to
point at the resurrection and ascension of Jesus Christ, who, when
he returned to heaven (returned on high in his exalted state), had
all judgment committed to him. Or it may refer to his second
coming, when he shall return on high to this world, to execute
judgment upon all. This return his injured people wait for, and
pray for, and to it they appeal from the unjust censures of
men.</p>
<p class="indent" id="Ps.viii-p13">(3.) He prays again (<scripRef id="Ps.viii-p13.1" osisRef="Bible:Ps.7.8" parsed="|Ps|7|8|0|0" passage="Ps 7:8"><i>v.</i> 8</scripRef>), "<i>Judge me,</i> judge for me,
give sentence on my side." To enforce this suit, [1.] He pleads
that his cause was now brought into the proper court: <i>The Lord
shall judge the people,</i> <scripRef id="Ps.viii-p13.2" osisRef="Bible:Ps.7.8" parsed="|Ps|7|8|0|0" passage="Ps 7:8"><i>v.</i>
8</scripRef>. He is the Judge of all the earth, and therefore no
doubt he will do right and all will be obliged to acquiesce in his
judgment. [2.] He insists upon his integrity as to all the matters
in variance between him and Saul, and desires only to be judged, in
this matter, according to his righteousness, and the sincerity of
his heart in all the steps he had taken towards his preferment.
[3.] He foretels that it would be much for the glory of God and the
edification and comfort of his people if God would appear for him:
"<i>So shall the congregation of the people compass thee about;</i>
therefore do it for their sakes, that they may attend thee with
their raises and services in the courts of thy house."
<i>First,</i> They will do it of their own accord. God's appearing
on David's behalf, and fulfilling his promise to him, would be such
an instance of his righteousness, goodness, and faithfulness, as
would greatly enlarge the hearts of all his faithful worshippers
and fill their mouths with praise. David was the darling of his
country, especially of all the good people in it; and therefore,
when they saw him in a fair way to the throne, they would greatly
rejoice and give thanks to God; crowds of them would attend his
footstool with their praises for such a blessing to their land.
<i>Secondly,</i> If David come into power, as God has promised him,
he will take care to bring people to church by his influence upon
them, and the ark shall not be neglected, as it was <i>in the days
of Saul,</i> <scripRef id="Ps.viii-p13.3" osisRef="Bible:1Chr.13.3" parsed="|1Chr|13|3|0|0" passage="1Ch 13:3">1 Chron. xiii.
3</scripRef>.</p>
<p class="indent" id="Ps.viii-p14">3. He prays, in general, for the conversion
of sinners and the establishment of saints (<scripRef id="Ps.viii-p14.1" osisRef="Bible:Ps.7.9" parsed="|Ps|7|9|0|0" passage="Ps 7:9"><i>v.</i> 9</scripRef>): "<i>O let the wickedness,</i> not
only of my wicked enemies, but <i>of all the wicked, come to an
end! but establish the just.</i>" Here are two things which
everyone of us must desire and may hope for:—(1.) The destruction
of sin, that it may be brought to an end in ourselves and others.
When corruption is mortified, when every wicked way and thought are
forsaken, and the stream which ran violently towards the world and
the flesh is driven back and runs towards God and heaven, then the
wickedness of the wicked comes to an end. When there is a general
reformation of manners, when atheists and profane are convinced and
converted, when a stop is put to the spreading of the infection of
sin, so that evil men proceed no further, their folly being made
manifest, when the wicked designs of the church's enemies are
baffled, and their power is broken, and the man of sin is
destroyed, then the <i>wickedness of the wicked comes to an
end.</i> And this is that which all that love God, and for his sake
hate evil, desire and pray for. (2.) The perpetuity of
righteousness: <i>But establish the just.</i> As we pray that the
bad maybe made good, so we pray that the good may be made better,
that they may not be seduced by the wiles of the wicked nor shocked
by their malice, that they may be confirmed in their choice of the
ways of God and in their resolution to persevere therein, may be
firm to the interests of God and religion and zealous in their
endeavours to bring <i>the wickedness of the wicked to an end.</i>
His plea to enforce this petition is, <i>For the righteous God
trieth the hearts and the reins;</i> and therefore he knows the
secret wickedness of the wicked and knows how to bring it to an
end, and the secret sincerity of the just he is witness to and has
secret ways of establishing.</p>
<p class="indent" id="Ps.viii-p15">As far as we have the testimony of an
unbiased conscience for us that in any instance we are wronged and
injuriously reflected on, we may, in singing <scripRef id="Ps.viii-p15.1" osisRef="Bible:Ps.7.1-Ps.7.9" parsed="|Ps|7|1|7|9" passage="Ps 7:1-9">these verses</scripRef>, lodge our appeal with the
righteous God, and be assured that he will own our righteous cause,
and will one day, in the last day at furthest, bring forth our
integrity as the light.</p>
</div><scripCom id="Ps.viii-p15.2" osisRef="Bible:Ps.7.10-Ps.7.17" parsed="|Ps|7|10|7|17" passage="Ps 7:10-17" type="Commentary"/><div class="Commentary" id="Bible:Ps.7.10-Ps.7.17">
<h4 id="Ps.viii-p15.3">The Persecutor's Doom.</h4>
<p class="passage" id="Ps.viii-p16">10 My defence <i>is</i> of God, which saveth the
upright in heart.   11 God judgeth the righteous, and God is
angry <i>with the wicked</i> 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.   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 <i>which</i> he made.   16 His
mischief shall return upon his own head, and his violent dealing
shall come down upon his own pate.   17 I will praise the
<span class="smallcaps" id="Ps.viii-p16.1">Lord</span> according to his righteousness:
and will sing praise to the name of the <span class="smallcaps" id="Ps.viii-p16.2">Lord</span> most high.</p>
<p class="indent" id="Ps.viii-p17">David having lodged his appeal with God by
prayer and a solemn profession of his integrity, in the former part
of the psalm, in this latter part does, as it were, take out
judgment upon the appeal, by faith in the word of God, and the
assurance it gives of the happiness and safety of the righteous and
the certain destruction of wicked people that continue
impenitent.</p>
<p class="indent" id="Ps.viii-p18">I. David is confident that he shall find
God his powerful protector and Saviour, and the patron of his
oppressed innocency (<scripRef id="Ps.viii-p18.1" osisRef="Bible:Ps.7.10" parsed="|Ps|7|10|0|0" passage="Ps 7:10"><i>v.</i>
10</scripRef>): "<i>My defence is of God.</i> Not only, God is my
defender, and I shall find him so; but I look for defence and
safety in no other; my hope for shelter in a time of danger is
placed in God alone; if I have defence, it must be of God." <i>My
shield is upon God</i> (so some read it); there is that in God
which gives an assurance of protection to all that are his. His
name is a strong tower, <scripRef id="Ps.viii-p18.2" osisRef="Bible:Prov.18.10" parsed="|Prov|18|10|0|0" passage="Pr 18:10">Prov. xviii.
10</scripRef>. Two things David builds this confidence upon:—1.
The particular favour God has for all that are sincere: <i>He saves
the upright in heart,</i> saves them with an everlasting salvation,
and therefore will <i>preserve them to his heavenly kingdom;</i> he
saves them out of their present troubles, as far as is good for
them; their integrity and uprightness will preserve them. The
upright in heart are safe, and ought to think themselves so, under
the divine protection. 2. The general respect he has for justice
and equity: <i>God judgeth the righteous;</i> he owns every
righteous cause, and will maintain it in every righteous man, and
will protect him. <i>God is a righteous Judge</i> (so some read
it), who not only doeth righteousness himself, but will take care
that righteousness be done by the children of men and will avenge
and punish all unrighteousness.</p>
<p class="indent" id="Ps.viii-p19">II. He is no less confident of the
destruction of all his persecutors, even as many of them as would
not <i>repent, to give glory to God.</i> He reads their doom here,
for their good, if possible, that they might cease from their
enmity, or, however, for his own comfort, that he might not be
afraid of them nor aggrieved at their prosperity and success for a
time. He goes into the sanctuary of God, and there understands,</p>
<p class="indent" id="Ps.viii-p20">1. That they are children of wrath. They
are not to be envied, for God is angry with them, is <i>angry with
the wicked every day.</i> They are every day doing that which is
provoking to him, and he resents it, and treasures it up <i>against
the day of wrath.</i> As his mercies are new every morning towards
his people, so his anger is new every morning against the wicked,
upon the fresh occasions given for it by their renewed
transgressions. God is angry with the wicked even in the merriest
and most prosperous of their days, even in the days of their
devotion; for, if they be suffered to prosper, it is in wrath; if
they pray, their very prayers are an abomination. The wrath of God
abides upon them (<scripRef id="Ps.viii-p20.1" osisRef="Bible:John.3.36" parsed="|John|3|36|0|0" passage="Joh 3:36">John iii.
36</scripRef>) and continual additions are made to it.</p>
<p class="indent" id="Ps.viii-p21">2. That they are children of death, as all
the children of wrath are, sons of perdition, marked out for ruin.
See their destruction.</p>
<p class="indent" id="Ps.viii-p22">(1.) God will destroy them. The destruction
they are reserved for is <i>destruction from the Almighty,</i>
which ought to be a terror to every one of us, for it comes from
the <i>wrath of God,</i> <scripRef id="Ps.viii-p22.1" osisRef="Bible:Ps.7.13-Ps.7.14" parsed="|Ps|7|13|7|14" passage="Ps 7:13,14"><i>v.</i>
13, 14</scripRef>. It is here intimated, [1.] That the destruction
of sinners may be prevented by their conversion, for it is
threatened with that proviso: <i>If he turn not</i> from his evil
way, if he do not let fall his enmity against the people of God,
then let him expect it will be his ruin; but, if he turn, it is
implied that his sin shall be pardoned and all shall be well. Thus
even the threatenings of wrath are introduced with a gracious
implication of mercy, enough to justify God for ever in the
destruction of those that perish; they might have turned and lived,
but they chose rather to go on and die and their blood is therefore
upon their own heads. [2.] That, if it be not thus prevented by the
conversion of the sinner, it will be prepared for him by the
justice of God. In general (<scripRef id="Ps.viii-p22.2" osisRef="Bible:Ps.7.13" parsed="|Ps|7|13|0|0" passage="Ps 7:13"><i>v.</i>
13</scripRef>), <i>He has prepared for him the instruments of
death,</i> of all that death which is the wages of sin. If God will
slay, he will not want instruments of death for any creature; even
the least and weakest may be made so when he pleases. <i>First,</i>
Here is variety of instruments, all which breathe threatenings and
slaughter. Here is a sword, which wounds and kills at hand, a bow
and arrows, which wound and kill at a distance those who think to
get out of the reach of God's vindictive justice. If the sinner
<i>flees from the iron weapon,</i> yet the <i>bow of steel shall
strike him through,</i> <scripRef id="Ps.viii-p22.3" osisRef="Bible:Job.20.24" parsed="|Job|20|24|0|0" passage="Job 20:24">Job xx.
24</scripRef>. <i>Secondly,</i> These instruments of death are all
said to be made ready. God has them not to seek, but always at
hand. <i>Judgments are prepared for scorners. Tophet is prepared of
old. Thirdly,</i> While God is preparing his instruments of death,
he gives the sinners timely warning of their danger, and space to
repent and prevent it. He is slow to punish, and <i>long-suffering
to us-ward, not willing that any should perish. Fourthly,</i> The
longer the destruction is delayed, to give time for repentance, the
sorer will it be and the heavier will it fall and lie for ever if
that time be not so improved; while God is waiting the sword is in
the whetting and the bow in the drawing. <i>Fifthly,</i> The
destruction of impenitent sinners, though it come slowly, yet comes
surely; for it is <i>ordained,</i> they are of old ordained to it.
<i>Sixthly,</i> Of all sinners persecutors are set up as the
fairest marks of divine wrath; against them, more than any other,
God has ordained his arrows. They set God at defiance, but cannot
set themselves out of the reach of his judgments.</p>
<p class="indent" id="Ps.viii-p23">(2.) They will destroy themselves,
<scripRef id="Ps.viii-p23.1" osisRef="Bible:Ps.7.14-Ps.7.16" parsed="|Ps|7|14|7|16" passage="Ps 7:14-16"><i>v.</i> 14-16</scripRef>. The
sinner is here described as taking a great deal of pains to ruin
himself, more pains to damn his soul than, if directed aright,
would save it. His conduct is described, [1.] By the pains of a
labouring woman that brings forth a false conception, <scripRef id="Ps.viii-p23.2" osisRef="Bible:Ps.7.14" parsed="|Ps|7|14|0|0" passage="Ps 7:14"><i>v.</i> 14</scripRef>. The sinner's head with
its politics <i>conceives mischief,</i> contrives it with a great
deal of art, lays the plot deep, and keeps it close; the sinner's
heart with its passions <i>travails with iniquity,</i> and is in
pain to be delivered of the malicious projects it is hatching
against the people of God. But what does it come to when it comes
to the birth? It is falsehood; it is a cheat upon himself; it is a
lie in his right hand. He cannot compass what he intended, nor, if
he gain his point, will he gain the satisfaction he promised
himself. He brings forth <i>wind</i> (<scripRef id="Ps.viii-p23.3" osisRef="Bible:Isa.26.18" parsed="|Isa|26|18|0|0" passage="Isa 26:18">Isa. xxvi. 18</scripRef>), <i>stubble</i> (<scripRef id="Ps.viii-p23.4" osisRef="Bible:Isa.33.11" parsed="|Isa|33|11|0|0" passage="Isa 33:11">Isa. xxxiii. 11</scripRef>), <i>death</i>
(<scripRef id="Ps.viii-p23.5" osisRef="Bible:Jas.1.5" parsed="|Jas|1|5|0|0" passage="Jam 1:5">James i. 15</scripRef>), that is,
<i>falsehood.</i> [2.] By the pains of a labouring man that works
hard to dig a pit, and then falls into it and perishes in it.
<i>First,</i> This is true, in a sense of all sinners. They prepare
destruction for themselves by preparing themselves for destruction,
loading themselves with guilt and submitting themselves to their
corruptions. <i>Secondly,</i> It is often remarkably true of those
who contrive mischief against the people of God or against their
neighbours; by the righteous hand of God it is made to <i>return
upon their own heads.</i> What they designed for the shame and
destruction of others proves to be their own confusion.</p>
<verse id="Ps.viii-p23.6">
<l class="t1" id="Ps.viii-p23.7">——————————- Nec lex est jusitior ulla</l>
<l class="t1" id="Ps.viii-p23.8">Quam necis artifices arte perire sua————-</l>
<l class="t2" id="Ps.viii-p23.9">There is not a juster law than that the
author</l>
<l class="t1" id="Ps.viii-p23.10">of a murderous contrivance shall perish by it.</l>
</verse>
<p id="Ps.viii-p24">Some apply it to Saul, who fell upon his sword.</p>
<p class="indent" id="Ps.viii-p25">In singing this psalm we must do as David
here does (<scripRef id="Ps.viii-p25.1" osisRef="Bible:Ps.7.17" parsed="|Ps|7|17|0|0" passage="Ps 7:17"><i>v.</i> 17</scripRef>),
<i>praise the Lord according to his righteousness,</i> that is,
give him the glory of that gracious protection under which he takes
his afflicted people and of that just vengeance with which he will
pursue those that afflict them. Thus we must sing to the praise of
the Lord most high, who, when his enemies deal proudly, shows that
he is above them.</p>
</div></div2>