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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>P S A L M S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>PSALM VII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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It appears by the title that this psalm was penned with a particular
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reference to the malicious imputations that David was unjustly laid
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under by some of his enemies. Being thus wronged,
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I. He applies to God for favour,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:1,2">ver. 1, 2</A>.
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II. He appeals to God concerning his innocency as to those things
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whereof he was accused,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:3-5">ver. 3-5</A>.
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III. He prays to God to plead his cause and judge for him against his
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persecutors,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:6-9">ver. 6-9</A>.
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IV. He expresses his confidence in God that he would do so, and would
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return the mischief upon the head of those that designed it against him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:10-16">ver. 10-16</A>.
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V. He promises to give God the glory of his deliverance,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:17">ver. 17</A>.
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In this David was a type of Christ, who was himself, and still is in
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his members, thus injured, but will certainly be righted at last.</P>
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</FONT>
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<A NAME="Ps7_1"> </A>
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<A NAME="Ps7_2"> </A>
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<A NAME="Ps7_3"> </A>
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<A NAME="Ps7_4"> </A>
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<A NAME="Ps7_5"> </A>
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<A NAME="Ps7_6"> </A>
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<A NAME="Ps7_7"> </A>
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<A NAME="Ps7_8"> </A>
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<A NAME="Ps7_9"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>David Prays Against His Enemies; Prayer for Sinners and Saints.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<CENTER>
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<P>Shiggaion of David, which he sang unto the Lord, concerning the words
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of Cush the Benjamite.</P>
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</CENTER>
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<P>
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<FONT SIZE=+1>1 O L<FONT SIZE=-1><B>ORD</B></FONT> my God, in thee do I
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put my trust: save me from all them that persecute me, and
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deliver me:
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2 Lest he tear my soul like a lion, rending <I>it</I> in pieces,
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while <I>there is</I> none to deliver.
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3 O L<FONT SIZE=-1><B>ORD</B></FONT> my God, if I have done this; if there be iniquity in
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my hands;
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4 If I have rewarded evil unto him that was at peace with me;
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(yea, I have delivered him that without cause is mine enemy:)
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5 Let the enemy persecute my soul, and take <I>it;</I> yea, let him
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tread down my life upon the earth, and lay mine honour in the
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dust. Selah.
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6 Arise, O L<FONT SIZE=-1><B>ORD</B></FONT>, in thine anger, lift up thyself because of the
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rage of mine enemies: and awake for me <I>to</I> the judgment <I>that</I>
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thou hast commanded.
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7 So shall the congregation of the people compass thee about:
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for their sakes therefore return thou on high.
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8 The L<FONT SIZE=-1><B>ORD</B></FONT> shall judge the people: judge me, O L<FONT SIZE=-1><B>ORD</B></FONT>, according
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to my righteousness, and according to mine integrity <I>that is</I> in
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me.
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9 Oh let the wickedness of the wicked come to an end; but
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establish the just: for the righteous God trieth the hearts and
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reins.
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</FONT></P>
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<P>
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<I>Shiggaion</I> is a <I>song</I> or <I>psalm</I> (the word is used so
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only here and
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hab+3:1">Hab. iii. 1</A>)
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--a <I>wandering</I> song (so some), the matter and composition of the
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several parts being different, but artificially put together--a
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<I>charming</I> song (so others), very delightful. David not only
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penned it, but sang it himself in a devout religious manner unto the
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Lord, <I>concerning the words</I> or affairs <I>of Cush the
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Benjamite,</I> that is, of Saul himself, whose barbarous usage of David
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bespoke him rather a Cushite, or Ethiopian, than a true-born Israelite.
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Or, more likely, it was some kinsman of Saul named <I>Cush,</I> who was
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an inveterate enemy to David, misrepresented him to Saul as a traitor,
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and (which was very needless) exasperated Saul against him, one of
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those children of men, children of Belial indeed, whom David complains
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of
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+26:19">1 Sam. xxvi. 19</A>),
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that made mischief between him and Saul. David, thus basely abused, has
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recourse to the Lord. The injuries men do us should drive us to God,
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for to him we may commit our cause. Nay, he sings to the Lord; his
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spirit was not ruffled by it, nor cast down, but so composed and
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cheerful that he was still in tune for sacred songs and it did not
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occasion one jarring string in his harp. Thus let the injuries we
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receive from men, instead of provoking our passions, kindle and excite
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our devotions. In
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:1-9">these verses</A>,</P>
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<P>
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I. He puts himself under God's protection and flies to him for succour
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and shelter
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:1"><I>v.</I> 1</A>):
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"<I>Lord, save me, and deliver me</I> from the power and malice of
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<I>all those that persecute me,</I> that they may not have their will
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against me." He pleads,
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1. His relation to God. "Thou art <I>my God,</I> and therefore whither
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else should I go but to thee? Thou art my God, and therefore my shield
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+15:1">Gen. xv. 1</A>),
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my God, and therefore I am one of thy servants, who may expect to be
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protected."
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2. His confidence in God: "Lord, save me, for I depend upon thee:
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<I>In thee do I put my trust,</I> and not in any arm of flesh." Men of
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honour will not fail those that repose a trust in them, especially if
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they themselves have encouraged them to do so, which is our case.
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3. The rage and malice of his enemies, and the imminent danger he was
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in of being swallowed up by them: "Lord, save me, or I am gone; he will
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<I>tear my soul like a lion</I> tearing his prey," with so much pride,
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and pleasure, and power, so easily, so cruelly. St. Paul compares Nero
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to a lion
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+4:17">2 Tim. iv. 17</A>),
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as David here compares Saul.
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4. The failure of all other helpers: "Lord, be thou pleased to deliver
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me, for otherwise <I>there is none to deliver,</I>"
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:2"><I>v.</I> 2</A>.
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It is the glory of God to help the helpless.</P>
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<P>
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II. He makes a solemn protestation of his innocency as to those things
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whereof he was accused, and by a dreadful imprecation appeals to God,
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the searcher of hearts, concerning it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:3-5"><I>v.</I> 3-5</A>.
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Observe, in general,
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1. When we are falsely accused by men it is a great comfort if our own
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consciences acquit us--</P>
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<CENTER>
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<TABLE BORDER=0>
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<TR><TD>--------------- Hic murus aheneus esto,
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<BR>Nil conscire sibi. ----------------------
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<BR>
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<BR>Be this thy brazen bulwark of defence,
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<BR>Still to preserve thy conscious innocence.--
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</TD></TR>
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</TABLE>
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</CENTER>
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<P>
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and not only they cannot prove their calumnies
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+24:13">Acts xxiv. 13</A>),
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but our hearts can disprove them, to our own satisfaction.
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2. God is the patron of wronged innocency. David had no court on earth
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to appeal to. His prince, who should have righted him, was his sworn
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enemy. But he had the court of heaven to fly to, and a righteous Judge
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there, whom he could call <I>his God.</I> And here see,
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(1.) What the indictment is which he pleads not guilty to. He was
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charged with a traitorous design against Saul's crown and life, that he
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compassed and imagined to depose and murder him, and, in order to that,
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levied war against him. This he utterly denies. He never did this;
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there was no iniquity of this kind in his hand
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:3"><I>v.</I> 3</A>);
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he abhorred the thought of it. He never <I>rewarded evil</I> to Saul
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when he was <I>at peace with him,</I> nor to any other,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:4"><I>v.</I> 4</A>.
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Nay, as some think it should be rendered, he never rendered evil for
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evil, never did those mischief that had injured him.
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(2.) What evidence he produces of his innocency. It is hard to prove a
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negative, and yet this was a negative which David could produce very
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good proof of: <I>I have delivered him that without cause is my
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enemy,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:4"><I>v.</I> 4</A>.
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By <I>this</I> it appeared, beyond contradiction, that David had no
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design against Saul's life--that, once and again, Providence so ordered
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it that Saul lay at his mercy, and there were those about him that
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would soon have dispatched him, but David generously and
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conscientiously prevented it, when he cut off his skirt
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+24:4">1 Sam. xxiv. 4</A>)
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and afterwards when he took away his spear
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+26:12">1 Sam. xxvi. 12</A>),
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to attest for him what he could have done. Saul himself owned both
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these to be undeniable proofs of David's integrity and good affection
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to him. If we render good for evil, and deny ourselves the
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gratifications of our passion, our so doing may turn to us for a
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testimony, more than we think of, another day.
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(3.) What doom he would submit to if he were guilty
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:5"><I>v.</I> 5</A>):
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<I>Let the enemy persecute my soul</I> to the death, and my good name
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when I am gone: let him <I>lay my honour in the dust.</I> This
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intimates,
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[1.] That, if he had been indeed injurious to others, he had reason to
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expect that they would repay him in the same coin. He that has his hand
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against every man must reckon upon it that every man's hand will be
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against him.
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[2.] That, in that case, he could not with any confidence go to God and
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beg of him to deliver him or plead his cause. It is a presumptuous
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dangerous thing for any that are guilty, and suffer justly, to appeal
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to God, as if they were innocent and suffered wrongfully; such must
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humble themselves and accept the punishment of their iniquity, and not
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expect that the righteous God will patronise their unrighteousness.
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[3.] That he was abundantly satisfied in himself concerning his
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innocency. It is natural to us to wish well to ourselves; and therefore
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a curse to ourselves, if we swear falsely, has been thought as awful a
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form of swearing as any. With such an oath, or imprecation, David here
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ratifies the protestation of his innocency, which yet will not justify
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us in doing the like for every light and trivial cause; for the
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occasion here was important.</P>
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<P>
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III. Having this testimony of his conscience concerning his innocency,
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he humbly prays to God to appear for him against his persecutors, and
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backs every petition with a proper plea, as one that knew how to order
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his cause before God.</P>
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<P>
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1. He prays that God would manifest his wrath against his enemies, and
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pleads their wrath against him: "Lord, they are unjustly angry at me,
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be thou justly angry with them and let them know that thou art so,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:6"><I>v.</I> 6</A>.
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<I>In thy anger lift up thyself</I> to the seat of judgment, and make
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thy power and justice conspicuous, <I>because of the rage,</I> the
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furies, the outrages (the word is plural) <I>of my enemies.</I>" Those
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need not fear men's wrath against them who have God's wrath for them.
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<I>Who knows the power of his anger?</I></P>
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<P>
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2. He prays that God would plead his cause.</P>
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<P>
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(1.) He prays, <I>Awake for me to judgment</I> (that is, let my cause
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have a hearing), to <I>the judgment which thou hast commanded;</I> this
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speaks,
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[1.] The divine power; as he blesses effectually, and is therefore said
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to <I>command the blessing,</I> so he judges effectually, and is
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therefore said to <I>command the judgment,</I> which is such as none
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can countermand; for it certainly carries execution along with it.
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[2.] The divine purpose and promise: "It is the judgment which thou
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hast determined to pass upon all the enemies of thy people. Thou hast
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commanded the princes and judges of the earth to give redress to the
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injured and vindicate the oppressed; Lord, awaken thyself to that
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judgment." He that loves righteousness, and requires it in others, will
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no doubt execute it himself. Though he seem to connive at wrong, as one
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asleep, he will awake in due time
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+78:65">Ps. lxxviii. 65</A>)
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and will make it to appear that the delays were no neglects.</P>
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<P>
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(2.) He prays
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:7"><I>v.</I> 7</A>),
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"<I>Return thou on high,</I> maintain thy own authority, resume thy
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royal throne of which they have despised the sovereignty, and the
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judgment-seat of which they have despised the sentence. Return on high,
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that is, visibly and in the sight of all, that it may be universally
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acknowledged that heaven itself owns and pleads David's cause." Some
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make this to point at the resurrection and ascension of Jesus Christ,
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who, when he returned to heaven (returned on high in his exalted
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state), had all judgment committed to him. Or it may refer to his
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second coming, when he shall return on high to this world, to execute
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judgment upon all. This return his injured people wait for, and pray
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for, and to it they appeal from the unjust censures of men.</P>
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<P>
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(3.) He prays again
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:8"><I>v.</I> 8</A>),
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"<I>Judge me,</I> judge for me, give sentence on my side." To enforce
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this suit,
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[1.] He pleads that his cause was now brought into the proper court:
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<I>The Lord shall judge the people,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:8"><I>v.</I> 8</A>.
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He is the Judge of all the earth, and therefore no doubt he will do
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right and all will be obliged to acquiesce in his judgment.
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[2.] He insists upon his integrity as to all the matters in variance
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between him and Saul, and desires only to be judged, in this matter,
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according to his righteousness, and the sincerity of his heart in all
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the steps he had taken towards his preferment.
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[3.] He foretels that it would be much for the glory of God and the
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edification and comfort of his people if God would appear for him:
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"<I>So shall the congregation of the people compass thee about;</I>
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therefore do it for their sakes, that they may attend thee with their
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raises and services in the courts of thy house." <I>First,</I> They
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will do it of their own accord. God's appearing on David's behalf, and
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fulfilling his promise to him, would be such an instance of his
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righteousness, goodness, and faithfulness, as would greatly enlarge the
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hearts of all his faithful worshippers and fill their mouths with
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praise. David was the darling of his country, especially of all the
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good people in it; and therefore, when they saw him in a fair way to
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the throne, they would greatly rejoice and give thanks to God; crowds
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of them would attend his footstool with their praises for such a
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blessing to their land. <I>Secondly,</I> If David come into power, as
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God has promised him, he will take care to bring people to church by
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his influence upon them, and the ark shall not be neglected, as it was
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<I>in the days of Saul,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ch+13:3">1 Chron. xiii. 3</A>.</P>
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<P>
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3. He prays, in general, for the conversion of sinners and the
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establishment of saints
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:9"><I>v.</I> 9</A>):
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"<I>O let the wickedness,</I> not only of my wicked enemies, but <I>of
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all the wicked, come to an end! but establish the just.</I>" Here are
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two things which everyone of us must desire and may hope for:--
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(1.) The destruction of sin, that it may be brought to an end in
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ourselves and others. When corruption is mortified, when every wicked
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|
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
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heaven, then the wickedness of the wicked comes to an end. When there
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is a general reformation of manners, when atheists and profane are
|
|
convinced and converted, when a stop is put to the spreading of the
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|
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>
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And this is that which all that love God, and for his sake hate evil,
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desire and pray for.
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(2.) The perpetuity of righteousness: <I>But establish the just.</I> As
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|
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
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|
sincerity of the just he is witness to and has secret ways of
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|
establishing.</P>
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<P>
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As far as we have the testimony of an unbiased conscience for us that
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in any instance we are wronged and injuriously reflected on, we may, in
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singing
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:1-9">these verses</A>,
|
|
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|
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,
|
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bring forth our integrity as the light.</P>
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<A NAME="Ps7_10"> </A>
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<A NAME="Ps7_11"> </A>
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<A NAME="Ps7_12"> </A>
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<A NAME="Ps7_13"> </A>
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<A NAME="Ps7_14"> </A>
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<A NAME="Ps7_15"> </A>
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<A NAME="Ps7_16"> </A>
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<A NAME="Ps7_17"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Persecutor's Doom.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
|
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<P>
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<FONT SIZE=+1>10 My defence <I>is</I> of God, which saveth the upright in heart.
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11 God judgeth the righteous, and God is angry <I>with the
|
|
wicked</I> every day.
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|
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 L<FONT SIZE=-1><B>ORD</B></FONT> according to his righteousness: and
|
|
will sing praise to the name of the L<FONT SIZE=-1><B>ORD</B></FONT> most high.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
I. David is confident that he shall find God his powerful protector and
|
|
Saviour, and the patron of his oppressed innocency
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:10"><I>v.</I> 10</A>):
|
|
|
|
"<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+18:10">Prov. xviii. 10</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:36">John iii. 36</A>)
|
|
|
|
and continual additions are made to it.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:13,14"><I>v.</I> 13, 14</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:13"><I>v.</I> 13</A>),
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+20:24">Job xx. 24</A>.
|
|
|
|
<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>
|
|
|
|
(2.) They will destroy themselves,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:14-16"><I>v.</I> 14-16</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:14"><I>v.</I> 14</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+26:18">Isa. xxvi. 18</A>),
|
|
|
|
<I>stubble</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+33:11">Isa. xxxiii. 11</A>),
|
|
|
|
<I>death</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:5">James i. 15</A>),
|
|
|
|
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>
|
|
|
|
<CENTER>
|
|
<TABLE BORDER=0>
|
|
<TR><TD>--------------------- Nec lex est jusitior ulla
|
|
<BR>Quam necis artifices arte perire sua ---------
|
|
<BR>
|
|
<BR>
|
|
There is not a juster law than that the author
|
|
<BR>of a murderous contrivance shall perish by it.
|
|
</TD></TR>
|
|
</TABLE>
|
|
</CENTER>
|
|
|
|
<P>
|
|
|
|
Some apply it to Saul, who fell upon his sword.</P>
|
|
|
|
<P>
|
|
|
|
In singing this psalm we must do as David here does
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:17"><I>v.</I> 17</A>),
|
|
|
|
<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>
|
|
|
|
<!-- (End Body) -->
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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