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 was 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"
(Canticles 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. It 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 as 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 (1
Chronicles 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." 2 Corinthians 1:12.
"Beloved, if our heart condemn us not, then have we confidence
towards God." 1 John 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 whithersoever 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 good for evil, is
Christian perfection. Though this be not the grace of nature, yet it
is the nature of grace. William Secker.
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." 1 Samuel 24:17. Though he
had such a hostile mind against him, and chased and pursued him up
and down, yet when David forbear 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.
Verse 6. "The judgment which thou hast ordained." In
the end of the verse he shows that he asks nothing but what is
according to the appointment of God. And this is the rule which ought
to be observed by us in our prayers; we should in everything conform
our requests to the divine will, as John also instructs us. 1 John
4:14. And, indeed, we can never pray in faith unless we attend, in
the first place, to what God commands, that our minds may not rashly
and at random start aside in desiring more than we are permitted to
desire and pray for. David, therefore, in order to pray aright,
reposes himself on the word and promise of God; and the import of his
exercise is this: Lord, I am not led by ambition, or foolish
headstrong passion, or depraved desire, inconsiderately to ask from
thee whatever is pleasing to my flesh; but it is the clear light of
thy word which directs me, and upon it I securely depend. John
Calvin.
Verse 7. "The congregation of the people:" either, 1. A
great number of all sorts of people, who shall observe thy justice,
and holiness, and goodness in pleading my righteous cause against my
cruel and implacable oppressor. Or rather, 2. The whole body of thy
people Israel, by whom both these Hebrew words are commonly ascribed
in Holy Scripture. "Compass thee about;" they will, and I, as
their king and ruler in thy stead, will take care that they shall
come from all parts and meet together to worship thee, which in
Saul's time they have grossly neglected, and been permitted to
neglect, and to offer to thee praises and sacrifices for thy favour
to me, and for the manifold benefits which they shall enjoy by my
means, and under my government. "For their sakes;" or, for
its sake, i.e., for the sake of thy congregation, which now is
woefully dissipated and oppressed, and has in a great measure lost
all administration of justice, and exercise of religion. "Return
thou on high," or, return to thy high place,i.e. to thy
tribunal, to sit there and judge my cause. An allusion to earthly
tribunals, which generally are set up on high above the people. 1
Kings 10:19. Matthew Poole, 1624-1679.
Verse 8. Believers! let not the terror of that day dispirit
you when you meditate upon it; let those who have slighted the Judge,
and continue enemies to him and the way of holiness, droop and hang
down their heads when they think of his coming; but lift ye up your
heads with joy, for the last day will be your best day. The Judge is
your Head and Husband, your Redeemer, and your Advocate. Ye must
appear before the judgment-seat; but ye shall not come into
condemnation. His coming will not be against you, but for you. It is
otherwise with unbelievers, a neglected Saviour will be a
severe Judge. Thomas Boston, 1676-1732.
Verse 9. "The righteous God trieth the hearts and
reins." As common experience shows that the workings of the mind,
particularly the passions of joy, grief, and fear, have a very
remarkable effect on the reins or kidneys. (See
Proverbs 23:16; Psalm 73:21), so from their retired situation in the
body, and their being hid in fat, they are often used to denote the
most secret workings and affections of the soul. And to "see or
examine the reins," is to see or examine those most secret
thoughts or desires of the soul. John Parkhurst, 1762.
Verse 9 ( last clause ). "The righteous God trieth the
hearts and reins."
"I that alone am infinite, can try
How deep within itself thine heart doth lie.
Thy seamen's plummet can but reach the ground,
I find that which thine heart itself ne'er found.
Francis Quarles, 1592-1644.
Verse 9. "The heart," may signify the cogitations, and
the "reins" the affections. Henry Ainsworth.
Verse 10. "My defense is of God." Literally, "My
shield is upon God," like Psalm 62:8, "My salvation is upon God."
The idea may be taken from the armour-bearer, ever ready at hand to
give the needed weapon to the warrior. Andrew A. Bonar.
Verse 11. "God judgeth the righteous," etc. Many
learned disputes have arisen as to the meaning of this verse; and it
must be confessed that its real import is by no means easily
determined: without the words written in italics, which are not in
the original, it will read thus, "God judgeth the righteous, and God
is angry every day." The question still will be, is this a good
rendering? To this question it may be replied, that there is strong
evidence for a contrary one. AINSWORTH translates it, "God is
a just judge; and God angrily threateneth every day." With this
corresponds the reading of COVERDALE'S Bible, "God is a righteous
judge, and God is ever threatening." In King Edward's Bible, of 1549,
the reading is the same. But there is another class of critics who
adopt quite a different view of the text, and apparently with much
colour of argument. BISHOP HORSLEY read the verse, "God is a
righteous judge, although he is not angry every day." In this
rendering he seems to have followed most of the ancient versions. The
VULGATE read it, "God is a judge, righteous, strong, and patient;
will he be angry every day?" The SEPTUAGINT reads it, "God is a
righteous judge, strong, and longsuffering; not bringing forth his
anger every day." The SYRIAC has it, "God is the judge of
righteousness; he is not angry every day." In this view of the text
Dr. A. Clarke agrees, and expresses it as his opinion that the text
was first corrupted by the CHALDEE. This learned divine proposes to
restore the text thus, "(Heb.), el, with the vowel point
tseri, signifies God; (Heb.), al, the same letters,
with the point pathach, signifies not." There is by
this view of the original no repetition of the divine name in the
verse, so that it will simply read, as thus restored, "God is a
righteous judge, and is NOT angry every day." The text at large, as
is intimated in the VULGATE, SEPTUAGINT, and some other ancient