Thou wilt abhor the bloody man; for inhumanity is no less contrary, no less hateful, to the God of mercy, whom mercy pleases. Liars and murderers are in a particular manner said to resemble the Devil, and to be his children, and therefore it may well be expected that God should abhor them. These were the characters of David's enemies; and such as these are still the enemies of Christ and his church, men perfectly lost to all virtue and honour; the worse they are, the surer we may be of their ruin in due time.
In singing these verses, and praying them over, we must engage and stir up ourselves to the duty of prayer, and encourage ourselves in it, because we shall not seek the Lord in vain; and must express our detestation of sin, and our awful expectation of that day of Christ's appearing, which will be the day of the perdition of ungodly men.
7. But as for me, I will come into thy house in the multitude of thy mercy; and in thy fear will I worship toward thy holy temple. 8. Lead me, O Lord, in thy righteousness, because of mine enemies; make thy way straight before my face. 9. For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre, they flatter with their tongue. 10. Destroy thou them, O God; let them fall by their own counsels: cast them out in the multitude of their transgressions; for they have rebelled against thee. 11. But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. 12. For thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield.
In these verses, David gives three characters; of himself, of his enemies, and of all the people of God; and subjoins a prayer to each of them.
I. He gives an account of himself, and prays for himself, v. 7, 8. 1. He is steadfastly resolved to keep close to God and to his worship. Sinners go away from God, and so make themselves odious to his holiness, and obnoxious to his justice; "But as for me, that shall not keep me from thee." God's holiness and justice are so far from being a terror to the upright in heart, to drive them from God, that they are rather by them invited to cleave to him. David resolves, (1.) To worship God, to pay his homage to him, and give unto God the glory due unto his name. (2.) To worship him publicly; "I will come into thy house, the courts of thy house, to worship there with other thy faithful worshippers." David was much in secret worship, prayed often alone, (v. 2, 3.) and yet was very constant and devout in his attendance on the sanctuary. The duties of the closet are designed to prepare us for, not excuse us from, public ordinances. (3.) To worship him reverently, and with a due sense of the infinite distance there is between God and man; "In thy fear will I worship, with a holy awe of God upon my spirit," Heb. xii. 28. God is greatly to be feared by all his worshippers. (4.) To take his encouragement, in worship, from God himself only. [1.] From his infinite mercy: it is in the multitude of God's mercy, (the inexhaustible treasures of mercy that are in God, and the innumerable proofs and instances of it which we receive from him,) that David confides, and not in any merit or righteousness of his own, in his approaches to God. The mercy of God should ever be the foundation both of our hopes, and of our joy, in every thing wherein we have to do with him. [2.] From the instituted medium of worship, which was then the temple, here called the temple of his holiness, as a type of Christ, the great and only Mediator, who sanctifies the service, as the temple sanctified the gold, and to whom we must have an eye in all our devotions, as they then had to the temple. 2. He earnestly prays that God, by his grace, would guide and preserve him always in the way of his duty; (v. 8.) Lead me in thy righteousness, because of mine enemies, Hebr. "because of those which observe me, which watch for my halting, and seek occasion against me." See here, (1.) The good use which David made of the malice of his enemies against him; the more curious they were in spying faults in him, that they might have whereof to accuse him, the more cautious he was to avoid sin and all appearances of it, and the more solicitous to be always found in the good way of God and duty. Thus, by wisdom and grace, good may come out of evil. (2.) The right course which David took for the baffling of those who sought occasion against him: he committed himself to a divine guidance, begged of God, both by his providence and by his grace, to direct him in the right way, and keep him from turning aside out of it, at any time, in any instance whatsoever, that the most critical and captious of his enemies, like Daniel's, might find no occasion against him. The way of our duty is here called God's way and his righteousness, because he prescribes to us by his just and holy laws, which if we sincerely set before us as our rule, we may in faith beg of God to direct us in all particular cases. How this prayer of David's was answered to him, see 1 Sam. xviii. 14, 15.
II. He gives an account of his enemies, and prays against them, v. 9, 10. 1. If his account of them be true, as, no doubt, it is, they have a very bad character; and if they had not been bad men indeed, they could not have been enemies to a man after God's own heart. He had spoken (v. 6.) of God's hating the bloody and deceitful man; "Now, Lord," says he, "that is the character of my enemies: they are deceitful, there is no trusting them, for there is no faithfulness in their mouth." They thought it was no sin to tell a deliberate lie, if it might but blemish David, and make him odious; "Lord, lead me," says he, (v. 8.) "for such as these, are the men I have to do with, against whose slanders innocency itself is no security. Do they speak fair? Do they talk of peace and friendship? They flatter with their tongues; it is designed to cover their malice, and to gain their point the more securely. Whatever they pretend of religion or friendship, two sacred things, they are true to neither, their inward part is wickedness itself, it is very wickedness. They are likewise bloody, for their throat is an open sepulchre, cruel as the grave, gaping to devour and to swallow up; insatiable as the grave, which never says, "It is enough," Prov. xxx. 15, 16. This is quoted, (Rom. iii. 13.) to show the general corruption of mankind, for they are all naturally prone to malice. Tit. iii. 3. The grave is opened for them all, and yet they are as open graves to one another. 2. If his prayer against them be heard, as, no doubt, it is, they are in a bad condition. As men are, and do, so they must expect to fare. He prays to God to destroy them, according to what he had said, (v. 6.) "Thou shalt destroy men of this character." So let them fall; and sinners would soon throw themselves into ruin, if they were let alone. The psalmist prays that God would cast them out of his protection and
