he had reason to expect that they would repay him in the same coin. He that has his hand against every man, must count 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 other. 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.
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.
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, v. 6. In thine anger lift up thyself to the seat of judgment, and make thy power and justice conspicuous, because of the rage, the furies, the outrages, (the word is plural,) of mine enemies." Those need not fear men's wrath against them, who have God's wrath for them. Who knows the power of his anger?
2. He prays that God would plead his cause; Awake for me to judgment; let my cause have a hearing to the judgment which thou hast commanded. That speaks, (1.) The divine power; as he blesses effectually, and is therefore said to command the blessing, so he judges effectually, and is therefore said to command the judgment, 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 right 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, (lxxviii. 65.) and will make it to appear that the delays were no neglects. He prays, (v. 7.) "Return thou on high, maintain thine 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, 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. He prays again, (v. 8.) "Judge me, 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; The Lord shall judge the people, v. 8. It is his place; it is his promise. God is the judge; "Therefore, Lord, judge me." He is the Judge of all the earth, and therefore, no doubt, he shall 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 toward his preferment. [3.] He foretells that it would be much for the glory of God, and the edification and comfort of his people, if God would appear for him; "So shall the congregation of the people compass thee about; therefore do it for their sakes, that they may attend thee with their praises and services in the courts of thine house." First, 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. Secondly, If David come into power, as God had 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 in the days of Saul, 1 Chron. xiii. 3.
3. He prays, in general, for the conversion of sinners, and the establishment of saints; (v. 9.) "O let the wickedness, not only of my wicked enemies, but of all the wicked, come to an end; but establish the just." Here are two things which every one of us must desire, and may hope for. (1.) The period 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 toward the world and the flesh, is driven back, and runs toward 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 broken, and the man of sin is destroyed; then the wickedness of the wicked comes to an end. And this is that which all that love God, and, for his sake, hate evil, desire and pray for. (2.) The perpetuity of righteousness; but establish the just. 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 the wickedness of the wicked to an end. His plea to enforce this petition is, For the righteous God trieth the hearts and the reins; 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.
As far as we have the testimony of an unbiassed conscience for us, that in any instance we are wronged and injuriously reflected on, we may, in singing these verses, 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.
10. My defence is of God, which saveth the upright in heart. 11. God judgeth the
