1. To the
tearful eye of the sufferer the Lord seemed to stand still, as if he only
looked on, and did not sympathize with his afflicted one. Nay, more, the Lord
appeared to be afar off, no longer “a very present help in trouble”
but an inaccessible mountain. The presence of God is the joy of his people, but
any suspicion of his absence is distracting beyond measure. Let us, then,
remember that the refiner is never far from the mouth of the furnace when his
gold is in the fire, and the Son of God is always walking in the midst of the
flames when his holy children are cast into them. Yet he that knows the frailty
of man will little wonder that when we are sharply exercised, we find it hard
to bear the apparent neglect of the Lord when he forbears to work our
deliverance. Why hidest thou thyself in times of trouble? It is not the
trouble, but the hiding of our Father’s face, which cuts us to the quick. There
is a “needs be,” not only for our trial, but for heaviness of heart under
trial (1 Peter 1:6); but how could this be the case if the Lord should shine
upon us while he is afflicting us? Should the parent comfort his child while he
is correcting him? It is only felt affliction that can become blest
affliction. If we were carried in the arms of God over every stream, where
would be the trial, and where the experience, which trouble is meant to teach
us?
2. The
formal indictment against the wicked divides into two distinct charges, pride
and tyranny, the one being the root and cause of the other. Let them be
taken in the devices that they have imagined. This humble petition of the
oppressed is just and natural. It is but right that men should be done by as
they wished to do to others. We only weigh you in your own scales.
3. The
indictment being read, and the petition presented, the evidence is now heard.
It is very full and conclusive on the matter of pride, and no jury could
hesitate to give a verdict against the prisoner. Let us, however, hear the
witnesses one by one. The first testifies that he is a boaster. Bragging
sinners are the worst and most contemptible, especially when their filthy
desires—too filthy to be carried into act—become the theme of their boastings.
Another witness desires to be heard. This time, the impudence of the proud
rebel is even more apparent; for he blesseth the covetous, whom the Lord abhorreth. This is insolence,
which is pride unmasked. He is haughty enough to differ from the Judge of all
the earth (compare Malachi 3:15). Pride meets covetousness, and compliments it
as wise, thrifty, and prudent. If a man is a fornicator, or a drunkard, we put
him out of the church, but whoever read of church discipline against that
idolatrous wretch, the covetous man?
4. Now the
face of the wicked confirms the accusation, and his empty room cries aloud
against him. Proud hearts breed proud looks and stiff knees. Honesty shines in
the face, but villainy peeps out at the eyes. See the effect of pride: it kept
the man from seeking God. The only place where God is not is in the thoughts of
the wicked. This is a damning accusation, for where the God of heaven is not,
the lord of hell is reigning and raging; and if God be not in our thoughts, our
thoughts will bring us to perdition.
5. His ways are always grievous. To himself they are hard. God has hedged-up the way of sin.
O what folly to leap these hedges and fall among the thorns! To others, also,
his ways cause much sorrow and vexation; but what cares he? Thy judgments
are far above out of his sight. He looks high, but not high enough. As God
is forgotten, so are his judgments. He is not able to comprehend the things of
God; a swine may sooner look through a telescope at the stars than this man
study the Word of God to understand the righteousness of the Lord. As for
all his enemies, he puffeth at them. He defies and domineers; and when men
resist his injurious behavior, he sneers at them, and threatens to annihilate
them with a puff. There is one enemy who will not thus be puffed at. Death will
puff at the candle of his life and blow it out, and the wicked boaster will
find it grim work to brag in the tomb.
6. The
testimony of this verse concludes the evidence against the prisoner upon the
first charge of pride, and certainly it is conclusive in the highest degree.
The man thinks himself immutable, and omnipotent too, for he is never to be in
adversity. But let us remember that this man’s house is built upon the sand,
upon a foundation no more substantial than the rolling waves of the sea. Be
humble, for you are mortal, and your lot is mutable.
The second crime is now to be proved. The fact that the man
is proud and arrogant may go a long way to prove that he is vindictive and
cruel. Haman’s pride was the father of a cruel design to murder all the Jews.
He who exalts himself will despise others, and one step further will make him a
tyrant.
7. Out of
his own mouth he will be condemned. There is not only a little evil there, but
his mouth is full of it. There is cursing which he spits against both
God and men, deceit with which he entraps the unwary, and fraud
by which, even in his common dealings, he robs his neighbors. Beware of such a
man. Under his tongue. Deep in his throat are the unborn words which
shall come forth as mischief and iniquity.
8. Despite
the bragging of this base wretch, it seems that he is as cowardly as he is
cruel. He acts the part of the highwayman. There are always bad men lying in
wait for the saints. We are never safe, save when the Lord is with us.
9. The
picture becomes blacker, for here is the cunning of the lion, and of the
huntsman, as well as the stealthiness of the robber. There are some who with
watching, perversion, slander, whispering, and false swearing ruin the
character of the righteous, and murder the innocent; or, with legal quibbles,
writs, and the like, they catch the poor. O Lord, defend us from all our
enemies!
10. Seeming
humility is often armor-bearer to malice. The lion crouches that he may leap
with the greater force, and bring down his strong limbs upon his prey. Be very
careful of fawners, for friendship and flattery are deadly enemies.
11. This
cruel man comforts himself with the idea that God is blind, or at least
forgetful: a fond and foolish fancy, indeed. Men doubt Omniscience when they
persecute the saints. There can scarcely be a greater preservation from sin
than the constant thought of “thou, God, seest me.”
The case has been fully stated; and now the oppressed
petitioner lifts up the cry for judgment, which we find in the following verse.
12. With what
bold language will faith address its God! And yet what unbelief is mingled with
our strongest confidence. Fearlessly the Lord is stirred up to arise and lift
up his hand, yet timidly is he begged not to forget the humble; as if Jehovah
could ever be forgetful of his saints. This verse is the incessant cry of the
church, until her Lord comes in glory to avenge her of all her adversaries.
13–15. The
description of the wicked is condensed, and the evil of his character traced to
its source, namely, atheistical ideas with regard to the government of the
world. This is intended to be another urgent plea with the Lord to show his
power, and reveal his justice. When the wicked call God’s righteousness in
question, we may well beg him to teach them terrible things in righteousness.
13. The hope
of the unbeliever and his heart-wishes are laid bare. He despises the Lord
because he will not believe that sin will meet with punishment. If there were
no hell for other men, there ought to be one for those who question the justice
of it. This vile suggestion receives its answer in verse 14.
14. God is
all-eye to see, and all-hand to punish his enemies. Wanton mischief will meet
with woeful misery, and those who harbor spite will inherit sorrow. While God
chastises the oppressor, he befriends the oppressed. The poor give
themselves up entirely into the Lord’s hands. Resigning their judgment to his
enlightenment, and their wills to his supremacy, they rest assured that he will
order all things for the best. Nor does he deceive their hope. He preserves
them in times of need, and causes them to rejoice in his goodness.
15. We hear
again the burden of the psalmist’s prayer. Let the sinner lose his power to
sin; stop the tyrant, arrest the oppressor, weaken the mighty, and dash in
pieces the terrible. They deny your justice: let them feel it to the full.
Indeed, God will hunt the sinner forever. Very few great persecutors have ever
died in their beds.
16–18. The psalm
ends with a song of thanksgiving to the great and everlasting King, because he
has granted the desire of his humble and oppressed people, has defended the
fatherless, and punished the heathen who trampled upon his poor and afflicted
children. Let us learn that we are sure to speed well if we carry our complaint
to the King of kings. Great God, we leave ourselves in thine hand; to thee we commit
thy church afresh.
Excerpt from:
The Treasury of David
By Charles H Spurgeon
