EXPOSITION (2)

11. “Wickedness is in the midst thereof.” The very heart of the city was base. In her places of authority crime went hand in hand with calamity. All the wilder and more wicked elements were uppermost; the canaille were commanders; the scum floated uppermost; justice was at a discount; the population was utterly demoralised; prosperity had vanished and order with it. “Deceit and guile depart not from her streets.” In all the places of concourse crafty tongues were busy persuading the people with cozening phrases. Crafty demagogues led the people by the nose. Their good king was defamed in all ways, and when they saw him go away, they fell to reviling the governors of their own choosing. The forum was the fortress of fraud, the congress was the convention of cunning. Alas, poor Jerusalem, to be thus the victim of sin and shame! Virtue reviled and vice regnant! Her solemn assemblies broken up, her priests fled, her king banished, and troops of reckless villains parading her streets, sunning themselves on her walls, and vomiting their blasphemies in her sacred shrines. Here was cause enough for the sorrow which so plaintively utters itself in these verses.

12 For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:

13 But it was thou, a man mine equal, my guide, and mine acquaintance.

14 We took sweet counsel together, and walked unto the house of God in company.

12. The reader will do well to observe how accurately the Psalmist described his own Psalm when he said, “I mourn in my complaint,” or rather “give loose to my thoughts,” for he proceeds from one point of his sorrow to another, wandering on like one in a maze, making few pauses, and giving no distinct intimations that he is changing the subject. Now from the turbulent city his mind turns to the falsehearted councillor. “For it was not an enemy that reproached me; then I could have borne it.” It was not an open foe, but a pretended friend; he went over to the other camp and tried to prove the reality of his treachery by calumniating his old friend. None are such real enemies as false friends. Reproaches from those who have been intimate with us, and trusted by us, cut us to the quick; and they are usually so well acquainted with our peculiar weaknesses that they know how to touch us where we are most sensitive, and to speak so as to do us most damage. The slanders of an avowed antagonist are seldom so mean and dastardly as those of a traitor, and the absence of the elements of ingratitude and treachery renders them less hard to bear. We can bear from Shimei what we cannot endure from Ahithophel. “Neither was it he that hated me that did magnify himself against me; then I would have hid myself from him.” We can find a hiding-place from open foes, but who can escape from treachery? If our enemies proudly boast over us we nerve our souls for resistance, but when those who pretended to love us leer at us with contempt, whither shall we go? Our blessed Lord had to endure at its worst the deceit and faithlessness of a favoured disciple; let us not marvel when we are called to tread the road which is marked by his pierced feet.

13. “But it was thou.” He sees him. The poetic fury is on him, he sees the traitor as though he stood before him in flesh and blood. He singles him out, he points his finger at him, he challenges him to his face. “But thou.” Et tu, Brute? And thou, Ahithophel, art thou here? Judas, betrayest thou the Son of Man? “A man mine equal.” Treated by me as one of my own rank, never looked upon as an inferior, but as a trusted friend. “My guide,” a counsellor so sage that I trusted thine advice and found it prudent to do so. “And mine acquaintance,” with whom I was on most intimate terms, who knew me even as I knew him by mutual disclosures of heart. No stranger occasionally conversed with, but a near and dear friend admitted to my secret fellowship. It was fiendish treason for such a one to prove falsehearted. There was no excuse for such villainy. Judas stood very much in this relation to our Lord, he was treated as an equal, trusted as treasurer, and in that capacity often consulted with. He knew the place where the Master was wont to spend his solitude, in fact, he knew all the Master’s movements, and yet he betrayed him to his remorseless adversaries. How justly might the Lord have pointed at him and said, “But thou;” but his gentler spirit warned the son of perdition in the mildest manner, and had not Iscariot been tenfold a child of hell he would have relinquished his detestable purpose.

14. “We took sweet counsel together.” It was not merely the counsel which men take together in public or upon common themes, their fellowship had been tender and confidential. The traitor had been treated lovingly and trusted much. Solace, mutual and cheering, had grown out of their intimate communings. There were secrets between them of no common kind. Soul had been in converse with soul, at least on David’s part. However feigned might have been the affection of the treacherous one, the betrayed friend had not dealt with him coldly, or guarded his utterance before him. Shame on the wretch who could belie such fellowship and betray such confidence! “And walked unto the house of God in company.” Religion had rendered their intercourse sacred, they had mingled their worship, and communed on heavenly themes. If ever any bonds ought to be held inviolable, religious connection should be. There is a measure of impiety, of a detestable sort, in the deceit which debases the union of men who make professions of godliness. Shall the very altar of God be defiled with hypocrisy? Shall the gatherings of the temple be polluted by the presence of treachery? All this was true of Ahithophel, and in a measure of Judas. His union with the Lord was on the score of faith, they were joined in the holiest of enterprises, he had been sent on the most gracious of errands. His co-operation with Jesus to serve his own abominable ends stamped him as the firstborn of hell. Better had it been for him had he never been born. Let all deceitful professors be warned by his doom, for like Ahithophel he went to his own place by his own hand, and retains a horrible pre-eminence in the calendar of notorious crime. Here was one source of heart-break for the Redeemer, and it is shared in by his followers. Of the serpent’s brood some vipers still remain, who will sting the hand that cherished them, and sell for silver those who raised them to the position which rendered it possible for them to be so abominably treacherous.

15 Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.

15. Not thus would Jesus pray, but the rough soldier David so poured out the anguish of his spirit, under treachery and malice seldom equalled and altogether unprovoked. The soldier, as such, desires the overthrow of his foes, for this very end he fights; and viewed as a matter of law and justice, David was right in his wish; he was waging a just, defensive war against men utterly regardless of truth and justice. Read the words as a warrior’s imprecation. “Let death seize upon them.” Traitors such as these deserve to die, there is no living with them, earth is polluted by their tread; if spies are shot, much more these sneaking villains. “Let them go down quick into hell.” While in the vigour of life into sheol let them sink, let them suddenly exchange the enjoyment of the quick or living for the sepulchres of the dead. There is, however, no need to read this verse as an imprecation, it is rather a confident expectation or prophecy: God would, he was sure, desolate them, and cast them out of the land of the living into the regions of the dead. “For wickedness is in their dwellings, and among them.” They are too bad to be spared, for their houses are dens of infamy, and their hearts fountains of mischief. They are a pest to the commonwealth, a moral plague, a spiritual pestilence, to be stamped out by the laws of men and the providence of God. Both Ahithophel and Judas soon ended their own lives; Absalom was hanged in the oak, and the rebels perished in the wood in great numbers. There is Justice in the universe, love itself demands it; pity to rebels against God, as such, is no virtue—we pray for them as creatures, we abhor them as enemies of God. We need in these days far more to guard against the disguised iniquity which sympathises with evil, and counts punishment to be cruelty, than against the harshness of a former age. We have steered so far from Scylla that Charybdis is absorbing us.

16 As for me, I will call upon God; and the Lord shall save me.

17 Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.

18 He hath delivered my soul in peace from the battle that was against me: for there were many with me.

19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God.

16. “As for me, I will call upon God.” The Psalmist would not endeavour to meet the plots of his adversaries by counterplots, nor imitate their incessant violence, but in direct opposition to their godless behaviour would continually resort to his God. Thus Jesus did, and it has been the wisdom of all believers to do the same. As this exemplifies the contrast of their character, so it will foretell the contrast of their end—the righteous shall ascend to their God, the wicked shall sink to ruin. “And the Lord shall save me.” Jehovah will fulfil my desire, and glorify himself in my deliverance. The Psalmist is quite sure. He knows that he will pray, and is equally clear that he will be heard. The covenant name is the pledge of the covenant promise.

17. “Evening, and morning, and at noon, will I pray.” Often, but none too often. Seasons of great need call for frequent seasons of devotion. The three periods chosen are most fitting; to begin, continue, and end the day with God is supreme wisdom. Where time has naturally set up a boundary, there let us set up an altar-stone. The Psalmist means that he will always pray; he will run a line of prayer right along the day and track the sun with his petitions. Day and night he saw his enemies busy (verse 10), and therefore he would meet their activity by continuous prayer. “And cry aloud.” He would give a tongue to his complaint; he would be very earnest in his pleas with heaven. Some cry aloud who never say a word. It is the bell of the heart that rings loudest in heaven. Some read it, “I will muse and murmur;” deep heart-thoughts should be attended with inarticulate but vehement utterances of grief. Blessed be God, moaning is translatable in heaven. A father’s heart reads a child’s heart. “And he shall hear my voice.” He is confident that he will prevail; he makes no question that he would be heard, he speaks as if already he were answered. When our window is opened towards heaven, the windows of heaven are open to us. Have but a pleading heart and God will have a plenteous hand.

18. “He hath delivered my soul in peace from the battle that was against me.” The deliverance has come. Joab has routed the rebels. The Lord has justified the cause of his anointed. Faith sees as well as foresees; to her foresight is sight. He is not only safe but serene, “delivered in peace”—peace in his inmost soul. “For there were many with me;” many contending against me. Or it may be that he thankfully acknowledges that the Lord raised him up unexpected allies, fetched him succour when he most needed it, and made the friendless monarch once more the head of a great army. The Lord can soon change our condition, and he often does so when our prayers become fervent. The crisis of life is usually the secret place of wrestling. Jabbok makes Jacob a prevailing prince. He who stripped us of all friends to make us see himself in their absence, can give them back again in greater numbers that we may see him more joyfully in the fact of their presence.

19. “God shall hear, and afflict them.” They make a noise as well as I, and God will hear them. The voice of slander, malice, and pride, is not alone heard by those whom it grieves, it reaches to heaven, it penetrates the divine ear, it demands vengeance, and shall have it. God hears and delivers his people, he hears and destroys the wicked. Their cruel jests, their base falsehoods, their cowardly insults, their daring blasphemies are heard, and shall be repaid to them by the eternal Judge. “Even he that abideth of old.” He sits in eternity, enthroned judge for evermore; all the prayers of saints and profanities of sinners are before his judgment-seat, and he will see that justice is done. “Selah.” The singer pauses, overwhelmed with awe in the presence of the everlasting God. “Because they have no changes, therefore they fear not God.” His own reverential feeling causes him to remember the daring godlessness of the wicked; he feels that his trials have driven him to his God, and he declares that their uninterrupted prosperity was the cause of their living in such neglect of the Most High. It is a very manifest fact that long-continued ease and pleasure are sure to produce the worst influences upon graceless men: though troubles do not convert them, yet the absence of them makes their corrupt nature more readily develop itself. Stagnant water becomes putrid. Summer heat breeds noxious insects. He who is without trouble is often without God. It is a forcible proof of human depravity that man turns the mercy of God into nutriment for sin: the Lord save us from this.