Keep me from the snare, &c.— If Saul and his evil counsellors be meant in the first clause of the 9th verse, there is no doubt but the heathen to whom David was now driven for refuge, must be understood in the latter. They are here characterised, as in Psalms 141:4 by the appellation, workers of iniquity, or idolatry; and the idols of the heathen were always snares to the Israelites, as their history informs us, and as they are forewarned by God himself, Judges 2:3. Their gods will be a snare unto you; the same word with that translated gins, in this verse. The last verse may be considered either as a petition, or rather as an expression of his hope and assurance: The wicked shall fall into their own nets together, and shall still escape; and this sense is to be preferred, because we find from the sequel of the history, that his prayer was answered to the full.
The prayers of a good man give us the most just and lively impression of his character. If ever he discloses his most secret thoughts, or the real frame and temper of his heart, it is in his devout retirements, where he opens and unbosoms himself before his Maker. And what an assemblage of the most substantial virtues discover themselves to us in this short prayer or soliloquy of David's! His faith and trust in God; his duty to his prince; his abhorrence of idolatry; his strict adherence to what was right and just, against all the persuasions of his friends, and all the provocations of his enemies; a magnanimity, that shewed itself in the moment of danger and distress; attended with a hope, the offspring of religion, and not the less heroic for being inspired. Horace has given us a very celebrated description of "A resolutely good man, whom neither the clamours of the people demanding what was wrong; nor the frowns of a tyrant threatening death, could shake from his solid purpose."
Justum, et tenacem propositi, virum, Non civium ardor prava jubentium, Non vultus instantis tyranni Mente quatit solida, neque Auster Dux inquieti turbidus Adriae, Nec fulminantis magna rnanus Jovis: Si fractus illabatur orbis, Impavidum ferient ruinae. Lib. 3: Obadiah 1:3.
The man, in conscious virtue bold, Who dares his secret purpose hold,
Unshaken hears the crowd's tumultuous cries, And the impetuous tyrant's angry brow defies. Let the loud winds, that rule the seas, Their wild tempestuous horrors raise;
Let Jove's dread arm with thunders rend the spheres, Beneath the crush of worlds undaunted he appears. FRANCIS.
The image, to be sure, is beautiful; but nevertheless it is an image without life, compared with that which rises to our view in this psalm; for in the description given us by the Latin poet, though we take the whole of it together, we see nothing of that vital principle which should animate a conduct so heroic, and which shines out so distinguishably in that of the Psalmist: I mean that sublime regard to him, whose will alone it is that gives the sanction to what is right and just; and under whose supreme direction all rational creatures ought to square their resolutions and behaviour. Peters.
REFLECTIONS.—1st, David was a man of sorrows, and a man of prayer. We have him here very importunate with God,
1. For speedy help. Make haste unto me, as one ready to be overwhelmed, unless God appeared for his salvation. Note; They who have a lively sense of their wants and danger, will be importunate in their supplications.
2. For gracious acceptance. Give ear unto my voice, as willing to grant my petitions; let my prayer be set before thee as incense, and the lifting up of my hands as the evening sacrifice, which being offered on God's altar were accepted before him. The incense of prayer must thus be offered on Christ our altar; and when, with our hands lifted up, our heart ascends in a flame of holy love, then is it a sacrifice of a sweet smell, acceptable and well-pleasing to God.
3. For direction what and how to speak. Set a watch, O Lord, before my mouth in prayer, that I may not rashly, unadvisedly, or negligently, utter what my heart doth not feel: in trials, that I may not drop a word of murmuring, complaint, or impatience; among men, that I may neither speak falsely, foolishly, nor passionately. Keep the door of my lips, which need continually a divine restraint, and without it can never be effectually bridled.
4. For preservation from all evil. Incline not my heart to any evil thing: not that God ever tempts men to sin, or inclines them to evil; but only leaves obdurate sinners to their own corrupted hearts, naturally inclined to evil; therefore we have need of his preventing and restraining grace to keep us, that we practise not wicked works with men that work iniquity, who make it their business and delight to sin, and draw in others; and unless the Lord preserve us, we are in danger of falling into their snares.
5. For a restraint from their luxuries. Let me not eat of their dainties; feasting as an epicure at their tables, or partaking with them in their sins; which, however to the corrupt appetite pleasing and sweet in the mouth, in the belly are bitter as gall, and poisonous as the viper's sting. Keep me, Lord, from these deadly dainties!
2nd, Though David heartily prays against the malignity of his enemies, yet,
1. He earnestly desires the rebukes of the faithful. Let the righteous smite me, it shall be a kindness; I shall esteem it the best proof of real friendship: and let him reprove me, it shall be an excellent oil, which shall not break my head, but through grace and the atoning blood serve to heal the wounds of sin; and, far from resenting the correction, it would engage his affections and prayers in their behalf: for yet my prayer also shall be in their calamities: that God, in return for their kindness to him, may deliver them from their troubles. Note; (1.) Reproof is the most needful and kindest office of real friendship. (2.) To love reproof, and to be thankful for it, is among the surest symptoms of a gracious spirit. (3.) That reproof will be most effectual, which comes from those whose unsuspected piety gives weight to their words, and whose tender manner of applying it, soft as oil, makes it more penetrating. (4.) They who pray to be right, and yet are displeased to be rebuked for what is wrong, prove their hypocrisy.
2. He hopes, when his wicked enemies are destroyed, the people will receive him, and hear him with pleasure. When their judges are overthrown in stony places; as when Saul fell on the mountains of Gilboa, which he might foresee; or when all his other foes were destroyed, who would be punished, as men cast down by the sides of a rock, as was sometimes done with criminals; then they shall hear my words, for they are sweet; either the words of his pathetic song, 2 Samuel 1:17-27 or those divine compositions which would be published on his return from his exile, and which contained in them such a sweet savour of Christ.
3. He complains of his present wretched state. Our bones are scattered at the grave's mouth: either literally so, such of David's friends as fell into Saul's hand might be slain and left unburied, or their bones dug up as the bones of traitors; or, figuratively they seemed as at the brink of the grave, and their condition hopeless as that of dry bones. As when one cutteth and cleaveth wood upon the earth, like chips that fly off from the blow of the axe, so were they driven to and fro, and persecuted by their enemies, and many of them put to death.
4. He in prayer commits his soul to God. But mine eyes are unto thee, O God the Lord, the mighty saviour and hope of my soul; in thee is my trust, in thee alone; leave not my soul destitute; forsaken of thee I must needs perish: but keep me from the snare which they have laid for me, and the gins of the workers of iniquity; though never so craftily concealed, preserve me from the danger. Let the wicked fall into their own nets, the righteous retaliation for their iniquity; whilst that I withal escape, unhurt by their mischievous designs. Note; (1.) Whilst our eye is to God, our feet shall not slip. (2.) The destruction of the wicked is determined, and their devices to hurt others shall only hasten their own destruction.