Online Bible 1995 March/ROM-1025.iso/olb/gill/3_500_e.lzh/3_548.TXT

Text File | 1995-01-25 | 6KB | 114 lines

\*Ver. 8. \\Depart from me, all ye workers of iniquity\\,
&c.] The psalmist being fully assured that God had
heard his prayer, that he should recover from his disorder,
or be delivered out of his calamities, whether
corporeal or spiritual, has on a sudden a spring of joy,
faith, and comfort; as sometimes there is a quick
transition from comfortable to uncomfortable frames;
see \\#Ps 30:7\\; so on the contrary, there is as quick
a passage from uncomfortable to comfortable ones; see
\\#La 3:18,24\\; who may be called %workers of iniquity%
\\see Gill on "Ps 5:5"\\; and these were
either his open enemies, as Saul and his men, or Absalom
and the conspirators with him, whom he bids to
cease from following and pursuing after him; or his
secret ones, hypocritical courtiers, that were about
him, who were wishing and hoping for his death. It
is the lot of God's people to be among the workers of
iniquity; Lot was among the Sodomites, David was in
Meshech and in the tents of Kedar, Isaiah was among
men of unclean lips; Christ's lily is among thorns, and
his sheep among goats; and though in some respects
a civil conversation with wicked men cannot be
avoided, for then good men must needs go out of the
world; yet as little company should be kept with them
as can be, and no fellowship should be had with them
in sinful practices, nor in superstitious worship; and
though there will not be a full and final separation
from them in the present state of things, there will be
hereafter, when these very words will be used by
David's antitype, the Lord Jesus Christ; not only to
profane sinners, but to carnal professors of religion,
who have herded themselves with the people of God,
\\#Mt 25:41 7:23 Lu 13:25-28\\. The
reason why the psalmist took heart and courage, and
ordered his wicked persecutors, or sycophants, to be
gone from him, was his assurance of being heard by
the Lord;
\*\\for the Lord hath heard the voice of my
weeping\\; referring to what is said \\#Ps 6:6,7\\; he had not
only lifted up his voice in prayer, but he had wept and
made supplication, as Jacob did, \\#Ho 12:4\\; sometimes
God brings his people to the throne of grace weeping,
and with supplications leads them, \\#Jer 31:9\\; and
then hears their cry and answers them.

\*Ver. 9. \\The Lord hath heard my supplication\\, &c.]
Which he had presented to him, \\#Ps 6:1,2,4\\; in which
he deprecates his anger and hot displeasure; entreats his
free favour, grace, and mercy; desires healing for soul
or body, or both; prays a return of his gracious presence;
and deliverance and salvation out of all his
troubles, from all his enemies, and from death itself.
The word {h} used properly signifies petitions for grace
and mercy, which the psalmist put up under the influence
of the spirit of grace and supplication, and
which were heard;
\*\\the Lord will receive my prayer\\;
instead of a burnt offering, as Aben Ezra glosses it; as
sweet incense, as what is grateful and delightful,
coming up out of the hands of Christ the Mediator,
perfumed with the sweet incense of his mediation: the
word {i} signifies prayer made to God as the righteous
Judge, as the God of his righteousness, who would
vindicate his cause and right his wrongs; and a believer,
through the blood and righteousness of Christ,
can go to God as a righteous God, and plead with him
even for pardon and cleansing, who is just and faithful
to grant both unto him. The psalmist three times expresses
his confidence of his prayers being heard and
received, which may be either in reference to his
having prayed so many times for help, as the Apostle
Paul did, \\#2Co 12:8\\; and as Christ his antitype did,
\\#Mt 26:39,42,44\\; or to express the certainty of
it, the strength of his faith in it, and the exuberance
of his joy on account of it.

\*Ver. 10. \\Let all mine enemies be ashamed\\, &c.] Or
%they shall be ashamed% {k}; and so the following clauses
may be rendered, and be considered as prophecies of
what would be; though if this be considered as an imprecation,
it is wishing no ill; wicked men are not
ashamed of their abominations committed by them,
neither can they blush; it would be well if they were
ashamed of them, and brought to true repentance for
them; and if they are not ashamed now, they will be
hereafter, when the Judge of quick and dead appears;
\*\\and sore vexed\\; or %troubled% {l}; as his bones had been
vexed, and his soul had been sore vexed by them; as
he knew they would be through disappointment at his
recovery, and at his deliverance from the distresses and
calamities he was now in, when he should sing for joy
of heart, and they should howl for vexation of spirit;
\*\\let them return\\; meaning either from him, from pursuing
after him; or to him, to seek his favour, and be
reconciled to him, and be at peace with him, as Aben
Ezra and Kimchi explain it; unless this word should
only signify %again%, as it sometimes does, and be read
in connection with what follows;
\*\\[and] let them be again
ashamed suddenly% {m}; intimating that his deliverance
would be sudden, in a moment, in a very little time,
and so would be their disappointment, shame, and
confusion. Jarchi, from R. Jonathan and R. Samuel
bar Nachmani, refers this to the shame of the wicked
in the world to come.

{h} \^ytnxt\^ %supplices
pro gratia preces meas%, Michaelis: so Ainsworth.
{i} \^hlpt\^ %est propria oratio habita ad juris & aequi arbitrum%;
Cocceius in Psal. iv.2.
{k} \^wvby\^ %pudore afficientur%, Pagninus, Montanus; %pudefient%,
Coeceius, Schmidt; so Ainsworth.
{l} \^wlhby\^ %conturbantur%, Junius & Tremellius, Piscator.
{m} \^wvwby wbvy\^ %iterum confundantur%, Gejerus.