3–5. The second part of this wandering
hymn contains a protestation of innocence, and an invocation of wrath upon his
own head, if he were not clear from the evil imputed to him. So far from hiding
treasonable intentions in his hands, or ungratefully requiting the peaceful
deeds of a friend, he had even suffered his enemy to escape when he had him
completely in his power. Twice he had spared Saul’s life; once in the cave of
Adullam, and again when he found him sleeping in the midst of his slumbering
camp; he could, therefore, with a clear conscience, make his appeal to heaven.
He needs not fear the curse whose soul is clear of guilt. Yet the imprecation
is a most solemn one, and only justifiable through the extremity of the
occasion, and the nature of the dispensation under which the psalmist lived. We
are commanded by our Lord Jesus to let our yea be yea, and our nay, nay; if we
cannot be believed on our word, we are surely not to be trusted on our oath.
Especially beware of trifling with solemn imprecations. David enhances the
solemnity of this appeal to the dread tribunal of God by the use of the usual Selah.
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