Treasury of David

Charles Spurgeon


Suddenly we have left the continent of the vast Hundred and Nineteenth Psalm for the islands of the Songs of Degrees. It may be well to engage in protracted devotion upon a special occasion, but this must cast no slur upon the sacred brevities which sanctify the godly life day by day. He who inspired the longest psalm was equally the author of the short compositions which follow it.

TITLE. A SONG OF DEGREES. We have already devoted a sufficient space to the consideration of this title in its application to this psalm and the fourteen compositions which succeed it. These appear to us to be Pilgrim Psalms, but we are not sure that they were always sung in company; for many of them are in the first person singular. No doubt there were solitary pilgrims as well as troops who went to the house of God in company, and for these lonely ones hymns were prepared.


We prefer the old summary of the translators, "David prays against Doeg"葉o any far fetched supposition: and if this be the scope of the psalm, we see at once why it suggested itself to David at the station where the ark abode, and from which he had come to remove it. He came to fetch away the ark, and at the place where he found it he thought of Doeg, and poured out his complaint concerning him. The author had been grievously calumniated, and had been tortured into bitterness by the false charges of his persecutors, and here is his appeal to the great Arbiter of right and wrong before whose judgment seal no man shall suffer from slanderous tongues.


Verse 1. In my distress. Slander occasions distress of the most grievous kind. Those who have felt the edge of a cruel tongue know assuredly that it is sharper than the sword. Calumny rouses our indignation by a sense of injustice, and yet we find ourselves helpless to fight with the evil, or to act in our own defense. We could ward off the strokes of a cutlass, but we have no shield against a liar's tongue.

We do not know who was the father of the falsehood, nor where it was born, nor where it has gone, nor how to follow it, nor how to stay its withering influence. We are perplexed, and know not which way to turn. Like the plague of flies in Egypt, it baffles opposition, and few can stand before it. Detraction touches us in the most tender point, cuts to the quick, and leaves a venom behind which it is difficult to extract. In all ways it is a sore distress to come under the power of "slander, the foulest whelp of sin." Even in such distress we need not hesitate to cry unto the Lord. Silence to man and prayer to God are the best cures for the evil of slander.

I cried unto the LORD (or Jehovah). The wisest course that he could follow. It is of little use to appeal to our fellows on the matter of slander, for the more we stir in it the more it spreads; it is of no avail to appeal to the honor of the slanderers, for they have none, and the most piteous demands for justice will only increase their malignity and encourage them to fresh insult. As well plead with panthers and wolves, as with black-hearted traducers. However, when cries to man would be our weakness, cries to God will be our strength.

To whom should children cry but to their father? Does not some good come even out of that vile thing, falsehood, when it drives us to our knees and to our God?

And he heard me. Yes, Jehovah hears. He is the living God, and hence prayer to him is reasonable and profitable. The Psalmist remembered and recorded this instance of prayer hearing, for it had evidently much affected him; and now he rehearses it for the glory of God and the good of his brethren.

"The righteous cry and the Lord hears them". The ear of our God is not deaf, nor even heavy. He listens attentively, he catches the first accent of supplication; he makes each of his children confess, "He heard me". When we are slandered it is a joy that the Lord knows us, and cannot be made to doubt our uprightness: he will not hear the lie against us, but he will hear our prayer against the lie.

If these psalms were sung at the ascent of the ark to Mount Zion, and then afterwards by the pilgrims to Jerusalem at the annual festivals and at the return from Babylon, we shall find in the life of David a reason for this being made the first of them. Did not this servant of God meet with Doeg the Edomite when he inquired of the oracle by Abiathar, and did not that wretched creature betray him to Saul? This made a very painful and permanent impression upon David's memory, and therefore in commencing the ark journey he poured out his lament before the Lord, concerning the great and monstrous wrong of "that dog of a Doeg", as Trapp wittily calls him.

The poet, like the preacher, may find it to his advantage to "begin low, "for then he has the more room to rise: the next Psalm is a full octave above the present mournful hymn. Whenever we are abused it may console us to see that we are not alone in our misery we are traversing a road upon which David left his footprints.

Verse 2. Deliver my soul, O Lord, from lying lips. It will need divine power to save a man from these deadly instruments. Lips are soft, but when they are lying lips they suck away the life of character and are as murderous as razors. Lips should never be red with the blood of honest men's reputes, nor salved with malicious falsehoods.

David says, "Deliver my soul"葉he soul, the life of the man, is endangered by lying lips; cobras are not more venomous, nor devils themselves more pitiless. Some seem to lie for lying sake, it is their sport and spirit葉heir lips deserve to be kissed with a hot iron; but it is not for the friends of Jesus to render to men according to their deserts.

Oh for a dumb generation rather than a lying one! The faculty of speech becomes a curse when it is degraded into a mean weapon for smiting men behind their backs. We need to be delivered from slander by the Lord's restraint upon wicked tongues, or else to be delivered out of it by having our good name cleared from the liar's calumny.

And from a deceitful tongue. This is rather worse than downright falsehood. Those who fawn and flatter, and all the while have enmity in their hearts, are horrible beings; they are the seed of the devil, and he works in them after his own deceptive nature. Better to meet wild beasts and serpents, than deceivers. These are a kind of monster whose birth is from beneath, and whose end lies far below. It should be a warning to liars and deceivers when they see that all godly men pray against them, and that even bad men are afraid of them.

Here is to the believer good cause for prayer. "Deliver us from evil", may be used with emphasis concerning this business. From gossips, talebearers, writers of anonymous letters, forgers of newspaper paragraphs, and all sorts of liars揚ood Lord deliver us!

Verse 3. What shall be given unto you? What is the expected recompense of slander? It ought to be something great to make it worth while to work in so foul an atmosphere and to ruin one's soul. Could a thousand worlds be bribe enough for such villainous deeds? The liar shall have no welcome recompense: he shall meet with his deserts; but what shall they be? What punishment can equal his crime? The Psalmist seems lost to suggest a fitting punishment. It is the worst of offences葉his detraction, calumny, and slander. Judgment sharp and crushing would be measured out to it, if men were visited for their transgressions. But what punishment could be heavy enough? What form shall the chastisement take? O liar, "what shall be given unto you?"

Or what shall be done unto you, you false tongue? How shall you be visited? The law of retaliation can hardly meet the case, since none can slander the slanderer, he is too black to be blackened; neither would any of us blacken him if we could. Wretched being! He fights with weapons which true men cannot touch. Like the cuttlefish, he surrounds himself with an inky blackness into which honest men cannot penetrate. Like the foul skunk, he emits an odor of falsehood which cannot be endured by the true; and therefore he often escapes, unchastised by those whom he has most injured. His crime, in a certain sense, becomes his shield; men do not care to encounter so base a foe. But what will God do with lying tongues? He has uttered his most terrible threats against them, and he will terribly execute them in due time.

Verse 4. Sharp arrows of the mighty. Swift, sure, and sharp shall be the judgment. Their words were as arrows, and so shall their punishment be. God will see to it that their punishment shall be comparable to an arrow keen in itself, and driven home with all the force with which a mighty man shoots it from his bow of steel, "sharp arrows of the mighty".

Nor shall one form of judgment suffice to avenge this complicated sin. The slanderer shall feel woes comparable to coals of juniper, which are quick in flaming, fierce in blazing, and long in burning. He shall feel sharp arrows and sharper fires. Awful doom!

All liars shall have their portion in the lake which burns with fire and brimstone. Their worm never dies not, and their fire is never quenched. Juniper coals long retain their heat, but Hell burns forever, and the deceitful tongue may not deceive itself with the hope of escape from the fire which it has kindled. What a crime is this to which the All-merciful God allots a doom so dreadful! Let us hate it with perfect hatred. It is better to be the victim of slander than, to be the author of it. The shafts of calumny will miss the mark, but not so the arrows of God. The coals of malice will cool, but not the fire of divine justice. Shun slander as you would avoid Hell.

Verse 5. Woe is me, that sojourn in Mesech, that I dwell in the tents of Kedar! Gracious men are vexed with the conduct of the wicked. Our poet felt himself to be as ill at ease among lying neighbors as if he had lived among savages and cannibals. The traitors around him were as bad as the unspeakable Turk.

He cries "Woe is me!" Their sin appalled him, their enmity galled him. He had some hope from the fact that he was only a sojourner in Mesech; but as years rolled on the time dragged heavily, and he feared that he might call himself a dweller in Kedar. The wandering tribes to whom he refers were constantly at war with one another; it was their habit to travel armed to the teeth; they were a kind of plundering gypsies, with their hand against every man and every man's hand against them; and to these he compared the false hearted ones who had assailed his character. Those who defame the righteous are worse than cannibals; for savages only eat men after they are dead, but these wretches cat them up alive!

Verse 6. My soul has long dwelt with him that hates peace. Long, long enough, too long had he been an exile among such barbarians. A peace maker is a blessing, but a peace hater is a curse. To lodge with such for a night is dangerous, but to dwell with them is horrible. The verse may apply to any one of the Psalmist's detractors: he had seen enough of him and pined to leave such company. Perhaps the sweet singer did not at first detect the nature of the man, for he was a deceiver; and when he did discover him he found himself unable to shake him off, and so was compelled to abide with him.

Thoughts of Doeg, Saul, Ahithophel, and the sons of Zeruiah come to our mind葉hese last, not as enemies, but as hot-blooded soldiers who were often too strong for David.

What a change for the man of God from the quietude of the sheepfold to the turmoil of court and the tumult of combat! How he must have longed to lay aside his scepter, and to resume his shepherd's crook. He felt the time of his dwelling with quarrelsome spirits to be long, too long; and he only endured it because he was constrained so to abide.

Verse 7. I am for peace. Properly, "I am peace"; desirous of peace, peaceful, forbearing擁n fact, peace itself.

But when I speak, they are for war. My kindest words appear to provoke them, and they are at daggers drawn at once. Nothing pleases them; if I am silent they count me morose, and if I open my mouth they cavil and controvert. Let those who dwell with such pugilistic company console themselves with the remembrance that both David and David's Lord endured the same trial.

It is the lot of the saints to find foes even in their own households. Others besides David dwelt in the place of dragons. Others besides Daniel have been cast into a den of lions. Meanwhile, let those who are in quiet resting places and peaceful habitations be greatly grateful for such ease. God has given us this tranquility. Be it ours never to inflict upon others that from which we have been screened ourselves.