Exegetical and Hermeneutical Commentary of Psalms 7:11
God judgeth the righteous, and God is angry [with the wicked] every day.
11. Render with R.V.;
God ( Elohim) is a righteous Judge,
Yea, a God ( El) that hath indignation every day.
Whatever men may think (Psa 10:4; Psa 10:11; Psa 10:13), God’s judicial wrath against evil never rests. The addition strong and patient in P.B.V. is derived from the LXX through the Vulgate, strong being a rendering of El, and patient a gloss.
Fuente: The Cambridge Bible for Schools and Colleges
11 13. The theme of the judicial righteousness of God, in all its certainty and terribleness, is further developed.
Fuente: The Cambridge Bible for Schools and Colleges
God judgeth the righteous – That is, he pronounces a just judgment on their behalf; he vindicates their character. It is true, in a general sense, that God judges all according to their character; but the particular idea here is, that God will do justice to the righteous; he will interpose to vindicate them, and he will treat them as they ought to be treated when assailed by their enemies, and when reproached and calumniated. The original phrase here is susceptible of two translations; either, God is a righteous judge or, God is judging, that is judges, the righteous. The sense is not materially varied, whichever translation is adopted. Our common version has probably expressed the true idea; and there the design of the writer is to contrast the manner in which God regards and treats the righteous, with the manner in which he regards and treats the wicked. The one he judges, that is, he does him justice; with the other he is angry every day.
And God is angry with the wicked – The phrase with the wicked is supplied by our translators, but not improperly, since the writer evidently intends to speak of these in contrast with the righteous. The words God is angry must, of course, be understood in a manner in accordance with the divine nature; and we are not to suppose that precisely the same passions, or the same feelings, are referred to when this language is used of God which is implied when it is used of people. It means that his nature, his laws, his government, his feelings, are all arrayed against the wicked; that he cannot regard the conduct of the wicked with favor; that he will punish them. While his judgment in regard to the righteous must be in their favor, it must just as certainly be against the wicked; while he will vindicate the one, he will cut off and punish the other. Of the truth of this in respect to the divine character there can be no doubt. Indeed, we could not honor a God – as we could honor no other being – who would deal with the righteous and the wicked alike, or who would have no respect to character in the treatment of others, and in his feelings toward them.
Every day – Continually; constantly; always. This is designed to quality the previous expression. It is not excitement. It is not temporary passion, such as we see in men. It is not sudden emotion, soon to be succeeded by a different feeling when the passion passes off. It is the steady and uniform attribute of his unchanging nature to be always opposed to the wicked – to all forms of sin; and in him, in this respect, there will be no change. The wicked will find him no more favorable to their character and course of life tomorrow than he is today; no more beyond the grave, than this side the tomb. What he is today he will be tomorrow and every day. Time will make no change in this respect, and the wicked can have no hope on the ground that the feeling of God toward sin and the sinner (as such) will ever be in any way different from what it is at the present moment. This is a fearful truth in regard to the sinner; and both aspects of the truth here stated should make the sinner tremble;
(a) that God is angry with him – that all His character, and all the principles of His govermnent and law, are and must be arrayed against him; and
(b) that in this respect there is to be no change; that if he continues to be wicked, as he is now, he will every day and always – this side the grave and beyond – find all the attributes of God engaged against him, and pledged to punish him.
God has no attribute that can take part with sin or the sinner.
Fuente: Albert Barnes’ Notes on the Bible
Psa 7:11
God is angry with the wicked every day.
Gods anger against the wicked
I. Who are the wicked in the Scripture sense of the term? The Bible divides all the human race into two classes only–the righteous and the wicked. Those are righteous who have true faith in Christ, whose spirit is consecrated to God, who live a heavenly life on earth, and who have been renewed by the Holy Ghost. Their original selfishness is subdued and slain, and they live a new life through the ever-present grace of Christ Jesus. Right over against them in character are the wicked, who have not been renewed in heart; who live in selfishness, under the dominion of appetite in some of its forms,–and it matters not in which, out of all possible forms, it may be, but self is the great and only ultimate end of their life.
II. God is angry with the wicked. This is the testimony of God Himself This truth is also taught by reason. If God were not opposed to the wicked, He would be wicked Himself for not opposing them. Sinners know that God is angry with them, and ought to be. Else, why are they afraid to die?
III. The nature of this anger.
1. It is not a malicious anger. God never has a disposition to do any wrong in any way to any being.
2. His anger is not passion in the sense in which men are wont to exhibit passion in anger. Reason for the time is displaced, and passion reigns.
3. Gods anger cannot, be in any sense a selfish anger; for God is not selfish in the least degree. Positively, His anger against the wicked implies–
(1) An entire disapprobation of their conduct and character. He loathes the wicked with infinite loathing.
(2) He feels the strongest opposition of will to their character, as opposed to His own character.
(3) Strong opposition of feeling against sinners. In our attempts to conceive of the mental faculties of the Divine mind, we are under a sort of necessity of reasoning analogically from our own minds. As we have intellect, sensibility, and will, so has God. From our own minds we infer not only what the faculties of the Divine mind are, but also the laws under which they act.
(4) God is not angry merely against the sin abstracted from the sinner, but against the sinner himself The sin has no moral character apart from the sinner. It grieves and displeases God that a rational moral agent, under His government, should array himself against his own God and Father, against all that is right and just in the universe.
(5) The anger of God against the wicked implies all that properly belongs to anger when it exists with good reason.
IV. The reasons of Gods anger. Causeless anger is always sinful. God never Himself violates His own laws–founded as they are in infinite right and justice.
1. Wicked men are entirely unreasonable. God has given them intelligence and conscience; but they act in opposition to both. God has given them a pure and good law, yet this they recklessly violate. We know that, by a fixed law of our being, nothing can be a greater temptation to anger than to see persons act unreasonably. So when God looks at the unreasonable conduct of sinners, He feels the strongest indignation and displeasure.
2. The course of the wicked is utterly ruinous. No thanks to the sinner if his influence does not ruin the whole world. By the very laws of mind, the sin of any one man tends to influence other men to sin, and they spread far and wide the dreadful contagion of his example. What influence can be more potent than that of example?
3. God is so good and sinners are so wicked, He cannot help being angry at them. Since, in His wisdom and knowledge, He knows more fully than they do the great evil of sin, by so much the more is lie under obligation to be displeased with sin and angry at the sinner.
V. The degree of Gods anger against sin. It ought to be equal to the degree of their wickedness, and must be if God is what He should be. We judge of mens guilt by their light, and by their capacity for governing themselves by light and reason. Gods anger against sin is in proportion to the sinners guilt, estimated in view of the light he enjoys and sins against.
VI. The duration of Gods anger. It must continue as long as the wickedness itself continues. If they turn not, there can be no abatement, no cessation of His anger.
VII. The terrible condition of the sinner against whom God is angry. Look at the attributes of God. Think of the case of the sinners exposing himself to the indignation of the great and dreadful God. Look at His natural attributes. Power. Omniscience. Look at His holiness, and His mercy. Such is His nature, and such His character, that you have nothing to hope, but everything to fear. His dreadful anger against you must be expressed. Remarks:
1. God is much more opposed to sinners than Satan is.
2. If God were not angry, with sinners, He would not be worthy of confidence.
3. Gods anger with sinners is not inconsistent with His happiness.
4. Gods opposition to sinners is His glory.
5. Saints love God for His opposition to sinners, not excepting even His opposition to their own sins. This text is to be understood as it reads. Some have supposed that God is not really angry with sinners, but uses this language in accommodation to our understandings. This is an unwarrantable latitude of interpretation. In God there is a fixed eternal displeasure and opposition against all sinners because of their great guilt.
7. Gods anger against the sinner does not exclude love–real compassionate love, the love of well-wishing and good-willing.
8. It is plain that sinners do not realise Gods anger, though they know it. If they do both know and realise it, they manifest a degree of hardihood in iniquity which is dreadful. But the fact is, they keep the thought of Gods anger from their minds. (C. G. Finney.)
Gods anger with the wicked
Many think that God, in order to be perfectly benevolent, ought not to be angry at anything But the idea of a Supreme Ruler, who would not be displeased whenever wrong is done, would be the most frightful idea that ever could pass through the minds of any creatures whatever. This is certain, the God of this Bible is a God that hateth iniquity. What is the anger of God that rests upon the head of a sinning man? It is not hatred. It is not revenge, which implies a sense of injury and a feeling of ill-will, It is not implacable offence. What is it? It is hatred of a bad action, with displeasure against him who does that action. You can separate the doer from the action, so far that while you hate the action you shall not hate him that does it. But you cannot separate the doer so far, that if the action is a hateful one, and you feel rightly, you can hate the action, and yet feel favour towards him that does it. Gods displeasure against sin is the simple and inevitable result of Gods purity and Gods goodness, and is in itself the strict expression of justice. But it is a forbearing anger, and always ready to, forgive. It is no dead sentiment that will be inactive always. What duty, then, does this truth devolve on you and me? Repent; and cease to do evil; and turn unto thy God, saying, Hide Thy face from my sins, and blot out all mine iniquities. (W. Arthur.)
God angry with the wicked
Were any one of us to be completely in the power of some mysterious stranger and did we know that we had done that which would arouse his anger, how anxious we should be to know his purposes towards us. But men do not feel like this in regard to God, against whom they have sinned and in whose power they know they are. They are careless and confident as if all was well with them. But Scripture gives them no encouragement. Consider our text and think–
I. Of what the anger of God is. Anger is only right where there is that which can properly arouse it. Human anger is, generally, only selfish, and therefore sinful. But the anger of God is only that indignation which benevolence itself must feel toward the enemies of all good.
II. And this anger is on the wicked every day.
1. Scripture affirms this.
2. The holiness of God necessitates it. The righteous Lord loveth righteousness; He, therefore, must have anger towards its opposite: else He would be as destitute of affections as a statue. Holiness is repugnance to all moral impurity and deformity.
3. The justice of God and the tendency of sin. For the justice of God is His moral perfection directed to uphold His moral government. It is in this character that He is a jealous God.
III. Conclusion.
1. How false and dangerous to deny the reality of the Divine anger. Many do.
2. The wicked cannot have Gods favour while they continue in sin.
3. How changed the condition of the righteous.
4. How awful the situation of the stupid sinner. (M. W. Taylor, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. God is angry with the wicked every day.] The Hebrew for this sentence is the following: veel zoem becol yom; which, according to the points, is, And God is angry every day. Our translation seems to have been borrowed from the Chaldee, where the whole verse is as follows: elaha daiyana zaccaah ubithkoph rageiz al reshiey col yoma: “God is a righteous Judge; and in strength he is angry against the wicked every day.”
The VULGATE: Deus Judex justus, fortis, et patiens; numquid irascitur per sinpulos dies? “God is a Judge righteous, strong, and patient; will he be angry every day?”
The SEPTUAGINT: , , , ‘ ; “God is a righteous Judge, strong and longsuffering; not bringing forth his anger every day.”
SYRIAC: “God is the Judge of righteousness; he is not angry every day.”
The ARABIC is the same as the Septuagint.
The AETHIOPIC: “God is a just Judge, and strong and longsuffering; he will not bring forth tribulation daily.”
COVERDALE: God is a righteous judge, and Gob is ever threateninge.
KING EDWARD’S Bible by Becke 1549, follows this reading.
CARDMARDEN: God is a righteous judge, [strong and patient] and God is provoked every day. Cardmarden has borrowed strong and patient from the Vulgate or Septuagint, but as he found nothing in the Hebrew to express them, he put the words in a smaller letter, and included them in brackets. This is followed by the prose version in our Prayer Book.
The GENEVAN version, printed by Barker, the king’s printer, 1615, translates thus: “God judgeth the righteous, and him that contemneth God every day.” On which there is this marginal note: “He doth continually call the wicked to repentance, by some signs of his judgments.”
My ancient Scotico-English MS. Psalter only begins with the conclusion of this Psalm.
I have judged it of consequence to trace this verse through all the ancient versions in order to be able to ascertain what is the true reading, where the evidence on one side amounts to a positive affirmation, “God IS angry every day;” and, on the other side, to as positive a negation, “He is NOT angry every day.” The mass of evidence supports the latter reading. The Chaldee first corrupted the text by making the addition, with the wicked, which our translators have followed, though they have put the words into italics, as not being in the Hebrew text. In the MSS. collated by Kennicott and De Rossi there is no various reading on this text.
The true sense may be restored thus: –
el, with the vowel point tsere, signifies GOD: al, the same letters, with the point pathach, signifies not. Several of the versions have read it in this way: “God judgeth the righteous, and is NOT angry every day.” He is not always chiding, nor is he daily punishing, notwithstanding the continual wickedness of men: hence, the ideas of patience and longsuffering which several of the versions introduce. Were I to take any of the translations in preference to the above, I should feel most inclined to adopt that of Coverdale.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God judgeth, i.e. defendeth, or avengeth, or delivereth, as this word is oft used, as Deu 32:36; Psa 9:4; 10:18; 26:1, &c. To judge is properly to give sentence; which because it may be done either by absolving and acquitting from punishment, or by condemning and giving up to punishment, therefore it is sometimes used for the one and sometimes for the other, as the circumstances of the place determine it.
With the wicked; which though it may seem a bold supplement, yet is necessary, and easily fetched out of the next and following verses.
Every day; even then, when his providence seems to favour them and they are most secure and confident.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. judgethas in Ps7:8.
the wickedThough notexpressed, they are implied, for they alone are left as objects ofanger.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
God judgeth the righteous,…. Not all that are thought to be righteous, or think themselves to be so, are such; nor is any man naturally righteous, or of himself, nor by virtue of his obedience to the law of works; but such only are righteous who are made so by the obedience of Christ; these God governs and protects, avenges their injuries and defends their persons; some render the words, “God is a righteous Judge” f; he is so now in the administrations of his government of the universe, and he will be so hereafter in the general judgment of the world;
and God is angry [with the wicked] every day; wicked men are daily sinning, and God is always the same in his nature, and has the same aversion to sin continually; and though he is not always making men examples of his wrath, yet his wrath is revealed from heaven against all unrighteousness of men; and there are frequent stances of it; and when he is silent he is still angry, and in his own time will stir up all his wrath, and rebuke in his hot displeasure.
f Vid. Aben Ezra Abendana not. in Miclol. Yophi in loc.
“Deus judex justus”, V. L. Munster, Musculus, Montanus, Piscator, Gejerus, Michaelis so Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 7:12-14) If God will in the end let His wrath break forth, He will not do it without having previously given threatenings thereof every day, viz., to the ungodly, cf. Isa 66:14; Mal 1:4. He makes these feel His beforehand in order to strike a wholesome terror into them. The subject of the conditional clause is any ungodly person whatever; and the subject of the principal clause, as its continuation in Psa 7:14 shows, is God. If a man (any one) does not repent, then Jahve will whet His sword (cf. Deu 32:41). This sense of the words accords with the connection; whereas with the rendering: “forsooth He (Elohim) will again whet His sword” (Bttch., Ew., Hupf.) , which would moreover stand close by (cf. e.g., Gen 30:31), is meaningless; and the of asseveration is devoid of purpose. Judgment is being gradually prepared, as the fut. implies; but, as the perff. imply, it is also on the other hand like a bow that is already strung against the sinner with the arrow pointed towards him, so that it can be executed at any moment. of the making ready, and of the aiming, are used alternately. , referring to the sinner, stands first by way of emphasis as in Gen 49:10; 1Sa 2:3, and is equivalent to , Eze 4:3. “Burning” arrows are fire-arrows ( , , malleoli); and God’s fire-arrows are the lightnings sent forth by Him, Psa 18:15; Zec 9:14. The fut. denotes the simultaneous charging of the arrows aimed at the sinner, with the fire of His wrath. The case illustrated by Cush is generalised: by the sword and arrows the manifold energy of the divine anger is symbolised, and it is only the divine forbearance that prevents it from immediately breaking forth. The conception is not coarsely material, but the vividness of the idea of itself suggests the form of its embodiment.
Fuente: Keil & Delitzsch Commentary on the Old Testament
11 God judgeth the righteous etc. Others read, God is a righteous Judge, and God is angry every day. The words will certainly admit of this sense; but as the doctrine is fuller according to the first reading, I have preferred following it, as I see it is more approved of by the most learned divines, and, besides, it is more suitable to the subject which David is now considering. As Saul and his accomplices had, by their calumnious reports, so far succeeded in their wicked design as to have produced a general prejudice against David, so that he was condemned by almost the whole people, the holy man supports himself from this one consideration, that whatever may be the confusion of things in the world, God, notwithstanding, can easily discern between the righteous and the wicked. He, therefore, appeals from the false judgments of men to Him who can never be deceived. It may, however, be asked, How does the Psalmist represent God as judging every day, when we see him delaying punishment frequently for a long time? The sacred writings certainly most justly celebrate his long-suffering; but, although he exercises patience long, and does not immediately execute his judgments, yet, as no time passes, yea, not even a day, in which he does not furnish the clearest evidence that he discerns between the righteous and the wicked, notwithstanding the confusion of things in the world, it is certain that he never ceases to execute the office of a judge. All who will be at the trouble to open their eyes to behold the government of the world, will distinctly see that the patience of God is very different from approbation or connivance. Surely, then, his own people will confidently betake themselves to him every day.
Fuente: Calvin’s Complete Commentary
(11) God judgeth.The two clauses answer to each other; so the margin, God is a righteous judge, and God avengeth every day. LXX., God is a just judge, and strong and longsuffering, not letting loose his anger every day. Vulg., Still is he not angry with the wicked? Syriac, God is the judge of righteousness. He is not angry every day. It has been proposed to read valand notinstead of veland Godconformably to these versions, but unnecessarily.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11-13. God judgeth These verses present an earnest warning, not only to David’s wicked persecutors, but to all contemners of law and justice. The style is more impassioned, although of a didactic turn, and the imagery, apparently rude, is such as is suited to the barbarous and bloodthirsty spirits with whom he has to contend. The present participial form, God is judging, God is angry, shows that the wrath of God is already “revealed from heaven against all unrighteousness of men,” for their timely warning. Not, indeed, his ultimate punishment of sin, but his corrective, disciplinary judgment against it.
If he turn not If the sinner, whoever he be, heed not these incipient and forewarning indications of displeasure. The conditional sentence proves that the present judgments against sin are corrective, and admonitory of what will follow if repentance do not supervene.
He will whet his sword That is, will proceed to ultimate punishment. This, to the subject, is never corrective. The imagery is now wholly borrowed from the use of the deadly weapons of the warrior, not at all from the corrective and disciplinary methods of a parent or magistrate. Instruments of death, are not disciplinary, yet these are prepared for those who “turn not,” repent not: God is [now] ready to inflict punishment on the incorrigible.
Fuente: Whedon’s Commentary on the Old and New Testaments
He Reveals That God Is A Present Judge on All ( Psa 7:11-13 ).
‘God (Elohim) is a righteous judge,
Yes, a God (El) who has indignation every day.
If a man turn not, he will whet his sword,
He has bent his bow and made it ready,
He has also prepared for him the instruments of death,
He makes his arrows fiery shafts.’
But while longing for that great day of judgment which will slay the wicked and establish the righteous, he wants all to know that even now God judges continually on earth every day (see Psa 10:4; Psa 10:11; Psa 10:13). He is a righteous judge, and thus has indignation every day as He looks at the state of the world. For all things are open to the eyes of Him with Whom we have to do, and He never overlooks anything.
God looks for men to repent, but if they will not do so He becomes a man of war against their sin. He sharpens His sword and has already prepared His bow, and makes ready His arrows, which He has already prepared as His instruments of death. His arrows are shafts of lightning (see Psa 18:14; Zec 9:14), although he may also have in mind arrows with inflammable materials attached which were often fired among the enemy.
It is noteworthy that even here David leaves room for repentance (‘if a man turn not’). He remembers what mercy God had had on him. But his picture is a warning to all who play with sin that God is not mocked. And that He is even now ever ready to deal with sin by death (compare Eze 18:4 onwards).
Fuente: Commentary Series on the Bible by Peter Pett
Psa 7:11. God judgeth, &c. God is a righteous judge, and a God who avengeth every day.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 501
GODS INDIGNATION AGAINST THE WICKED
Psa 7:11-13. God judgeth the righteous; and God is angry with the wicked every day. If he turn not, he will whet his sword; he hath bent his bow, and made it ready. He hath also prepared for him the instruments of death.
IN one psalm, David begins, The Lord reigneth; let the earth rejoice: in another, The Lord reigneth; let the earth tremble [Note: Psa 97:1; Psa 99:1.]. Either exhortation is suitable, according to the persons who are more especially addressed. The godly may well rejoice, that He, whom they serve, has all things at his command: and well may the ungodly tremble, that He whom they offend is able to vindicate the honour of his insulted Majesty. To the oppressors and oppressed, this truth is of equal moment. The oppressed David, reflecting on it with delight, said, My defence is of God, which saveth the upright in heart [Note: ver. 10.]. But the oppressor may expect this Almighty Being to espouse the cause of his people, and to execute upon their enemies the vengeance they deserve.
In the words before us we see the conduct of God,
I.
In his moral government here
The righteous are the objects of his tender care
[The Jews were governed by judges for above four hundred years [Note: Act 13:20.]: and the term judging was used as importing government and protection. In this sense David uses it in another psalm, where he says, O let the nations be glad, and sing for joy: for Thou shalt judge the people righteously, and govern the nations upon earth [Note: Psa 67:4.]. Now, there is not any benefit which the most wise or powerful monarch can bestow on his subjects, which God will not impart to his obedient people. Particularly will he shield them from every oppressor, and keep them safely under the shadow of his wings. His care of Abraham and the Patriarchs, in all their pilgrimages, and in all their perils, well illustrates this; as does more especially his constant and miraculous interposition on the behalf of David, amidst the bitter persecutions of the unrelenting Saul. The deliverances vouchsafed to Gods saints of old are still continued to his Church and people; though, from their being less visible, they are, for the most part, overlooked. But God is still a wall of fire round about them [Note: Zec 2:5.]; and whosoever toucheth one of them toucheth the apple of his eye [Note: Zec 2:8.].]
The wicked, on the contrary, are the objects of his merited displeasure
[He is not indifferent about the actions of men, as too many suppose. He marks the conduct of the wicked; and he is angry with them every day. Of course, we are not to suppose that God really feels those strong emotions which we call anger and wrath: such expressions are applied to him only in a figurative sense, in order to teach us what will be his dispensations towards us. But we do right to use the language of Scripture: and, in conformity with that, I say, that he views with indignation the impiety of those who cast off his fear, and walk after the imagination of their own hearts. Whether their actions be more or less decent in the eyes of the world, it makes but little difference in his eyes, so long as they live to themselves, instead of unto him. He looks for them to repent, and turn to him: and for this event he waits with much long-suffering and forbearance, not willing that any of them should perish, but that they all should come to repentance and live. If they would turn to him, he would lay aside his anger in an instant, and receive them to the arms of mercy. But, whilst they continue impenitent, he meditates nothing but to display towards them his merited indignation. With a view to their excision, he whets his sword, and bends, with an unerring hand, his bow for their destruction. Could we but see with the eye of faith, we should behold the arrow, now already on the string, pointed at their hearts; and nothing remaining, but that the string be loosed from his hand, to bring them down, and to cast them into everlasting perdition. For them, too, he is preparing the instrument of death, even of everlasting death: as it is written, Tophet is ordained of old; for the King it is prepared: he hath made it deep and large: the pile thereof is fire and much wood: the breath of the Lord, like a stream of brimstone, doth kindle it [Note: Isa 30:33.]. Happy would it be if a thoughtless world would consider this: for, whether they will reflect upon it or not, their judgment now of a long time lingereth not, and their damnation slumbereth not [Note: 2Pe 2:3.].]
This equitable discrimination will be rendered visible to all,
II.
In his judicial proceedings at the last day
Then will he approve and reward the righteous
[Here they are traduced, and loaded with all manner of obloquy: but there, He, that trieth the hearts and reins [Note: Psa 7:9.], will appear in their behalf, and vindicate them from the calumnies with which they have been aspersed. He will bear testimony to those secret principles of faith and love whereby they were enabled to live to his glory; and then shall their righteousness shine forth as the noon-day. All that they did for him in this world was misinterpreted, as proceeding from pride, or vanity, or hypocrisy: but he will acknowledge them as Israelites in whom was no guile; and, in the presence of their now prostrate enemies, he will exalt them to thrones and kingdoms for evermore.]
But the wicked he will then consign to merited shame and punishment
[It is remarkable that the day of judgment is called, by St. Peter, the day of the perdition of ungodly men [Note: 2Pe 3:7.]. Yes, here, for the most part, they escaped punishment: but there they shall all, without exception, meet a just reward. Wheresoever they have fled to hide themselves, his right hand shall find them out; and to his attendant angels he will say, Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me. Hear how God contemplates the judgments that await them: To me belongeth vengeance and recompence: their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste . If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. I will make mine arrows drunk with blood, and my sword shall devour flesh [Note: Deu 32:35; Deu 32:41-42.]. True it is, that these judgments have a primary reference to this world; but they shew how inconceivably awful must be the vengeance which he will execute on the ungodly in the world to come. Who can think of these judgments and not tremble? for who knoweth the power of his anger? and who can dwell with everlasting burnings?]
See, then,
1.
The importance of ascertaining your real character
[If you will inquire who the wicked are, to whom this fearful doom will be assigned, you will scarcely find one: all hope that they are in a better state. But God will not judge us by the standard which we have fixed for ourselves, but by that which he has established for us in his Law and in his Gospel. To what purpose, then, will you deceive yourselves now, when you will so soon be undeceived, and reap the bitter fruits of your folly? O! turn to the Lord without delay; and never rest till you have received in your souls the favourable tokens of his acceptance.]
2.
The blessedness of having God for your friend
[If he be your enemy, the whole world cannot protect you from his avenging arm. But if he be your friend, who, or what, can harm you? As for man, he cannot touch a hair of your head without Gods permission: and if he be suffered to assault you for a time, you shall have an ample recompence in the eternal world. Realize the idea, that God is governing the world, and will judge it in the last day; and then you need not fear what all the confederate hosts of earth and hell can do against you.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 7:11 God judgeth the righteous, and God is angry [with the wicked] every day.
Ver. 11. God is angry with the wicked every day ] Or, all day long; they are under the arrest of his wrath, and liable to the wrath to come. Children they are of wrath, because of disobedience. One rendereth it, God troubled them, sc. by laying continually some judgment or other upon them; and yet there is no cause to fear (as the heathen did of his Jupiter) that he should be exhausted, Si quoties peccent homines, &c.
righteous. Plural.
GOD. Hebrew El. App-4.
or, God is a righteous Judge, Psa 7:8, Psa 94:15, Psa 140:12, Psa 140:13
Reciprocal: Exo 9:2 – General Exo 10:1 – I have hardened Deu 28:20 – send Jdg 11:27 – the Judge Psa 17:13 – which is Eze 21:9 – sharpened 2Ti 4:8 – the righteous 1Pe 2:23 – judgeth
7:11 God judgeth the righteous, and God is angry [with the wicked] {i} every day.
(i) He continually calls the wicked to repentance by some sign of his judgments.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes