Exegetical and Hermeneutical Commentary of Psalms 7:14
Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.
14. Render the second line,
Yea he conceiveth mischief and bringeth forth falsehood.
Words of studied ambiguity are chosen, ironically describing the action of the wicked man in its intention and its result. The ‘iniquity’ (lit. worthlessness: see on Psa 5:5) which he laboriously plans is destined to prove vanity and failure: the ‘mischief’ which he conceives for others issues in calamity for himself: the resultant ‘falsehood’ deceives not others but himself. Cp. for the figure, Job 15:35; Isa 33:11; Isa 59:4.
Fuente: The Cambridge Bible for Schools and Colleges
14 16. The punishment of the wicked described from another point of view as the natural result of his own actions. He falls into the snare which he laid for others.
Fuente: The Cambridge Bible for Schools and Colleges
Behold, he travaileth with iniquity – The wicked man does. The allusion here is to the pains and throes of child-birth; and the idea is, that the wicked man labors or struggles, even with great pain, to accomplish his purposes of iniquity. All his efforts, purposes, plans, are for the promotion of evil.
And hath conceived mischief – That is, he hath formed a scheme of mischief. The allusion here is common when speaking of forming a plan of evil.
And brought forth falsehood – The birth is falsehood; that is, self-deception, or disappointment. It does not mean that falsehood was his aim or purpose, or that he had merely accomplished a lie; but the idea is, that after all his efforts and pains, after having formed his scheme, and labored hard (as if in the pangs of child-birth) to bring it forth, it was abortive. He would be disappointed, and would fail at last. This idea is expressed more distinctly in the following verse, and the design of the whole is to say that any plan or purpose of wickedness must be in the end a failure, since God is a righteous Judge, and will vindicate His own cause.
Fuente: Albert Barnes’ Notes on the Bible
Psa 7:14-16
Behold, he travaileth with iniquity.
The enemies of the Church
1. That all the labour of wicked men against the Church is but labour in vain in respect of their own intent and expectation.
2. That the labour of wicked men is turned clean contrary to their own intent and expectation. These things are set down in metaphor and in express speech. Doctrine: The wicked counsels and enterprises of the enemies of the Church are not only vain in respect of others, but mischievous against themselves. God scattereth the devices of the crafty, so as they cannot accomplish what they enterprise.
The misery of the enemies of the Church may be seen in four particulars.
1. All their pain and labour is for their own destruction.
2. That they live in perpetual peril of destruction.
3. That unexpected destruction comes when they expect the sweet fruit of all their labour.
4. That the mischief plotted against the greatest enemies recoils upon themselves, as a gun overcharged and recoiling. There is little cause why Gods people should envy the prosperity of their enemies, or study for revenge. They should rather pity them, and pray for them, so many as are curable, for their last dish will mar all the feast. Little do they know what they are doing. They are twisting a cord to hang themselves. They are digging a pit, but the earth falls on them, and smashes them to pieces. (T. Taylor, D. D.)
The saints sagety in evil times
These words express the conception, birth, carriage, and miscarriage of a plot against David. In which consider–
I. What his enemies did. This is likened to a bodily conception, for the mind hath such as well as the body. The seed of it was some wicked thought cast in by Satan, the understanding was the womb to conceive, the will to consent. From first to last, from the conception to the bringing forth, they intended the destruction of David, but brought forth their own ruin.
1. And how great was their sin? It was voluntary and with delight, and it was spiritual and artificial–there was much art and cunning in it: they were very diligent in it, for it was a curious web. Judas is awake when Peter is asleep. And, which is worst of all, they were so well pleased with the bent of their own brain that they travailed of it. The more the soul dwells on any sinful plot, the more estrangement there is from God. The more deliberate in sin, the more the soul is pleased with it. Many seek out the delight of sin before they act, as Esau pleased himself by thinking, the day of mourning for his father would come, wherein he might be revenged of his brother.
2. But by whom and against whom was this plotting? By children of the Church, not uncircumcised Philistines; and that opposition is the bitterest of all.
3. And it was against David, a man after Gods own heart. Envy hath an ill eye. It cannot look on goodness without grief. And this plot was cunningly carried. First, they kill his good name, that so slander may make way for violence. Satan is a liar first, and then a murderer. See what David did. Innocency was his best apology. He saw God in the wrongs he suffered. We need not be ashamed to learn some things of our very enemies. If they be so set on evil, why not we on good? I am sure we serve a better Master. True love is full of inventions; it will be devising of good things.
II. What God did. Now I come to their miscarriage. They brought forth a lie, God defeated them.
1. How this was done. By disappointing them. They fell into danger of their own contriving, and into the same danger that they plotted for another. Compare the history of Haman and Mordecai. Why does God do this? First, in regard to Himself. He will be known to be God only wise. Secondly, in regard of His tender care over His children, who are the apple of His eye. Another reason is, the virulence of the enemies whose fierceness turns to Gods praise (Psa 9:16). And Gods children will give Him no rest. They prevail on Him by importunity.
3. But it will be objected that wicked men do prevail over the children of God. Tully could say, The gods show how much they esteem the Jewish nation, by suffering so often to be conquered. Where, then, is the bringing forth of a lie? I answer, when they do prevail it is but one part only, not the whole. Over mens lives, but not their spirits. A true Christian conquers when he is conquered. Our enemies shall do no more nor less than God wills: their mischievous attempts fail in the end; for did ever any harden themselves against God and prosper long? The greatest torment of the damned spirit is that God turns all his plots for the good of those he hates most.
III. What we all should do. We are bidden behold.
1. The subtlety, malice, and restless endeavour of the enemies of goodness, and their bootless enterprise, they bring forth a lie.
2. But especially the mercy of God to His children, and how He confounds their enemies. (R. Sibbes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. He travaileth with iniquity] All these terms show the pitch of envy, wrath, and malevolence, to which Saul had carried his opposition against David. He conceived mischief; he travailed with iniquity; he brought forth falsehood-all his expectations were blasted.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He, i.e. the wicked, as is undeniably manifest from the matter and context.
Conceived mischief, and brought forth falsehood: this metaphor noteth his deep design, and continued course, and vigorous endeavours for the doing of mischief, and his restlessness and pain till he have accomplished it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. The first clause expressesthe general idea that wicked men labor to do evil, the others carryout the figure fully.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, he travaileth with iniquity,…. Is full of it, and big with it, as a woman with child, and eagerly desires to bring it forth, and is in pain till he commits it;
and hath conceived mischief; that which is injurious to God and the perfections of his nature, a transgression of his law, and an affront to his justice and holiness, is doing wrong to fellow creatures, and harm to themselves, either to their name and credit, or to their substance and estates, or to their bodies and souls, and it may be to them all; and yet this they conceive, they devise it in their hearts, and form schemes how to bring it to pass, and which they do with great freedom, deliberation, and pleasure;
and brought forth falsehood; or “vanity” k, or a vain thing, as the same word is rendered in Job 15:35; no fruit at all, but wind, or stubble, Isa 26:17; that which deceives does not answer the expectation, but the contrary to it; the sense is, that wicked men having devised mischievous things against the saints, they are big with expectations of success, and strive to bring their purposes to bear, but are miserably disappointed, for it all ends in vanity and vexation of spirit to themselves.
k “rem inanem”, so some in Vatablus; “vanitatem”, Gejerum.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 7:15-18) This closing strophe foretells to the enemy of God, as if dictated by the judge, what awaits him; and concludes with a prospect of thanksgiving and praise. Man brings forth what he has conceived, he reaps what he has sown. Starting from this primary passage, we find the punishment which sin brings with it frequently represented under these figures of and ( , , ), and , and first of all in Job 15:35. The act, guilt, and punishment of sin appear in general as notions that run into one another. David sees in the sin of his enemies their self-destruction. It is singular, that travail is first spoken of, and then only afterwards pregnancy. For signifies, as in Son 8:5, , not: to conceive (Hitz.). The Arab. habila (synonym of hamala ) is not to conceive in distinction from being pregnant, but it is both: to be and to become pregnant. The accentuation indicates the correct relationship of the three members of the sentence. First of all comes the general statement: Behold he shall travail with, i.e., bring forth with writhing as in the pains of labour, , evil, as the result which proceeds from his wickedness. Then, by this thought being divided into its two factors (Hupf.) it goes on to say: that is, he shall conceive ( concipere ) , and bear . The former signifies trouble, molestia , just as signifies that which makes ; the latter falsehood, viz., self-deception, delusion, vanity, inasmuch as the burden prepared for others, returns as a heavy and oppressive burden upon the sinner himself, as is said in Psa 7:17; cf. Isa 59:4, where instead of denotes the accursed wages of sin which consist in the unmasking of its nothingness, and in the undeceiving of its self-delusion. He diggeth a pit for himself, is another turn of the same thought, Psa 57:7; Ecc 10:8. Psa 7:16 mentions the digging, and Psa 7:16 the subsequent falling into the pit; the aorist is, for instance, like Psa 7:13, Psa 16:9; Psa 29:10. The attributive is virtually a genitive to , and is rightly taken by Ges. 124, 3, a as present: in the midst of the execution of the work of destruction prepared for others it becomes his own. The trouble, , prepared for others returns upon his own head ( , clinging to it, just as signifies descending and resting upon it), and the violence, , done to others, being turned back by the Judge who dwells above (Mic 1:12), descends upon his own pate ( with o by q, as e.g., in Gen 2:23). Thus is the righteousness of God revealed in wrath upon the oppressor and in mercy upon him who is innocently oppressed. Then will the rescued one, then will David, give thanks unto Jahve, as is due to Him after the revelation of His righteousness, and will sing of the name of Jahve the Most High ( as an appended name of God is always used without the art., e.g., Psa 57:3). In the revelation of Himself He has made Himself a name. He has, however, revealed Himself as the almighty Judge and Deliverer, as the God of salvation, who rules over everything that takes place here below. It is this name, which He has made by His acts, that David will then echo back to Him in his song of thanksgiving.
Fuente: Keil & Delitzsch Commentary on the Old Testament
14 Behold, he shall travail David has hitherto shown how great and formidable the danger was which was near him. In this verse, laughing to scorn the presumptuous and foolish attempts of Saul, and his magnificent preparations, he declares that they had failed of accomplishing their object. (121) By the demonstrative adverb Behold, he enhances the wonder, inasmuch as such a result fell out, on his part altogether unlooked for. Behold, says he, after he has travailed to bring forth wickedness, like as he had conceived mischief, at length there comes forth only empty wind and vanity, because God frustrated his expectations, and destroyed all these wicked attempts. (122) Iniquity and mischief are here put for every kind of violence and outrage (123) which Saul intended to inflict upon David. Some interpreters think that the order of the words is inverted, because travailing to bring forth is put before conceiving; but I think that the words have their proper place if you explain them thus: Behold, he shall travail to bring forth wickedness, for he hath conceived mischief; that is to say, as he long ago devised with himself my destruction, so he will do his utmost to put his design into execution. David afterwards adds, he hath brought forth falsehood This implies that Saul had been disappointed in his expectation; as Isaiah, (Isa 26:18,) in like manner, speaks of unbelievers “bringing forth wind,” when their success does not correspond to their wicked and presumptuous attempts. As often, therefore, as we see the ungodly secretly plotting our ruin, let us remember that they speak falsehood to themselves; in other words deceive themselves, and shall fail in accomplishing what they devise in their hearts. (124) If, however, we do not perceive that they are disappointed in their designs until they are about to be brought forth, let us not be cast down, but bear it with a spirit of patient submission to the will and providence of God.
(121) “ Disant que tout cela est alle en fumee.” — Fr. “Saying that the whole ended in smoke.”
(122) “ Pource que Dieu l’a frustre de son attente et renverse toutes ces meschantes entreprises.”— Fr.
(123) “ Pour toutes violences et outrages.”— Fr.
(124) “ C’est a dire, se decoyvent et ne viendront a bout de ce qu’ils couvent en leurs coeurs.”— Fr.
Fuente: Calvin’s Complete Commentary
(14) Behold, he travaileth.The poets thought recurs to the calumniator, whose sin has deserved all this Divine wrath, and he sees the truth that Gods judgments are not arbitrary, but follow naturally on sin as its consequence. The verb travaileth gives the general figure, which is elaborated in the two clauses which describe the stages of conception and pregnancy. (For the image, comp. Job. 15:35.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14-17. He travaileth Literally, he shall bring forth with pain. The dark hearted Cush of the title now re-appears. He brings forth in his conduct, with agony, what he had already conceived in his heart. Both his character and punishment are described, and he shall reap as his reward what he hath sown. Psa 7:15-16. These are eternal truths in ethics and in the moral government.
Pit An allusion to the mode of catching wild animals.
Fallen into the ditch which he made Here is the lex talionis the most literal form of retributive justice. When will men learn there is “a God that judgeth in the earth?” Psa 58:11. The closing verse of the psalm is a spontaneous outbreak of praise to God for his righteous dealings with men.
Fuente: Whedon’s Commentary on the Old and New Testaments
He Declares That There Are Even Now Present Consequences of Sin ( Psa 7:14-16 ).
‘Behold he exerts himself with iniquity (worthlessness),
Yes, he has conceived mischief, and brought forth falsehood.
He has made a pit and dug it,
And fallen into the trap which he was making.
His mischief will return on his own head,
And his violence will come down on his own pate.’
(It may be that this was to be sung by a different section of the choir to distinguish the change of subject).
While looking for a great act of judgment David does not over look the fact that God judges continually. The ones who exert themselves to what is worthless and evil, and especially to violence (Psa 7:16), who plan and bring to birth mischief, and deceive men, laying traps for them, will find if they are not careful that they will fall into the hole of deceit that they are digging for others, will find their mischief returning on their own heads, and their violence crushing their skulls. Thus what they sow they will reap.
The pit being dug has in mind the hunter’s trap. The picture is of one who digs his pit, and while doing so accidentally falls in even before it is finished.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 7:14. Behold, he travaileth, &c. This verse is by some expositors more clearly rendered thus: Behold he is travailing with his iniquity; for he had conceived mischief, and therefore he will bring forth falsehood. The sense is, that all his wicked designs and endeavours would be frustrated: He will bring forth falsehood: i.e. “He will be so far from succeeding in what he undertook, that it will but miserably deceive him in the end, and turn to his own confusion.” See Pro 11:18.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 7:14 Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.
Ver. 14. Behold, he travaileth with iniquity ] Heb. he shall travail, or he continually travaileth; he taketh as great pains to go to hell as a travailing woman doth to be delivered.
And hath conceived mischief
And brought forth falsehood
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Behold. Figure of speech Asterismos, App-6.
travaileth . . . conceived . . . brought forth. Figure of speech Anabasis. App-6.
travaileth = will travail.
iniquity. Hebrew ‘aven App-44. i, not same word as Psa 7:3.
mischief. Hebrew. ‘amal. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 15:20, Job 15:35, Isa 33:11, Isa 59:4, Isa 59:5, Jam 1:15
Reciprocal: 1Sa 18:21 – a snare 2Sa 13:32 – determined 1Ki 20:7 – seeketh mischief Job 4:8 – they that plow Job 16:11 – to the ungodly Psa 10:7 – and deceit Psa 28:3 – mischief Psa 37:15 – sword Psa 52:1 – mischief Psa 52:5 – God Psa 140:11 – evil Pro 1:18 – General Pro 24:2 – General Jer 9:5 – weary Mic 2:1 – to Act 5:4 – why Act 5:37 – he also 1Co 3:19 – He
Fuente: The Treasury of Scripture Knowledge
Psa 7:14. Behold, he That is, the wicked, travaileth with iniquity, &c. This metaphor denotes his deep design and vigorous endeavours for doing mischief; and his restlessness and pain till he have accomplished it. When an evil thought, says Dr. Horne, is instilled into the heart of man, then the seed of the wicked one is sown; by admitting, retaining, and cherishing the diabolical suggestion in his mind he conceiveth a purpose of mischief; when that purpose is gradually formed and matured for the birth, he travaileth with iniquity; at length, by carrying it into action, he
bringeth forth falsehood. The purity of the soul, like that of the body, from whence the image is borrowed, must be preserved by keeping out of the way of temptation.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The evil plots the wicked conceive in their minds and give birth to in their actions will not turn out the way they hoped (cf. Mar 7:21-22; Jas 1:14-15). Rather than snaring the righteous in their traps, they themselves will be caught in them. What they sow they will reap (cf. Exo 21:24-25; Mat 26:52; Gal 6:7).