Supplication of a Believer against Slander.

The Petition.

Shiggaion of David, a plaintive song, or elegy, full of emotion, which is apparent it both in the structure and in the accompanying music, which he sang unto the Lord concerning the words of Cush, the Benjamite, one of his detractors at the court of Saul. David prays for the establishment of his innocence, because he knows himself to be guiltless and because Jehovah will be glorified in his vindication.

v. 1. O Lord, my God, his Creator and the Guide of his pathway, in Thee do I put my trust, this word of faith, love, and hope stating the motive for his confident approach to the Throne of Grace; save me from all them that persecute me, during the time when he was never sure of his life, 1 Samuel 24-26, and deliver me,

v. 2. lest he tear my soul like a lion, a ravenous beast, rending it in pieces, while there is none to deliver. So eager are his enemies to take his life, and so hopeless seems his case. But David makes his appeal for help in the consciousness of his innocence of any deliberate wrong-doing.

v. 3. O Lord, my God, here the mighty Ruler and Judge of the universe, if I have done this; if there be iniquity in my hands, namely, the crime charged to him by Cush;

v. 4. if I have rewarded evil unto him that was at peace with me, becoming guilty of treachery toward those who trusted him; (yea, I have delivered him that without cause is mine enemy, rather, plundered without reason, in pure wantonness, my adversary;)

v. 5. let the enemy persecute my soul, in just retribution, and take it; yea, let him tread down my life upon the earth, trampling it into extinction, and lay mine honor, his personal and official dignity, in the dust, bringing it to the deepest humiliation. Selah. It is only the sense of his innocence which can give David the assurance expressed in this offer, which is now followed by a call to revenge his wrongs.

v. 6. Arise, O Lord, in Thine anger, the appeal being all the more importunate since it seemed that God had hitherto been careless of him, lift up Thyself, towering up on high, because of the rage of mine enemies, His great power alone being able to crush them in spite of their threatening attitude, and awake for me to the judgment that Thou hast commanded, the decision which, as David confidently believed, the Lord had ordained in this case.

v. 7. So shall the congregation of the people compass Thee about, the scene being that of the last great Judgment, when God will gather the nations before Him; for their sakes, therefore, return Thou on high, assuming the judgment-seat as the great Ruler and Judge of all men. David’s single case is merged with the judgment of all men; he is willing to put his matter to the supreme test. Every believer, in spite of all his sinful weakness, must be ready always to have the record of his daily life examined, for he must ever abstain from all crimes and wicked deeds.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THE composition of this psalm by David, asserted in the title, is generally allowed. Internal evidence seems to indicate for its date the earlier portion of David’s public lifethat during which he suffered persecution at the hands of Saul. There are two considerable difficulties connected with the title:

(1) the meaning of “Shiggaion of David;” and

(2) the determination of the identity of “Cush the Benjamite.”

“Shiggaion” is connected by some with the “Shigioneth” of Hab 3:1, which is commonly explained to be a particular kind of tune or tunes. But the identity of the two words is uncertain, and the identity of their meaning, at an interval of nearly six centuries, is still more open to question. The meaning of “Shiggaion” has really to be guessed from the context; and the most probable of the conjectures made would seem to be, either simply, “a poem of David,” or “a lyrical composition of David “a meaning which obtains a certain amount of support from the Arabic. With respect to “Cush the Benjamite,” it has been argued

(1) that he was a person, otherwise unknown, who held a high position among the courtiers of Saul;

(2) that he was Saul himself (Hengstenberg);

(3) that he was Shimei (2Sa 16:5-13), represented under a feigned name (Kay). This last conjecture brings the psalm down to too late a date; the two others are equally possible, and almost equally plausible. If a preference is to be given to either of them over the other, we should incline to the view of Hengstenberg, that Saul is meant, and that he is called “Cush,” with allusion to his father’s name being Kish. Such plays upon words have always found much favour in the East.

The psalm has but one marked division, that between Hab 3:1-5 and Hab 3:6-17, where the term selah occurs. The remainder runs on continuously, without any marked break.

Psa 7:1

O Lord my God, in thee do I put my trust (compare the openings of Psa 11:1-7; Psa 31:1-24; Psa 71:1-24.). When David is most sorely pressed by persecution and danger, then is his faith and trust in God mast plainly apparent. Save me from all them that persecute me, and deliver me. The Revised Version has, “from all them that pursue me;” but “persecute” is better. Hengstenberg and Kay have, “from all my persecutors.” So also French and Skinner. The persecutors are such men as the Ziphites and others, who encouraged Saul in his attempts to take David’s life (1Sa 26:1, 1Sa 26:19).

Psa 7:2

Lest he tear my soul like a lion (comp. Psa 5:6, where there is a similar abrupt transition from the plural to the singular number). On both occasions David fears one special enemythen probably Ahithophel, now Saul. The simile of the lion is one frequent in the Psalms (see Psa 10:9; Psa 17:12; Psa 22:13, Psa 22:21; Psa 35:17; Psa 54:4, etc.). Rending it in pieces. As the lion does a sheep. While there is none to deliver. No human helper, at once willing and able to give deliverance.

Psa 7:3

O Lord my God, if I have done this; i.e. “this which is laid to my charge.” The general charge against David in Saul’s lifetime was that he “sought the king’s hurt” (1Sa 24:9). Afterwards he was accused of being “a bloody man” (2Sa 16:8)the death of Ishbosheth, and perhaps of others, being regarded as his work. If there be iniquity in my hands. If, i.e; I have committed any criminal act, if any definite offence can be charged against me. Human weakness and imperfection David does not mean to deny, but, like Job, he maintains in a certain qualified sense his righteousness.

Psa 7:4

If I have rewarded evil unto him that was at peace with me. This is probably the true meaning. David denies that he has wantonly attacked and injured any one with whom he was on friendly and peaceable terms. No doubt he was accused of having estranged Saul by plotting to take the crown from him. (Yea, I have delivered him that without cause is mine enemy.) This translation, which is retained by our Revisers, has the support also of Ewald, Hupfeld, Mr. Aglen, and the ‘Speaker’s Commentary.’ If accepted, it must be considered as a reference to 1Sa 24:7, or else to 1Sa 26:9, or both, and as a sort of parenthetic protest, “Nay, not only have I not injured a friend, but I have gone so far as to let my enemy escape me.” A different meaning is, however, given to the passage by many critics, as Rosenmuller, Hengstenberg, Bishop Horsley, Cheyne, etc; who regard the sense as running on without any parenthesis, and translate, “If I have oppressed him who without cause is mine enemy.” David, according to this view, denies that he has either injured a friend or requited evil to a foe.

Psa 7:5

Let the enemy persecute my soul, and take it. “If I have been guilty of any of these acts, then let my enemy not only persecute my soul, as he is doing (Psa 7:1, Psa 7:2), but take itmake it his preyobtain full power over it.” Yea, let him tread down my life upon the earth; i.e. “utterly destroy me and bring me to ruin.” And not only so, but also lay mine honour in the dust; i.e. “bring me down to the grave with shame.”

Compare the imprecations of Job upon himself (Job 31:8, Job 31:10, Job 31:22, Job 31:40).

Psa 7:6

Arise, O Lord, in thine anger. To call on God to “arise” is to ask him to take action, to lay aside the neutral attitude in which he most commonly shows himself to man, and to interfere openly in the concerns of earth. To call on him to “arise in his anger“ is to entreat him to vindicate our cause against those opposed in us, and to visit them with some open manifestation of his displeasure (comp. Psa 3:7; Psa 9:19; Psa 10:12; Psa 17:13; Psa 44:26; Psa 68:1). Lift up thyself. This is even a stronger expression than “arise” (Isa 33:10). It is a call on God to appear in his full strength. Because of the rage of mine enemies; or, against the rage of mine enemies (Kay, Revised Version). Force must be met by force. David justifies his appeal for aid by alleging the violence and fury of those whose attacks he has to meet. And awake for me to the judgment that thou hast commanded. The two clauses are not connected in the original, which runs, “Awake for me: thou hast commanded judgment.” The meaning seems to be, “Arouse thyself on my behalfjudgment is a thing which thou hast ordainedsurely now is the time for it.”

Psa 7:7

So shall the congregation of the people compass thee about. Titan, if thou wilt show thyself in judgment, the congregation of the peoplesnot, apparently, Israel onlywill crowd around thee, in acknowledgment of thy majesty, and recognize in thee the righteous Judge of all the earth. For their sakes therefore return thou on high; rather, and above it (or, above them; i.e. above the congregation of the peoples) return thou on high. After coming down to earth, and executing judgment, then go back to thy throne in heaven.

Psa 7:8

The Lord shall judge the people. Hitherto judgment has been prayed for, now it is announced, “The Lord shall judge “shall decide between David and his enemiesshall judge them in his anger, and at the same time judge David, i.e. vindicate his cause. David has no desire to escape this judgment Judge me, he says, O Lord, according to my righteousness. Judge me, i.e; and, if thou findest me righteous, acquit me and vindicate me. And according to mine integrity that is in me; literally, which is on me (comp. Job 29:24, “I put on righteousness, and it clothed me; my judgment was as a robe and a diadem”).

Psa 7:9

Oh let the wickedness of the wicked come to an end. It is not the removal of the wicked, but the removal of their wickedness, that David desires (comp. Psa 10:15). But establish the just; i.e. protect strengthen, and sustain him. For the righteous God trieth the hearts and reins (comp. Jer 11:20; Jer 17:10; Jer 20:12). “The heart, as the seat of the understanding and the will, the reins of natural impulses and affections” (‘Speaker’s Commentary’).

Psa 7:10

My defense is of God; literally, my shield is on God; i.e. “rests on him” (Kay)is upheld by him. Which sayeth the upright in heart (comp. Psa 125:4).

Psa 7:11

God judgeth the righteous; rather, God is a righteous Judge. So Rosenmuller, Bishop Horsley, Dr. Kay, the ‘Speaker’s Commentary,’ and the Revised Version. And God is angry with the wicked every day. There is no need of inserting the words, “with the wicked,” since, of course, it is with the wicked that God is angry. What the psalmist means to assert especially is that God’s anger continues against the wicked as long as their wickedness continues.

Psa 7:12

If he turn not, he (i.e. God) will whet his sword (comp. Deu 32:41; Isa 27:1; Isa 34:5). “Every new transgression,” says Bishop Horne, “sets a fresh edge to God’s sword” He hath bent his bow, and made it ready; rather, he hath bent his bow, and fixed it; i.e. held it in the position for taking aim.

Psa 7:13

He hath prepared for him the instruments of death. These are probably not the sword and the bow, but the “arrows” of the next clause. They are prepared “for him,” i.e. for the wicked man. He ordaineth his arrows against the persecutors; rather, he maketh his arrows to be fiery ones. Hengstenberg notes that “in sieges it was customary to wrap inflammable matter round arrows, and to shoot them after it had been kindled” (compare the, fiery darts” of St. Paul, Eph 6:16).

Psa 7:14

Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood (comp. Job 15:35; Isa 59:4). The “falsehood” intended is probably the bringing of false charges against David (see Psa 7:3-5).

Psa 7:15

He made a pit, and digged it, and is fallen into the ditch which he made (comp. Psa 9:15, Psa 9:16; Psa 35:8; Psa 57:6; Pro 26:27; Pro 28:10, etc.). There are several illustrations of this law of God’s providence in Scripture, the most striking being that of Haman. Its existence as a law was noticed by some of the classical writers, as Ovid, who says

“Nec lex justior ulla est,

Quam necis artifices arte petite sua.”

Psa 7:16

His mischief shall return upon his own head, and his violent dealing upon his own pate. Some critics see in this a continuation of the metaphor, and suppose that, while the sinner is in the pit, the heap which his own hands have thrown out falls in upon him and crushes him. But it is perhaps better to understand the words in a more general way.

Psa 7:17

I will praise the Lord according to his righteousness. Another abrupt transitiona song of thankfulness to Jehovah for giving the deliverance which the psalmist foresees, and considers as good as accomplished. And will sing praise to the Name of the Lord most high (comp. Psa 8:1, Psa 8:9, “How excellent is thy Name in all the earth!”). God is identified with his Name very commonly in Scripture, or, perhaps we should say, the Name of God is used as a periphrasis for God himself. Where God puts his special presence, he is said to “put his Name” (Deu 12:5, Deu 12:21 : 1Ki 14:21; 2Ch 12:13). His Name is “holy and reverend” (Psa 111:1-10 :19); “incense is offered unto it” (Mal 1:11); it is “magnified for ever” (1Ch 17:24); for it the temple is built (1Ki 8:44); through it the godly “tread down their enemies” (Psa 44:5); the “desire of men’s souls is to it” (Isa 26:8). (See also Psa 92:1; Psa 96:8; Psa 99:3; Psa 103:1; Psa 105:1; Psa 113:1; Psa 115:1; Psa 119:55; Psa 145:1, Psa 145:2, Psa 145:21; Psa 148:13; Psa 149:3.)

HOMILETICS

Psa 7:11

God’s righteous displeasure against sin is an abiding reality.

“God is a righteous Judger,” etc.(Revised Version). Confidence in Divine justice is one of. the deepest roots of religion. On this faith Abraham based his daring but humble intercession for the cities (Gen 18:25). To this justice the psalmist, deeply wronged and falsely accused, makes impassioned appeal. This (and many other passages of) Scripture is grievously misjudged if read as the outpouring of personal revenge. David is perfectly willing to suffer, if he deserves it (Psa 7:4, Psa 7:5). The enemies against whom (here and elsewhere) he appeals are not merely his private foes, but God’s enemies public rebels against law and truth, “workers of iniquity.” “God is angry every day.” Q.d.: God‘s righteous displeasure against sin is an abiding reality.

I. CONSCIENCE PROVES THIS. Conscience is the echo within the soul of God’s voice, accusing or else excusing” (Rom 2:15), praising or blaming, saying always, “Thou shalt do right; thou shalt not do wrong.” This voice may be dulled and silenced by the practice of sin (“conscience scared,” 1Ti 4:2), or perverted by false philosophy or false religious belief. But it is God’s witness, for all that. Note that praise and blame imply one another. If God had no holy wrath against wrong, he could have no delight in and approval of goodness.

II. GOD‘S CHARACTER PROVES THIS. The more benevolent any one is, the more odious cruelty is to him; the more truthful, the more he hates and despises lying lips; the more generous, the more he scorns meanness; the more just, the more indignant he is at injustice. So, summing up every morally good quality under “holiness,” every immoral quality under “sin,” the more we think of God as perfectly holy, the more we must infer his hatred of sin. It is “that abominable thing” (Jer 44:4).

III. GOD‘S LOVE PROVES IT. (See on Psa 5:4, Psa 5:5.) Suppose a mother sees her child ill used, tortured, murdered; a son hears his parents foully slandered; a loyal soldier sees insult offered to his sovereign; a true patriot finds his country unjustly assailed;just proportionate to the warmth of love is the flame of righteous indignation. We do but maim and caricature Divine love if we deny God’s righteous anger against sin.

IV. GOD‘S DEALINGS PROVE IT. In point of fact, every day brings new examplesnew proof is needlessthat it is a righteous thing with God (2Th 1:6) to punish sin. In some cases the connection is obvious (e.g. disease from intemperance, gluttony, licentiousness), the road to ruin short and open; in others, it is slow and hidden (as the destruction of trust and respect by lying, of all that is noble and joyful in life by covetousness). We are all so bound up that the pure and innocent suffer through the vicious and unprincipled. But the main lessons of providence are plain. “Righteousness exalteth a nation;” “The wages of sin is death.”

V. THE GOSPEL OF SALVATION FROM SIN PROVES IT. The transcendent sufferings of the Son of God admit no rational explanation but that given in Scripture “He hare our sins;” gave “his life a ransom” (1Pe 2:24; Mat 20:28; comp. Rom 3:25; 2Co 5:21). Apart from this reason, the death of Jesus would he the darkest enigma in God’s providence; the most inexplicable, discouraging, and melancholy event in human history. Never forget that in not sparing his Son (Born. 8:32) the Father was, in truth, taking the burden of our sin on himself.

CONCLUSION. To treat sin lightly is to set our judgment up against God’s; to show ourselves out of sympathy with him and unlike him, and therefore incapable of communion with him here or of happiness in his presence hereafter.

HOMILIES BY C. CLEMANCE

Psa 7:1-17

The slandered saint appealing to his God.

There is nothing like the trials of life to constrain to prayer; and no prayers are so full of deep meaning as those forced out by such trials. There is no reason for doubting the Davidic authorship of this psalm. It well accords with some known episodes in his experience, and is just such an appeal to the great Judge of all the earth as he might be expected to make when unjustly accused; specially when accused of evil in the very direction in which he had most strikingly restrained himself therefrom. But what a mercy that the true believer has such a God to whom he can flee, and that he can feel assured that, however unjust man may be, there is ever one tribunal high above all the people, at which absolute justice will be done I life believer can possibly find out all that God is to him till he has thus to flee to his throne for refuge from the storm. Let wronged and slandered Christians study the method and words of an Old Testament psalmist under circumstances to which their own are somewhat analogous.

I. THE CIRCUMSTANCES UNDER WHICH THIS PSALM WAS WRITTEN ARE CLEARLY INDICATED. Four features mark them.

1. A fierce enemy is raging against the writer. One fierce as the wild beasts against which, as a shepherd, he had had to defend his flock (Psa 7:2).

2. Charges of evil-doing are made against him. The tone of the third verse indicates this, although we have no means of knowing who the “Cush” might be that brought forward these charges. It is no uncommon thing for good men to find themselves the victims of false accusations. Such accusations, however false, will do injury, since

(1) some one or other will be sure to believe them, even in the absence of proof; and

(2) no man can prove a negative, i.e. he cannot show what he has not done. This rule, that no one is expected to prove a negative, holds good in logic, and it ought to be regarded in other departments also; but, unfortunately, people are not as careful as they should be about screening another’s reputation. Unspeakable distress may thereby be occasioned to innocent men.

3. The psalmist knows these charges are false; and therefore, though appeal to man is vain, he can and does appeal to God (Psa 7:3, Psa 7:4).

4. Notwithstanding this, his enemy‘s rage is actually threatening his life. (See Psa 7:2.) It is bad to plot against life; it is equally bad to poison a man’s reputation; yea, worse. Let those who are slandered read such psalms as this over and over again, that they may see how the saints of old were tried in like manner, and what was the course they pursued.

II. UNDER SUCH CIRCUMSTANCES, THE RELIEVER MAKES GOD HIS REFUGE. While the storm is raging without, the believer is hiding in his God. “Thou wilt hide me in thy presence from the pride of man; thou wilt keep me secretly in thy pavilion from the strife of tonsures.” The attributes of God, which are a terror to the wicked, are the shelter of the righteous.

1. God‘s righteousness. (Psa 7:11.)

2. His searching the reins and hearts. (Psa 7:9.)

3. His commanding judgment, either in the way of precept, by laws which may not be slighted, or in the way of administration, by chastisements which cannot be evaded. Even so these features of the Divine character and administration are the joy of injured innocence (Psa 7:10, “My shield is with God,” Revised Version). And in a case like this, the saint can say, in faith, hope, and love, “O Lord my God?’ To know thisthat God is oursand that sooner or later he will set us right, is of incalculable value in such sore distresses.

III. IT IS WELL IF IN SUCH CASES THE PLEADING ONE CAN ASSERT BEFORE GOD HIS OWN INTEGRITY. The third, fourth, and fifth verses ought not to be regarded either as assertion of perfect righteousness, nor yet as the utterances of conceit; nor should we be warranted in regarding even the eighth verse as an indication of self-righteousness. Not by any means. Let us take the psalm for what it manifestly is, and all is clear. It is the appeal of a slandered man to God; it is the appeal of one who knows that, so far as the charges of his enemy are concerned, he is innocent (cf. 1Sa 24:1-22; 1Sa 26:1-25.), and that therefore he may with confidence refer his case to the tribunal which is infinitely above those of earth (Psa 18:18-24). Note: There is a very wide difference between the self-righteousness which regards itself as blameless before God, and the conscious integrity which can look any man in the face without flinching. Of the former the psalmist had none (cf. Psa 25:7, Psa 25:11; Psa 143:2). It would be wicked to pretend innocence before God; but, in a case like the psalmist’s, it would be unmanly not to assert it before men. Cromwell said, “I know that God is above all ill reports, and that he will in his own time vindicate me.”

IV. UNDER SUCH PRESSURE FROM WITHOUT THE PRAYER IS DIRECT, POINTED, AND CLEAR. The psalmist does not deem it needful to cover the whole ground of possible prayer on each occasion. He lays the burden of the moment before God, and leaves it there. His petitions are fivefold.

1. Arise, O Lord! (Psa 7:6.)

2. Save me! (Psa 7:1.)

3. Vindicate me! (Psa 7:8.)

4. Bring wickedness to an end! (Psa 7:9.)

5. Establish the just! (Psa 7:9.)

Note: When the heart is overweighted with sorrow and anxiety, let us always tell our God exactly the state of the case. We need not go over all points of religion or theology in every prayer; let us just tell God the matter of immediate pressure (cf. Psa 142:2; Psa 34:4, Psa 34:6; Php 4:6, Php 4:7). Such petitions as are forced out by sorrow may be sent up in all loving confidence to our Father in heaven. He will excuse all their mistakes, and answer them in the fulness of love.

V. THERE IS INDICATED A FULL ASSURANCE OF GOD‘S APPEARING FOR JUDGMENT. We do not now refer to “the last judgment,” but to those judgments which are often manifest in the providence of God (cf. Isa 26:9, latter part). And he who studies history, and observes the times with a view to watching the movements of God in the world, will find abundant illustration of the two features of a perpetual judgment which has long been, still is, and yet will be, going forward in the world; and that in two directions.

1. As regards the wicked.

(1) God is angry every day; his holy indignation ever goes forth against sin. There is no feature of human life more striking than the sorrow and misery which follow on sin.

(2) God sends forth his arrows, yea, fiery arrows (Psa 7:13).

(3) The evil which bad men devise against others often comes back on their own head (Psa 7:15, Psa 7:16). Many a Haman hangs on the gallows he had prepared for Mordecai.

2. As regards the righteous. “Who sayeth them that are upright of heart” (Psa 7:10). Even so. The whole of the thirty-seventh psalm is an exposition of this fact, and the seventy-third psalm is an illustration of it. Observation and experience will perpetually furnish new proofs of the same. “Whoso is wise, and will observe these things, even he shall understand the loving-kindness of the Lord.’C.

HOMILIES BY W. FORSYTH

Psa 7:3

Purity of heart.

“If I have done this.”

I. TRUE INNOCENCE IS MARKED BY HUMILITY. David is bold before men, but humble before God. Why? There is the sense that innocence is limited and imperfect. We may be free from particular sins, and yet be guilty in others. Besides, innocence is but comparative. Measured by the standard of men, we may be without offence, but tried by the holy, spiritual Law of God, we are convicted of innumerable sins, and behind all is a sinful heart.

II. ASSOCIATED WITH MERCY. “Yea, I have delivered him” (Psa 7:4). So David dealt gently with Saul. His magnanimous sparing of him when he was in his power was no mere impulse, but the free outcome of his loving and generous heart. The merciful, whom our Lord has blessed, are placed between those who “hunger and thirst after righteousness” and “the pure in heart,” who see God.

III. APPEALS WITH CONFIDENCE TO THE JUDGMENT OF GOD. The sense of right prophesies of the triumph of right. Having faith in the justice of God, we can leave all in his hands; and, loving him and assured of his love toward us, we can patiently await the end, knowing that all things shall work together for our good.W.F.

Psa 7:1

God the true Refuge of the soul.

This psalm, like many others, refers to a time of trial. The key-note may, perhaps, be found in Psa 7:1, “In thee.” When trouble comes we naturally look out from ourselves for help. Some lean upon friends; others cry for a favourable change of circumstances; while others again preach patience to themselves, in the hope that somehow deliverance will come. But only by trusting in God can we find real help; he is the Adullam, the true Refuge of the soul. “In thee.” Here is

I. RESCUE FROM SIN. When the paralytic was let down in the midst of the people before our Lord, his first word to him was, “Thy sins are lop, yen thee.” He needed healing, but he more sorely needed deliverance from sin. And so it is with us. Troubles may press heavily on the soul, but the first and chief thing is to be made right with God. Let this be done, and then we can bear the ills of life with patience, and face the future without fear (Psa 143:9).

II. REFUGE FROM SOCIAL OPPRESSIONS. Foes may be many and fierce; their tongues may be as sharp swords, and their malice unrelenting. Much that they speak against us may be false and calumnious; much more may be cruel perversions of the truth; but so long as we are able to rest in God, we are safe. He is just; he is the true Vindicator; he will not only defend us, but deliver us. Like Job, we can say, “I know that my Redeemer liveth” (Job 19:25).

III. REST AMIDST THE CONFUSIONS AND MISERIES OF THE WORLD. Evil abounds.

We often feel constrained to cry, with the gentle Cowper

“My ear is pain’d,
My soul is sick with every day’s report
Of wrong and outrage with which earth is fill’d.”

What then? How little can we do in the way of remedy! We can feel grief; we can express sympathy; we can try, as we have opportunity, to lessen human woe; we can bear our part in the great business of confession, humbling ourselves before the Lord for the sins of others as well as our own. There may be no result. Things may even seem to grow worse; but in the darkest hour we can cry, “Our Father deliver us from evil;” and take comfort from the thought that not only is God “our Father,” but that his are “the kingdom and the power and the glory.” “In thee:” here is hope for the sinner, and comfort for the saint. “In thee:” here is defence for the weak, and inspiration for the worker, and a bright future for all who long and labour for the advancement of truth and righteousness (Isa 26:20, Isa 26:21; Rev 19:6).W.F.

HOMILIES BY C. SHORT

Psa 7:1-17

Trust in God.

An earnest appeal to God to save him from the wickedness of men who would requite him with evil for the good he had done in sparing Saul’s life. The charge against him probably was that he still sought the life of Saul; and they plotted against his life. In the midst of this wrong and danger, what was his resource?

I. TRUST IN GOD. Not in counter-plotting against his enemies, nor neglecting the use of means for his own safety; but faith in the all-controlling providence of God.

II. A LOFTY CONSCIOUSNESS OF INNOCENCE. (Psa 7:3-5.) Nothing can give such confidence in a righteous God as the consciousness of righteousness in ourselves. We cannot pray for Divine help if we regard iniquity in our heart.

III. IN “IS BLAMELESSNESS HE APPEALS TO GOD FOR JUDGMENT BETWEEN HIM AND HIS ENEMIES. (Psa 7:6-9.) He calls upon God to “arise,” “to lift himself up,” “to awake,” to exert his mightiest power in doing justice to both sides.

IV. GOD‘S RIGHTEOUSNESS GIVES HIM HOPE THAT THE OVERTHROW OF HIS ENEMIES IS NEAR. (Psa 7:10-13.) God’s justice is a manifest present fact, not deferred. “He judgeth the righteous, and is angry with the wicked every day.” The overthrow may come at any moment.

V. THE OVERTHROW HAS ALREADY BEGUN, AND THIS GIVES HIM CONFIDENCE AND GRATITUDE. “Is fallen into the ditch which he made” Deliverance is come, therefore “I will sing praise to the Name of the Lord most high.” But he did not see this so clearly before. Experience opens our eyes.S.

Fuente: The Complete Pulpit Commentary

Psalms 7.

David prayeth against the malice of his enemies, professing his innocency. By faith he seeth his defence, and their destruction.

Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite.

Title. Shiggaion ledavid. Shiggaion of David Cantio erratica. Houbigant. A wandering song, says Parkhurst, after Fenwick; a song of wanderings, probably composed by David in his wandering, when persecuted by Saul and his servants; in which the Psalmist stands as a type of Christ and his church, persecuted by Satan and his adherents. Who this Cush was, we are nowhere told, if he be not the same with Shimei. He seems by the 3rd and 4th verses to have reproached David, much in the same manner as Shimei did, with his ingratitude to Saul. Some are of opinion, that by Cush, or Cis, is meant Saul himself, the son of Cis; and they have some countenance for their conjecture from the title of the Chaldee; “The interpretation of an ode of David, which he sung before the Lord, when he delivered a poem upon the death of Saul, the son of Cis, who was of the tribe of Benjamin.” The full and strong terms, however, in which the person speaking in this psalm declares his innocence, and indeed the whole subject matter of it, seems to assure us, that, on whatever occasion David wrote it, the Holy Spirit led him to use words which, in their full and most proper sense, must have been designed for the mouth of him who was perfectly righteous, and in whose hands there was never any iniquity. He begins the psalm with praying for deliverance from his enemies who pursued him; one more eminently beyond others, we may imagine, from his frequently recurring to the singular number: He then protests his innocence, and proceeds to pray God to do justice to the world and himself; supposes him sitting in judgment, Psa 7:8 and petitions him, as he is sitting, to judge impartially both good and bad. Accordingly he does so from Psa 7:9-13. His enemy is defeated and falls into his own snare; 14-16 upon which he praises God for this act of justice.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 7

Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite

1O Lord my God, in thee do I put my trust:

Save me from all them that persecute me, and deliver me:

2Lest he tear my soul like a lion,

Rending it in pieces, while there is none to deliver.

3O Lord my God, if I have done this;

If there be iniquity in my hands;

4If I have rewarded evil unto him that was at peace with me;

(Yea, I have delivered him that without cause is mine enemy:)

5Let the enemy persecute my soul, and take it;

Yea, let him tread down my life upon the earth,
And lay mine honor in the dust. Selah.

6Arise, O Lord, in thine anger,

Lift up thyself because of the rage of mine enemies:
And awake for me to the judgment that thou hast commanded.

7So shall the congregation of the people compass thee about:

For their sakes therefore return thou on high.

8The Lord shall judge the people:

Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me.

9Oh let the wickedness of the wicked come to an end; but establish the just:

For the righteous God trieth the hearts and reins.

10My defence is of God,

Which saveth the upright in heart.

11God judgeth the righteous,

And God is angry with the wicked every day.

12If he turn not he will whet his sword;

He hath bent his bow, and made it ready.

13He hath also prepared for him the instruments of death;

He ordaineth his arrows against the persecutors.

14Behold, he travaileth with iniquity,

And hath conceived mischief, and brought forth falsehood.

15He made a pit, and digged it,

And is fallen into the ditch which he made.

16His mischief shall return upon his own head,

And his violent dealing shall come down upon his own pate.

17I will praise the Lord according to his righteousness:

And will sing praise to the name of the Lord most high.

EXEGETICAL AND CRITICAL

Title.For an explanation of Shiggaion, vid. Introduct. Ewald, Maurer, G. Baur, Hitzig, find the tradition of the composition of this Psalm confirmed by its contents and language. Yet Hitzig refers to 1 Samuel 26, whilst Hengstenberg more properly regards 1 Samuel 24. as indicating the circumstances; but he aptly reminds us that the greater portion of Benjamin for a long time adhered to the house of Saul (1Ch 12:29), and is disposed to refer the title to the author himself. Most interpreters properly take Cush to be a proper name, but suppose, on account of the time, not the message of Cushi mentioned (2Sa 18:32), but one of the tale-bearers mentioned only in general (1Sa 24:9). There is no occasion to find in Cush the figurative designation of a man of black wickedness (the Jewish interpreters, except Aben Ezra), and then think particularly of Saul. Kimchi and Hengst. find even a reference to his father Kish. The reference to the slanderer Shimei (Luther et al.) with a similar figurative interpretation does not agree with the time of composition. [Riehm: Since Psa 7:4 b agrees entirely with the fact that David, according to 1 Sam 24. and 26., protected Sauls life from his companions in arms, David, also at that time, as in this Psalm, asserting his innocence and appealing to the judgment of God, (1Sa 24:12 sq., 1Sa 24:16; 1Sa 26:18; 1Sa 26:23 sq.), the supposition that David composed the Psalm towards the end of the persecution of Saul is very reasonable. We might then conjecture that the slander of this Cush caused his departure to the king of Achish of Gath.C. A. B.] It is not to be recommended to translate: with regard to, as Jer 7:22; Jer 14:1; Deu 4:21, instead of on account of the words.

The structure of the strophes is very uneven, and not very complete, hence they have been very differently divided. In my opinion, after the introductory cry for help which the threatened Psalmist makes, Psa 7:1-2, there follows a strong protestation of his innocence with respect to the accusations raised against him, Psa 7:3-5. On this he bases his invocation of Jehovah to begin and carry on his judgment, Psa 7:6-7. The Psalmist then, with a good conscience, claims this judicial activity of God especially for himself, Psa 7:8-9, expresses his trust in Divine protection, as well as his confidence in the punishment of the unconverted by God, Psa 7:10-13, sees the ruin of his enemies already before his eyes, Psa 7:14-16, and closes with the assurance of his joyful gratitude, Psa 7:17.

[Perowne. Shall not the Judge of all the earth do right, might stand as the motto of this Psalm. In full reliance on Gods righteousness, David appeals to Him to judge his cause. The righteous God cannot but save the righteous and punish the wicked.C. A. B.]

Str. I. Psa 7:1. [Delitzsch: With this word of faith, hope, and love, this holy captatio benevolenti, David begins likewise, Psa 10:1; Psa 16:1; Psa 31:1; compare 71:1. The perfect is inchoative: in thee have I taken my refuge = in thee do I trust.

Psa 7:2. The persecutors are regarded as wild beasts, as lions who rend their prey and crush their bones. Thus do they thirst for his soul, that is for his life.C. A. B.]

Str. II. Psa 7:3. [Barnes: O Lord, my God.A solemn appeal to God for the sincerity and truth of what he is about to say.C. A. B.]If I have done this.Most ancient interpreters refer this to the accusation of his opponents presupposed as known, most recent interpreters since Rosenm. following Isaki, to that which follows; vid. however the reasons for the former reference in Hitzig, which are worthy of consideration. Most ancient translations then unite , Psa 7:4, whose accentuation also most MSS. have and give as the sense: If I have recompensed him, who has recompensed me with evil. So also among recent interpreters: Sachs, Bttcher, Olsh., Hitzig. Hitzig rejects the assertion of Hengst. and Hupf. that has the meaning of recompense only in the Piel, yet he translates: If I do evil to him who recompenses it to me. He prefers the connection of the words which is indicated in only one MSS., an Erfurt Codd. (vid. variations in J. H. Mich.), yet which lies at the basis of the translations of the Chald., Kimchi, Luther, Calv., Rudinger, Hengst., Hupf., De Wette, Delitzsch. All of these however find the idea of friend expressed (literally, he who is at peace with me), according to the fundamental meaning of the word in question, in the Kal: to be whole, that is, negatively, unhurt; positively, perfect, thence partly, ready, complete; partly, well, sound, in good condition; then by transfer, favorable, moral entireness and freedom from harm (Hupf.), comp. Pss. 20:10; 41:9; Jer 38:22. moreover means not only recompense, but properly to render something to some one (comp. 1Sa 24:18) with the idea of meritoriousness or obligation of such action.And plundered,etc.This clause, regarded as defective by Olsh., is taken as a parenthesis with the Rabbins by Calv., Rud., J. H. Mich., Ewald, Kster, Thol., Hupf. [A. V.], and explained in the sense rendered possible by the signification of the word: Rather I delivered. But the propriety of the use of the word for booty taken in war, is derived from the fundamental meaning of the word in the Kal: to draw off (shoes, clothes) which also occurs in the Aramaic for the Piel, and in Hebrew is at least undeniable in the noun, whilst otherwise at least the signif.: draw forth, deliver, (Psa 6:4), is proved in the Piel. The majority, even Hengst. and Delitzsch, refer it with this interpretation to the occurrence in the cave where David cut off the skirt of Sauls garment (1Sa 24:4-5). Hitzig, with Chald., supposes a metathesis for the sake of the explanation: and oppressed, etc. The interpretation of the Sept., and Vulg., as conclusion and imprecation, = then will I retire from my enemies empty, that is, conquered, misses the sense.

Psa 7:5. Honor means either dignity, and indeed as well particularly the royal dignity of David (Calv., Geier, J. H. Mich.) as personal honor in general (Hitzig), otherwise also designated as crown (89:39; Isa 28:1) and power (Isa 63:6); then the dust indicates the smut of the deepest humiliation; or as Psa 16:10; Psa 30:12; Psa 57:8; Psa 108:2; Genesis 49., soul here = life, then dust = grave, Isa 26:19 (Rabb. most interpreters). Disgrace and humiliation are included in the expression at all events (Hengst., Hupf.). Respecting the soul as the reflection of the Divine , vid., Delitzsch, Bibl. Psychol., II. ed., 1861.

Str. III. Psa 7:6. Arise.So Psa 9:19; Psa 10:12, after the example of Moses (Num 10:35; comp. Psa 3:7). It is parallel with the following lift up thyself, as Psa 94:2; Isa 33:10, and awake, as Psa 35:23; Psa 44:23; Psa 59:5. The character of the expression as merely figurative follows from Psa 121:4.For me is a pregnant construction. We must supply: turn. For the Psalmist requests first of all judicial interference. Yet we cannot translate: Up for me in judgment! Thou makest booty (Hitzig), or: stir up judgment for me, (Chald. and some interpreters mentioned by Rosenm.), or: awake for me in judgment that Thou hast commanded (Sept., Syr., Jerome [A. V.]). Moreover the last clause is not imperative: order judgment (Rosenm., De Wette). Yet it is allowable to unite the last clause with the relative (Kster, Hengst.) for which Ewald puts the participle, or with a particle of cause (Geier, et al.), since the Psalmist bases his prayer on the general Divine arrangement of justice, and His administration in judgment (Calv., Hupf.) [Hupfeld translates thus: Awake for me; judgment hast thou commanded. This seems to be the best construction.C. A. B.] Instead of against the overflowings, Sept., following a false derivation, translates: In the limits. [Because of the rage of mine enemies, A. V., is incorrect, it should be, against the rage of mine enemies.C. A. B.]

Psa 7:7. [Let the congregation of nations surround Thee.It is better to take this as an optative in harmony with the preceding; so most interpreters. The Lord is exhorted to arise, lift up Thyself, awake, and so also to assemble the people about Him to witness His judgment, His vindication of the Psalmist.Over it (for their sakes, A. V., is incorrect).Perowne: God is represented as coming down to visit the earth, and to gather the nations before Him, and then as retiring and sitting down above them on the judgment seat. Delitzsch: The Psalmist now arranges, so to speak, a judgment scene: the assembly of the nation is to form a circle about Jehovah; in their midst He holdeth judgment, and after judgment has been pronounced, He is to return, ascending back to heaven as a conqueror after battle.C. A. B.]On High is not the judicial seat (Tarnow, Geier, Maur., et al.), or the high seat on Zion (De Wette), in which God will sit down again after that He had apparently left it in the intermission of His judicial activity (Kimchi, Calv., Hupf., yet with a reference to heaven); but heaven, whither God returns after having accomplished judgment in the midst of the assembly of the nations (Ewald, Delitzsch).3 The Psalmist asks the Judge of the world for historical justice, and in mentioning the Divine triumph, not only expresses the assurance that the historical transaction of justice for which he has called upon God, will be successfully carried out, but he asks God that He will carry it out without delay. Thus all the pretended difficulties vanish. As the tribes of Israel are called people, Gen 49:10; Deu 33:3, Jerome, Kimchi, Hitz., et al., think of them here, especially because congregation is mentioned, as Gen 26:3; Gen 35:11. But the reference is not to a political, but a judicial assembly (Hupf.), and it is a Divine attribute, as the following general clause directly declares, to be judge of the nations.

Str. IV. Psa 7:8. In order to escape these convincing reasons, Hitzig supposes that = to direct, govern the opinion, manage, and does not allow that there is a reference to Gen 18:25, for an explanation, but to Mic 4:13. It certainly does not mean that from the highest court the highest justice is to be expected, and that God, because He judges the peoples, is therefore the regular Judge of the individual, in which case children of men should be placed instead of nations. No more is the thought expressed, that God by His Spirit leads the assembly of the elders, which represents the tribes of Israel, being invisibly present in their midst (Deu 33:5; Lev 26:12), in order that, in the judgment of the nations, not human righteousness, but the Divine decision, might have authority. The Psalmist expresses rather the thought, that his cause is not a private affair, but is of historical importance to the world.To me [in me, A. V.].It is most in accordance with the context to find the thought of recompense expressed in Psa 7:8 (Chald., Olsh.), and then it is more correct from the language to supply: come (Hupf.), than the explanation happen to me (Rosenm., De Wette). The language likewise permits the supposition that it is an emphatic repetition of the suffix with a relative supplied (Vatab., Geier, et al., [A. V.]). Thereby the attribute of righteousness would be made prominent, yet not as a finishing stroke of the pencil (Hitzig), nor as a shield about the person (Hengst. I.), but as the quality found in the person yet to be distinguished by Him (Delitzsch).

[Psa 7:9. Hupfeld: The personal petition is generalized into the petition that God would make an end of the doings of the unrighteous, but would protect the righteous, as it is to be expected from the omniscience of the Judge who searches the secrets of the heart.For the trier of hearts and reins is a righteous GodRiehm: The reins as the seat of strong feelings, inclinations, impulses. Barnes: The particular idea here is, that as God searches the hearts of all men, and understands the secret purposes of the soul, He is able to judge aright, and to determine correctly in regard to their character, or to administer His government on the principles of exact justice. Such is the ground of the prayer in this case, that God, who knew the character of all men, would confirm those who are truly righteous, and would bring the wickedness of the ungodly to an end.C. A. B.]

Str. V. Psa 7:10. Upon God [of God, A. V.].This can mean that the protection is the duty of God (Venema, Ewald, Hengstenb.), but better: God has undertaken it (Hitzig, Delitzsch). The usual translation with God is too feeble. Bttcher conjectures ingeniously that originally instead of , the text was , over me = who covers me.

[Psa 7:11. Delitzsch: Although God finally lets His wrath break forth, yet He does not do this without previously having threatened the ungodly every day. Comp. Isa 66:14; Mal 1:4. He lets them experience this His wrath in advance that they may be alarmed for their good.Angry.Hupf.: That is, toward the wicked = taking vengeance, punishing, inasmuch as the wrath, that is, the abhorrence which holiness has of evil, is the principle of all Divine punishment.Every day.Barnes: Continually; constantly; always. This is designed to qualify 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 to-morrow than He is to-day; no more beyond the grave than this side of the tomb. What He is to-day, He will be to-morrow, and every day.C. A. B.]

Psa 7:12. If one turn not [If he turn not, A. V.].In the first clause the subject is the wicked man, in the following clause God (the ancient translators and most interpreters), yet so that it does not mean the special enemy of the Psalmist, but the ungodly as a class (Hengst., Hupf.). Others regard the first word as a particle of assertion, and take the verb in the sense of the adverb again, but differ from one another, in that some (Olsh.) regard Jehovah as the subject, others (Ewald, Baur) the wicked man, who will truly whet his sword again, etc. Still others understand likewise the entire description, Psa 7:12-13, as the verses which follow, in the latter sense of the wicked man and regard the words, if he does not turn, (but) whets his sword, etc., either as the conclusion of the previous verse (Rosenm. following Kimchi), or as the antecedent of Psa 7:14-15 (Syr., Geier, et al.). These then suppose , Psa 7:13, which is placed before with emphasis, to be reflexive and indeed either = to his purpose (Kimchi, Ew.), or, to his destruction (Aben Ezra). With our explanation of the wicked man not previously mentioned, the subject appears plainly as the object aimed at.[He hath bent his bow.In Hebrew, he hath trodden his bow, alluding to the ancient mode of bending the large and stout bows used instead of modern light artillery, with the feet rather than with the arm and hand.C. A. B.]

Psa 7:13. The arrows are made into arrows of fire usual in sieges (Cocceius and recent interpreters), not into sharp or poisonous arrows; or hotly pursuing (vid. Rosenm.); or for the burning (Sept., Vulg., Syr.), which according to Ferrand means consumed with wrath, according to Chald., Isaki, Kimchi, Calv.: the persecutors themselves (so A. V.). It is difficult to follow the change of tense in these verses. The first two imperfects, it is better to take as futures on account of the judgment which is surely impending; the perfects then describe the actions which follow and the circumstances described as future; the last imperfect is incidental, thus a real imperfect, that is relative time instead of the participle; or we are to regard his arrows as in apposition and the following as a relative clause (Hupf.).

Str. VI. Psa 7:14. The imperfect stands first, then two perfects follow. Therefore the ancient and usual interpretation is incorrect, which regards the travailing and conception as indicating design, and contrasts it with bringing forth as expressive of the consequences, and thus is compelled to accept a hysteronproteron in the position of the travailing. For the same reasons it is not advisable to refer the first verb to conception according to the Arabic (Seb. Schmidt, Hitzig) in order to derive the gradation which Luther supposes there is in the thought. The first clause rather (as the accents indicate) is in contrast with the two following; yet not as Calv., J. H. Mich., and Hengst., express by the insertion of but, as if the first clause expressed the evil design, the contrast consisting of two parts, its consequences; but rather that the first member of the verse states the proposition in general, the second explains it more definitely according to both its factors (Ewald, Kster, Olsh., Hupf., Baur., Delitzsch) which specify the transition from the thought of the heart to its expression (Kimchi). Besides, Hupfeld shows that the nouns have a double sense, and designate the wicked at once as nothingness, and as a curse. [Barnes: 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 purpose of iniquity. It is mischief when conceived, it is falsehood when brought forth. The idea is that after all his efforts and pains, after having formed his scheme, and labored hard to bring it forth, it was abortive.C. A. B.] Whilst in the moral idea of evil passes over into the physical of mischief, destruction, it is entirely the reverse with , which literally means fatigue.

Psa 7:15-16. Some put that which is here said in the historical past, on account of the tenses, and suppose particularly Sauls destruction (Kaiser, Hitzig). But they are prophetical perfects followed by the imperf. conversive, which often expresses merely the consequences of that which has gone before. Hupfeld contends against taking the relative clause as present, but Hengst., Delitzsch, Hitzig, maintain it; comp. Gesenius, 123, 3 a. The enemy is still working at the pit of waylaying, when the Divine judgment strikes him, and indeed in the form of retaliation. The reference back to Psa 7:2 is to be noticed; so likewise the reference of Psa 7:1; Psa 7:7, to Psa 7:8 b.

Str. VII. Psa 7:17. Hence David in the conclusion does not praise some future thanksgiving after an actual deliverance, but from a thankful heart he begins to praise God, whose revelation of Himself is the source of his correct knowledge of Him, and whose name therefore is the pledge of His righteous dealings, which are eternally the same, as well as the means of true prayer to Him, and the object of thankful praise. Elyn is not to be connected with shm as an adjective (Hitz.) but is to be taken as in apposition to Jehovah on the basis of Gen 14:22Spe ortio, quem pne desperantem recipit, exultantem relinquit (Bernard).

DOCTRINAL AND ETHICAL

1. If a man commits himself personally to God, he may also with good courage refer all his affairs to God, and even when he is in the worst relations with mighty and embittered enemies he may resign himself to the protection of God, and appeal in the confidence of a good conscience to the Divine judgment.

2. From the omnipresence of God, by which He fills heaven and earth, is to be distinguished His manifestation in history by means of acts of revelation, whereby He makes Himself known, and proves Himself to be Saviour, as well as Judge of the individual, as well as of nations. But since omnipresence is essential to God, it is not done away with by the actual operation of His presence and government in the world. But the personal execution of the special acts of the government of the world by the God of Revelation is illustrated by the figure of His coming down upon earth; likewise the conclusion of such special acts is described as the reascension of God to the heights of heaven; both, in connection with the form of expression, that God as infinitely exalted above all beings in this world, Almighty and Holy, has His throne in the Heavens.

3. In like manner in connection with the hearing of prayer the special acts of God in judgment and salvation are represented as His awaking, standing up, raising Himself, although the Divine government of the world suffers no interruption, and has no pauses.

4. The righteous rule of God demands that He should not deceive the trust of the believing, who seek in Him preservation, protection, and help, and that He should take those who devise evil, and endeavor to prepare destruction for others, in their own snares, and cause them to fall into the pits which they themselves have dug. But we may at the same time ask God that He also may become warm, when the ungodly are red-hot, and cast out the flames of their rage, (Calvin).

HOMILETICAL AND PRACTICAL

Gods assistance is the strongest, quickest, and surest help; yet He would be asked in faith.He who takes refuge with God should not forget that God is a righteous Judge.Without God, lost; saved by God; therefore escaped to God, remaining with God; and with God, the world, and all enemies overcome.He who can oppose the accusations of his enemies with a good conscience, may likewise flee to God with the confidence of faith, against their strong assaults.It is easy to do no injury to a friend; but it is difficult to do no harm to an enemy, who is given into our hands, especially when he persecutes us without cause.The Lord in heaven is likewise Judge on earth; in this the pious have consolation, the wicked terror, all a warningGod does not overlook individuals, although He rules and judges the entire world.God beats the enemies of His servants with their own weapons, but He has likewise His own peculiar weapons.The righteousness of God defends the innocent.

Starke: It is proper for us to assert our innocence; for by continual silence we would make even our good cause suspected.Trust in God must be maintained and increased by prayer.If God decrees it, tyrants treat the pious as badly as wild beasts of prey the weak lambs.It is a great consolation in persecution that we can oppose our enemies with the power and strength of God. If God has commanded the authorities to exercise righteousness, He cannot refuse them a suitable protection.God and His honor are interested in protecting the pious.The righteousness of faith before God must be distinguished from righteousness and innocence of life before man; yet a true Christian must be able to console himself with both.God does not allow the righteous to fall, but the more honesty He finds in their hearts, the more He strengthens them in His grace.God tries the ungodly as a righteous judge, but the believing as a righteous but reconciled Father.A Christian throws away the shield and sword of his own revenge, and yet does not remain naked and defenceless before his enemies; for the hand of the Lord strives for him, and covers him with a strong shield.If the ungodly have reason to think of the righteousness of God with trembling, the believing remember it with joy, and praise, and thankfulness.The punishment of retaliation is the surest mark of the Lords care for the actions of the children of men.

Calvin: The door is closed to prayer unless it is opened with the key of trust.Osiander: No one will deceive the Lord God with his hypocrisy.It is the most pleasant of offerings to God when we celebrate His benefits, in order that others also may know His goodness and turn to Him.Bugenhagen: No one can injure another without injuring himself much more severely in his conscience.Franke: Three chief principles of prayer: 1) A childlike trust in God; 2) a good and cheerful conscience; 3) Gods righteousness and strong governmentRenschel: God is not a Judge who punishes daily, but who threatens daily; for if God should punish us always, and as often as we deserve it, the world would no longer endure; therefore thou shouldest know, that Gods long-suffering invites thee to repentance.Herberger: To suffer with an innocent conscience is nothing but favor with God. It is faiths crown of glory that we can say: Lord my God!God is a searcher of hearts: mark that, thou who sinnest secretly.Hast thou prayed with tears, then return thanks with joy.Thanksgiving is the best tune and song.In prayer and thanksgiving no one should waver.Tholuck: David was not one of those visionary pious men who, while mindful of that which God will do in heaven and in the future, forget that which He does daily in the present and upon earth.Stiller: The ungodly have their time when they rule; but God has likewise His time when He pushes them from their seats.Taube: How precious to a believing Christian the testimony and blessing of a good conscience in the calamities allotted to him: 1) he can step quietly before his God and pray for help; 2) he can prove his good cause with entire cheerfulness and call upon God to Judges 3) he knows and praises the righteousness of God which is in favor of the pious and against his enemies.Kurtz: The kingdom of God comes not only with grace to the penitent, but also with judgment to the impenitent.

[Matth. Henry: The sinners head with its politics conceives mischief, contrives it with a great deal of art, lays his plot deep, and keeps it close; the sinners heart with its passions travails with iniquity, and is in pain to be delivered of the malicious projects it is hatching against the people of God. But what doth it come to when it comes to the birth? It is a falsehood, it is a cheat upon himself, it is a lie in his right hand; he cannot compass what he intended, nor if he gain his point, will he gain the satisfaction he promised himself.Spurgeon: As the shadow follows the substance, so envy pursues goodness. It is only at the tree laden with fruit that men throw stones. If we would live without being slandered we must wait till we get to heaven. Let us be very heedful not to believe the flying rumors which are always harassing gracious men. If there are no believers in lies there will be but a dull market in falsehood, and good mens characters will be safe. Ill-will never spoke well. Sinners have an ill-will to saints, and therefore be sure they will not speak well of them.We can not pray too often, and when our heart is true, we shall turn to God in prayer as naturally as the needle to its pole.God defends the right. Filth will not long stick on the pure white garments of the saints, but shall be brushed off by Divine providence to the vexation of the men by whose base hands it was thrown upon the godly.Truth like oil is ever above, no power of our enemies can drown itThe best day that ever dawns on a sinner brings a curse with it. Sinners may have many feast days, but no safe days. From the beginning of the year even to its ending, there is not an hour in which Gods oven is not hot and burning in readiness for the wicked, who shall be as stubble.Gods sword has been sharpening upon the revolving stone of our daily wickedness, and if we will not repent, it will speedily out us in pieces. Turn or burn is the sinners only alternative.Curses are like young chickens, they always come home to roost. Ashes always fly back in the face of him that throws them.C. A. B.]

Footnotes:

[3][Hupfeld: But the reference to that which God does after the judgment is not only a very simple and feeble addition, but is also contrary to that which follows in the context where the Divine judgment is carried still further out; yes, it is in a certain measure contrary to the entire course and spirit of the Psalm, and the Psalms generally, which would represent God as stepping forth from His retirement, as from a cloud which hitherto concealed Him, and as actively at work, and would not lead Him back again. The distance between the heavenly seat of the Judge and the earthly assembly is not to be measured mathematically, but must be regarded according to its nature from a poetical point of view, in which the cleft between heaven and earth vanishes, just as we see it overleaped in the constant interchange of the heavenly and earthly seats of God, heaven and Zion. The idea is this, God in contrast with His previous inactivity is again to judge, that is, to interfere and reinstate justice, which has been ignored and disturbed. It is true, this is a limited human conception of the Divine government and righteousness which is ever the same and uninterrupted; yet it is a feeling natural to religious feeling and an almost unavoidable anthropomorphism, the same as there is in the formula, Arise, awake, Psa 7:6, and the like.C. A. B.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The Psalmist is here appealing unto God, against the false accusations of his enemies. He expresseth a well-grounded confidence that he shall be heard and just fled.

Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite.

Psa 7:1

Some have supposed that Shiggaion means a song or psalm. And if so, we may learn from it, that the writer was not discomposed in spirit to sing unto the Lord, because he was unjustly accused. And sure it ought not at any time, nor upon any occasion, to take off our devout frame towards God, because we are persecuted by man. But, as the chief scope of this beautiful Psalm looks far beyond the private circumstances of David, and evidently is directed to speak of David’s Lord, we shall do well to seek the teachings of God the Holy Ghost, as we pass through the several verses of it, to be on the lookout for Jesus. In the very opening of the Psalm, we may observe how the Lord Jesus hath an eye to the covenant engagements of the Father; for while he calleth Jehovah his God, he reminds him of his promised help, which in the charter of heaven, concerning the redemption Jesus engaged for, Jehovah pledged himself, on his part, that the enemy should not exact upon him, nor the son of wickedness afflict him; for God said, I will beat down his foes before his face, and plague them that hate him. Psa 89:22-23 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Psa 7

[Note. This psalm was composed when David and his band were surrounded by the snares which had been laid for them by the agents of Saul. The psalm was occasioned by the treachery of Cush. The word Shiggaion , which is at the head of it, is a musical term, and probably denotes a lyrical composition indicative of high mental excitement. The first part, of five verses, closes with “Selah.” The remainder is divisible into two parts of six verses each; but the last verse stands alone, in all probability as a simple interjection.]

1. O Lord my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:

2. Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.

3. O Lord my God, if I have done this; if there be iniquity in my hands;

4. If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)

5. Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust Selah.

6. Arise, O Lord, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.

7. So shall the congregation of the people compass thee about: for their sakes therefore return thou on high.

8. The Lord shall judge the people: judge me, O Lord, according to my righteousness, and according to mine integrity that is in me.

9. Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.

10. My defence is of God, which saveth the upright in heart.

11. God judgeth the righteous, and God is angry with the wicked every day.

12. If he turn not, he will whet his sword; he hath bent his bow and made it ready.

13. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.

14. Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.

15. He made a pit, and digged it, and is fallen into the ditch which he made.

16. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.

17. I will praise the Lord according to his righteousness: and will sing praise to the name of the Lord most high.

Human Experience

David was young when this psalm was written. There is a good deal of youthful force and urgency in its noble terms. Is there not a youthful style of composition, in which everything is superlative, towering, forceful, wanting, if in anything, in moderation? This man has no doubt about himself, what young man ever has? He is perfectly sure that heaven cannot regard him but with complacency. His life has been comparatively short; he can count its days, and examine each, and pronounce upon each day and say, “Well-kept” a day of religious recognition of the nearness of God, and of religious service towards his fellow creatures. The enemy Cush the Benjamite was all wrong. What man could ever see two sides of a case? Who, being persecuted and overborne, did not feel that he was the injured party, and that the other man was a very child of darkness, given over to a strong delusion to believe a lie? Who Cush was we need not inquire, because he lives every day. Cush was a Benjamite, an Ethiopian, a black man most black, in and out, in David’s eyes. Is there not an Ethiopian before every man a black spot, a black difficulty, a black storm but for which all the outlook would be beautiful as a summer morning? Who does not feel that there is a cold Shadow on the road he slowly treads not a shadow he can cross and leave behind him, but a shadow that accompanies him, that will play the unwelcome companion to his steps, that will sometimes almost rise from the ground and look at him hideously and defiantly? We cannot get rid of that shadow. It comes in all kinds of forms and in all kinds of measure; but, to a certainty, there it is. David is in a court; David is surrounded by splendour; David is in many respects and relations a high favourite; he can do what many other men cannot do; he can make the harp vibrate with music to please the ear of the king; he is sought after; and yet the Ethiopian looks at him and kills all the sunshine; when he passes by, Cush the Benjamite utters a hiss which takes out of David’s life all its young hope. Is it not so today? and will it not be so to the end of the chapter? And is it not true account for it as we may that the difficulty destroys the enjoyment, the one thin dark line shuts out the sun, blots out the radiant heavens, and makes life very burdensome? Why should it be thus? We have a thousand mercies; we own the number; there is no dispute about the arithmetical count: the mercies are a thousand strong; but there is one shadow, one hindrance, one trouble, one little stubborn gate we cannot open; and under the influence of that exceptional, even solitary circumstance the thousand mercies go for nothing. Cush may have been Saul himself. It may have been the king that made David’s life a burden to him. Yet he was in the king’s service and in the king’s pay. He lived more or less in the king’s house, and he liked to be there. There was in him something that said, “This man and his kingliness is a relation of mine. I have a long way to look up to see his towering head, and sometimes I am almost afraid of him; it seems as if by closing his fingers upon me he could crush me. Yet, I cannot account for it, there is something in me that likes the man, that claims him as one of my own kindred; he and I seem to be in the same lineage. I could run away from the palace, and yet I could not; I could shatter the harp, yet my fingers will not break a string of it. I would I were done with this royal subservience, and yet I like it; it is slavery, and yet it is worship; it has a hateful aspect, and yet it wins me by a blessed fascination.” That is human experience. The thing we cannot live without is sometimes the thing that hinders us most. The difficulty is in close quarters with our life; we have not to travel far to get at it; it is round about us, insidiously, sometimes invisibly, always uncomfortably.

How, then, will David act in sorrow? That is the great and abiding inquiry. Now that he is in distress we shall hear what wondrous tones there are in the throat of sorrow:

“O Lord my God, in thee do I put my trust” ( Psa 7:1 ).

A direct appeal to heaven without any intervention. This bodes well for the young suppliant. Though a king be set against him he will cleave the king in two; his sword shall go right through helmet and skull and body. He wins who speaks in this tone. To what God does he appeal? “my God.” What does he offer his God? “my trust.” There is a grand simplicity in this worship. This is not literary praise; it is the praise of the rising, inspired, troubled, but confident heart. We pray when we are in sorrow somewhat jerkingly, incoherently, impetuously, but it is all prayer; and sometimes when the quiet days come we gather up our rough and jagged sentences, often apparently so unrelated one to the other, and make music of them. The words that are startled out of the soul are words that might never flow from the artistic pen, but they will bear to be kept, to be looked upon in after days, and to be brought into reconciliation and harmony; and then we prize them as men prize the very throbbing of the heart.

Why pray so loudly, clearly, and distinctly? Because the enemy is mighty, and he may “tear my soul like a lion, rending it in pieces, while there is none to deliver” ( Psa 7:2 ). If it be a question merely between man and man, woe betide the weak! If the great battles of human existence are to be measured by the strength of the contending parties, virtue will be thrown down, discrowned, destroyed. But there are times when there must be a God: controversy would be intolerable; doubt would be out of place not blasphemy against heaven, but blasphemy against the agonised heart. In these dark times we may be said to create a God. Judge these high questions in your high moods; there is no intellectual ladder that you can set up against this mystery, and by which you can climb your way into the presence of the throne: the heart can fly all the distance, counting the separating constellations nothing in the exercise of its infinite strength, created by infinite trust. What we have lost in all these matters may be described as the divine fire. We have thought to beat cold iron into shape. Iron will only obey the hammer and the hand when fire has undertaken to do the intermediate work: it is when the soul is on fire that we have no doubt about God. When we are prosperous, too highly indulged, even sated with luxury and plenty, we play the agnostic, the atheist, the speculative thinker; but when circumstances change, when the floor gives way, when the earth rocks, when the sun blinks, as if in mortal fear, and shuts out the day; when the child dies, and when all nature seems to be set in array against the progress of life, then the real man within us will talk: the day of indifference will have departed, the time of agonised earnestness will have set in; and when agony is stinging the soul and darkness is accumulating itself upon the life like a burden, then let man say whether he is imbecile, whether he is unworthy of the related condition of things, and of the sovereignty which overrules and guides and crowns them all. We cannot listen to the cold man. We will not allow such a man to come into this holy place of the innermost thought; he cannot speak this language of the spirit; he is in a foreign universe; he must depart. Imagine not that religion is a subject to be talked over flippantly, easily, off-handedly, as if one opinion were as good as another, and as if the possessor of an opinion had come straight from the eternal throne with a special revelation; we can only understand these mysteries when we are plunged in sorrow, or when we are exalted with a pure and even celestial joy. David’s young heart was true to such principles as these. He did not undervalue the foe; he called him a “lion”; and he saw that he was no longer safe if God did not intervene.

Now he pleads his innocence:

“O Lord my God, if I have done this; if there be iniquity in my hands; if I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:) let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust” ( Psa 7:3-7 ).

A wonderful image is this of “palming” iniquity. The conjurer lives by palming; the conjurer’s occupation would be gone if we could palm as well as he. We know not that there is something in his great hand; on the contrary, he so plays with it and displays it that the idea never occurs to us that there is anything inside it: but for days he has studied how to hold the piece of paper or the thing he is playing with; it is there, but nobody knows it. So the Psalmist says, I am not palming iniquity, hiding it in the hollow of my hand, and then lifting up my hand as if in prayer; there is my hand, open; any man may touch it, and if he can find evil in that palm then let him strike, then let him crush me with just penalty. That is a grand appeal, and it is possible to every man. But who could bear to have both hands laid open and all the fingers separated that there might be nothing hidden? Such hands may be lifted up in prayer. Who shall approach unto the hill of the Almighty and come nigh before God with prevailing intercession? “He that hath clean hands.” Here again is youthful frankness, youthful confidence. Were not we better in our youth than we are in our advancing life? Was there not a time when the dewy rose typified our moral beauty and purity? Were we not once conscious of having wronged no man? But is not life a growing complication? and when we have not done the straight and direct wrong, have we not in some way gone round about and come in from a great distance and related ourselves to some form of injustice, unkindness, wickedness? These are searching questions; they bring the soul up to judgment, and they allow the soul to pass sentence on itself. Who would not be young again? Who would not accept the poet’s suggestion to go back by his yesterdays and die a little child? We love to hear David’s young eloquence. He has no doubt of his integrity in this particular matter. Not only so, his position is not negative; there is a parenthesis in the fourth verse that is a high commendation: “Yea, I have delivered him that without cause is mine enemy,” not only have I done no wrong, I have done actual good; I have seen my enemy in distress, yea, in great and thick perplexity, and when there was no man to help him I have gone and completed the extrication. Yet now am I the object of envy, jealousy, and evil bodings. Let them prove what they say. It is envy that is operating in the soul. If the charge were direct, and, so to say, tangible, so that I could get hold of it, I would handle it like a man; but it is a look, an exclamation, a sign with meaning in it, a shrug suggestive; I cannot get hold of that: “If I have rewarded evil unto him that was at peace with me;… let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust.” I am not the man to shrink from consequences, but I demand the proof; I defy the criticism; I am ready for the result. Purity is always courageous. “The righteous are bold as a lion.” Not so the wicked: “The wicked flee when no man pursueth.” A leaf, crisp in the autumn time, fell upon the path the wicked man was treading, and he ran away as if a wolf had been loosed upon his track. Do not defy where the morality is not equal to the occasion, for such defiance but aggravates the guilt it was intended to conceal. Be of a right mind towards God. Let the purpose of life be on the whole sound, good, and upward, and then leave your enemies in the hands of God.

David presents a view of the case which is full of noble meaning. He presents the case as that of an innocent man being delivered by the Lord, saved from the rage of his enemies; and then he pictures the whole congregation of the people compassing the deliverer about; and he adds:

“For their sakes therefore return thou on high” ( Psa 7:7 ).

David had no difficulty in invoking a tremendous punishment upon his enemies. But the language must be judged by the times in which it was employed. Not only so, every man has his own language. In a sense there is a common tongue, but in another sense there is a private and individual tongue. You must know the speaker before you can understand the speech. The man explains the mystery that is round about him. Could we be but one day with some men whom we now wonder about and accuse of inconsistency and eccentricity, we should see the whole explanation, and give confidence where we now perhaps accord but doubtful trust. There is a key which opens every man’s character. If you do not get the key you are doing the man an injustice in trying to understand him otherwise. You have not the key of the gate; you cannot climb over it, you cannot open it except with the key, and without the key you stand back and misconstrue and misrepresent and misjudge the gate altogether; whereas it you had but that one little key the lock would answer it in a moment, and the gate almost open of itself, and beyond it there would be liberty and security and the joy of protective friendship. So it is with language. David’s language was very strong; but David was a poet, and a Hebrew poet a poet of poets. All the poetry that had gone before him was but as a pedestal on which he stood to lift himself and his art into a nobler elevation. We must not, therefore, judge David’s language, especially when he is imprecatory, with our critical notions of propriety and measure. No other terms would have expressed his then feeling. Were he with us now, none would be so sweet in song, none so tender in prayer. Why, even in his day he sang. He concludes this complaint against Cush the Benjamite the black man with a determination to sing. The seventeenth verse says:

“I will praise the Lord according to his righteousness: and will sing praise to the name of the Lord most high.” ( Psa 7:17 )

The psalm comes in with a tone of sorrow and loneliness, but it goes out with cymbals and dances, and songs and utterances of triumph. We thought in the earlier part of the psalm that David had never sung in his life, or if he had, he certainly would never sing again. He seems to write himself out of his misery, as men now pray themselves out of their trouble. When the prayer begins, the listener says, “How heavily loaded is that heart with sorrow! Surely that life is distressed beyond all possibility of recovery! Oh how sad and mournful and pensive the utterance of that heart!” And lo! the man talks over his case with God, goes into critical detail about it, mentions everything he can recollect; and the tone subtly changes all the while, and behold, at the last, the man is singing: the prayer has blossomed into a song, and he who began with supplication ended with praise. So it may be in our life: there is room enough, enemies enough there are no doubt, and difficulties apparently innumerable and insurmountable. Never underestimate these difficulties. You cannot lecture a man out of sorrow. Encourage him rather to go over his sorrow, to mention it syllable by syllable, letter by letter; and when he has continued the story a long time, ask him if he cannot recollect something more, even more deeply distressing in its nature. Encourage him to tell all that is in his heart. Be good listeners. It soothes poor misery hearkening to her tale. Ask her to tell it over again; ask if she is quite sure that you heard the statement correctly; and by this sympathetic cross-examination, by this companionship of soul, you will extract the sorrow; and the heart, without any exhortation from the listener, will begin to recover itself, to take down its harp from the willows; and you, who entered into a house of mourning, shall find yourself presently at a wedding feast, swinging round in infinite delight in the sacred dance before the Lord, because the rain is over and gone, and the time of the singing of birds has come.

Fuente: The People’s Bible by Joseph Parker

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 7:1 Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite. O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:

Shiggaion of David ] i.e. David’s delight or solace, say some; his mixed song, or synodee, say others.

Which he sang unto the Lord ] He could sing away care, and punish his reproachers with a merry contempt, as knowing his own innocence; the property whereof is to throw off slanders, as Paul did the viper; yea, in a holy scorning, it laughs at them, as the wild ass doth at the horse and his rider.

Concerning the words of Cush the Benjamite ] Which some take to be some cousin and courtier of Saul’s, who had falsely accused good David (far from any such thought, Psa 131:1 ) of affecting the kingdom, and seeking Saul’s life. See 1Sa 24:10 . But I rather understand, with the Chaldee paraphrast, Saul’s self, who was of Kish, and of Jemini, 1Sa 9:1 , and that, by a disguise of name, he is called Cush the Benjamite, that is, an Ethiopian, because of his obstinate impenitence, according to Jer 13:23 . So Amo 9:7 , rebellious Israel is to God as Ethiopia. Professors shall be as deep in hell, and deeper than Turks and infidels, because of their dissembled sanctity, which is double iniquity. Wrath shall be upon the Jew first, Rom 2:9 ; and when the foul sinner goes to hell what shall become of the fair professor? may such be asked, as are both in one. In the Ethiopian is nothing white but his teeth; so in a hypocrite, &c.

Ver. 1. O Lord my God, in thee do I put my trust ] Or, I betake me to thee for safety. David found it always best to run to the old rock, Isa 26:4 , and to cry, “O Lord my God,” pleading the covenant. This no wicked man can do; but, being beaten out of earthly comforts, he is as a naked man in a storm, and an unarmed man in the field, or as a ship tossed in the sea without an anchor, which presently dasheth on the rocks, or falleth upon the quicksands. Saul, for instance, who, being in distress, and forsaken by God, ran first to the witch, and then to the sword’s point.

Save me from all them that persecute me ] Where the prince is a persecutor (as in the primitive times, and here in the Marian days) many will be very active against God’s people. O sancta simplicitas, said John Huss, martyr, when at the stake he observed a plain country fellow busier than the rest in fetching faggots.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Here we have a wider range, not mourning like its predecessor, but pleading their justice with their adversaries. It is more manifestly as Jews that they pray for Jehovah’s arising in His anger against the wicked, their enemy. For the desire is that not Israel only but the congregation of Gentiles compass Jehovah about. Then would be His judgment of the peoples. “Shiggayon of David which he sang unto Jehovah because of the words of Cush, the Benjamite” is the title. It is a song on occasion of wandering: whether Saul or Shimei is meant may be questioned under Cush.

This is not the Christian glorying in tribulation and suffering with Christ that he may be glorified together with Him. It is the zeal and prayer of a Jewish saint appealing to God’s sure judgment at the appearing of Christ.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 7:1-2

1O Lord my God, in You I have taken refuge;

Save me from all those who pursue me, and deliver me,

2Or he will tear my soul like a lion,

Dragging me away, while there is none to deliver.

Psa 7:1 I have taken refuge This verb (BDB 340, KB 337) is a Qal perfect, which denotes a complete or settled action. The psalmist had and continued to seek refuge (i.e., protection, care, provision) with YHWH.

The psalmist asks God to

1. save him BDB 446, KB 448, Hiphil imperative

2. deliver him BDB 664, KB 717, Hiphil imperative

because he has taken refuge in Him (BDB 340, KB 337, Qal perfect). This is a recurrent theme, cf. Psa 2:12; Psa 5:11; Psa 7:1; Psa 11:1; Psa 16:1; Psa 17:7; Psa 18:2; Psa 18:30; Psa 25:20; Psa 31:1; Psa 31:19; Psa 34:8; Psa 34:22; Psa 36:7; Psa 37:40; Psa 57:1; Psa 61:4; Psa 64:10; Psa 71:1; Psa 118:8-9; Psa 141:8; Psa 144:2. YHWH is the only true place of protection and rest!

SPECIAL TOPIC: SALVATION (OT)

Psa 7:2 In Psa 7:1 the psalmist’s antagonists are called those who pursue me. In Ps. 7:2 they are described as a carnivorous animal (cf. Psa 57:4).

1. tear BDB 382, KB 380, Qal imperfect, cf. Psa 17:12

2. drag away BDB 830, KB 973, Qal participle

3. none can deliver this is in contrast to Psa 7:1, where the psalmist pleads for YHWH to deliver. No one but God can!

The psalmist is either using striking metaphors or is afraid of a violent physical attack by his enemies.

SPECIAL TOPIC: LIONS IN THE OT

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

do I = have I.

put my trust = flee for refuge. Hebrew. hasa. See App-69.

persecute = pursue me. Refers probably to Saul.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 7:1-17

The seventh psalm is Shiggaion. Which means the loud crying of David which he sang unto the Lord concerning the words of Cush, the Benjamite.

O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me ( Psa 7:1 ):

Now David had his share of enemies, poor fellow. Always crying out against the oppressors, against the enemies.

Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver. O LORD my God, [if I have done this; if I am guilty of his accusations,] if there be any iniquity in my hands; If I have rewarded evil to him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:) ( Psa 7:2-4 )

Now, evidently this is the accusation, that David had rewarded evil for a guy that was at peace with him. David said, “That isn’t true. I actually delivered him, who without cause has become mine enemy.”

Let the enemy ( Psa 7:5 ),

If it’s true, if the accusations are true, then,

Let the enemy persecute my soul ( Psa 7:5 ),

Remember in Job, Job said much the same thing, “If I have done these things, if I have committed adultery or sin with my eyes, then let my wife be unfaithful. I deserve it.” But Job was protesting his innocence, “I haven’t.” And David is much the same as did Job, “If I am guilty, then let this thing happen, let the enemy persecute my soul,”

and take it; yea, let him tread down my life upon the earth, and lay mine honor in the dust. Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded. So shall the congregation of the people encircle thee about: for their sakes therefore return on high. The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me ( Psa 7:5-8 ).

Now, that is far from what David prayed in the fifty-first psalm. Here it is on this particular issue, and he felt that he was righteous in this particular issue. “I am not guilty here, so Lord, judge me here concerning my righteousness.” But where he was guilty and knew he was guilty, in the fifty-first psalm, “Have mercy upon me, O God, according to the multitude of Thy tender mercies. Blot out my transgressions.” He wasn’t crying for justice there; he was crying for mercy. I have never cried for justice.

“Judge me, O Lord, according to my righteousness, according to mine integrity that is in me.” Now, David knew that he was innocent of the charges that Cush had been making and so, “God, You know and You judge.”

Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and the reins ( Psa 7:9 ).

And God is gonna try the hearts; our motives will one day be judged. Actually, our works are all to be judged by fire to see what sort they are, and those that remain after the test of fire we will be rewarded for. But much of man’s work will be destroyed. God judges the heart. God knows the motive, something that we are not even always aware of.

My defense is of God, which saves the upright in heart. God judges the righteous, and God is angry with the wicked every day. If he turn not, he will whet his sword [or sharpen his sword]; he has bent his bow, and made it ready. He has prepared for him the instruments of death ( Psa 7:10-13 );

That’s sort of a heavy scripture. God has already for the wicked the way by which he is going to die. “He’s bent his bow, he has sharpened his sword, he already has planned the method of the destruction of the wicked.”

Behold, he travaileth with iniquity and conceives mischief, he brought forth falsehood. He made a pit, he dug it and is fallen into the ditch which he made. His mischief shall return upon his own head, and violent dealing shall come down upon his own pate. I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high ( Psa 7:14-17 ).

So, again, ending on a high note, as he tells of the judgment of God against his enemy. “I will praise the Lord according to His righteousness, sing praise to the name of the Lord most high.” “

Fuente: Through the Bible Commentary

Psalm 7:1-2

PLEA FOR JEHOVAH’S HELP

(SHIGGAION OF DAVID; WHICH HE SANG UNTO JEHOVAH;

CONCERNING THE WORDS OF CUSH A BENJAMITE)

Addis believed that this Psalm was once two Psalms and that they have been welded together. The first five verses and the last six have the story of an innocent man, slandered, persecuted, and pursued with hatred; “and in Psa 7:6-11 personified Israel asks for justice at God’s hands, and begs him to summon all nations to the great assize (The Final Judgment), that they may attest the Divine Sentence that declares Israel innocent.

The first of these is one of eight passages traditionally associated with David’s flight from the wrath of King Saul. “The other seven are: Psalms 34; Psalms 52; Psalms 54; Psalms 56; Psalms 57; Psalms 59; and Psalms 142.

King Saul was of the tribe of Benjamin, and the mention of Cush as a member of that tribe supports the supposition that David was falsely accused of treason against the King and of plotting against him, by members of Saul’s tribe. This appears to us far more reasonable than the notion that the “innocent man” in the passage, who was David, of course, was accused of dishonest dealing with some individual as suggested by Arnold Rhodes.

We do know, of course, that David was viciously slandered by Doeg, and that Saul vigorously pursued David with the purpose of killing him.

Psa 7:1-2

“O Jehovah my God, in thee do I take refuge:

Save me from all them that pursue me, and deliver me,

Lest they tear my soul like a lion,

Rending it in pieces, while there is none to deliver.”

It was Saul, or course, who vigorously pursued David with the purpose of putting him to death; and the language here is exactly what we should have expected from David, who himself, was familiar with the way a lion tore in pieces his prey, for he himself had fought and slain a lion when he was tending his father Jesse’s sheep. Here he expressed fear that Saul would tear him to pieces unless he should be granted a special deliverance from the Lord.

E.M. Zerr:

Psa 7:1. The Psalms of David were composed on various occasions and there might sometimes have been much time between them. If the reader will keep this in mind the seeming frequency of the repetitions will not appear so strange. Here we read again of David’s plea for God to deliver him from the hand of his enemies.

Psa 7:2. None to deliver would be the case did the Lord not save him. Tear my soul. One definition of the last word is “vitality,” and refers to the man as a whole. The thought of David was that his enemies would wish to injure him completely.

Fuente: Old and New Testaments Restoration Commentary

This is a song of the singer’s confidence and appeal in circumstances of the most trying description. He is persecuted by enemies, some among them being violent and cruel. The basis of their attack would seem to be some charge of wrongdoing they make against him. He vehemently denies the charge and cries to Jehovah for vindication, which he firmly believes the God who tries the hearts of men will surely grant.

In the first part of the psalm the story of personal need is told. The ruthlessness of the foe is the reason for his appeal. The declaration of personal innocence follows. If the charges were true, then would the heaviest judgments be just. They are untrue, as God is witness. Then let Jehovah appear on behalf of the innocent against the guilty.

Then follows the general affirmation of the equity of God on which the singer builds his confidence. God is righteous. The way of wickedness cannot prosper. It creates its own destruction. The pit digged is the grave of the man who digs it. The mischief and violence meditated return as retribution on the evildoer. The psalm is a song of confidence in the reign of God in equity over all men, and the consequent certainly that innocence will be vindicated in this particular case. Thanksgiving is according to Jehovah’s righteousness.

Fuente: An Exposition on the Whole Bible

Refuge in God from Evil Men

Psa 7:1-17

This psalm should be compared with 1Sa 24:1-22; 1Sa 25:1-44; 1Sa 26:1-25. Cush, or dark-complexioned, may refer to a Benjamite who was Davids calumniator with Saul. If David needed deliverance from his foes, how much more do we from Satan! 1Pe 5:8-9.

So far from being guilty of the offense charged against him, David on two occasions had spared Sauls life, 1Sa 24:1-22; 1Sa 26:1-25. Mine honor, Psa 7:5, is probably another word for soul, Gen 49:6. It seems as if, Psa 7:6-9, God has abdicated His throne, and the suppliant is pleading with him to resume it, with no fear as to the verdict. Evil recoils, like the boomerang, on those who set it in motion. Ralph the Rover perished on the Inchcape Rock, whose warning bell he had destroyed. The hunter falls into the pit prepared in the forest track for his prey, Jdg 1:7. What a noble prayer in Psa 7:9!

Fuente: F.B. Meyer’s Through the Bible Commentary

And so we pass on into the seventh Psalm and find that there is another thing we need to have before us when trouble comes. That is a clear conscience. The Apostle Paul said that he exercised himself to have always a conscience void of offence toward God, and toward men (Act 24:16). If I have a bad conscience, if I have been living out of fellowship with God, if I have been doing things really wrong, when trouble comes and I want to go to God about it, I am not able to pray. David says, If I regard iniquity in my heart, the Lord will not hear me (Psa 66:18). I try to go to Him and all the time these things come before me, and I cannot pray; so I need to be careful to keep short accounts with God, to be sure that I have a good conscience, and then I can go to Him in confidence.

In the seventh Psalm we have the Psalmist pleading for righteous judgment, and he says, I am not conscious of deliberately and wilfully sinning against God. He knows he has failed, as all of us do, and as he expresses himself in the fifth Psalm; but there is such a thing as knowing that the main desire of your life has been for righteousness and that the main purpose of your life is to live for God. In the opening verses he expresses his trust, O Lord my God, in Thee do I put my trust: save me from all them that persecute me, and deliver me: Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver. And then he puts on the breastplate of righteousness. He is going to face the foe, and so looks into his own life and asks God to help him that he may look into it more carefully, and he says in verses 3 to 5: O Lord my God, if I have done this; if there be iniquity in my hands; If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:) Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. His enemies were reproaching him with having done evil, and he says, If I have done these things, I deserve to be ill-treated-let my enemy tread down my life upon the earth, and lay mine honour in the dust. But he knows as he looks into his own life that these things are not true. He has been seeking to glorify God, and so he can pray in confidence.

In verses 6 and 7 he calls on God to arise to his help: Arise, O Lord, in Thine anger, lift up Thyself because of the rage of mine enemies: and awake for me to the judgment that Thou hast commanded-I have put everything in Thine hand. I have put Thee between me and mine enemies, and I ask Thee to undertake, to do the things that should be done. I will trust Thee to do it. So shall the congregation of the people compass Thee about: for their sakes therefore return Thou on high. And then in perfect confidence he says, The Lord shall judge the people: judge me, O Lord, according to my righteousness, and according to mine integrity that is in me. Do you say to me, I would not like to say that to God; I would not like to say, Judge me according to my righteousness because I really have no righteousness. No, man has none of his own, and David recognized that, but he is speaking now of what God by His grace hath wrought in him, and he is conscious of the fact that he has sought to walk before the Lord in integrity of heart. Somebody has well said, The strings of Davids harp were the chords of the heart of Jesus, and through all these Psalms you can hear the voice of our Lord Jesus. We sometimes point out certain Psalms, perhaps thirty or forty of them, and say they are Messianic Psalms because there is some definite reference in the New Testament that connects them with Christ, but there is a certain sense in which the suffering Saviour, committing Himself to the Father, may be traced right through the Psalms. In this world God often seems to treat His best friends worst, and He treated His own Son worst of all, and what does that tell us? All these hard and difficult things are working out for future blessing. Our Lord Jesus endured the cross, despising the shame because of the joy that was set before Him, and we as believers can say, Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory (2Co 4:17). But let us be sure that we walk with God in uprightness of spirit. If I try to pray and all the time my heart is accusing me of a lack of integrity, there is no liberty. If there has been evil in my life it must be judged.

Then in the next section of this Psalm, verses 9 and 10, notice how blessedly the Psalmist turns to God as his defense, Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins-that is the inward part. My defence is of God, which saveth the upright in heart. And so no matter how the waters are rolling over him, he can count on God; he can believe that He will bring him through. Then in verses 11 to 17 he contemplates the divine government. God is still the moral Governor of the universe, and no matter what is going on it cannot get out of His hand. Only so much evil is permitted. God judgeth the righteous, and God is angry with the wicked every day. And as Judge of the universe He is going to deal with wickedness. I do not have to do it. 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; He ordaineth His arrows against the persecutors. God is going to turn around some day and is going to deal with those who are afflicting His saints. And so in verses 14 to 17 you get the end of the wicked, the judgment they shall yet have to endure. All the sorrows that Gods people will ever have they know in this world. The moment they leave this scene behind there is nothing but endless blessing. On the other hand every bit of pleasure, every bit of joy, every bit of happiness of any kind that the worldling will ever know he gets down here; while for him there is nothing but sorrow beyond. You remember Abrahams words to that one-time rich man, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented (Luk 16:25).

A prize fighter who got converted had a little bit of a wife who was angry because he had become a Christian. In his unconverted days they went around to the theaters and all the worldly things, but now he would have none of it, and she would be perfectly furious and denounce his Christianity. One day she was going after him with a broom, and as he was trying to get out of her way he stumbled and fell, and she took advantage of that and pummelled him well. The door opened and an old friend of his stood there and watched the strange sight, and said, Why, Bob, do you mean to say you would let a little woman like that pound you-you a former prize fighter!

Oh, he said, she is getting all the heaven she will ever get in this world and as long as she is enjoying it I let her have it.

David emphasizes that in these last four verses: Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. I will praise the Lord according to His righteousness: and will sing praise to the name of the Lord most high.

Fuente: Commentaries on the New Testament and Prophets

Psa 7:8

I. Notice: (1) How the Scriptures speak of integrity, how manifold and bold the forms in which they commend it, and how freely the good men of the Scripture times testify their consciousness of it in their appeals to God. And lest we should imagine that the integrity is only a crude and partial conception, belonging to the piety of the Old Testament, the Christian disciples of the New Testament are testifying also in a hundred ways to the integrity, before God and man, in which they consciously live. (2) What integrity means, or what is the state intended by it. As an integer is a whole, in distinction from a fraction, which is only a part, so a man of integrity is a man whose aim in the right is a whole aim, in distinction from one whose aim is divided, partial, or unstable. It is such a state of right intention as allows the man to be consciously right-minded, and to firmly rest in the singleness of his purpose. There is a kind of integrity which goes far beyond the mere integrity of trade, and which is the only real integrity. This higher and only real integrity is the root of all true character, and must be the condition somehow of Christian character itself. (3) Let us inquire in what manner this is so. There is no redeeming efficacy in right intent; taken by itself, it would never vanquish the inward state of evil at all. And yet it is just that by which all evil will be vanquished under Christ and by grace, because it puts the soul in such a state as makes the great power of Christ, co-working with it, effectual. Integrity is presupposed in all true faith, and enters in that manner into all true Gospel character.

II. Notice some of the practical relations of the subject. (1) Consider what it is that gives such peace and loftiness of bearing to the life of a truly righteous man. What an atmosphere of serenity does it create for him that he is living in a conscience void of offence! Who can understand like him the meaning of that word, “The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever “? (2) Here, too, is the ground of all failures and all highest successes in religion, or the Christian life. Only to be an honest man, in the highest and genuinely Christian sense, signifies a great deal more than most of us ever conceive. Here is the spot where you are to make your revision, find what your intent is, whether it is honest, and whole, and clean, warped by no ambiguities, divided and stolen away by no idols. Here the Achan will be hid if anywhere. Make sure of his dislodgment, and the way is clear. (4) Every man who comes into a state of right intent, or is set to be a real integer in the right, will forthwith also be a Christian.

H. Bushnell, Christ and His Salvation, p. 157.

Reference: Psa 7:8.-C. Kingsley, The Good News of God, p. 100.

Psa 7:11

Consider how patience comes, and especially how it arises from a study of the Scriptures, and what the nature of it is.

I. First, patience is a distinctly human quality, for it is a state of waiting, expecting, looking out, and thus implies periods and distinctions of time. Patience has no place in eternity. As man’s love, and pity, and justice, and truth, and holiness, and wisdom are mere reflections of the corresponding attributes in God, so patience also can only find its perfect archetype in Him. How can we reconcile the facts that God is almighty and yet declines to act; that He is perfectly just, yet leaves His justice still unsatisfied? By what other attribute can we describe Him who seems to contradict Himself but by the attribute of patience? This thought reconciles the difficulty.

II. Notice illustrations of God’s patience given in Holy Scripture. (1) Conceive the love of the Almighty manifesting itself in creation. Weigh well the sense of the words, “God saw everything that He had made, and, behold, it was very good,” and then the disappointment and overthrow of this plan of infinite benevolence, the ordainment of new plans for the punishment of sin, with mercy for the mitigation of pain, for the ultimate recovery of man’s first estate. What a state of waiting, expecting, looking out, is here! (2) Again, imagine the patience which waited from the hour of the first promise of the Saviour, made before the gates of Paradise were shut, until those “last days” when the Eternal Father “spoke unto us by His Son.” (3) Revelation gives us one more signal instance of the patience of the Eternal God: His “suffering the manners” of the Christian world for these eighteen hundred years, during which Christ has waited for the gathering in of His elect.

III. It is by looking into the face of this patience of God that we can become like-minded with Him. Not only will it make us hate our sins and love Him more, but we shall have grace to be patient also. But indifference is not patience. The patient soul is that which feels acutely, but waits on, expecting the perfect end. The suspense before enjoyment is patience. The bride waits patiently for the bridegroom’s voice, because she has faith and love; she is sure that he is coming. So does the soul look out in patience for that which faith and love anticipate in Christ.

C. W. Furse, Richmond Sermons, p. 1.

References: Psa 7:12.-Spurgeon, Sermons, vol. ii., No. 106; F. E. Paget, Sermons for Special Occasions, p. 247.

Psa 7:13

I. Consider from this instance how often there lurk meanings of mercy and of love in the Psalms when upon the surface of them all seems to breathe (like Saul on the road to Damascus) of threatening and slaughter. For so it is in this verse that David only thought of the arrows of judgment and of wrath, but all the Christian commentators and preachers love rather to think of those arrows of conviction and love which God hath often discharged against the persecutors of His Church, and notably against Saul. When Jesus appeared to Saul, He did not say anything about arrows, but He did make mention of something similar. “It is hard for thee,” He said (quoting a common proverb), “to kick out against the goads,” as the stubborn oxen do when men would drive them to a quicker pace, and they, lashing out against the goads, only hurt themselves the worse. It is easy to see what these goads must have been. Many a time must Saul have felt in his inmost soul the bitter assurance that he was only doing the devil’s work; yet he hardened himself, and stiffened his neck, and kicked out against the goads of conscience, and went on madly persecuting Jesus.

II. The great and obvious lesson of the text is that no persecutor will be allowed to proceed too far. In one way or other it will be said to him unmistakably, “Thus far shalt thou go, but no further.” But there is a special triumph about the overthrow of Saul, because the arrow of conviction which struck him down was the arrow of the Lord’s deliverance for him as well as for the Church; it delivered the brethren from grievous fear, but him from yet more grievous error. It was like the golden arrows of the rising sun, which pierce the stubborn darkness through and through, and change it into smiling day.

R. Winterbotham, Sermons and Expositions, p. 75.

References: Psalm 7-J. Hammond, Expositor, 1st series, vol. iv., p. 59; A. Maclaren, Life of David, p. 111; I. Williams, The Psalms Interpreted of Christ, p. 160. Psa 8:1.-Clergyman’s Magazine, vol. x., p. 207; A. Fletcher, Thursday Penny Pulpit, vol. xi., p. 65. Psa 8:2.-Spurgeon, Sermons, vol. xxvi., No. 1545; S. Cox, An Expositor’s Notebook, p. 131.

Fuente: The Sermon Bible

Psalms 7

1. Confidence and prayer (Psa 7:1-2)

2. Unjust persecution (Psa 7:3-5)

3. Arise Jehovah! (Psa 7:6-10)

4. Gods dealings in government (Psa 7:11-16)

5. Thanksgiving (Psa 7:17)

Psa 7:1-2. It has been suggested that over this Psalm should be written the sentence, Shall not the judge of all the earth do right? David appealed to God to judge His cause, that a righteous God cannot but save the righteous and judge the wicked. David sang this unto the Lord concerning the words of Cush, the Benjamite. Who Cush was we do not know. He must be a type of the man of sin. David appeals to God who is his refuge, to save and rescue him. The lion stands ready to tear him to pieces.

Psa 7:3-5. He knows it is unjust persecution he is suffering. If he had done evil to others he might well be treated in this way.

Psa 7:6-10. Then follows the appeal to Jehovah to arise in His anger, and to awake for him the judgment He has commanded, when the peoples are assembled for judgment. This appeal from the lips of the remnant will be answered by the manifestation of the Lord.

Psa 7:11-16. Gods judgments in righteousness will overtake the wicked. It is a prophetic description of that day when the wickedness of the wicked comes to an end and the righteous are established. Psa 7:14-16 are another description of the man of sin, the wicked one.

Psa 7:17. A word of praise closes this series of Psalms in which the millennial name of Jehovah is given: The Most High. We see that the overthrow of the wicked brings the praise of Jehovah, as it will be heard on earth when He has come back. In reviewing these Psalms, beginning with the Third, we have a morning hymn (3), followed by an evening hymn (4); then a night experience (5), followed by the deepest night (6) and the breaking of the morning, when the Judge ariseth and the wickedness of the wicked comes to an end (7).

Fuente: Gaebelein’s Annotated Bible (Commentary)

words: or, business, 2Sa 16:1-23

Cush: Cush signifies black, an epithet, in all languages, when applied to the mind, expressive of moral turpitude; and therefore probably here applied to Shimei, denoting that he was a calumniator and villain.

O: Psa 13:3, Psa 13:5, Psa 18:28, Psa 30:2, Psa 30:12, Psa 43:4, Psa 89:26, Jos 14:8, Jer 31:18, Dan 9:4, Dan 9:19, Dan 9:20, Zec 14:5

in: Psa 11:1, Psa 18:2, Psa 25:2, Psa 26:1, Psa 31:1, Psa 32:10, Psa 146:3-6, Isa 50:10, 1Pe 1:21

save: Psa 3:7, Psa 17:7-9, Psa 31:15, Psa 35:1-3, Jer 15:15, Jer 20:11, 1Pe 4:19

Reciprocal: Psa 18:23 – upright Psa 59:1 – Deliver Psa 104:1 – O Lord Psa 119:86 – they Psa 143:3 – the enemy Dan 6:22 – and also Hab 3:1 – upon Shigionoth

Fuente: The Treasury of Scripture Knowledge

A pleading for righteous judgment upon the persecutors of the innocent.

Shiggaion of David, which he sang unto Jehovah concerning the words of Cush a Benjamite.

The fifth psalm of this series closes it with another appeal for judgment upon the persecutor. This is now at hand, and the last verse celebrates Jehovah in millennial character as the Most High. The next psalm, as we have seen, carries us beyond the judgment to see the Son of man making God’s name excellent on all the delivered earth. Thus all these psalms are linked together.

The word Shiggaion is said to mean a “wandering ode,” -perhaps a loud enthusiastic hymn, in which the writer is carried away with his enthusiasm; and this would not be unsuitable to the character of the composition. Of Cush we know historically nothing; with which the descriptive “a Benjamite” agrees, not “the Benjamite,” -any noted person. On the other hand, Cush, the “black,” or sun-burnt, may be a symbolic name, an enigma to be read through; and so in any wise we must take it. The Benjamite was, as we know, in power in those days of David to which the psalm belongs; and thus far, at least, Cush was connected with the unhappy Saul. In the days to come a darker power will have arisen in Israel, whose words” will be against both God and His people alike. This “wicked one” is to be consumed with the breath of the Lord’s mouth and destroyed with the “manifestation of His presence.” (2Th 2:1-17, Gk.) The fear and the triumph that this psalm expresses, though not confined to him, are such as might well be called forth by the tyranny and overthrow of this antichristian oppressor.

1. In the first division of the psalm, faith takes refuge in God from man, sheltering itself as in a rock in the immutability of its covenant-God. All through the last psalm, when that very immutability might seem to be against it, Jehovah was the name clung to and pleaded; and now it abides in its shelter in the Abiding. Will He cast off this soul that trusts Him? No; “the name of Jehovah is a strong tower: the righteous runneth into it, and is safe.”

Outside, the “lion” lies in wait, and there there is “none to rescue.” Only Jehovah can avail to deliver from those cruel and remorseless jaws; and surely the experience will be repeated, “Thou hast smitten all mine enemies upon the jawbone: Thou has broken the teeth of the ungodly.”

2. There follows the protestation of innocence as far as these enemies are concerned, and that is a matter of immense importance in view of the government of God. “With what measure ye mete it shall be measured to you” is still true under the reign of grace itself, and the lips of perfect grace they were that said it. The apostle also says, “If ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here with fear; knowing that ye are redeemed . . . with the precious blood of Christ.” (1Pe 1:17-19.) So then it is the redeemed who are in this way under the Father’s government, as who should be if not the children? Happy are they, then, who can plead what the psalmist here does, that it is absolutely unprovoked, this malice of the enemy. There are no dues to be made up, as far as he is concerned. Nay, he can say more than this, and we recognize clearly David’s conduct toward Saul as that which furnishes the text here, -he can say, “I have delivered him that without cause oppressed me.” He then puts his seal upon this in the solemn appeal to Him who knows the truth to let the enemy have his way with him if this be not so, -tread down his life upon the earth, and lay his glory in the dust.

3. Now he breaks out in an ardent prayer for Jehovah to come in, set up His throne in judgment, gather the nations round Him, and in this great assembly judge openly his cause, and do him right. In fact, this is what is to take place at the close of the period to which prophetically the psalm looks on. But the judgment will not be a sessional one, but an outbreaking of divine wrath like the flashing of the storm to which the Lord Himself compares His coming. (Mat 24:27.)

4. The psalmist turns from the thought of his own vindication and deliverance to cry out for the cessation of evil upon the earth, the righteous being established in it, God with perfect knowledge of men making proof of all in the innermost truth of heart and reins. The great tribulation, of which our Lord speaks in the same prophecy, will accomplish this, not only in Israel, which will be in the centre of it, but largely also in the nations round, which will he affected by it. The day of the Lord of hosts will be upon all the pride of man to abase it, and upon all the objects with which he fain would satisfy the void in a heart that has turned from God. “The idols he shall utterly abolish.” “And it shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem, when Jehovah shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment and by the spirit of burning.” (Isa 2:18; Isa 4:3-4.)

Well may the soul rejoice if it can say, as to that day, “My shield is upon God, who saveth the upright in heart”! Who, indeed, but He could use the shield for any at such a time?

5. The psalm goes on to contemplate the government of God, which is for righteousness, though patient in a way that may be misunderstood on both sides, -by righteous and wicked alike. Though patient, His anger burns against the impenitent, day by day stored up, until at last it flames forth. The sword is being sharpened, the bent bow makes no sound until the arrow is discharged: then it is a weapon of death, all aflame with divine vengeance.

6. The result as to the enemy of the righteous shows the hand that is over him. He toils to produce what is vain labor, has his toil for his pains, an end which deceives the laborer. It is not merely vain, it is his own undoing: the ditch dug for another is the trap to catch the digger. And thus the fruit of his toil he harvests in unwelcome fashion and most perfect retribution: for God is Master of all, and will be glorified in all.

So the psalm ends in praise to Him who is righteous and Supreme as well. And the millennial name -the “Most High,” King of kings and Lord of lords, -shows, as already said, whereto we have arrived. The series is manifestly complete, and its moral purpose is as manifest. The way of the Lord is seen in the abasing of the proud, in the lifting up of the lowly. Therefore the lesson which we find the remnant of Israel here learning. The “sacrifices of righteousness” which we have heard them press on others, include and imply the sacrifices of God,” which “are a contrite spirit,” the “broken and contrite heart” which He will “not despise.” This is produced in them by the discipline of the awful day which seems now so near at hand for Israel and the earth. They “endure,” bow under the rod, and are saved at the end when the rod smites.

All this is the utterance of the remnant that shall be, in which the Spirit of Christ has anticipated for them their need, and ministered to it beforehand, showing His intimacy with all their condition, and providing for its expression in words which they will have no difficulty in appropriating, and which lead on to the answer of peace of which the same psalms assure them. How gracious is this special ministry to special need; while the need of any at any time is provided for also. These psalms give us, as others have pointed out, a morning (Psa 3:1-8) passing into evening (4) and night (5), -a night at its deepest in Psa 6:1-10, but in the seventh showing the commencement of the dawn. The full day is come in the psalm following.

Fuente: Grant’s Numerical Bible Notes and Commentary

The length of our lessons in this book are determined rather arbitrarily by the length of the different psalms, or the special interest found in them. We have in mind weekly classes wishing to study the whole Bible in a connected way, and yet avoid tediousness in the process. The six psalms included in the last lesson might easily be read by the class in a week; and on the Lords Day, the teacher with the assistance of the questions, would have little difficulty in fastening the facts and their application on their minds in a way both interesting and profitable.

At the same time the average person, independent of any class preparation, reading a psalm a day for private meditation, will probably find the brief comments and questions upon it as much as he will be able to assimilate.

Psalms 7

We commence this new lesson with this psalm because it offers a point of beginning in the title. This, however, is rather obscure since it is not clear who may be meant by Cush. The margin of the King James Version identifies him with Shimei of 2Sa 16:5-14, which story it would be well to peruse again, although there are several incidents in Sauls persecution of David which would fit about as well. The word Shiggaion in the title means a plaintive song or elegy.

David is persecuted (Psa 7:1-2), and charged with wrong-doing to one at peace with him (Psa 7:3-4). The charge is so false that he can safely offer the challenge in verse five. Jehovah is appealed to, and asked to sit in judgment on this matter: Return, Thou on high (Psa 7:7). My righteousness (Psa 7:8-10) means his innocence of this particular charge. A warning is uttered against the wicked (Psa 7:11-13), whose folly is described in serious wit (Psa 7:14-16). Davids experience illustrates these concluding verses more than once.

Psalms 8

If the whole book of Psalms be considered a mountain range of poetic prophecy, then this is one of the highest peaks. Observe in the margin how frequently it is quoted in the New Testament, and applied to Jesus Christ. Read Heb 2:5-9 especially.

O Lord, our Lord, gives better sense as O Jehovah, our Lord. His glory is in the Heavens as we see in verse three, and yet it is above the heavens, both in kind and in degree. So great is His glory that He uses the weak things of the world to confound the things which are mighty. (Compare Psa 8:2 with Mat 11:25; Mat 21:15-16; and 1Co 1:27).

Psa 8:4-8 find a partial fulfillment in man as created in the first Adam, but their complete fulfillment is seen only in redeemed and regenerated man in the Second Adam. The passage in Hebrews shows this, and particularly alongside of 1Co 15:22-28. Upon Gittith is set to the Gittith (RV), which, some think, means a tune of a joyous character.

Psalms 9

Is one of the cursing or imprecatory psalms which, as stated in the introductory lesson, find their key in the millennial age and the events introductory thereto.

It opens with rejoicing (Psa 9:1-2). This rejoicing is for victory over enemies (Psa 9:3), but they are Gods enemies rather than the psalmists. It is His coming (presence) that has overcome them. Moreover, they are nations rather than individuals. (Heathen in verse five, is nations in the RV.) Their cities are destroyed (Psa 9:6).

At the same time the Lord is seen sitting as King (Psa 9:7 RV), judging the world in righteousness, comforting the oppressed, dwelling in Zion (Psa 9:9-12). All these are millennial figures. Israel is lifted from the gates of death (Psa 9:13), and the great tribulation is over. She is praising God in Zion for the deliverance from the Gentile nations which are sunk in the pit they had digged for her (Psa 9:13-16). And so on to the end of the psalm.

Muth-labben may refer like Gittith to the name or character of the tune.

Psalms 10

Seems allied in thought with that preceding, and the two may have been one, originally. The psalmist is not referring to personal experiences, but to those which are more general. It seems as though the poor and oppressed of the nation and the whole world were uttering their complaint through him.

Because God seems far away, the wicked are flourishing (Psa 10:1-2). It would not be out of place to conceive of the wicked in this psalm as personified in the Antichrist at the end of this age, when, as we shall learn later, he will be persecuting Israel as Gods witness in the earth. This is not to say that, in no sense, the psalm is applicable to an earlier period in the history of that people, but that in its fuller sense, it is for the time to come.

The wicked one is described as boastful, covetous, proud, atheistic, self- opinionated, bold, deceitful, oppressive, and cunning (Psa 10:3-11 R). The poor means, as is customary in Psalms, the poor in spirit, described by Jesus in the Sermon on the Mount. They are sad and sorrowful sufferers for righteousness sake, even though they may be rich in this worlds goods. Meek would be a better word to describe them than poor.

The description of the wicked oppressor is followed by the usual appeal to God (Psa 10:12-15), who is represented as reigning over the millennial earth, punishing the wicked, establishing the meek, and judging the oppressed against the man of the earth who may be taken for the Antichrist.

QUESTIONS

1. What is the title or inscription of Psalms 7?

2. What is the meaning of Shiggaion and Gittith?

3. Have you read 1Co 15:22-28 and Heb 2:5-9?

4. What is the key to the imprecatory psalms?

5. To what period does Psalms 10 seem to apply?

6. Who are usually meant by the poor in these psalms?

7. What title is given to the wicked one in Psalms 10?

Fuente: James Gray’s Concise Bible Commentary

Psa 7:1. In thee do I put my trust All my hope and confidence are in thy favour, and faithfulness to fulfil thy promise made to me. Save me from all them that persecute me To a tender and ingenuous spirit, says Dr. Horne, the persecution of the tongue is worse than that of the sword, and with more difficulty submitted to; as, indeed, a good name is more precious than bodily life. Believers in every age have been persecuted in this way; and the King of saints often mentions it as one of the most bitter ingredients in his cup of sorrows. Faith and prayer are the arms with which this formidable temptation must be encountered, and may be overcome. The former assures us, that God can save and deliver us from it; the latter induces him so to do.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

The title of this psalm is similar to that of Hab 3:1. It is called, not a psalm, but Shiggaion or Shigionoth of David; which he sung to the Lord concerning the words of Cush the Benjamite. Whether Shiggaion designates a musical instrument, or a mode of music, as the air, the symphony or melody, is uncertain. But who is Cush? We find no such name in Sauls court; the word is always the name of a country or of its black inhabitants, who were often servants to the Israelites. But here Cush is like a lion, who would tear David to pieces: Psa 7:2. Therefore Cush is but a disguised name for Saul himself. It was a mtonymy: the wise man says, Curse not the king, no not in thy thought. Ecc 10:20. This figure is then a full but delicate appeal of injured innocence, to the bar of a righteous God.

Psa 7:5. Selah; which falls here after Davids attestations of innocence, and before he asks God to arise in anger. The change of subject requires a change in the melody, that the music might be the echo of the heart. It justifies the remarks of a Hebrew scholar, cited Psa 3:4.

Psa 7:7. So shall the congregation, literally, the tribes of Israel, compass thee about, with songs of praise for showing thy righteousness to David.

REFLECTIONS.

This psalm, like the last, is a continuous pleading with heaven for deliverance. It opens with Davids confidence in God, that he had sought the good of those who now sought his harm. By consequence, he knew that the God of truth would in due time avenge his cause: and no man can approach him with iniquity in his hands.

He associates his prayers with those of the congregation of Israel, whose eyes were over him, and whose hearts were with him. And though afraid, lest their voice should be heard on earth, they were the more earnest that their prayers might be heard in heaven. They therefore awaited the day when they might once more see Davids face, and hear the sweet sounds of his harp in the house of God.

From the righteous, he glances at the other family, and says of the wicked, if he turn not, God hath whet his sword, and bent his bow, and prepared his vasa mortis, his artillery of death. Like the great conquerors, who ravage nations, the Lord is preparing a grand expedition against the ungodly. Those who delight in war he overthrows in war; the populous and effeminate cities he destroys with pestilence; the profligate and the lascivious he wastes away by slow disease. Men who fight against Omnipotence had better pause, and reflect on the issues of their warfare. But let the saints join the choir of David, and sing, I will praise the Lord, according to his righteousness, and magnify the name of the Most High.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

VII. A and VII. B.Here two Pss. have been welded together. In Psa 7:1-5, Psa 7:12-17 a man hard bestead in spite of his innocence pleads his cause before God. In Psa 7:6-11 Israel personified asks for justice at Gods hands and begs Him to summon all nations to the great assize, that they may attest the Divine sentence which declares Israel innocent.

A. Psa 7:1-5, Psa 7:12-17. The parenthesis in Psa 7:4 is difficult. Read with slight change of MT and with support of Syr. and Targ., And oppressed him that without cause was mine enemy. In this way we recover sense and grammar, nor do we lose anything by removing the love of enemies from the OT and confining it to its proper place in the NT. In Psa 7:12 follow mg. The enemy is the subject in Psa 7:12-15. In Psa 7:13 translate, It is for himself that he has (unwittingly) prepared the instruments of death.

B. Psa 7:6-11. Read in Psa 7:7 b over them be enthroned on high.

Psa 7:9 b may be a reminiscence of Jer 11:20.

Psa 7:10 f. is hopelessly corrupt. Read, perhaps, My shield over me is God.

Fuente: Peake’s Commentary on the Bible

PSALM 7

The confidence of a godly man that commits the keeping of his soul to God, when suffering persecution for righteousness sake.

(vv. 1-2) The confidence of the soul in God when persecuted by an enemy that, blinded by hatred, acts in violence, without mercy and reason, like a lion.

(vv. 3-5) The expression of the soul’s conscious integrity, and more, the consciousness of going beyond the requirements of righteousness by showing kindness to those who, without cause, were his enemies.

(vv. 6-7) Basing his appeal on the knowledge that God has commanded judgment for the wicked, the soul pleads that the time is ripe for God to act against the raging of His enemies, and for the sake of God’s persecuted people. In result Jehovah would dwell in the midst of a praising people.

(vv. 8-9) The judgment of evil will establish the reign of righteousness among a people who will not be merely outwardly righteous, but morally in accord with the righteous God who trieth the hearts and reins. The soul longs for the reign of the wicked to come to an end, and that the righteous man may be established.

(vv. 10-16) While waiting in the midst of abounding evil for the intervention of God, the godly soul is sustained by the knowledge of the character of God and His governmental dealings. God saves the upright in heart; God is a righteous judge; so far from being indifferent to evil, God is angry with the wicked every day. God gives space for repentance, but if the wicked turn not, the sword of judgment is ready for its work in regard to the one who labours with iniquity, who conceives mischief, and utters that which is false. In the government of God the one that devises mischief will fall into the pit that he has dug for others.

(v. 17) The intervention of God in judgment upon the wicked will turn the prayer of the godly into praise.

In Psalm 6 there is the recognition of God’s chastisement and, therefore, the appeal to the mercy of God. In this psalm it is suffering for well-doing, and hence the appeal is to the righteousness of God. Prophetically it sets forth the experience of the godly Jew under the persecution of Antichrist, who is distinctly in view in verses 14 to 16. Christ is the only One who in perfection suffered for well doing – Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed Himself to him that judgeth righteously. (1Pe 2:22-23). The Christian is called to suffer for well-doing, and thus have the sympathy of Christ even as the Jewish remnant will in a day to come. Thus the Christian can in like circumstances take up the confidence expressed in the psalm, without using the call for judgment upon his enemies (1Pe 4:19).

Fuente: Smith’s Writings on 24 Books of the Bible

Psalms 7

In the title, "shiggaion" probably means a poem with intense feeling. [Note: A. F. Kirkpatrick, Psalms, p. xx; Ross, p. 796.] Cush, the Benjamite, received no other mention elsewhere in the Bible. The Benjamites were, of course, King Saul’s relatives who were hostile to David before and after David became king.

David prayed for deliverance from his enemies on the ground that he was innocent, and he asked God to vindicate him by judging them. Elements of an individual lament (Psa 7:1-2), an oath (Psa 7:3-5), a psalm of Yahweh’s kingship (Psa 7:6-12), and a thanksgiving hymn (Psa 7:17) make designating this psalm’s genre very difficult.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Petition for rescue 7:1-2

On the basis of God’s protection of those who trust in Him, David asked for protection from those who were pursuing him, perhaps Saul’s men (cf. 1Sa 22:8; 1Sa 24:9; 1Sa 26:19). He felt like a helpless lamb that a powerful, ferocious lion was about to tear apart (cf. Psa 10:9; Psa 17:12; Psa 22:13; Psa 22:21; Psa 35:17; Psa 57:4; Psa 58:6). He believed no one but God could rescue him. The idea of God rescuing His own is a common one in the psalms.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 7:1-17

THIS is the only psalm with the title “Shiggaion.” The word occurs only here and in Hab 3:1, where it stands in the plural, and with the preposition “upon,” as if it designated instruments. The meaning is unknown, and commentators, who do not like to say so, have much ado to find one. The root is a verb, “to wander,” and the explanation is common that the word describes the disconnected character of the psalm, which is full of swiftly succeeding emotions rather than of sequent thoughts. But there is no such exceptional discontinuity as to explain the title. It may refer to the character of the musical accompaniment rather than to that of the words. The authorities are all at sea, the LXX shirking the difficulty by rendering “psalm,” others giving “error” or “ignorance,” with allusion to Davids repentance after cutting off Sauls skirt or to Sauls repentance of his persecuting David. The later Jewish writers quoted by Neubauer (“Studia Biblic.,” 2:36, sq.) guess at most various meanings, such as “love and pleasure,” “occupation with music,” “affliction,” “humility,” while others, again, explain it as the name of a musical instrument. Clearly the antiquity of the title is proved by this unintelligibility. If we turn to the other part of it, we find further evidence of age and of independence. Who was “Cush, a Benjamite”? He is not mentioned elsewhere. The author of the title, then, had access to some sources for Davids life other than the Biblical records; and, as Hupfeld acknowledges, we have here evidence of ancient ascription of authorship which “has more weight than most of the others.” Cush has been supposed to be Shimei or Saul himself, and to have been so called because of his swarthy complexion (Cush meaning an African) or as a jest, because of his personal beauty. Cheyne, following Krochmal, would correct into “because of [Mordecai] the son of Kish, a Benjamite,” and finds in this entirely conjectural and violent emendation an “attestation that the psalm was very early regarded as a work of the Persian age” (“Orig. of Psalt.,” p. 229). But there is really no reason of weight for denying the Davidic authorship, as Ewald, Hitzig, Hupfeld, and Riehm allow; and there is much in 1Sa 24:1-22; 1Sa 25:1-44; 1Sa 26:1-25, correspondent with the situation and emotions of the psalmist here, such as, e.g., the protestations of innocence, the calumnies launched at him, and the call on God to judge. The tone of the psalm is high and courageous, in remarkable contrast to the depression of spirit in the former psalm, up out of which the singer had to pray himself. Here, on the contrary, he fronts the enemy, lion like though he be, without a quiver. It is the courage of innocence and of trust. Psa 6:1-10 wailed like some soft flute; Psa 7:1-17 peals like the trumpet of judgment, and there is triumph in the note. The whole may be divided into three parts, of which the close of the first is marked by the Selah at the end of Psa 7:5; and the second includes Psa 7:6-10. Thus we have the appeal of innocence for help (Psa 7:1-5), the cry for more than help-namely, definite judgment (Psa 7:6-10)-and the vision of judgment (Psa 7:11-17).

The first section has two main thoughts: the cry for help and the protestation of innocence. It is in accordance with the bold triumphant tone of the psalm that its first words are a profession of faith in Jehovah. It is well to look to God before looking at dangers and foes. He who begins with trust can go on to think of the fiercest antagonism without dismay. Many of the psalms ascribed to David begin thus, but it is no mere stereotyped formula. Each represents a new act of faith, in the presence of a new danger. The word for “put trust” here is very illuminative and graphic, meaning properly the act of fleeing to a refuge. It is sometimes blended with the image of a sheltering rock, sometimes with the still tenderer one of a mother bird, as when Ruth “came to trust under the wings of Jehovah,” and in many other places. The very essence of the act of faith is better expressed by that metaphor than by much subtle exposition. Its blessedness as bringing security and warm shelter and tenderness more than maternal is wrapped up in the sweet and instructive figure. The many enemies are, as it were, embodied in one, on whom the psalmist concentrates his thoughts as the most formidable and fierce. The metaphor of the lion is common in the psalms attributed to David, and is, at all events, natural in the mouth of a shepherd king, who had taken a lion by the beard. He is quite aware of his peril, if God does not help him, but he is so sure of his safety, since he trusts, that he can contemplate the enemys power unmoved, like a man standing within arms length of the lions open jaws, but with a strong grating between. This is the blessing of true faith, not the oblivion of dangers, but the calm fronting of them because our refuge is in God.

Indignant repelling of slander follows the first burst of triumphant trust (Psa 7:3-5). Apparently “the words of Cush” were calumnies poisoning Sauls suspicious nature, such as David refers to in 1Sa 24:9 : “Wherefore hearkenest thou to mens words, saying, Behold, David seekest thy hurt?” The emphatic and enigmatic This in Psa 7:3 is unintelligible, unless it refers to some slander freshly coined, the base malice of which stirs its object into flashing anger and vehement self-vindication. The special point of the falsehood is plain from the repudiation. He had been charged with attempting to injure one who was at peace with him. That is exactly what “mens words” charged on David, “saying, Behold, David seeketh thy hurt” (1 Samuel, as above), “If there be iniquity in my hands” is very like. “See that there is neither evil nor transgression in mine hand, and I have not sinned against thee”! “Thou huntest after my soul to take it” (1 Samuel) is also like our Psa 7:1 : “them that pursue me,” and Psa 7:5 : “let the enemy pursue my soul and overtake it.” The specific form of this protestation of innocence finds no explanation in the now favourite view of the sufferer in the psalm as being the righteous nation. The clause which is usually treated as a parenthesis in Psa 7:4, and translated, as in the R.V, “I have delivered him that without cause was mine adversary,” is needlessly taken by Delitzsch and others as a continuation of the hypothetical clauses, and rendered, with a change in the meaning of the verb, “And if I have despoiled him,” etc.; but it is better taken as above and referred to the incident in the cave when David spared Sauls life. What meaning would that clause have with the national reference? The metaphor of a wild beast in chase of its prey colours the vehement declaration in Psa 7:5 of readiness to suffer if guilty. We see the swift pursuit, the victim overtaken and trampled to death. There may also be an echo of the Song of Miriam: {Exo 15:9} “The enemy said, I will pursue; I will overtake.” To “lay my glory in the dust” is equivalent to “bring down my soul to the dust of death.” Mans glory is his “soul.” Thus, nobly throbbing with conscious innocence and fronting unmerited hate, the rush of words stops, to let the musical accompaniment blare on, for a while, as if defiant and confident.

The second section of the psalm (Psa 7:6-10) is a cry for the coming of the Divine Judge. The previous prayer was content with deliverance, but this takes a bolder flight, and asks for the manifestation of the punitive activity of God on the enemies, who, as usually, are identified with “evil-doers.” The grand metaphors in “Arise,” “Lift up Thyself.” “Awake.” mean substantially the same thing. The long periods during which evil works and flaunts with impunity are the times when God sits as if passive and, in a figure still more daring, as if asleep. When His destructive power flashed into act, and some long-tolerated iniquity was smitten at a blow, the Hebrew singers saw therein God springing to His feet or awaking to judgment. Such long stretches of patient permission of evil and of swift punishment are repeated through, the ages, and individual lives have them in miniature. The great judgments of nations and the small ones of single men embody the same principles, just as the tiniest crystal has the same angles and lines of cleavage as the greatest of its kind. So this psalmist has penetrated to a true discernment of the relations of the small and the great, when he links his own vindication by the judicial act of God with the pomp and splendour of a world wide judgment, and bases his prayer for the former on the Divine purpose to effect the latter. The sequence, “The Lord ministereth judgment to the peoples”-therefore-“judge me, O Lord,” does not imply that the “me” is the nation, but simply indicates as the ground of the individual hope of a vindicating judgment the Divine fact, of which history had given him ample proof and faith gave, him still fuller evidence, that God, though He sometimes seemed to sleep, did indeed judge the nations. The prerogative of the poet, and still more, the instinct of the inspired spirit, is to see the law of the greatest exemplified in the small and to bring every triviality of personal life into contact with God and His government. The somewhat harsh construction of the last clause of Psa 7:6 begins the transition from the prayer for the smaller to the assurance of the greater judgment which is its basis, and similarly the first clause of Psa 7:8 closes the picture of that wider act, and the next clause returns to the prayer. This picture, thus embedded in the heart of the supplication, is majestic in its few broad strokes. First comes the appointment of judgment, then the assembling of the “peoples,” which here may, perhaps, have the narrower meaning of the “tribes,” since “congregation” is the word used for them in their national assembly, and would scarcely be employed for the collection of Gentile nations. But whether the concourse be all Israel or all nations, they are gathered in silent expectance as in a great judgment hall. Then enters the Judge. If we retain the usual reading and rendering of Psa 7:7 b, the act of judgment is passed over in silence, and the poet beholds God, the judgment finished, soaring above the awe-struck multitudes, in triumphant return to the repose of His heavenly throne. But the slight emendation of the text, needed to yield the meaning “Sit Thou above it,” is worthy of consideration. In either case, the picture closes with the repeated assurance of the Divine judgment of the peoples, and (Psa 7:8) the prayer begins again. The emphatic assertion of innocence must be taken in connection with the slanders already repudiated. The matter in hand is the evils charged on the psalmist, for which he was being chased as if by lions, the judgment craved is the chastisement of his persecutors, and the innocence professed is simply the innocence which they calumniated. The words have no bearing at all on the psalmists general relation to the Divine law, nor is there any need to have recourse to the hypothesis that the speaker is the “righteous nation.” It is much more difficult to vindicate a member of that remnant from the charge of overestimating the extent and quality of even the righteous nations obedience, if he meant to allege, as that interpretation would make him do, that the nation was pure in life and heart, than it is to vindicate the single psalmist vehemently protesting his innocence of the charges for which he was hunted. Cheyne confesses (Commentary in loc.) that the “psalmists view may seem too rose coloured,” which is another way of acknowledging that the interpretation of the protestation as the voice of the nation is at variance with the facts of its condition.

The accents require Psa 7:9 a to be rendered “Let wickedness make an end of the wicked,” but that introduces an irrelevant thought of the suicidal nature of evil. It may be significant that the psalmists prayer is not for the destruction of the wicked, but of their wickedness. Such annihilation of evil is the great end of Gods judgment, and its consequence will be the establishment of the righteous. Again the prayer strengthens itself by the thought of God as righteous and as trying the hearts and reins (the seat of feeling). In the presence of rampant and all but triumphant evil, a man needs to feed hopes of its overthrow that would else seem vainest dreams, by gazing on the righteousness and searching power of God. Very beautifully does the order of the words in Psa 7:9 suggest the kindred of the good man with God by closing each division of the verse with “righteous.” A righteous man has a claim on a righteous God. Most naturally then the prayer ends with the calm confidence of Psa 7:10 : “My shield is upon God.” He Himself bears the defence of the psalmist. This confidence he has won by his prayer, and in it he ceases to be a suppliant and becomes a seer.

The last section (Psa 7:11-17) is a vision of the judgment prayed for, and may be supposed to be addressed to the enemy. If so, the hunted man towers above them, and becomes a rebuker. The character of God underlies the fact of judgment, as it had encouraged the prayer for it. What he had said to himself when his hope drooped, he now, as a prophet, peals out to men as making retribution sure: “God is a righteous Judge, yea a God that hath indignation every day.” The absence of an object specified for the indignation makes its inevitable flow wherever there is evil the more vividly certain. If He is such, then of course follows the destruction of everyone who “turns not.” Retribution is set forth with solemn vigour under four figures. First, God is as an armed enemy sharpening His sword in preparation for action, a work of time which in the Hebrew is represented as in process, and bending His bow, which is the work of a moment, and in the Hebrew is represented as a completed act. Another second, and the arrow will whizz. Not only is the bow bent, but (Psa 7:11) the deadly arrows are aimed, and not only aimed, but continuously fed with flame. The Hebrew puts “At him” (the wicked) emphatically at the beginning of the verse, and uses the form of the verb which implies completed action for the “aiming” and that which implies incomplete for “making” the arrows burn. So the stern picture is drawn of God as in the moment before the outburst of His punitive energy-the sword sharpened, the bow bent, the arrows fitted, the burning stuff being smeared on their tips. What will happen when all this preparation blazes into action?

The next figure in Psa 7:14 insists on the automatic action of evil in bringing punishment. It is the Old Testament version of “Sin when it is finished bringeth forth death.” The evil-doer is boldly represented as “travailing with iniquity,” and that metaphor is broken up into the two parts “He hath conceived mischief” and “He hath brought forth falsehood.” The “falsehood,” which is the thing actually produced, is so called, not because it deceives others, but because it mocks its producer with false hopes and never fulfils his purposes. This is but the highly metaphorical way of saying that a sinner never does what he means to do, but that the end of all his plans is disappointment. The law of the universe condemns him to feed on ashes and to make and trust in lies.

A third figure brings out more fully the idea implied in “falsehood,” namely, the failure of evil to accomplish its doers purpose. Crafty attempts to trap others have an ugly habit of snaring their contriver. The irony of fortune tumbles the hunter into the pitfall dug by him for his prey. The fourth figure (Psa 7:16) represents the incidence of his evil on the evil-doer as being certain as the fall of a stone thrown straight up, which will infallibly come back in the line of its ascent. Retribution is as sure as gravitation, especially if there is an Unseen Hand above, which adds impetus and direction to the falling weight. All these metaphors, dealing with the “natural” consequences of evil, are adduced as guarantees of Gods judgment, whence it is clear both that the psalmist is thinking not of some final future judgment, but of the continuous one of daily providence, and that he made no sharp line of demarcation between the supernatural and the natural. The qualities of things and the play of natural events are Gods working.

So the end of all is thanksgiving. A stern but not selfish nor unworthy thankfulness follows judgment, with praise which is not inconsistent with tears of pity, even as the act of judgment: which calls it forth is not inconsistent with Divine love. The vindication of Gods righteousness is worthily hymned by the choral thanksgivings of all who love righteousness. By judgment Jehovah makes Himself known as “most high,” supreme over all creatures; and hence the music of thanksgiving celebrates Him under that name. The title “Elyon” here employed is regarded by Cheyne and others as a sign of late date, but the use of it seems rather a matter of poetic style than of chronology. Melchizedek, Balaam, and the king of Babylon {Isa 14:14} use it; it occurs in Daniel, but, with these exceptions, is confined to poetical passages, and cannot be made out to be a mark of late date, except by assuming the point in question-namely, the late date of the poetry, principally nineteen psalms, in which it occurs.

Fuente: Expositors Bible Commentary