Exegetical and Hermeneutical Commentary of Psalms 7:6
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.
6. Arise lift up thyself awake ] Cp. Psa 3:7, Psa 9:19, Psa 10:12, Psa 44:23, Psa 94:2, and many similar invocations; couched in human language, as though God could be an otiose spectator, or even like a sentinel negligently slumbering on his watch, though the Psalmists well knew that Israel’s watchman neither slumbered nor slept (Psa 121:3-4).
in thine anger ] Cp. Psa 6:1. Holiness and Justice can only be manifested as anger in their judicial relation to sin and wrong.
because of the rage of mine enemies ] Or, against the ragings of mine adversaries.
and awake for me to the judgment that thou hast commanded ] The R.V., and awake for me; thou hast commanded judgement, represents the abruptness of the original. The exact turn of the thought is obscure. Perhaps, with a sudden intuition of faith, David realises that his prayer for God’s interposition is answered, and, so to speak, the commission issued for holding the assize which he proceeds to describe in Psa 7:7-8. Or the words may give the ground of his prayer: ‘arise, inasmuch as judgement is Thy ordinance and function’ (Gen 18:25).
Fuente: The Cambridge Bible for Schools and Colleges
6 8. Conscious of his integrity, David appeals to Jehovah, as the Judge of the world, to hold an assize, and vindicate his innocence.
Fuente: The Cambridge Bible for Schools and Colleges
Arise, O Lord, in thine anger – That is, to punish him who thus unjustly persecutes me. See the notes at Psa 3:7.
Lift up thyself – As if he had been lying in repose and inaction. The idea is derived from a warrior who is called on to go forth and meet an enemy.
Because of the rage of mine enemies – Not only of this particular enemy, but of those who were associated with him, and perhaps of all his foes. David felt, on this occasion, that he was surrounded by enemies; and he calls on God to interfere and save him.
And awake for me – Or, in my behalf. The word awake is a still stronger expression than those which he had before used. It implies that one had been asleep, and insensible to what had occurred, and he addresses God as if He had thus been insensible to the dangers which surrounded him.
To the judgment that thou hast commanded – To execute the judgment which thou hast appointed or ordered. That is, God had, in his law, commanded that justice should be done, and had proclaimed himself a God of justice – requiring that right should be done on the earth, and declaring himself in all cases the friend of right. David now appeals to him, and calls on him to manifest himself in that character, as executing in this case the justice which he required under the great principles of his administration. He had commanded justice to be done in all cases. He had required that the wicked should be punished. He had ordered magistrates to execute justice. In accordance with these great principles, David now calls on God to manifest himself as the friend of justice, and to show, in this case, the same principles, and the same regard to justice which he required in others. It is an earnest petition that he would vindicate his own principles of administration.
Fuente: Albert Barnes’ Notes on the Bible
Psa 7:6
Arise, O Lord, in Thine anger: lift up Thyself because of the rage of mine enemies.
The first of the imprecatory Psalms
Comminations are present in verses 11-17, and imprecations upon the writer himself (under certain contingencies) in verse 5.
I. The psalm is not vindictive.
1. It is certainly Davids composition, and by his twice sparing Saul we know this was not his character. Cush the Benjamite was some follower of Saul who had plotted against David. It is probable that in 1Sa 24:1-22. we have the historic setting of the Psalm. The points of contact between the two are many.
2. And Cush was flagrantly an evil-doer (verses 2, 3, 4, 14, 15). Hence these denunciations are uttered.
II. See what he prays for. It is simply that God will awake.
III. What he predicts. That the Lord will whet His sword, etc. Neither in prayer nor prediction is there any disproportion between the sin and its punishment. It is less than what God had Himself said He would do (Deu 32:23; Deu 32:42).
IV. Why he thus denounces. Not because although he had spared his enemy, yet in his heart he was thirsting for revenge. If he had wanted revenge he could have taken it. But–
1. From the instinct of self-preservation.
2. Desire for the repression of crime.
3. For the glory of God. We deny, therefore, that the Psalm is vindictive. (Joseph Hammond.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Arise, O Lord, in thine anger] To thee I commit my cause; arise, and sit on the throne of thy judgment in my behalf.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Arise in thine anger; oppose thy just anger to their causeless and sinful rage against me.
Lift up thyself, that thou mayst give them a deadly blow. A metaphor from men who arise and lift up themselves to do so. Heb.
be thou exalted; glorify thyself, and show thyself to be above them.
To the judgment that thou hast commanded; to execute that just and righteous sentence of Sauls deposition, and my advancement, which thou hast
commanded, i.e. appointed, (as that word is used, Psa 148:5; 1Ki 17:4, and in this very case, 1Sa 13:14) and declared by thy holy prophet Samuel.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. God is involved as ifhitherto careless of him (Psa 3:7;Psa 9:18).
ragethe most violent,like a flood rising over a river’s banks.
the judgment . . .commandedor, “ordained”; a just decision.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Arise, O Lord, in thine anger,…. This and the following phrase do not suppose local motion in God, to whom it cannot belong, being infinite and immense, but are spoken of him after the manner of men, who seems sometimes as though he had laid himself down, and was unconcerned about and took no notice of human affairs, of the insults of the wicked and the oppressions of the righteous; wherefore the psalmist beseeches him to “arise”, which he may be said to do when he comes forth in his power in the defence of his people, and against their enemies; see Ps 12:5; and he also prays him to arise in anger, to show himself displeased, and give some tokens of his resentment, by letting his enemies feel the lighting down of his arm with the indignation of his anger;
lift up thyself, because of the rage of mine enemies; ascend the throne of judgment, and there sit judging right; show thyself to be the Judge of the earth, high and lifted up; let it appear that thou art above all mine enemies, higher and more powerful than they; stop their rage, break the force of their fury, lift up a standard against them, who, likes mighty flood, threaten to bear all before them: or “lift up thyself in rage”, or “fierce wrath, because of”, or “against mine enemies” y: and so the sense is the same as before; and this way go many of the Jewish interpreters z;
and awake for me [to] the judgment [that] thou hast commanded; not that sleep falls upon God, for the keeper of Israel neither slumbers nor sleeps; nor does it fall on any but corporeal beings, not upon angels, nor the souls of men, much less on God; but he sometimes in his providence seems to lie dormant and inactive, as if he disregarded what is done in this world; and therefore his people address him as if he was asleep, and call upon him to arise to their help and assistance; see Ps 44:23; and so David here, “awake for me”, that is, hasten to come to me and help me; suggesting that he was in great distress and danger, by reason of his enemies, should he delay coming to him. By “judgment” is either meant the vengeance which God had ordered him to execute upon his enemies, as Jarchi interprets it, and therefore he entreats him to arise and put him in a capacity of doing it; or else his innocence, and the vindication of it, which God had promised him, and then the petition is much the same with Ps 7:8. But the generality of Jewish a writers understand it of the kingdom which God had appointed for him, and for which he was anointed by Samuel; and who had told Saul that God had found a man after his own heart, whom he had “commanded” to be captain over his people, 1Sa 13:14; wherefore the psalmist prays that God would hasten the fulfilment of his purpose and promise, and set him on the throne, that so he might administer justice and judgment to the people.
y “in furore contra hostes meos”, Mariana; “gravissimo furore percitus in eos qui me opprimunt”, Junius & Tremellius. z Targum, Jarchi, & Kimchi, in loc. a R. Moses in Aben Ezra in loc. R. Obadiah Gaon, Kimchi, & Ben Melech in loc.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 7:7-9) In the consciousness of his own innocence he calls upon Jahve to sit in judgment and to do justice to His own. His vision widens and extends from the enemies immediately around to the whole world in its hostility towards Jahve and His anointed one. In the very same way special judgments and the judgment of the world are portrayed side by side, as it were on one canvas, in the prophets. The truth of this combination lies in the fact of the final judgment being only the finale of that judgment which is in constant execution in the world itself. The language here takes the highest and most majestic flight conceivable. By ( Milra, ass in Psa 3:8), which is one of David’s words of prayer that he has taken from the lips of Moses (Psa 9:20; Psa 10:12), he calls upon Jahve to interpose. The parallel is lift Thyself up, show thyself in Thy majesty, Psa 94:2, Isa 33:10. The anger, in which He is to arise, is the principle of His judicial righteousness. With this His anger He is to gird Himself (Psa 76:11) against the ragings of the oppressors of God’s anointed one, i.e., taking vengeance on their many and manifold manifestations of hostility. is a shorter form of the construct (instead of Job 40:11, cf. Psa 21:1-13:31) of which describes the anger as running over, breaking forth from within and passing over into words and deeds (cf. Arab. fss , used of water: it overflows the dam, of wrath: it breaks forth). It is contrary to the usage of the language to make the object to in opposition to the accents, and it is unnatural to regard it as the accus. of direction = (Psa 35:23), as Hitzig does. The accents rightly unite : awake (stir thyself) for me i.e., to help me ( like , Psa 59:5). The view, that is then precative and equivalent to : command judgment, is one that cannot be established according to syntax either here, or in Psa 71:3. It ought at least to have been with Waw consec. On the other hand the relative rendering: Thou who hast ordered judgment (Maurer, Hengst.), is admissible, but unnecessary. We take it by itself in a confirmatory sense, not as a circumstantial clause: having commanded judgment (Ewald), but as a co-ordinate clause: Thou hast indeed enjoined the maintaining of right (Hupfeld).
The psalmist now, so to speak, arranges the judgment scene: the assembly of the nations is to form a circle round about Jahve, in the midst of which He will sit in judgment, and after the judgment He is to soar away (Gen 17:22) aloft over it and return to the heights of heaven like a victor after the battle (see Psa 68:19). Although it strikes one as strange that the termination of the judgment itself is not definitely expressed, yet the rendering of Hupfeld and others: sit Thou again upon Thy heavenly judgment-seat to judge, is to be rejected on account of the (cf. on the other hand 21:14) which is not suited to it; can only mean Jahve’s return to His rest after the execution of judgment. That which Psa 7:7 and Psa 7:8 in the boldness of faith desire, the beginning of Psa 7:9 expresses as a prophetic hope, from which proceeds the prayer, that the Judge of the earth may also do justice to him ( vindica me, as in Psa 26:1; Psa 35:24) according to his righteousness and the purity of which he is conscious, as dwelling in him. is to be closely connected with , just as one says ( Psychol. S. 152 [tr. p. 180]). That which the individual as ego, distinguishes from itself as being in it, as subject, it denotes by . In explaining it elliptically: “come upon me” (Ew., Olsh., Hupf.) this psychologically intelligible usage of the language is not recognised. On vid., on Psa 25:21; Psa 26:1.
Fuente: Keil & Delitzsch Commentary on the Old Testament
6 Arise, O Jehovah David here sets the anger of God in opposition to the rage of his enemies; and when we are in similar circumstances we should act in the same manner. When the ungodly are inflamed against us, and cast forth their rage and fury to destroy us, we ought humbly to beseech God to be inflamed also on his side; in other words, to show in truth that he has, no less zeal and power to preserve us, than they have inclination to destroy us. The word, Arise, is taken in a figurative sense, for to ascend into a judgment-seat, or rather to prepare one’s self to make resistance; and it is here applied to God, because, while he delays to succour us, we are very apt to think him asleep. Accordingly, David also, a little after, beseeches him to awake; for it seemed on the part of God something like the forgetfulness of sleep to give no assistance to an individual who was so much afflicted and oppressed on all hands.
In the end of the verse he shows that he asks nothing but what is according to the appointment of God. And this is the rule which ought to be observed by us in our prayers; we should in every thing conform our requests to the divine will, as John also instructs us, (1Jo 5:14.) And, indeed, we can never pray in faith unless we attend, in the first place, to what God commands, that our minds may not rashly and at random start aside in desiring more than we are permitted to desire and pray for. David, therefore, in order to pray aright, reposes himself on the word and prose mise of God; and the import of his exercise is this: Lord, I am not led by ambition, or foolish headstrong passion, or depraved desire, inconsiderately to ask from thee whatever is pleasing to my flesh; but it is the clear light of thy word which directs me, and upon it I securely depend. Since God, of his own good pleasure, had called him to be one day king, it belonged to him to defend and maintain the rights of the man whom he had chosen for his servant. David’s language, therefore, is the same as if he had said, “When I was well contented with my humble condition in private life, it was thy pleasure to set me apart to the honourable station of being a king; now, therefore, it belongs to thee to maintain this cause against Saul and his associates who are using their efforts to defeat thy decree in making war upon me.” The Hebrew word עורה, urah, which we have rendered awake thou, (105) might also be taken transitively for to build up, or to establish the right of David. The sum of the whole, however, comes to this, that David, trusting to the call of God, beseeches him to stretch forth his hand for his relief. The faithful must, therefore, take care not to exceed these bounds, if they desire to have God present with them to maintain and preserve them.
(105) “ Lequel nous avons traduit Veille.”— Fr.
Fuente: Calvin’s Complete Commentary
(6) In the rapid succession of abrupt utterance of feeling in ejaculations, we see the excitement of the poets mind.
Of the rage.Better, against the rage, unless we may correct to in thy rage. The LXX. and Vulg. read, in the ends of, which Jerome explains as meaning, exalt thyself by making an end of my enemies. Syriac, Be thou lifted up upon the necks of my enemies.
And awake for me.Better, arranged in two petitions: yea, awake for me; prepare the judgment. There is some difficulty about the syntax of the last clause, but the imperatives suit the parallelism of the context better than the past tenses.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Arise, O Lord, in thine anger From the judgment seat of Jehovah, before which he had just brought his cause, he hears the voice of acquittal, and now (Psa 7:6-8) calls upon God to arise to immediate execution of the sentence upon his enemies, and the public vindication of his own righteousness.
Thou hast commanded Judgment had not only been given in the case, but a special order for its enforcement, and hence the urgency and confidence of this prayer of the persecuted, righteous man.
Hupfeld gives the construction: “Awake for me; thou hast ordained judgment.” The idea is the same as that above given.
Fuente: Whedon’s Commentary on the Old and New Testaments
He Calls On God To Set Up a Court of Justice and Put All On Trial So That The World Can Begin Again ( Psa 7:6-10 ).
His plight has moved David to a consciousness of the way sin triumphs and the righteous suffer. He is filled with a huge desire that righteousness might be established and that all sin might be done away, and that the world might become one in which righteousness prevails.
Psa 7:6-10
‘Arise, O YHWH, in your anger,
Lift yourself up against the rage of my adversaries,
And awake for me. You have commanded judgment.
And let the assembly of the peoples surround you,
And over them return you on high.
YHWH ministers judgment to the peoples.
Judge me, O YHWH, according to my righteousness,
And to my integrity that is in me.
O let the wickedness of the wicked come to an end, but establish the righteous,
For a righteous God tries the hearts and reins,’
My shield is with God who tries the upright in heart.’
Conscious that he is not in the wrong and moved by his unfair treatment David calls on God to set up a court of judgment, both in anger at the behaviour of his adversaries, and in order to justify him, and all who are like him, for his misery has made him aware of all who are treated like he has been in an unfair world. He wants God as the commander of judgment, to ‘command judgment’ (set up the court for that purpose), gather an assembly of the peoples, while He Himself sits on high as Judge in the place of honour. Then He must pass judgment on all, giving David among others a fair trial, and weighing up his righteousness and his integrity. As a result wickedness will cease, and the righteous will be established, for it is the righteous God Who will test all out. His confidence is that God is his shield, his Protector, and that his own heart is upright, so that he has nothing to fear.
(‘You have commanded judgment’ = you are the commander of judgment having established the principle from the beginning. From the eternal point of view judgment and justice are determined, are permanently God’s intention and are continually under His control).
‘Arise — return.’ There may be intended as a background here the cry when the Ark went forward or settled down in the wilderness. ‘Rise up O YHWH and let your enemies (here David’s enemies) be scattered,’ and then ‘Return O YHWH to the ten thousands of the thousands of Israel’ (Num 10:35-36). So David calls on YHWH to rise up to deal with his enemies, followed by His returning on high (to His throne) as the assembly of people surround Him.
‘Arise, O YHWH, in your anger.’ Aware of God’s anger continual against sin, that is, His revulsion to it and determination to deal with it and remove it either in mercy or in judgment, he asks Him to awaken on his, David’s, behalf and judge the sinfulness of his enemies, a sinfulness revealed by their rage against him.
‘You have commanded judgment.’ It is YHWH who has previously decreed that all must be judged, therefore let Him now set up a court of justice, so that all righteous men might be delivered from the kind of treatment he is receiving. It is a reminder that God requires true judgment, and will finally bring it about.
‘And let the assembly of the peoples surround you, and over them return you on high.’
The idea is that He should make a general call to judgment of all peoples. He clearly has in mind a previous similar judgment (‘return you’), possibly the Flood which covered all men, destroying the wicked and establishing the righteous. But see also Gen 15:14; Exo 12:12; Deu 32:39-41 where it is established that God is a God of judgment in many circumstances. ,So he calls for YHWH to return for another such judgment, with Himself ‘on high’ on the Judge’s (or King’s) throne. There is a case for suggesting that he especially has in mind Deu 32:41-42, which looked to another such judgment, where the whetting of the sword and the arrows of Psa 7:12-13 also occurs.
‘YHWH ministers judgment (is the One Who administers judgment) to the peoples. Judge me, O YHWH, according to my righteousness, and to my integrity that is in me. O let the wickedness of the wicked come to an end, but establish the righteous, for a righteous God tries the hearts and reins.’ The psalmist has a real concern that justice for all might come, and that wickedness might be done away. If his prayer were to be answered YHWH would sit in judgment on all the peoples, for He is the minister of judgment. Then David himself is ready to give account because he is satisfied that he is righteous and a man of integrity. As a forgiven sinner his conscious is clear. But his concern is not just for himself but for all righteous men. His prayer is, ‘let righteousness triumph’.
Thus he pleads that wickedness might come to an end by God judging and dealing with the wicked, and that all who are righteous might be established, by the One Who tries the hearts and the reins. The heart signifies the mind and the will which produce man’s moral and religious character, the reins control man’s behaviour. He desires that both will be fully tested. The idea of trying the hearts and the reins was popular with Jeremiah (Jer 11:20; Jer 17:10; Jer 20:12. See also Rev 2:23).
Notice David’s confidence in his own state of righteousness before God. He knows that although he is a sinner, he is a forgiven sinner. And he has offered with a righteous heart the appropriate sacrifices, and his conscience is clear before God. Indeed he can say. ‘My shield is with God who tries the upright in heart.’ It is the covenant God Who shields and covers him, and he has assurance that God will keep him.
So David’s prayer, dragged from the bitterness of his experience, is that once again God will come in a great act of judgment, with the result that evil will be removed from the earth and the righteous will be established to build up a new world. Then man can begin again as he did at the Flood. But it is not a totally selfish prayer. He has in mind all the righteous, especially those suffering unfairly (compare Rev 6:9-11). He longs for a fair world.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 7:6. Arise, O Lord, in thine anger, &c. This supposes that God had determined that an exact and solemn judgment should one time or other pass upon the world; and he prays him to awake and arouse himself up to execute it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Is there not in these words, concerning the judgment Jehovah hath commanded, a reference to the very judgment seat of Christ, to which the Lord our Mediator is appointed supreme judge, because he is the Son of man? Joh 5:27 . It is there, finally and fully, the congregating of the people shall be. But whether this be so or not, one thing is certain, none but Jesus can make an appeal to it, from this distinguishing feature of character, which belongs wholly to him, the righteousness and the integrity that is in him. Precious view of the Lamb of God! Thou, and thou only, art holy, harmless, undefiled, separate from sinners, and made higher than the heavens.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 7:6 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.
Ver. 6. Arise, O Lord, in thine anger ] Here David repeateth and reinforceth his suit, filling his mouth with arguments for that purpose, such as he well knew would be of avail.
Lift up thyself &c.
And awake for me
To the judyment that thou hast commanded
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 7:6-11
6Arise, O Lord, in Your anger;
Lift up Yourself against the rage of my adversaries,
And arouse Yourself for me; You have appointed judgment.
7Let the assembly of the peoples encompass You,
And over them return on high.
8The Lord judges the peoples;
Vindicate me, O Lord, according to my righteousness and my integrity that is in me.
9O let the evil of the wicked come to an end, but establish the righteous;
For the righteous God tries the hearts and minds.
10My shield is with God,
Who saves the upright in heart.
11God is a righteous judge,
And a God who has indignation every day.
Psa 7:6-11 The psalmist calls on YHWH to act on his behalf.
1. arise BDB 877, KB 1086, Qal imperative (see note at Psa 3:7). This verb can mean
a. stand up and act on our behalf Judge/Warrior
b. wake up in the sense of pay attention and act (cf. Psa 44:23)
2. lift up Yourself BDB 669, KB 724, Niphal imperative
3. arouse Yourself BDB 734, KB 802, Qal imperative, cf. Psa 35:23; Psa 44:23; Psa 59:4
4. return BDB 996, KB 1427, Qal imperative (or understood as dwell, BDB 442, cf. Psa 23:6)
5. vindicate me BDB 1047, KB 1622, Qal imperative, cf. Psa 26:1; Psa 35:24; Psa 43:1
YHWH is called on to allow His anger against sin to manifest itself in judgment. This thought is summarized in Psa 7:7. The Hebrew is difficult.
JPSOAlet the assembly of peoples gather about You, with You enthroned on high
NJBlet the assembly of nations gather around You; return above it on high
The question is How does ‘the peoples’ fit in this context of justice for an individual? Does this psalm seek justice against
1. personal enemies (Psa 7:6; Psa 7:8)
2. the pagan nations (Obad. Psa 7:5)
The fact that Psa 7:8 begins with The Lord judges the peoples gives credence to option #2, but it is surprising in this context.
Psa 7:8 according to my righteousness This phrase must be interpreted in light of Psa 7:3-5. The psalmist is not claiming sinlessness but that he had not done what he was accused of doing!
Notice Psa 7:9; Psa 7:17, where YHWH’s righteousness is affirmed. The psalmist is longing for the day when God will set all things straight, reveal the true motives and actions of all humans. The Bible is clear that this physical universe was created and maintained by a moral/ethical God. Each human made in His image will give an account to Him of the gift/stewardship of life (cf. Mat 25:31-46; Rev 20:11-15)!
integrity This term (BDB 1070) means innocence, blamelessness (cf. Psa 25:21; Psa 26:1; Psa 26:11; Psa 41:12; Pro 2:7; Pro 10:9; Pro 19:1; Pro 20:7; Pro 28:6). It is not a claim to sinlessness but a claim to a pure mind/motive/heart (cf. Psa 7:10 b). See Special Topic: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH .
Psa 7:9 the evil of the wicked Does this refer to those who accuse the psalmist in Psa 7:3-5 or all the peoples/nations (cf. Psalms 2)?
The psalmist calls on God to end evil (BDB 170, KB 197, Qal imperfect used in a jussive sense) and establish (BDB 465, KB 464, Polel imperfect) righteousness (see Special Topic: Righteousness ).
for the righteous, God tries the heart and minds This is a recurrent theme (cf. Psa 11:4-5; Psa 17:3; Psa 26:2; Psa 66:10; Psa 139:23; Jer 11:20; Jer 17:10; Jer 20:12). God knows the motives of the heart (BDB 480, lit. kidneys; the lower viscera were seen as the seat of the emotions and moral character).
Psa 7:10-11 For the faithful follower, YHWH is a shield (see note at Psa 3:3-6), but for the faithless follower He is a righteous judge (cf. Psa 96:13).
Psa 7:11 indignation The verb (BDB 276, KB 277, Qal participle) is found only here in the Psalms. It is found several times in Proverbs (cf. Pro 22:14; Pro 24:24; Pro 25:23).
This verse describes YHWH’s (both Elohim and El are used in this verse for Deity) continual reaction against sin. This is not the world He intended it/created it to be. Genesis 3 has had a terrible effect on
1. God (cf. Hos 11:1-4; Hos 11:8-9)
2. humans (cf. Rom 3:10-18; Rom 3:23)
3. physical creation (cf. Rom 8:18-23)
Sin affects time and eternity!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Psa 7:6-7
Psa 7:6-7
“Arise, O Jehovah, in thine anger;
Lift up thyself against the rage of mine adversaries,
And awake for me; thou hast commanded judgment.
And let the congregation of the peoples compass thee about;
And over them return thou on high.”
Here the petitioner would appear to be personified Israel, pleading for justice before the Great and Final Tribunal. Israel never seemed to understand the warning of Amos, mentioned above, to the effect that the Judgment Day would be a day of sorrow and not a day of joy.
The picture here is that of the Lord reigning on high and holy Israel gathered around him.
E.M. Zerr:
Psa 7:6. But David did not admit being guilty, therefore he called upon the Lord to pour out his anger on the enemies.
Psa 7:7. The righteous judgment of God would cause the people to assemble before him. For that reason David prayed the Lord to return or renew his favors to them.
Fuente: Old and New Testaments Restoration Commentary
Arise: Psa 3:7, Psa 12:5, Psa 35:1, Psa 35:23, Psa 44:26, Psa 68:1, Psa 68:2, Isa 3:13
lift up: Psa 74:3, Psa 94:1, Psa 94:2, Isa 33:10, Isa 37:20
awake: Psa 44:23, Psa 59:5, Psa 73:20, Psa 78:65, Isa 51:9
to the: Psa 76:8, Psa 76:9, Psa 103:6, 2Sa 17:14, *marg.
Reciprocal: Jdg 4:6 – Hath 2Sa 18:19 – avenged him 2Ki 19:28 – thy rage 1Ch 12:17 – God 2Ch 20:12 – wilt Job 31:14 – What then Psa 6:10 – Let all Psa 9:19 – Arise Psa 10:12 – Arise Psa 17:13 – Arise Psa 82:8 – Arise Psa 102:13 – Thou Psa 119:43 – for I have Psa 119:84 – when Psa 142:7 – the righteous Isa 2:19 – when he Joe 3:12 – for Mic 7:9 – until 2Co 5:10 – we
Fuente: The Treasury of Scripture Knowledge
Psa 7:6. Arise, O Lord, in thine anger Oppose thy just anger to their causeless and sinful rage against me. Lift up thyself Hebrew, , hinnasee, Be thou exalted; glorify thyself, and show thyself to be above them. Awake for me to the judgment, &c. To execute that righteous sentence which thou hast commanded That is, appointed and declared by thy holy prophet Samuel. Thus to a protestation of innocence he adds a prayer for judgment upon the case, formed on two considerations: 1st, the unreasonable and unrelenting fury of his persecutors; 2d, the justice which God commanded others to execute, and which, therefore, he himself would doubtless execute on such occasions.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:6 Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me [to] the {e} judgment [that] thou hast commanded.
(e) In promising me the kingdom.
Fuente: Geneva Bible Notes
3. Appeal for vindication 7:6-9
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David called on God-as the Judge of everyone–to act for him by executing justice in his case. He assumed God would be angry with his enemies since David was innocent and his adversaries were guilty. As a result of God’s just judgment, the nation of Israel would rally around Him. Moreover, He would enjoy honor when the people realized that He was ruling over them as their true King.