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Psalm Seven                            

 

Psalm 7

Chapter Contents

The psalmist prays to God to plead his cause and judge for him. (1-9) He expresses confidence in God and will give him the glory of his deliverance. (10-17)

Commentary on Psalm 7:1-9

(Read Psalm 7:1-9)

David flees to God for succour. But Christ alone could call on Heaven to attest his uprightness in all things. All His works were wrought in righteousness; and the prince of this world found nothing whereof justly to accuse him. Yet for our sakes submitting to be charged as guilty he suffered all evils but being innocent he triumphed over them all. The plea is "For the righteous God trieth the hearts and the reins." He knows the secret wickedness of the wicked and how to bring it to an end; he is witness to the secret sincerity of the just and has ways of establishing it. When a man has made peace with God about all his sins upon the terms of grace and mercy through the sacrifice of the Mediator he may in comparison with his enemies appeal to God's justice to decide.

Commentary on Psalm 7:10-17

(Read Psalm 7:10-17)

David is confident that he shall find God his powerful Saviour. The destruction of sinners may be prevented by their conversion; for it is threatened If he turn not from his evil way let him expect it will be his ruin. But amidst the threatenings of wrath we have a gracious offer of mercy. God gives sinners warning of their danger and space to repent and prevent it. He is slow to punish and long-suffering to us-ward not willing that any should perish. The sinner is described verses 14-16 as taking more pains to ruin his soul than if directed aright would save it. This is true in a sense of all sinners. Let us look to the Saviour under all our trials. Blessed Lord give us grace to look to thee in the path of tribulation going before thy church and people and marking the way by thine own spotless example. Under all the persecutions which in our lesser trials mark our way let the looking to Jesus animate our minds and comfort our hearts.

── Matthew Henry《Concise Commentary on Psalms》

 

Psalm 7

Verse 2

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

Lest — Mine enemy.

Tear — Out of my body.

Verse 3

[3] O LORD my God if I have done this; if there be iniquity in my hands;

Hands — Which Cush and others falsely lay to my charge.

Iniquity — In my actions.

Verse 4

[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:)

Deliver — When it was in my power to destroy him as 1 Samuel 24:2-6.

Verse 6

[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.

Lift up — Glorify thyself and shew thyself to be above them.

Commanded — To execute that righteous sentence which thou hast commanded appointed and declared by thy prophet Samuel.

Verse 7

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

Compass — They will come from all parts to worship thee and offer to thee praises and sacrifices.

High — To thy tribunal to sit there and judge my cause. An allusion to earthly tribunals which generally are set up on high above the people.

Verse 9

[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.

O — Put a stop to their wicked practices.

Verse 11

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

Every day — Even then when his providence seems to favour them and they are most secure and confident.

Verse 12

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

He will — God will hasten and speedily execute his judgments upon him.

Verse 13

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

Him — For the wicked.

Ordaineth — Designs or fits for this very use. Of all sinners persecutors are set up as the fairest marks of Divine wrath. They set God at defiance but cannot set themselves out of the reach of his judgments.

Verse 14

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

Travelleth — This metaphor denotes his deep design and vigorous endeavours for doing mischief and his restlessness and pain 'till he have accomplished it.

── John Wesley《Explanatory Notes on Psalms》

 

Psalm 7

Exposition
Explanatory Notes and Quaint Sayings
Hints to the Village Preacher

TITLE. "Shiggaion of David which he sang unto the Lord concerning the word of Cush the Benjamite."—"Shiggaion of David." As far as we can gather from the observations of learned men and from a comparison of this Psalm with the only other Shiggaion in the Word of God (Habakkuk 3:1) this title seems to mean "variable songs " with which also the idea of solace and pleasure is associated. Truly our life-psalm is composed of variable verses; one stanza rolls along with the sublime metre of triumph but another limps with the broken rhythm of complaint. There is much bass in the saint's music here below. Our experience is as variable as the weather in England.
From the title we learn the occasion of the composition of this song. It appears probable that Cush the Benjamite had accused David to Saul of treasonable conspiracy against his royal authority. This the king would be ready enough to credit both from his jealousy of David and from the relation which most probably existed between himself the son of Kish and this Cush or Kish the Benjamite. He who is near the throne can do more injury to a subject than an ordinary slanderer.
This may be called the SONG OF THE SLANDERED SAINT. Even this sorest of evils may furnish occasion for a Psalm. What a blessing it would be if we could turn even the most disastrous event into a theme for song and so turn the tables upon our great enemy. Let us learn a lesson from Luther who once said "David made Psalms; we also will make Psalms and sing them as well as we can to the honour of our Lord and to spite and mock the devil."

DIVISION. In the first and second verses the danger is stated and prayer offered. Then the Psalmist most solemnly avows his innocence. (3 4 5). The Lord is pleaded with to arise to judgment (6 7). The Lord sitting upon his throne hears the renewed appeal of the Slandered Supplicant (8 9). The Lord clears his servant and threatens the wicked (10 11 12 13). The slanderer is seen in vision bringing a curse upon his own head (14 15 16) while David retires from trial singing a hymn of praise to his righteous God. We have here a noble sermon upon that text: "No weapon that is formed against thee shall prosper and every tongue that riseth against thee in judgment thou shalt condemn."

EXPOSITION

Verse 1. David appears before God to plead with him against the Accuser who had charged him with treason and treachery. The case is here opened with an avowal of confidence in God. Whatever may be the emergency of our condition we shall never find it amiss to retain our reliance upon our God. "O Lord my God " mine by a special covenant sealed by Jesus' blood and ratified in my own soul by a sense of union to thee; "in thee " and in thee only "do I put my trust " even now in my sore distress. I shake but my rock moves not. It is never right to distrust God and never vain to trust him. And now with both divine relationship and holy trust to strengthen him David utters the burden of his desire—"save me from all them that persecute me." His pursuers were very many and any one of them cruel enough to devour him; he cries therefore for salvation from them all. We should never think our prayers complete until we ask for preservation from all sin and all enemies. "And deliver me " extricate me from their snares acquit me of their accusations give a true and just deliverance in this trial of my injured character. See how clearly his case is stated; let us see to it that we know what we would have when we are come to the throne of mercy. Pause a little while before you pray that you may not offer the sacrifice of fools. Get a distinct idea of your need and then you can pray with the more fluency of fervency.

Verse 2. "Lest he tear my soul." Here is the plea of fear co-working with the plea of faith. There was one among David's foes mightier that the rest who had both dignity strength and ferocity and was therefore "like a lion." From this foe he urgently seeks deliverance. Perhaps this was Saul his royal enemy; but in our own case there is one who goes about like a lion seeking whom he may devour concerning whom we should ever cry "Deliver us from the Evil One." Notice the vigour of the description—"rending it in pieces while there is none to deliver." It is a picture from the shepherd-life of David. When the fierce lion had pounced upon the defenceless lamb and had made it his prey he would rend the victim in pieces break all the bones and devour all because no shepherd was near to protect the lamb or rescue it from the ravenous beast. This is a soul-moving portrait of a saint delivered over to the will of Satan. This will make the bowels of Jehovah yearn. A father cannot be silent when a child is in such peril. No he will not endure the thought of his darling in the jaws of a lion he will arise and deliver his persecuted one. Our God is very pitiful and he will surely rescue his people from so desperate a destruction. It will be well for us here to remember that this is a description of the danger to which the Psalmist was exposed from slanderous tongues. Verily this is not an overdrawn picture for the wounds of a sword will heal but the wounds of the tongue cut deeper than the flesh and are not soon cured. Slander leaves a slur even if it be wholly disproved. Common fame although notoriously a common liar has very many believers. Once let an ill word get into men's mouths and it is not easy to get it fully out again. The Italians say that good repute is like the cypress once cut it never puts forth leaf again; this is not true if our character be cut by a stranger's hand but even then it will not soon regain its former verdure. Oh 'tis a meanness most detestable to stab a good man in his reputation but diabolical hatred observes no nobility in its mode of warfare. We must be ready for this trial for it will surely come upon us. If God was slandered in Eden we shall surely be maligned in this land of sinners. Gird up your loins ye children of the resurrection for this fiery trial awaits you all.

Verses 3-5. The second part of this wandering hymn contains a protestation of innocence and an invocation of wrath upon his own head if he were not clear from the evil imputed to him. So far from hiding treasonable intentions in his hands or ungratefully requiting the peaceful deeds of a friend he had even suffered his enemy to escape when he had him completely in his power. Twice had he spared Saul's life; once in the cave of Adullam and again when he found him sleeping in the midst of his slumbering camp: he could therefore with a clear conscience make his appeal to heaven. He needs not fear the curse whose soul is clear of guilt. Yet is the imprecation a most solemn one and only justifiable through the extremity of the occasion and the nature of the dispensation under which the Psalmist lived. We are commanded by our Lord Jesus to let our yea be yea and our nay nay: "for whatsoever is more than this cometh of evil." If we cannot be believed on our word we are surely not to be trusted on our oath; for to a true Christian his simple word is as binding as another man's oath. Especially beware O unconverted men! of trifling with solemn imprecations. Remember the woman at Devizes who wished she might die if she had not paid her share in a joint purchase and who fell dead there and then with the money in her hand.
Selah. David enhances the solemnity of this appeal to the dread tribunal of God by the use of the usual pause.
From these verses we may learn that no innocence can shield a man from the calumnies of the wicked. David had been scrupulously careful to avoid any appearance of rebellion against Saul whom he constantly styled "the Lord's anointed;" but all this could not protect him from lying tongues. 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 men's 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.

Verse 6. We now listen to a fresh prayer based upon the avowal which he has just made. We cannot pray too often and when our heart is true we shall turn to God in prayer as naturally as the needle to its pole.
"Arise O Lord in thine anger." His sorrow makes him view the Lord as a judge who had left the judgment-seat and retired into his rest. Faith would move the Lord to avenge the quarrel of his saints. "Lift up thyself because of the rage of mine enemies"—a still stronger figure to express his anxiety that the Lord would assume his authority and mount the throne. Stand up O God rise thou above them all and let thy justice tower above their villainies. "Awake for me to the judgment that thou hast commanded." This is a bolder utterance still for it implies sleep as well as inactivity and can only be applied to God in a very limited sense. He never slumbers yet doth he often seem to do so; for the wicked prevail and the saints are trodden in the dust. God's silence is the patience of longsuffering and if wearisome to the saints they should bear it cheerfully in the hope that sinners may thereby be led to repentance.

Verse 7. "So shall the congregation of the people compass thee about." Thy saints shall crowd to thy tribunal with their complaints or shall surround it with their solemn homage: "for their sakes therefore return thou on high." As when a judge travels at the assizes all men take their cases to his court that they may be heard so will the righteous gather to their Lord. Here he fortifies himself in prayer by pleading that if the Lord will mount the throne of judgment multitudes of the saints would be blessed as well as himself. If I be too base to be remembered yet "for their sakes " for the love thou bearest to thy chosen people come forth from thy secret pavilion and sit in the gate dispensing justice among the people. When my suit includes the desires of all the righteous it shall surely speed for "shall not God avenge his own elect?"

Verse 8. If I am not mistaken David has now seen in the eye of his mind the Lord ascending to his judgment-seat and beholding him seated there in royal state he draws near to him to urge his suit anew. In the last two verses he besought Jehovah to arise and now that he is arisen he prepares to mingle with "the congregation of the people" who compass the Lord about. The royal heralds proclaim the opening of the court with the solemn words "The Lord shall judge the people." Our petitioner rises at once and cries with earnestness and humility "Judge me O Lord according to my righteousness and according to mine integrity that is in me." His hand is on an honest heart and his cry is to a righteous Judge.

Verse 9. He sees a smile of complacency upon the face of the King and in the name of all the assembled congregation he cries aloud "Oh let the wickedness of the wicked come to an end; but establish the just." Is not this the universal longing of the whole company of the elect? When shall we be delivered from the filthy conversation of these men of Sodom? When shall we escape from the filthiness of Mesech and the blackness of the tents of Kedar?
What a solemn and weighty truth is contained in the last sentence of the ninth verse! How deep is the divine knowledge!—"He trieth." How strict how accurate how intimate his search!—"he trieth the hearts " the secret thoughts "and reins " the inward affections. "All things are naked and opened to the eyes of him with whom we have to do."

Verse 10. The judge has heard the cause has cleared the guiltless and uttered his voice against the persecutors. Let us draw near and learn the results of the great assize. Yonder is the slandered one with his harp in hand hymning the justice of his Lord and rejoicing aloud in his own deliverance. "My defense is of God which saveth the upright in heart." Oh how good to have a true and upright heart. Crooked sinners with all their craftiness are foiled by the upright in heart. God defends the right. Filth will not long abide 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. When God shall try our cause our sun has risen and the sun of the wicked is set for ever. Truth like oil is ever above no power of our enemies can drown it; we shall refute their slanders in the day when the trumpet wakes the dead and we shall shine in honour when lying lips are put to silence. O believer fear not all that thy foes can do or say against thee for the tree which God plants no winds can hurt.

Verse 11. "God judgeth the righteous " he hath not given thee up to be condemned by the lips of persecutors. Thine enemies cannot sit on God's throne nor blot thy name out of his book. Let them alone then for God will find time for his revenge.
"God is angry with the wicked every day." He not only detests sin but is angry with those who continue to indulge in it. We have no insensible and stolid God to deal with; he can be angry nay he is angry to-day and every day with you ye ungodly and impenitent sinners. The 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 God's oven is not hot and burning in readiness for the wicked who shall be as stubble.

Verse 12. "If he turn not he will whet his sword." What blows are those which will be dealt by that long uplifted arm! God's sword has been sharpening upon the revolving stone of our daily wickedness and if we will not repent it will speedily cut us in pieces. Turn or burn is the sinner's only alternative. "He hath bent his bow and made it ready."

Verse 13. Even now the thirsty arrow longs to wet itself with the blood of the persecutor. The bow is bent the aim is taken the arrow is fitted to the string and what O sinner if the arrow should be let fly at thee even now! Remember God's arrows never miss the mark and are every one of them "instruments of death." Judgment may tarry but it will not come too late. The Greek proverb saith "The mill of God grinds late but grinds to powder."

Verse 14. In three graphic pictures we see the slanderer's history. A woman in travail furnishes the first metaphor. "He travaileth with iniquity." He is full of it pained until he can carry it out he longs to work his will he is full of pangs until his evil intent is executed. "He hath conceived mischief." This is the original of his base design. The devil has had doings with him and the virus of evil is in him. And now behold the progeny of this unhallowed conception. The child is worthy of its father his name of old was "the father of lies " and the birth doth not belie the parent for he brought forth falsehood. Thus one figure is carried out to perfection; the Psalmist now illustrates his meaning by another taken from the stratagems of the hunter.

Verse 15. "He made a pit and digged it." He was cunning in his plans and industrious in his labours. He stooped to the dirty work of digging. He did not fear to soil his own hands he was willing to work in a ditch if others might fall therein. What mean things men will do to wreak revenge on the godly. They hunt for good men as if they were brute beasts; nay they will not give them the fair chase afforded to the hare or the fox but must secretly entrap them because they can neither run them down nor shoot them down. Our enemies will not meet us to the face for they fear us as much as they pretend to despise us. But let us look on to the end of the scene. The verse says he "is fallen into the ditch which he made." Ah! there he is let us laugh at his disappointment. Lo! he is himself the beast he has hunted his own soul and the chase has brought him a goodly victim. Aha aha so should it ever be. Come hither and make merry with this entrapped hunter this biter who has bitten himself. Give him no pity for it will be wasted on such a wretch. He is but rightly and richly rewarded by being paid in his own coin. He cast forth evil from his mouth and it has fallen into his bosom. He has set his own house on fire with the torch which he lit to burn a neighbour. He sent forth a foul bird and it has come back to its nest.

Verse 16. The rod which he lifted on high has smitten his own back. He shot an arrow upward and it has "returned upon his own head." He hurled a stone at another and it has "come down upon his own pate." Curses are like young chickens they always come home to roost. Ashes always fly back in the face of him that throws them. "As he loved cursing so let it come unto him." (Psalm 109:17.) How often has this been the case in the histories of both ancient and modern times. Men have burned their own fingers when they were hoping to brand their neighbour. And if this does not happen now it will hereafter. The Lord has caused dogs to lick the blood of Ahab in the midst of the vineyard of Naboth. Sooner or later the evil deeds of persecutors have always leaped back into their arms. So it will be in the last great day when Satan's fiery darts shall all be quivered in his own heart and all his followers shall reap the harvest which they themselves have sown.

Verse 17. We conclude with the joyful contrast. In this all these Psalms are agreed; they all exhibit the blessedness of the righteous and make its colours the more glowing by contrast with the miseries of the wicked. The bright jewel sparkles in a black foil. Praise is the occupation of the godly their eternal work and their present pleasure. Singing is the fitting embodiment for praise and therefore do the saints make melody before the Lord Most High. The slandered one is now a singer: his harp was unstrung for a very little season and now we leave him sweeping its harmonious chords and flying on their music to the third heaven of adoring praise.

EXPLANATORY NOTES AND QUAINT SAYINGS

Title. "Shiggaion " though some have attempted to fix on it a reference to the moral aspect of the world as depicted in this Psalm is in all probability to be taken as expressing the nature of the composition. It conveys the idea of something erratic ((Heb.) to wander) in the style; something not so calm as other Psalms; and hence Ewald suggests that it might be rendered "a confused ode " a Dithyramb. This characteristic of excitement in the style and a kind of disorder in the sense suits Habakkuk 3:1 the only other place where the word occurs. Andrew A. Bonar.

Whole Psalm. Whatever might be the occasion of the Psalm the real subject seems to be the Messiah's appeal to God against the false accusations of his enemies; and the predictions which it contains of the final conversion of the whole world and of the future judgment are clear and explicit. Samuel Horsley LL.D. 1733-1806.

Verse 1. "O Lord my God in thee do I put my trust." This is the first instance in the Psalms where David addresses the Almighty by the united names Jehovah and my God. No more suitable words can be placed at the beginning of any act of prayer or praise. These names show the ground of the confidence afterward expressed. They "denote at once supreme reverence and the most endearing confidence. They convey a recognition of God's infinite perfections and of his covenanted and gracious relations." William S. Plumer.

Verse 2. "Lest he tear my soul like a lion " etc. It is reported of tigers that they enter into a rage upon the scent of fragrant spices; so do ungodly men at the blessed savour of godliness. I have read of some barbarous nations who when the sun shines hot upon them they shoot up their arrows against it; so do wicked men at the light and heat of godliness. There is a natural antipathy between the spirits of godly men and the wicked. Genesis 3:15. "I will put enmity between thy seed and her seed." Jeremiah Burroughs 1660.

Verse 3. "O Lord my God if I have done this if there be iniquity in my hands." In the primitive times the people of God were then a people under great reproach. What strange things does Tertullian tell us they reproached them withal; as that in their meetings they made Thyestes suppers who invited his brother to a supper and presented him with a dish of his own flesh. They charged them with uncleanness because they met in the night (for they durst not meet in the day ) and said they blew out the candles when they were together and committed filthiness. They reproached them for ignorance saying they were all unlearned; and therefore the heathens in Tertullian's time used to paint the God of the Christians with an ass's head and a book in his hand to signify that though they pretended learning yet they were an unlearned silly people rude and ignorant. Bishop Jewel in his sermon upon Luke 11:5 cites this out of Tertullian and applies it to his time:—"Do not our adversaries do the like " saith he "at this day against all those that profess the gospel of Christ? Oh say they who are they that favour this way? they are none but shoemakers tailors weavers and such as were never at the university;" they are the bishop's own words. He cites likewise Tertullian a little after saying that the Christians were accounted the public enemies of the State. And Josephus tells us of Apollinaris speaking concerning the Jews and Christians that they were more foolish than any barbarian. And Paulus Fagius reports a story of an Egyptian concerning the Christians who said "They were a gathering together of a most filthy lecherous people;" and for the keeping of the Sabbath he says "they had a disease that was upon them and they were fain to rest the seventh day because of that disease." And so in Augustine's time he hath this expression "Any one that begins to be godly presently he must prepare to suffer reproach from the tongues of adversaries;" and this was their usual manner of reproach "What shall we have of you an Elias? a Jeremy?" And Nazianzen in one of his orations says "It is ordinary to reproach that I cannot think to go free myself." And so Athanasius they called him Sathanasius because he was a special instrument against the Arians. And Cyprian they called him Coprian one that gathers up dung as if all the excellent things that he had gathered in his works was but dung. Jeremiah Burroughs.

Verse 3. "If I have done this; if there be iniquity in my hands." I deny not but you may and ought to be sensible of the wrong done to your name for as "a good name is a precious ointment" (Canticles 1:3) so to have an evil name is a great judgment; and therefore you ought not to be insensible of the wrong done to your name by slanders and reproaches saying "Let men speak of me what they please I care not so long as I know mine own innocency " for though the testimony of your own innocency be a ground of comfort unto you yet your care must be not only to approve yourselves unto God but also unto men to be as careful of your good names as possibly ye can; but yet you are not to manifest any distemper or passion upon the reproachful speeches of others against you. Thomas Gouge 1660.

Verse 3. It is a sign that there is some good in thee if a wicked world abuse thee. "Quid mali feci?" said Socrates what evil have I done that this bad man commends me? The applause of the wicked usually denotes some evil and their censure imports some good. Thomas Watson.

Verse 3. "If there be iniquity in my hands." Injustice is ascribed to the hand not because injustice as always though usually it be done by the hand. With the hand men take away and with that men detain the right of others. David speaks thus (1 Chronicles 12:17) "Seeing there is no wrong in mine hands;" that is I have done no wrong. Joseph Caryl.

Verses 3 4. A good conscience is a flowing spring of assurance. "For our rejoicing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you-ward." 2 Corinthians 1:12. "Beloved if our heart condemn us not then have we confidence towards God." 1 John 3:21. A good conscience has sure confidence. He who has it sits in the midst of all combustions and distractions Noah-like all sincerity and serenity uprightness and boldness. What the probationer disciple said to our Saviour "Master I will follow thee whithersoever thou goest " that a good conscience says to the believing soul; I will stand by thee; I will strengthen thee; I will uphold thee; I will be a comfort to thee in life and a friend to thee in death. "Though all should leave thee yet will I never forsake thee " Thomas Brooks.

Verse 4. "Yea I have delivered him that without cause is mine enemy." Meaning Saul whose life he twice preserved once in Engedi and again when he slept on the plain. John Gill.

Verse 4. "If I have rewarded evil unto him that was at peace with me." To do evil for good is human corruption; to do good for good is civil retribution; but to good for evil is Christian perfection. Though this be not the grace of nature yet it is the nature of grace. William Secker.

Verse 4. Then is grace victorious and then hath a man a noble and brave spirit not when he is overcome by evil (for that argueth weakness) but when he can overcome evil. And it is God's way to shame the party that did the wrong and to overcome him too; it is the best way to get the victory over him. When David had Saul at an advantage in the cave and cut off the lap of his garment and did forbear any act of revenge against him Saul was melted and said to David "Thou art more righteous than I." 1 Samuel 24:17. Though he had such a hostile mind against him and chased and pursued him up and down yet when David forbear revenge when it was in his power it overcame him and he falls a-weeping. Thomas Manton.

Verse 5. "Let him tread down my life upon the earth." The allusion here is to the manner in which the vanquished were often treated in battle when they were rode over by horses or trampled by men in the dust. The idea of David is that if he was guilty he would be willing that his enemy should triumph over him should subdue him should treat him with the utmost indignity and scorn. Albert Barnes in loc.

Verse 5. "Mine honour in the dust." When Achilles dragged the body of Hector in the dust around the walls of Troy he did but carry out the usual manners of those barbarous ages. David dares in his conscious innocence to imprecate such an ignominious fate upon himself if indeed the accusation of the black Benjamite be true. He had need have a golden character who dares to challenge such an ordeal. C. H. S.

Verse 6. "The judgment which thou hast ordained." 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 everything conform our requests to the divine will as John also instructs us. 1 John 4:14. 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 promise 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. John Calvin.

Verse 7. "The congregation of the people:" either 1. A great number of all sorts of people who shall observe thy justice and holiness and goodness in pleading my righteous cause against my cruel and implacable oppressor. Or rather 2. The whole body of thy people Israel by whom both these Hebrew words are commonly ascribed in Holy Scripture. "Compass thee about;" they will and I as their king and ruler in thy stead will take care that they shall come from all parts and meet together to worship thee which in Saul's time they have grossly neglected and been permitted to neglect and to offer to thee praises and sacrifices for thy favour to me and for the manifold benefits which they shall enjoy by my means and under my government. "For their sakes;" or for its sake i.e. for the sake of thy congregation which now is woefully dissipated and oppressed and has in a great measure lost all administration of justice and exercise of religion. "Return thou on high " or return to thy high place i.e. to thy tribunal to sit there and judge my cause. An allusion to earthly tribunals which generally are set up on high above the people. 1 Kings 10:19. Matthew Poole 1624-1679.

Verse 8. Believers! let not the terror of that day dispirit you when you meditate upon it; let those who have slighted the Judge and continue enemies to him and the way of holiness droop and hang down their heads when they think of his coming; but lift ye up your heads with joy for the last day will be your best day. The Judge is your Head and Husband your Redeemer and your Advocate. Ye must appear before the judgment-seat; but ye shall not come into condemnation. His coming will not be against you but for you. It is otherwise with unbelievers a neglected Saviour will be a severe Judge. Thomas Boston 1676-1732.

Verse 9. "The righteous God trieth the hearts and reins." As common experience shows that the workings of the mind particularly the passions of joy grief and fear have a very remarkable effect on the reins or kidneys. (See Proverbs 23:16; Psalm 73:21) so from their retired situation in the body and their being hid in fat they are often used to denote the most secret workings and affections of the soul. And to "see or examine the reins " is to see or examine those most secret thoughts or desires of the soul. John Parkhurst 1762.

Verse 9 (last clause). "The righteous God trieth the hearts and reins."

"I that alone am infinite can try
How deep within itself thine heart doth lie.
Thy seamen's plummet can but reach the ground
I find that which thine heart itself ne'er found.
Francis Quarles 1592-1644.

Verse 9. "The heart " may signify the cogitations and the "reins" the affections. Henry Ainsworth.

Verse 10. "My defense is of God." Literally "My shield is upon God " like Psalm 62:8 "My salvation is upon God." The idea may be taken from the armour-bearer ever ready at hand to give the needed weapon to the warrior. Andrew A. Bonar.

Verse 11. "God judgeth the righteous " etc. Many learned disputes have arisen as to the meaning of this verse; and it must be confessed that its real import is by no means easily determined: without the words written in italics which are not in the original it will read thus "God judgeth the righteous and God is angry every day." The question still will be is this a good rendering? To this question it may be replied that there is strong evidence for a contrary one. AINSWORTH translates it "God is a just judge; and God angrily threateneth every day." With this corresponds the reading of COVERDALE'S Bible "God is a righteous judge and God is ever threatening." In King Edward's Bible of 1549 the reading is the same. But there is another class of critics who adopt quite a different view of the text and apparently with much colour of argument. BISHOP HORSLEY read the verse "God is a righteous judge although he is not angry every day." In this rendering he seems to have followed most of the ancient versions. The VULGATE read it "God is a judge righteous strong and patient; will he be angry every day?" The SEPTUAGINT reads it "God is a righteous judge strong and longsuffering; not bringing forth his anger every day." The SYRIAC has it "God is the judge of righteousness; he is not angry every day." In this view of the text Dr. A. Clarke agrees and expresses it as his opinion that the text was first corrupted by the CHALDEE. This learned divine proposes to restore the text thus "(Heb.) el with the vowel point tseri signifies God; (Heb.) al the same letters with the point pathach signifies not." There is by this view of the original no repetition of the divine name in the verse so that it will simply read as thus restored "God is a righteous judge and is NOT angry every day." The text at large as is intimated in the VULGATE SEPTUAGINT and some other ancient versions conveys a strong intimation of the longsuffering of God whose hatred of sin is unchangeable but whose anger against transgressors is marked by infinite patience and does not burst forth in vengeance every day. John Morrison in "An Exposition of the Book of Psalms " 1829.

Verse 11. "God is angry." The original expression here is very forcible. The true idea of it appears to be to froth or foam at the mouth with indignation. Richard Mant D.D. 1824.

Verses 11 12. God hath set up his royal standard in defiance of all the sons and daughters of apostate Adam who from his own mouth are proclaimed rebels and traitors to his crown and dignity; and as against such he hath taken the field as with fire and sword to be avenged on them. Yea he gives the world sufficient testimony of his incensed wrath by that of it which is revealed from heaven daily in the judgments executed upon sinners and those many but of a span long before they can show what nature they have by actual sin yet crushed to death by God's righteous foot only for the viperous kind of which they come. At every door where sin sets its foot there the wrath of God meets us. Every faculty of soul and member of body are used as a weapon of unrighteousness against God; so every one hath its portion of wrath even to the tip of the tongue. As man is sinful all over so is he cursed all over. Inside and outside soul and body is written all with woes and curses so close and full that there is not room for another to interline or add to what God hath written. William Gurnall.

Verses 11-13. The idea of God's righteousness must have possessed great vigour to render such a representation possible. There are some excellent remarks upon the ground of it in Luther who however too much overlooks the fact that the psalmist presents before his eyes this form of an angry and avenging God primarily with the view of strengthening by its consideration his own hope and pays too little regard to the distinction between the psalmist who only indirectly teaches what he described as part of his own inward experience and the prophet: "The prophet takes a lesson from a coarse human similitude in order that he might inspire terror unto the ungodly. For he speaks against stupid and hardened people who would not apprehend the reality of a divine judgment of which he had just spoken; but they might possibly be brought to consider this by greater earnestness on the part of man. Now the prophet is not satisfied with thinking of the sword but adds thereto the bow; even this does not satisfy him but he describes how it is already stretched and aim is taken and the arrows are applied to it as here follows. So hard stiff-necked and unabashed are the ungodly that however many threatenings may be urged against them they will still remain unmoved. But in these words he forcibly describes how God's anger presses hard upon the ungodly though they will never understand this until they actually experience it. It is also to be remarked here that we have had so frightful a threatening and indignation against the ungodly in no Psalm before this; neither has the Spirit of God attacked them with so many words. Then in the following verses he also recounts their plans and purposes shows how these shall not be in vain but shall return again upon their own head. So that it clearly and manifestly appears that to all those who suffer wrong and reproach as a matter of consolation that God hates such revilers and slanderers above all other characters. E. W. Hengstenberg in loc. 1845.

Verse 12. "If he turn not " etc. How few do believe what a quarrel God hath with wicked men? And that not only with the loose but the formal and hypocritical also? If we did we would tremble as much to be among them as to be in a house that is falling; we would endeavour to "save" ourselves "from this untoward generation." The apostle would not so have adjured them so charged so entreated them had he not known the danger of wicked company. "God is angry with the wicked every day;" his bow is bent the arrows are on the string; the instruments for their ruin are all prepared. And is it safe to be there where the arrows of God are ready to fly about our ears? How was the apostle afraid to be in the bath with Cerinthus! "Depart " saith God by Moses "from the tents of Korah Dathan and Abiram lest ye be consumed in all their sins." How have the baskets of good figs suffered with the bad! Is it not prejudicial to the gold to be with the dross? Lot had been ruined by his neighbourhood to the Sodomites if God had not wrought wonderfully for his deliverance. Will you put God to work miracles to save you from your ungodly company? It is dangerous being in the road with thieves whilst God's hue and cry of vengeance is at their backs. "A companion of fools shall be destroyed." The very beasts may instruct you to consult better for your security: the very deer are afraid of a wounded chased deer and therefore for their preservation thrust him out of their company. Lewis Stuckley.

Verse 12. "If he turn not he will whet his sword " etc. The whetting of the sword is but to give a keener edge that it may cut the deeper. God is silent as long as the sinner will let him; but when the sword is whet it is to cut; and when the bow is bent it is to kill; and woe be to that man who is the butt. William Secker.

Verse 13. "He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors." It is said that God hath ordained his arrows against the persecutors; the word signifies such as burn in anger and malice against the godly; and the word translated ordained signifies God hath wrought his arrows; he doth not shoot them at random but he works them against the wicked. Illiricus hath a story which may well be a commentary upon this text in both the parts of it. One Felix Earl of Wartenberg one of the captains of the Emperor Charles V. swore in the presence of divers at supper that before he died he would ride up to the spurs in the blood of the Lutherans. Here was one that burned in malice but behold how God works his arrows against him; that very night the hand of God so struck him that he was strangled and choked in his own blood; so he rode not but bathed himself not up to the spurs but up to the throat not in the blood of the Lutherans but in his own blood before he died. Jeremiah Burroughs.

Verse 13. "He ordaineth his arrows " This might more exactly be rendered "He maketh his arrows burning." This image would seem to be deduced from the use of fiery arrows. John Kitto 1804-1854.

Verse 14. "Behold he travaileth with iniquity " etc. The words express the conception birth carriage and miscarriage of a plot against David. In which you may consider:—(1.) What his enemies did. (2.) What God did. (3.) What we all should do: his enemies' intention God's prevention and our duty; his enemies' intention he travaileth with iniquity and conceiveth mischief; God's prevention he brought forth a lie; our duty Behold. . . . . Observe the aggravation of the sin he conceiveth. He was not put upon it or forced into it: it was voluntary. The more liberty we have not to sin makes our sin the greater. He did not this in passion but in cold blood. The less will less sin. Richard Sibbs.

Verse 14. "He travaileth with iniquity and hath conceived mischief." All note that conceiving is before travailing but here travailing as a woman in labour goeth first; the reason whereof is that the wicked are so hotly set upon the evil which they maliciously intend that they would be immediately acting of it if they could tell how even before they have conceived by what means; but in fine they bring forth but a lie that is they find that their own hearts lied to them when they promised good success but they had evil. For their haste to perpetrate mischief is intimated in the word rendered "persecutors" (verse 13) which properly signifieth ardentes burning; that is with a desire to do mischief—and this admits of no delay. A notable common-place both setting forth the evil case of the wicked especially attempting anything against the righteous to move them to repentance—for thou hast God for thine enemy warring against thee whose force thou canst not resist—and the greedy desire of the wicked to be evil but their conception shall all prove abortive. J. Mayer in loc.

Verse 14. "And hath brought forth falsehood." Every sin is a lie. Augustine.

Verse 14.

"Earth's entertainments are like those of Jael.
Her left hand brings me milk her right a nail."
Thomas Fuller.

Verses 14 15. "They have digged a pit for us"—and that low unto hell—"and are fallen into it themselves."

"No juster law can be devised or made
Than that sin's agents fall by their own trade."

The order of hell proceeds with the same degrees; though it give a greater portion yet still a just proportion of torment. These wretched guests were too busy with the waters of sin; behold now they are in the depth of a pit "where no water is." Dives that wasted so many tuns of wine cannot now procure water not a pot of water not a handful of water not a drop of water to cool his tongue. Desideravit guttam qui non dedit micam. (Augustine Hom. 7) A just recompense! He would not give a crumb; he shall not have a drop. Bread hath no smaller fragment than a crumb water no less fraction than a drop. As he denied the least comfort to Lazarus living so Lazarus shall not bring him the least comfort dead. Thus the pain for sin answers the pleasure of sin. . . . Thus damnable sins shall have semblable punishments; and as Augustine of the tongue so we may say of any member. . . . If it will not serve God in action it shall serve him in passion. Thomas Adams.

Verse 15. "He made a pit and digged it." The practice of making pitfalls was anciently not only employed for ensnaring wild beasts but was also a stratagem used against men by the enemy in time of war. The idea therefore refers to a man who having made such a pit whether for man or beast and covered it over so as completely to disguise the danger did himself inadvertently tread on his own trap and fall into the pit he had prepared for another. Pictorial Bible.

Verse 16. That most witty of commentators Old Master Trapp tells the following notable anecdote in illustration of this verse:—That was a very remarkable instance of Dr. Story who escaping out of prison in Queen Elizabeth's days got to Antwerp and there thinking himself out of the reach of God's rod he got commission under the Duke of Alva to search all ships coming thither for English books. But one Parker an English merchant trading for Antwerp laid his snare fair (saith our chronicler) to catch this foul bird causing secret notice to be given to Story that in his ship were stores of heretical books with other intelligence that might stand him in stead. The Canonist conceiving that all was quite sure hasted to the ship where with looks very big upon the poor mariners each cabin chest and corner above-board were searched and some things found to draw him further on: so that the hatches must be opened which seemed to be unwillingly done and great signs of fear were showed by their faces. This drew on the Doctor to descend into the hold where now in the trap the mouse might well gnaw but could not get out for the hatches were down and the sails hoisted up which with a merry gale were blown into England where ere long he was arraigned and condemned of high treason and accordingly executed at Tyburn as he had well deserven.

Verse 16. The story of Phalaris's bull invented for the torment of others and serving afterwards for himself is notorious in heathen story. . . . . It was a voluntary judgment which Archbishop Cranmer inflicted on himself when he thrust that very hand into the fire and burnt it with which he had signed to the popish articles crying out "Oh my unworthy right hand!" but who will deny that the hand of the Almighty was also concerned in it? William Turner in "Divine Judgments by way of Retaliation" 1697.

Verse 17. To bless God for mercies is the way to increase them; to bless him for miseries is the way to remove them: no good lives so long as that which is thankfully improved; no evil dies so soon as that which is patiently endured. William Dyer.

HINTS TO THE VILLAGE PREACHER

Verse 1. The necessity of faith when we address ourselves to God. Show the worthlessness of prayer without trust in the Lord.

Verses 1 2. Viewed as a prayer for deliverance from all enemies especially Satan the lion.

Verse 3. Self-vindication before men. When possible judicious or serviceable. With remarks upon the spirit in which it should be attempted.

Verse 4. "The best revenge." Evil for good is devil-like evil for evil is beast-like good for good is man-like good for evil is God-like.

Verse 6. How and in what sense divine anger may become the hope of the righteous.
Fire fought by fire or man's anger overcome by God's anger.

Verse 7. The congregation of the people."
1. Who they are.
2. Why they congregate together with one another.
3. Where they congregate.
4. Why they choose such a person to be the centre of their congregation.

Verse 7. The gathering of the saints around the Lord Jesus.

Verse 7 (last clause). The coming of Christ to judgment for the good of his saints.

Verse 8. The character of the Judge before whom we all must stand.

Verse 9 (first clause).

(1) By changing their hearts; or
(2) by restraining their wills
(3) or depriving them of power
(4) or removing them.

Show the times when the reasons why such a prayer should be offered and how in the first sense we may labour for its accomplishment.

Verse 9. This verse contains two grand prayers and a noble proof that the Lord can grant them.

Verse 9. The period of sin and the perpetuity of the righteous. Matthew Henry.

Verse 9. "Establish the just." By what means and in what sense the just are established or the true established church.

Verse 9 (last clause). God's trial of men's hearts.

Verse 10. "Upright in heart." Explain the character.

Verse 10. The believer's trust in God and God's care over him. Show the action of faith in procuring defence and protection and of that defence upon our faith by strengthening it etc.

Verse 11. The Judge and the two persons upon their trial.

Verse 11 (second clause). God's present daily constant and vehement anger against the wicked.

Verse 12. See "Spurgeon's Sermons " No. 106. "Turn or Burn."

None.

Verses 14 15 16. Illustrate by three figures the devices and defeat of persecutors.

Verse 17. The excellent duty of praise.

Verse 17. View the verse in connection with the subject of the Psalm and show how the deliverance of the righteous and the destruction of the wicked are themes for song.

── C.H. Spurgeon《The Treasury of David》