Text -- Psalms 7:11-17 (NET)

7:11 God is a just judge; he is angry throughout the day. 7:12 If a person does not repent, God sharpens his sword and prepares to shoot his bow. 7:13 He prepares to use deadly weapons against him; he gets ready to shoot flaming arrows. arrows. 7:14 See the one who is pregnant with wickedness, who conceives destructive plans, and gives birth to harmful lies– 7:15 he digs a pit and then falls into the hole he has made. 7:16 He becomes the victim of his own destructive plans and the violence he intended for others falls on his own head. 7:17 I will thank the Lord for his justice; I will sing praises to the sovereign Lord!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 7:11

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

Wesley: Psa 7:12

God will hasten, and speedily execute his judgments upon him.

Wesley: Psa 7:13

For the wicked.

Wesley: Psa 7:13

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.

Wesley: Psa 7:14

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

JFB: Psa 7:11

As in Psa 7:8.

JFB: Psa 7:11

Though not expressed, they are implied, for they alone are left as objects of anger.

JFB: Psa 7:12-13

They are here distinctly pointed out, though by changing the person, a very common mode of speech, one is selected as a representative of wicked men generally. The military figures are of obvious meaning.

JFB: Psa 7:13

Some render "for burning," but the former is the best sense. Arrows for burning would be appropriate in besieging a town, not in warring against one man or a company in open fight.

JFB: Psa 7:14

The first clause expresses the general idea that wicked men labor to do evil, the others carry out the figure fully.

JFB: Psa 7:15-16

1Sa 18:17; 1Sa 31:2 illustrate the statement whether alluded to or not. These verses are expository of Psa 7:14, showing how the devices of the wicked end in disappointment, falsifying their expectations.

JFB: Psa 7:17

(Psa 5:8). Thus illustrated in the defense of His servant and punishment of the wicked.

Clarke: Psa 7:11

God is angry with the wicked every day - The Hebrew for this sentence is the following: ועל זעם בכל יום veel zoem becol yom ; which, according to the points, is, And God is angry every day. Our translation seems to have been borrowed from the Chaldee, where the whole verse is as follows: אלהא דינא זכאה ובתקוף רגיז אל רשיעי כל יומא elaha daiyana zaccaah ubithkoph rageiz al reshiey col yoma : "God is a righteous Judge; and in strength he is angry against the wicked every day.

The Vulgate: Deus Judex justus, fortis, et patiens; numquid irascitur per sinpulos dies ? "God is a Judge righteous, strong, and patient; will he be angry every day?

The Septuagint: Ὁ Θεος Κριτης δικαιος, και ισχυρος, και μακροθυμος, μη οργην επαγων καθ ’ ἑκαστην ἡμεραν ; "God is a righteous Judge, strong and longsuffering; not bringing forth his anger every day.

Syriac: "God is the Judge of righteousness; he is not angry every day.

The Arabic is the same as the Septuagint

The Aethiopic: "God is a just Judge, and strong and longsuffering; he will not bring forth tribulation daily.

Coverdale: God is a righteous judge, and Gob is ever threateninge.

King Edward’ s Bible by Becke 1549, follows this reading

Cardmarden: God is a righteous judge, [strong and patient] and God is provoked every day. Cardmarden has borrowed strong and patient from the Vulgate or Septuagint, but as he found nothing in the Hebrew to express them, he put the words in a smaller letter, and included them in brackets. This is followed by the prose version in our Prayer Book

The Genevan version, printed by Barker, the king’ s printer, 1615, translates thus: "God judgeth the righteous, and him that contemneth God every day."On which there is this marginal note: "He doth continually call the wicked to repentance, by some signs of his judgments."My ancient Scotico - English MS. Psalter only begins with the conclusion of this Psalm

I have judged it of consequence to trace this verse through all the ancient versions in order to be able to ascertain what is the true reading, where the evidence on one side amounts to a positive affirmation, "God is angry every day;"and, on the other side, to as positive a negation, "He is Not angry every day."The mass of evidence supports the latter reading. The Chaldee first corrupted the text by making the addition, with the wicked, which our translators have followed, though they have put the words into italics, as not being in the Hebrew text. In the MSS. collated by Kennicott and De Rossi there is no various reading on this text

The true sense may be restored thus: -

אל el , with the vowel point tsere, signifies God: אל al , the same letters, with the point pathach, signifies not. Several of the versions have read it in this way: "God judgeth the righteous, and is Not angry every day."He is not always chiding, nor is he daily punishing, notwithstanding the continual wickedness of men: hence, the ideas of patience and longsufferiny which several of the versions introduce. Were I to take any of the translations in preference to the above, I should feel most inclined to adopt that of Coverdale.

Clarke: Psa 7:12

If he turn not - This clause the Syriac adds to the preceding verse. Most of the versions read, "If ye return not."Some contend, and not without a great show of probability, that the two verses should be read in connection, thus: "God is a just Judge; a God who is provoked every day. If (the sinner) turn not, he will whet his sword; he hath bent his bow, and made it ready."This, no doubt, gives the sense of both.

Clarke: Psa 7:13

He hath also prepared for him the instruments of death - This appears to be all a prophecy of the tragical death of Saul. He was wounded by the arrows of the Philistines; and his own keen sword, on which he fell, terminated his woful days!

Clarke: Psa 7:14

He travaileth with iniquity - All these terms show the pitch of envy, wrath, and malevolence, to which Saul had carried his opposition against David. He conceived mischief; he travailed with iniquity; he brought forth falsehood - all his expectations were blasted.

Clarke: Psa 7:15

He made a pit - He determined the destruction of David. He laid his plans with much artifice; he executed them with zeal and diligence; and when he had, as he supposed, the grave of David digged, he fell into it himself! The metaphor is taken from pits dug in the earth, and slightly covered over with reeds &c. so as not to be discerned from the solid ground; but the animal steps on them, the surface breaks, and he falls into the pit and is taken. "All the world agrees to acknowledge the equity of that sentence, which inflicts upon the guilty the punishment intended by them for the innocent."- Horne.

Clarke: Psa 7:16

Shall come down upon his own pate - Upon his scalp, קדקד kodkod , the top of the head. It may refer to knocking the criminal on the head, in order to deprive him of life. Had scalping been known in those days, I should have thought the reference might be to that barbarous custom.

Clarke: Psa 7:17

I will praise the Lord according to his righteousness - I shall celebrate both his justice and his mercy. I will sing praise to the name of the Lord Most High. The name of God is often put for his perfections. So here, שם יהוה עלין shem Yehovah Elyon ; "The perfections of Jehovah, who is above all."My old Scotico - English MS., mentioned at the conclusion of the introduction, begins at this verse, where are the following words by way of paraphrase: Sang falles til ioy; and he that synges well that name, his ioy es mare than i kan tell. Those who are happy may sing; and he who can duly celebrate the name of God, who knows it to be a strong tower into which he can run and find safety, has inexpressible happiness. That is the sense of the above

Calvin: Psa 7:11

11.God judgeth the righteous etc Others read, God is a righteous Judge, and God is angry every day. The words will certainly admit of this sense; but as the doctrine is fuller according to the first reading, I have preferred following it, as I see it is more approved of by the most learned divines, and, besides, it is more suitable to the subject which David is now considering. As Saul and his accomplices had, by their calumnious reports, so far succeeded in their wicked design as to have produced a general prejudice against David, so that he was condemned by almost the whole people, the holy man supports himself from this one consideration, that whatever may be the confusion of things in the world, God, notwithstanding, can easily discern between the righteous and the wicked. He, therefore, appeals from the false judgments of men to Him who can never be deceived. It may, however, be asked, How does the Psalmist represent God as judging every day, when we see him delaying punishment frequently for a long time? The sacred writings certainly most justly celebrate his long-suffering; but, although he exercises patience long, and does not immediately execute his judgments, yet, as no time passes, yea, not even a day, in which he does not furnish the clearest evidence that he discerns between the righteous and the wicked, notwithstanding the confusion of things in the world, it is certain that he never ceases to execute the office of a judge. All who will be at the trouble to open their eyes to behold the government of the world, will distinctly see that the patience of God is very different from approbation or connivance. Surely, then, his own people will confidently betake themselves to him every day.

Calvin: Psa 7:12

12.If he turn not These verses are usually explained in two ways. The meaning is, that if David’s enemies should persevere in their malicious designs against him, there is denounced against them the vengeance which their obstinate wickedness deserves. Accordingly, in the second clause, they supply the name of God, — If he turn not, GOD will whet his sword; ¹¹⁵ as if it had been said, If my enemy do not repent, ¹¹⁶ he shall, at length, feel that God is completely armed for the purpose of maintaining and defending the righteous. If it is understood in this sense, the third verse is to be considered as a statement of the cause why God will thus equip himself with armour, namely, because the ungodly, in conceiving all kinds of mischief, in travailing to bring forth wickedness, and in at length bringing forth deceit and falsehood, directly assail God, and openly make war upon him. But, in my judgment, those who read these two verses in one continued sentence, give a more accurate interpretation. I am not, however, satisfied that even they fully bring out the meaning of the Psalmist. David, I have no doubt, by relating the dreadful attempts of his enemies against him, intended thereby to illustrate more highly the grace of God; for when these malicious men, strengthened by powerful military forces, and abundantly provided with armour, furiously rushed upon him in the full expectation of destroying him, who would not have said that it was all over with him? Moreover, there is implied in the words a kind of irony, when he pretends to be afraid of their putting him to death. They mean the same thing as if he had said, “If my enemy do not alter his purpose, or turn his fury and his strength in another direction, who can preserve me from perishing by his hands? He has an abundant supply of arms, and he is endeavouring, by all methods, to accomplish my death.” But Saul is the person of whom he particularly speaks, and therefore he says, he hath made fit his arrows for the persecutors This implies that Saul had many agents in readiness who would willingly put forth their utmost efforts in seeking to destroy David. The design of the prophet, therefore, was to magnify the greatness of the grace of God, by showing the greatness of the danger from which he had been delivered by him. ¹¹⁷ Moreover, when it is here said, if he do not return, returning does not signify repentance and amendment in David’s enemy, but only a change of will and purpose, as if he had said, “It is in the power of my enemy to do whatever his fancy may suggest.” ¹¹⁸ Whence it appears the more clearly, how wonderful the change was which suddenly followed contrary all expectation. When he says that Saul had prepared the instruments of death for his bow, he intimates that he was driving after no ordinary thing, but was fully determined to wound to death the man whom he shot at. Some, referring the Hebrew word דולקים doulekim, which we have rendered persecutors, to arrows, have rendered it burning, ¹¹⁹ because it has also this signification; ¹²⁰ but the translation which I have given is the more appropriate. David complains that he had reason to be afraid, not only of one man, but of a great multitude, inasmuch as Saul had armed a powerful body of men to pursue and persecute a poor fugitive.

Calvin: Psa 7:14

14.Behold, he shall travail David has hitherto shown how great and formidable the danger was which was near him. In this verse, laughing to scorn the presumptuous and foolish attempts of Saul, and his magnificent preparations, he declares that they had failed of accomplishing their object. ¹²¹ By the demonstrative adverb Behold, he enhances the wonder, inasmuch as such a result fell out, on his part altogether unlooked for. Behold, says he, after he has travailed to bring forth wickedness, like as he had conceived mischief, at length there comes forth only empty wind and vanity, because God frustrated his expectations, and destroyed all these wicked attempts. ¹²² Iniquity and mischief are here put for every kind of violence and outrage ¹²³ which Saul intended to inflict upon David. Some interpreters think that the order of the words is inverted, because travailing to bring forth is put before conceiving; but I think that the words have their proper place if you explain them thus: Behold, he shall travail to bring forth wickedness, for he hath conceived mischief; that is to say, as he long ago devised with himself my destruction, so he will do his utmost to put his design into execution. David afterwards adds, he hath brought forth falsehood This implies that Saul had been disappointed in his expectation; as Isaiah, (Isa 26:18,) in like manner, speaks of unbelievers “bringing forth wind,” when their success does not correspond to their wicked and presumptuous attempts. As often, therefore, as we see the ungodly secretly plotting our ruin, let us remember that they speak falsehood to themselves; in other words deceive themselves, and shall fail in accomplishing what they devise in their hearts. ¹²⁴ If, however, we do not perceive that they are disappointed in their designs until they are about to be brought forth, let us not be cast down, but bear it with a spirit of patient submission to the will and providence of God.

Calvin: Psa 7:15

Here David says not only that their wicked devices were without success, but that, by the wonderful providence of God, the result was the very opposite of what had been contemplated. He sets this forth in the first place metaphorically, by employing the figure of a pit and a ditch; and then he expresses the same thing in simple terms without figure, declaring, that the mischief intended for others returned upon the head of him who had devised it There is no doubt that it was a common proverb among the Jews, He who hath digged a pit falleth into it; which they quoted when they meant to say, that wicked and crafty men are caught in the snares and traps which they have set for others, or that the contrivers of the ruin of others perish by their own devices. ¹²⁶ There is a twofold use of this doctrine: the first place, however skilled in craft our enemies may be, and whatever means of doing mischief they may have, we must nevertheless look for the issue which God here promises, that they shall fall by their own sword. And this is not a thing which happens by chance; but God, by the secret direction of his own hand, causes the evil which they intend to bring upon the innocent to return upon their own heads. In the second place, If at any time we are instigated by passion to inflict any injury upon our neighbours, or to commit any wickedness, let us remember this principle of retributive justice, which is often acted upon by the divine government, that those who prepare a pit for others are cast into it themselves; and the effect will be, that every one, in proportion as he would consult his own happiness and welfare, will be careful to restrain himself from doing any injury, even the smallest, to another.

Calvin: Psa 7:17

17.I will praise Jehovah according to his righteousness; and I will sing to the name of Jehovah, Most High As the design of God in the deliverances which he vouchsafes to his servants is, that they may render to him in return the sacrifices of praise, David here promises that he will gratefully acknowledge the deliverance which he had received, and at the same time affirms that his preservation from death was the undoubted and manifest work of God. He could not, with truth, and from the heart, have ascribed to God the praise of his deliverance, if he had not been fully persuaded that he had been preserved otherwise than by the power of man. He, therefore, not only promises to exercise the gratitude which was due to his deliverer, but he confirms in one word what he has rehearsed throughout the psalm, that he is indebted for his life to the grace of God, who had not suffered Saul to take it from him. The righteousness of God is here to be understood of his faithfulness which he makes good to his servants in defending and preserving their lives. God does not shut up or conceal his righteousness from our view in the secret recesses of his own mind, but manifests it for our advantage when he defends us against all wrongful violence, delivers us from oppression, and preserves us in safety although wicked men make war upon us and persecute us.

TSK: Psa 7:11

or, God is a righteous Judge, Psa 7:8, Psa 94:15, Psa 140:12, Psa 140:13

TSK: Psa 7:12

If : Psa 85:4; Isa 55:6, Isa 55:7; Jer 31:18, Jer 31:19; Eze 18:30, Eze 33:11; Mat 3:10; Act 3:19

he will : Deu 32:41; Isa 27:1, Isa 34:5; Eze 21:9-11, Eze 21:23

TSK: Psa 7:13

ordaineth : Psa 11:2, Psa 45:5, Psa 64:3, Psa 64:7, Psa 144:6; Deu 32:23, Deu 32:42; Job 6:4; Lam 3:12, Lam 3:13; Hab 3:11, Hab 3:13

persecutors : 2Th 1:6; Rev 6:10, Rev 16:6

TSK: Psa 7:14

Job 15:20, Job 15:35; Isa 33:11, Isa 59:4, Isa 59:5; Jam 1:15

TSK: Psa 7:15

made : Heb. hath digged, Psa 35:7, Psa 119:85; Job 6:27; Jer 18:20

and is : Psa 9:15, Psa 9:16, Psa 10:2, Psa 35:8, Psa 94:13, Psa 140:9, Psa 140:10, Psa 141:10; Est 7:10; Job 4:8; Pro 5:22, Pro 26:27; Ecc 10:8, Ecc 10:9

TSK: Psa 7:16

Psa 36:4, Psa 36:12, Psa 37:12, Psa 37:13; 1Sa 23:9, 1Sa 24:12, 1Sa 24:13, 1Sa 26:10, 1Sa 28:19, 1Sa 31:3, 1Sa 31:4; 1Ki 2:32; Est 9:25; Mal 2:3-5

TSK: Psa 7:17

according : Psa 35:28, Psa 51:14, Psa 71:15, Psa 71:16, Psa 98:2, Psa 111:3, Psa 145:7

most : Psa 9:2, Psa 92:1, Psa 92:8; Dan 4:17, Dan 4:25, Dan 4:34; Act 7:48

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 7:11

God judgeth the righteous - That is, he pronounces a just judgment on their behalf; he vindicates their character. It is true, in a general sense, that God judges all according to their character; but the particular idea here is, that God will do justice to the righteous; he will interpose to vindicate them, and he will treat them as they ought to be treated when assailed by their enemies, and when reproached and calumniated. The original phrase here is susceptible of two translations; either, "God is a righteous judge"or, "God is judging,"that is judges, "the righteous."The sense is not materially varied, whichever translation is adopted. Our common version has probably expressed the true idea; and there the design of the writer is to contrast the manner in which God regards and treats the righteous, with the manner in which he regards and treats the wicked. The one he judges, that is, he does him justice; with the other he is angry every day.

And God is angry with the wicked - The phrase "with the wicked"is supplied by our translators, but not improperly, since the writer evidently intends to speak of these in contrast with the righteous. The words "God is angry"must, of course, be understood in a manner in accordance with the divine nature; and we are not to suppose that precisely the same passions, or the same feelings, are referred to when this language is used of God which is implied when it is used of people. It means that his nature, his laws, his government, his feelings, are all arrayed against the wicked; that he cannot regard the conduct of the wicked with favor; that he will punish them. While his judgment in regard to the righteous must be in their favor, it must just as certainly be against the wicked; while he will vindicate the one, he will cut off and punish the other. Of the truth of this in respect to the divine character there can be no doubt. Indeed, we could not honor a God - as we could honor no other being - who would deal with the righteous and the wicked alike, or who would have no respect to character in the treatment of others, and in his feelings toward them.

Every day - Continually; constantly; always. This is designed to quality the previous expression. It is not excitement. It is not temporary passion, such as we see in men. It is not sudden emotion, soon to be succeeded by a different feeling when the passion passes off. It is the steady and uniform attribute of his unchanging nature to be always opposed to the wicked - to all forms of sin; and in him, in this respect, there will be no change. The wicked will find him no more favorable to their character and course of life tomorrow than he is today; no more beyond the grave, than this side the tomb. What he is today he will be tomorrow and every day. Time will make no change in this respect, and the wicked can have no hope on the ground that the feeling of God toward sin and the sinner (as such) will ever be in any way different from what it is at the present moment. This is a fearful truth in regard to the sinner; and both aspects of the truth here stated should make the sinner tremble;

(a) that God is angry with him - that all His character, and all the principles of His govermnent and law, are and must be arrayed against him; and

(b) that in this respect there is to be no change; that if he continues to be wicked, as he is now, he will every day and always - this side the grave and beyond - find all the attributes of God engaged against him, and pledged to punish him.

God has no attribute that can take part with sin or the sinner.

Barnes: Psa 7:12

If he turn not - If the wicked person does not repent. in the previous verse the psalmist had said that God is angry with the wicked every day; he here states what must be the consequence to the wicked if they persevere in the course which they are pursuing; that is, if they do not repent. God, he says, cannot be indifferent to the course which they pursue, but he is preparing for them the instruments of punishment, and he will certainly bring destruction upon them. It is implied here that if they would repent and turn they would avoid this, and would be saved: a doctrine which is everywhere stated in the Scriptures.

He will whet his sword - He will sharpen his sword preparatory to inflicting punishment. That is, God will do this. Some, however, have supposed that this refers to the wicked person - the enemy of David - meaning that if he did not turn; if he was not arrested; if he was suffered to go on as he intended, he would whet his sword, and bend his bow, etc.; that is, that he would go on to execute his purposes against the righteous. See Rosenmuller in loc . But the most natural construction is to refer it to God, as meaning that if the sinner did not repent, He would inflict on him deserved punishment. The "sword"is an instrument of punishment (compare Rom 13:4); and to "whet"or sharpen it, is merely a phrase denoting that he would prepare to execute punishment. See Deu 32:41.

He hath bent his bow - The bow, like the sword, was used in battle as a means of destroying an enemy. It is used here of God, who is represented as going forth to destroy or punish his foes. The language is derived from the customs of war. Compare Exo 15:3; Isa 63:1-4. The Hebrew here is,"his bow he has trodden,"alluding to the ancient mode of bending the large and heavy bows used in war, by treading on them in order to bend them.

And made it ready - Made it ready to shoot the arrow. That is, He is ready to execute punishment on the wicked; or, all the preparations are made for it.

Barnes: Psa 7:13

He hath also prepared for him - The instruments of punishment are already prepared, and God can use them when he pleases. They are not to be made ready, and, therefore, there is no necessity for delay when he shall have occasion to use them. The idea is, that arrangements are made for the destruction of the wicked, and that the destruction must come upon them. The world is full of these arrangements, and it is impossible that the sinner should escape.

The instruments of death - The means of putting them to death; that is, of punishing them. The particular means referred to here are arrows, as being what God has prepared for the wicked. "Death"here is designed simply to denote punishment, as death would be inflicted by arrows.

He ordaineth his arrows against the persecutors - Or rather, as the Hebrew is, "He makes his arrows for burning,"that is, "for burning arrows."Horsley renders it, "He putteth his arrows in action against those who are ready for burning."Prof. Alexander, "His arrows to (be) burning he will make."DeWette, "His arrows he makes burning."The Latin Vulgate and Septuagint, His arrows he has made for the burning: "that is, probably for those who are burning with rage, for persecutors. This seems to have been the idea of our translators. The Hebrew word - דלק dâlaq - means to burn, to flame; and hence, also, to burn with love, with anxiety, or with zeal or wrath - as persecutors do. But here the word seems properly to be connected with "arrows;"and the sense is, as rendered by Gesenius, "he maketh his arrows flaming;"that is, burning - alluding to the ancient custom of shooting ignited darts or arrows into besieged towns or camps, for the purpose of setting them on fire, as well as for the purpose of inflicting greater personal injury. The sense is, that God had prepared the means of certain destruction for the wicked. The reference here is not necessarily to persecutors, but what is said here pertains to all the wicked unless they repent.

Barnes: Psa 7:14

Behold, he travaileth with iniquity - The wicked man does. The allusion here is to the pains and throes of child-birth; and the idea is, that the wicked man labors or struggles, even with great pain, to accomplish his purposes of iniquity. All his efforts, purposes, plans, are for the promotion of evil.

And hath conceived mischief - That is, he hath formed a scheme of mischief. The allusion here is common when speaking of forming a plan of evil.

And brought forth falsehood - The birth is falsehood; that is, self-deception, or disappointment. It does not mean that falsehood was his aim or purpose, or that he had merely accomplished a lie; but the idea is, that after all his efforts and pains, after having formed his scheme, and labored hard (as if in the pangs of child-birth) to bring it forth, it was abortive. He would be disappointed, and would fail at last. This idea is expressed more distinctly in the following verse, and the design of the whole is to say that any plan or purpose of wickedness must be in the end a failure, since God is a righteous Judge, and will vindicate His own cause.

Barnes: Psa 7:15

He made a pit - The allusion here is undoubtedly to a method of hunting wild beasts which was common in ancient times. It consists in digging a pit-fall, and covering it over with brush and grass so as to deceive the animals, and then enclosing them and driving them into it. See the notes at Isa 24:17.

And digged it - And hollowed it out so as to be large enough to contain his prey, and so deep that he could not escape if he fell into it. The idea is, that the enemy here referred to had laid a secret and artful plan to destroy others. He meant that they should not be aware of his plan until the mischief came suddenly upon them. He was preparing to ruin them, and supposed that he was certain of his prey.

And is fallen into the ditch which he made - Into the pit-fall which he had constructed for others; as if a man who had made a pit-fall for wild beasts had himself fallen into it, and could not extricate himself. That is, he had been snared in his own devices; his cunning had recoiled on himself, and instead of bringing ruin on others he had only managed to bring it on himself. See this sentiment illustrated in the notes at Job 5:13. A remarkable instance of the kind may be found in Esther (Est. 5\endash 7), in the case of Haman. Indeed, such things are not uncommon in the world, where the cunning and the crafty are involved in the consequences of their own plans, and are taken in meshes from which they cannot free themselves. A straightforward course is easy, and men are safe in it; but it requires more skill than most men are endowed with to manage a crooked and crafty policy safely, or so as to be safe themselves in pursuing such a course. A spider will weave a web for flies with no danger to himself, for he is made for that, and acts as if he understood all the intricacies of his own web, and may move safely over it in every direction; but man was made to accomplish his purposes in an open and upright way, not by fraud and deceit; hence, when he undertakes a tortuous and crooked course - a plan of secret and scheming policy - in order to ruin others, it often becomes unmanageable by his own skill, or is suddenly sprung upon himself. No one can overvalue a straightforward course in its influence on our ultimate happiness; no one can overestimate the guilt and danger of a crooked and secret policy in devising plans of evil.

Barnes: Psa 7:16

His mischief - The mischief which he had designed for others.

Shall return upon his own head - Shall come upon himself. The blow which he aimed at others shall recoil on himself. This is but stating in another form the sentiment which had been expressed in the two previous verses. The language used here has something of a proverbial cast, and perhaps was common in the time of the writer to express this idea.

And his violent dealing - Which he shows to others. The word rendered violent dealing means violence, injustice, oppression, wrong.

Shall all come down upon his own pate - The word here rendered "pate"means properly vertex, top, or crown - as of the head. The idea is that it would come upon himself. He would be treated as he had designed to treat others. The sentiment here expressed is found also in Psa 9:15; Psa 35:8; Psa 37:15. Compare Eurip. Med. 409, and Lucretius v. 1151.

Barnes: Psa 7:17

I will praise the Lord according to his righteousness - That is, particularly as manifested in the treatment of the righteous and the wicked, protecting the one, and bringing deeserved punishment upon the other. The purpose of the psalm is to show this. In the course of the psalm the author had declared his full conviction that this was the character of God, and now, in view of this, he says that he will render to him the praise and glory which such a character deserves. He will acknowledge him by public acts of praise as such a God; and will at all times ascribe these attributes to him.

And will sing praise to the name of the Lord - To the name of Jehovah; that is, to Yahweh himself, the "name"being often used to designate a person, or that by which he is known; and also, in many cases, as in this, being significant, or designating the essential nature of him to whom it is applied.

Most high - Exalted above all other beings; exalted above all worlds. The purpose here declared of praising God may refer either to the act which he was then performing in the composition of the psalm, or it may be a purpose in respect to the future, declaring his intention to be to retain in future life the memory of those characteristics of the divine nature now disclosed to him, and to celebrate them in all time to come. The great truth taught is, that God is to be adored for what he is, and that his holy character, manifested alike in the treatment of the righteous and the wicked, lays the foundation for exalted praise.

Poole: Psa 7:11

God judgeth i.e. defendeth, or avengeth, or delivereth, as this word is oft used, as Deu 32:36 Psa 9:4 10:18 26:1 , &c. To judge is properly to give sentence; which because it may be done either by absolving and acquitting from punishment, or by condemning and giving up to punishment, therefore it is sometimes used for the one and sometimes for the other, as the circumstances of the place determine it.

With the wicked which though it may seem a bold supplement, yet is necessary, and easily fetched out of the next and following verses.

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

Poole: Psa 7:12

If he i.e. the wicked man last mentioned, either Cush or Saul, turn not from this wicked course of calumnating or persecuting me, he , i.e. God, who is often designed by this pronoun, being easily to be understood from the nature of the thing,

will whet his sword i.e. will prepare, and hasten, and speedily execute his judgments upon him. Did I say, he will do it ? nay,

he hath already done it; his sword is drawn, his bow is bent, and the arrows are prepared and ready to be shot.

Poole: Psa 7:13

For him either,

1. For or against the persecutor, as it follows. Or rather,

2. For himself, for his own use, to wit, to shoot against his enemies.

The instruments of death i.e. arrows, or other deadly weapons.

He ordaineth Heb. maketh or worketh , designeth or fitteth for his very use.

Against the persecutors or, against furious and wry persecutors , as the word signifies, and as it is used, Gen 31:36 Psa 10:2 Lam 4:19 .

Poole: Psa 7:14

He i.e. the wicked, as is undeniably manifest from the matter and context.

Conceived mischief, and brought forth falsehood: this metaphor noteth his deep design, and continued course, and vigorous endeavours for the doing of mischief, and his restlessness and pain till he have accomplished it.

Poole: Psa 7:15

Hath brought that evil upon himself which he intended against me; which may be understood either of Saul, who whilst he plotted against David’ s life ran into apparent hazard of losing his own, 1Sa 24 1Sa 26 ; or of some courtier or courtiers of Saul, in whom this was evidently verified, although the history and memory of it be now lost.

Poole: Psa 7:16

Which phrase may note whence this retribution should come, even from heaven, or from the righteous and remarkable judgment of God.

Poole: Psa 7:17

According to his righteousness declared and asserted by him in their exemplary punishment, and my seasonable and wonderful deliverance.

Haydock: Psa 7:12

Strong. Hebrew el, means also " God threatening every day;" (Haydock) which must be a proof of his patience, as the Septuagint have intimated, since he could destroy at once. Thus numquid, must be rendered "is he not?" (Isaias xxvii. 7.) (Berthier) ---

God cannot but be displeased at every sin. He threatens the offender daily by secret remorse, or by his preachers and good books. (Haydock) ---

But he often defers punishment (Worthington) till death, when the measure of crimes is full. (St. Augustine) ---

This silence or delay is one of the most terrible of his judgments, (Haydock) and a mark of his great indignation. If he were, however, to strike every one as soon as he had committed sin, where should we be? "He would soon be alone," as a pagan observed of "Jupiter, if he were presently to hurl his thunderbolts against every offender." (Calmet) See Val. Max. i. 2. (Ecclesiasticus v. 4.)

Haydock: Psa 7:13

Except you. Hebrew, "if he be not." Houbigant would read, "God will not be turned aside." (Berthier) ---

"For him who does not change, he will sharpen his sword." (St. Jerome) (Haydock) ---

God threatens before he strikes, (Calmet) expecting amendment. (Worthington)

Haydock: Psa 7:14

For them that burn. That is, against the persecutors of his saints. (G.[Calmet?]) ---

Hebrew also, "he has made his arrows to turn." (Houbigant after Symmachus.) (Haydock) ---

The ancients used fiery darts or arrows, Psalm cix., and Ephesians vi. 16. Sed magnum stridens contorta phalarica venit,

Fulminis acta modo. (Virgil, Æneid ix.; Herod.[Herodotus?] viii.)

--- The death of Saul seems to be foretold. (Calmet)

Haydock: Psa 7:15

Iniquity. Hebrew, "a lie." All the labour of the wicked ends in smoke. See Micheas ii. 1., and Isaias lix. 4. (Haydock) ---

The psalmist sometimes speaks of many enemies, and sometimes of one, who was the chief. Yet what he says of him must, according to the genius of the Hebrew language, be applied to the rest. (Berthier) ---

Saul, (Calmet) Absalom, and Achitophel, each found their ruin, in their unjust attempts. (Haydock) ---

They had injustice in view, and were actuated by envy, which destroyed them. (Worthington)

Haydock: Psa 7:17

Sorrow. The evil which he designed for me (Menochius) will fall on him, like an arrow shot upwards. (Calmet) ---

Crown. Protestants, "pate." (Haydock)

Gill: Psa 7:11

God judgeth the righteous,.... Not all that are thought to be righteous, or think themselves to be so, are such; nor is any man naturally righteous, or of himself, nor by virtue of his obedience to the law of works; but such only are righteous who are made so by the obedience of Christ; these God governs and protects, avenges their injuries and defends their persons; some render the words, "God is a righteous Judge" ^f; he is so now in the administrations of his government of the universe, and he will be so hereafter in the general judgment of the world;

and God is angry with the wicked every day; wicked men are daily sinning, and God is always the same in his nature, and has the same aversion to sin continually; and though he is not always making men examples of his wrath, yet his wrath is revealed from heaven against all unrighteousness of men; and there are frequent stances of it; and when he is silent he is still angry, and in his own time will stir up all his wrath, and rebuke in his hot displeasure.

Gill: Psa 7:12

If he turn not,.... Not God, but the enemy, or the wicked man, spoken of Psa 7:5; if he turn not from his wicked course of life, to the Lord to live to him, and according to his will; unless he is converted and repents of his sin, and there is a change wrought in him, in his heart and life; the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions read, "if ye turn not", or "are not converted", an apostrophe to the wicked;

he will whet his sword: God is a man of war, and he is sometimes represented as accoutred with military weapons; see Isa 59:17; and among the rest with the sword of judgment, which he may be said to whet, when he prepares sharp and sore judgments for his enemies, Isa 27:1;

he hath bent his bow, and made it ready; drawn his bow of vengeance, and put it on the full stretch, and made it ready with the arrows of his wrath, levelled against the wicked, with whom he is angry; which is expressive of their speedy and inevitable ruin, in case of impenitence; see Lam 2:4; or "trod his bow", as is the usual phrase elsewhere; see Psa 11:2; which was done by the feet, and was necessary when the bow was a strong one, as Jarchi on Psa 11:2; observes; and so the Arabs, as Suidas ^g relates, using arrows the length of a man, put their feet on the string of the bow instead of their hands.

Gill: Psa 7:13

He hath also prepared for him the instruments of death,.... The weapons of his indignation, Isa 13:5; which, will issue both in the first and second death, corporeal and eternal; the instruments of the former are diseases of various kinds, and judgments, as famine, pestilence, &c. and of the latter not only the law is an instrument of it, that being the letter which kills, and is the ministration of condemnation and death, but even the Gospel itself to wicked men is the savour of death unto death; and devils will be the executioners of it;

he ordaineth his arrows against the persecutors: the word for persecutors signifies "hot" or "burning" ^h, and designs such persons who burn in malice and wrath, In rage and fury, against the saints, and hotly pursue after them, as Laban did after Jacob, Gen 31:36; for these more especially God has determined in his eternal purposes and decrees, and for these he has provided in his quiver, arrows of wrath and vengeance, fiery ones; and against these will he bring them forth, direct them, and shoot them at them, Psa 64:7. Some ⁱ understand all this not of God, but of the wicked man, and read "if he turn not", but, on the contrary, instead of that, "will whet his sword, bend his bow", &c. against the righteous; yet he shall be disappointed, he shall not accomplish his designs, as appears by the following verses; these phrases are used of wicked men, Psa 11:2, but the former sense seems best.

Gill: Psa 7:14

Behold, he travaileth with iniquity,.... Is full of it, and big with it, as a woman with child, and eagerly desires to bring it forth, and is in pain till he commits it;

and hath conceived mischief; that which is injurious to God and the perfections of his nature, a transgression of his law, and an affront to his justice and holiness, is doing wrong to fellow creatures, and harm to themselves, either to their name and credit, or to their substance and estates, or to their bodies and souls, and it may be to them all; and yet this they conceive, they devise it in their hearts, and form schemes how to bring it to pass, and which they do with great freedom, deliberation, and pleasure;

and brought forth falsehood; or "vanity" ^k, or a vain thing, as the same word is rendered in Job 15:35; no fruit at all, but wind, or stubble, Isa 26:17; that which deceives does not answer the expectation, but the contrary to it; the sense is, that wicked men having devised mischievous things against the saints, they are big with expectations of success, and strive to bring their purposes to bear, but are miserably disappointed, for it all ends in vanity and vexation of spirit to themselves.

Gill: Psa 7:15

He made a pit and digged it,.... That is, he digged a pit, and made it very large and capacious, to answer his purposes;

and is fallen into the ditch which he made; so it is said of the Heathen, Psa 9:15; and is exemplified in the case of Haman, who was hanged upon the gallows he had built for Mordecai. Kimchi explains this of Saul's falling upon his own sword, and dying by it, which he drew against David; phrase is proverbial, Pro 26:27; the sense of this and the above figurative expressions is literally and properly given in Psa 7:16.

Gill: Psa 7:16

His mischief shall return upon his own head,.... That which he conceived and devised in his mind, and attempted to bring upon others, shall fall upon himself, as a just judgment from heaven upon him;

and his violent dealing shall come down upon his own pate; referring to the violence with which Saul pursued David, which would be requited to him, and of which he prophesied, 1Sa 26:10.

Gill: Psa 7:17

I will praise the Lord according to his righteousness,.... Or on account of it, as it was displayed in vindicating the innocent, and punishing the wicked; so Pharaoh having ordered male infants of the Hebrews to be drowned, and he himself and his host in righteous judgment being drowned in the Red sea; Moses and the children of Israel sung a song, as the psalmist here;

and will sing praise to the name of the Lord most high; whose name is Jehovah, and is the most High over all the earth; and who had now, according to the psalmist's request, Psa 7:6; arose and lifted up himself, and returned on high, and had shown himself to be above all David's enemies, and had sat on the throne judging right.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 7:11

¹ tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.

NET Notes: Psa 7:12

¹ tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).

² tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.

³ tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.

NET Notes: Psa 7:13

¹ tn Heb “and for him he prepares the weapons of death.”

² tn Heb “his arrows into flaming [things] he makes.”

NET Notes: Psa 7:14

¹ tn Heb “and he conceives harm and gives birth to a lie.”

sn Pregnant with wickedness…gives birth to harmful lies. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.

NET Notes: Psa 7:15

¹ tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.

² tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.

NET Notes: Psa 7:16

¹ tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”

² tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”

NET Notes: Psa 7:17

¹ tn Heb “according to.”

² tn Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

Geneva Bible: Psa 7:11

God judgeth the righteous, and God is angry [with the wicked] ^{( i )} every day.

^{( i )} He continually calls the wicked to repentance by some sign of his judgments.

Geneva Bible: Psa 7:12

If ^{( k )} he turn not, he will whet his sword; he hath bent his bow, and made it ready.

^{( k )} Unless Saul changes his mind, I will die, for he has both the men and weapons to destroy me. Thus considering his great danger, he magnifies God's grace.

Geneva Bible: Psa 7:17

I will praise the LORD according to his ^{( l )} righteousness: and will sing praise to the name of the LORD most high.

^{( l )} In faithfully keeping his promise to me.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 7:1-17

1 David prays against the malice of his enemies, professing his innocency.

10 By faith he sees his defence, and the destruction of his enemies.

MHCC: Psa 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, Psa 7:14-16, 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: Psa 7:10-17

David having lodged his appeal with God by prayer and a solemn profession of his integrity, in the former part of the psalm, in this latter part does, as it were, take out judgment upon the appeal, by faith in the word of God, and the assurance it gives of the happiness and safety of the righteous and the certain destruction of wicked people that continue impenitent.

I. David is confident that he shall find God his powerful protector and Saviour, and the patron of his oppressed innocency (Psa 7:10): " My defence is of God. Not only, God is my defender, and I shall find him so; but I look for defence and safety in no other; my hope for shelter in a time of danger is placed in God alone; if I have defence, it must be of God." My shield is upon God (so some read it); there is that in God which gives an assurance of protection to all that are his. His name is a strong tower, Pro 18:10. Two things David builds this confidence upon: - 1. The particular favour God has for all that are sincere: He saves the upright in heart, saves them with an everlasting salvation, and therefore will preserve them to his heavenly kingdom; he saves them out of their present troubles, as far as is good for them; their integrity and uprightness will preserve them. The upright in heart are safe, and ought to think themselves so, under the divine protection. 2. The general respect he has for justice and equity: God judgeth the righteous; he owns every righteous cause, and will maintain it in every righteous man, and will protect him. God is a righteous Judge (so some read it), who not only doeth righteousness himself, but will take care that righteousness be done by the children of men and will avenge and punish all unrighteousness.

II. He is no less confident of the destruction of all his persecutors, even as many of them as would not repent, to give glory to God. He reads their doom here, for their good, if possible, that they might cease from their enmity, or, however, for his own comfort, that he might not be afraid of them nor aggrieved at their prosperity and success for a time. He goes into the sanctuary of God, and there understands,

1. That they are children of wrath. They are not to be envied, for God is angry with them, is angry with the wicked every day. They are every day doing that which is provoking to him, and he resents it, and treasures it up against the day of wrath. As his mercies are new every morning towards his people, so his anger is new every morning against the wicked, upon the fresh occasions given for it by their renewed transgressions. God is angry with the wicked even in the merriest and most prosperous of their days, even in the days of their devotion; for, if they be suffered to prosper, it is in wrath; if they pray, their very prayers are an abomination. The wrath of God abides upon them (Joh 3:36) and continual additions are made to it.

2. That they are children of death, as all the children of wrath are, sons of perdition, marked out for ruin. See their destruction.

(1.) God will destroy them. The destruction they are reserved for is destruction from the Almighty, which ought to be a terror to every one of us, for it comes from the wrath of God, Psa 7:13, Psa 7:14. It is here intimated, [1.] That the destruction of sinners may be prevented by their conversion, for it is threatened with that proviso: If he turn not from his evil way, if he do not let fall his enmity against the people of God, then let him expect it will be his ruin; but, if he turn, it is implied that his sin shall be pardoned and all shall be well. Thus even the threatenings of wrath are introduced with a gracious implication of mercy, enough to justify God for ever in the destruction of those that perish; they might have turned and lived, but they chose rather to go on and die and their blood is therefore upon their own heads. [2.] That, if it be not thus prevented by the conversion of the sinner, it will be prepared for him by the justice of God. In general (Psa 7:13), He has prepared for him the instruments of death, of all that death which is the wages of sin. If God will slay, he will not want instruments of death for any creature; even the least and weakest may be made so when he pleases. First, Here is variety of instruments, all which breathe threatenings and slaughter. Here is a sword, which wounds and kills at hand, a bow and arrows, which wound and kill at a distance those who think to get out of the reach of God's vindictive justice. If the sinner flees from the iron weapon, yet the bow of steel shall strike him through, Job 20:24. Secondly, These instruments of death are all said to be made ready. God has them not to seek, but always at hand. Judgments are prepared for scorners. Tophet is prepared of old. Thirdly, While God is preparing his instruments of death, he gives the sinners timely 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. Fourthly, The longer the destruction is delayed, to give time for repentance, the sorer will it be and the heavier will it fall and lie for ever if that time be not so improved; while God is waiting the sword is in the whetting and the bow in the drawing. Fifthly, The destruction of impenitent sinners, though it come slowly, yet comes surely; for it is ordained, they are of old ordained to it. Sixthly, Of all sinners persecutors are set up as the fairest marks of divine wrath; against them, more than any other, God has ordained his arrows. They set God at defiance, but cannot set themselves out of the reach of his judgments.

(2.) They will destroy themselves, Psa 7:14-16. The sinner is here described as taking a great deal of pains to ruin himself, more pains to damn his soul than, if directed aright, would save it. His conduct is described, [1.] By the pains of a labouring woman that brings forth a false conception, Psa 7:14. The sinner's head with its politics conceives mischief, contrives it with a great deal of art, lays the plot deep, and keeps it close; the sinner's 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 does it come to when it comes to the birth? It is 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. He brings forth wind (Isa 26:18), stubble (Isa 33:11), death (Jam 1:15), that is, falsehood. [2.] By the pains of a labouring man that works hard to dig a pit, and then falls into it and perishes in it. First, This is true, in a sense of all sinners. They prepare destruction for themselves by preparing themselves for destruction, loading themselves with guilt and submitting themselves to their corruptions. Secondly, It is often remarkably true of those who contrive mischief against the people of God or against their neighbours; by the righteous hand of God it is made to return upon their own heads. What they designed for the shame and destruction of others proves to be their own confusion.

- Nec lex est jusitior ulla

Quam necis artifices arte perire sua -

There is not a juster law than that the author

of a murderous contrivance shall perish by it.

Some apply it to Saul, who fell upon his sword.

In singing this psalm we must do as David here does (Psa 7:17), praise the Lord according to his righteousness, that is, give him the glory of that gracious protection under which he takes his afflicted people and of that just vengeance with which he will pursue those that afflict them. Thus we must sing to the praise of the Lord most high, who, when his enemies deal proudly, shows that he is above them.

Keil-Delitzsch: Psa 7:11-13

(Heb.: 7:12-14) If God will in the end let His wrath break forth, He will not do it without having previously given threatenings thereof every day, viz., to the ungodly, cf. Isa 66:14; Mal 1:4. He makes these feel His זעם beforehand in order to strike a wholesome terror into them. The subject of the conditional clause אם־לא ישׁוּב is any ungodly person whatever; and the subject of the principal clause, as its continuation in Psa 7:14 shows, is God. If a man (any one) does not repent, then Jahve will whet His sword (cf. Deu 32:41). This sense of the words accords with the connection; whereas with the rendering: "forsooth He (Elohim) will again whet His sword"(Böttch., Ew., Hupf.) ישׁוּב , which would moreover stand close by ילטושׁ (cf. e.g., Gen 30:31), is meaningless; and the אם־לא of asseveration is devoid of purpose. Judgment is being gradually prepared, as the fut . implies; but, as the perff . imply, it is also on the other hand like a bow that is already strung against the sinner with the arrow pointed towards him, so that it can be executed at any moment. כּונן of the making ready, and הכין of the aiming, are used alternately. לו , referring to the sinner, stands first by way of emphasis as in Gen 49:10; 1Sa 2:3, and is equivalent to אליו , Eze 4:3. "Burning"arrows are fire-arrows ( זקּים , זיקות , malleoli ); and God's fire-arrows are the lightnings sent forth by Him, Psa 18:15; Zec 9:14. The fut . יפעל denotes the simultaneous charging of the arrows aimed at the sinner, with the fire of His wrath. The case illustrated by Cush is generalised: by the sword and arrows the manifold energy of the divine anger is symbolised, and it is only the divine forbearance that prevents it from immediately breaking forth. The conception is not coarsely material, but the vividness of the idea of itself suggests the form of its embodiment.

Keil-Delitzsch: Psa 7:14-17

(Heb.: 7:15-18) This closing strophe foretells to the enemy of God, as if dictated by the judge, what awaits him; and concludes with a prospect of thanksgiving and praise. Man brings forth what he has conceived, he reaps what he has sown. Starting from this primary passage, we find the punishment which sin brings with it frequently represented under these figures of הדה and ילד ( הוליד , חבּל , חיל ), זרע and קצר , and first of all in Job 15:35. The act, guilt, and punishment of sin appear in general as notions that run into one another. David sees in the sin of his enemies their self-destruction. It is singular, that travail is first spoken of, and then only afterwards pregnancy. For חבּל signifies, as in Son 8:5, ὠδίνειν , not: to conceive (Hitz.). The Arab. ḥabila (synonym of ḥamala ) is not to conceive in distinction from being pregnant, but it is both: to be and to become pregnant. The accentuation indicates the correct relationship of the three members of the sentence. First of all comes the general statement: Behold he shall travail with, i.e., bring forth with writhing as in the pains of labour, און , evil, as the result which proceeds from his wickedness. Then, by this thought being divided into its two factors (Hupf.) it goes on to say: that is, he shall conceive ( concipere ) עמל , and bear שׁקר . The former signifies trouble, molestia , just as πονηρία signifies that which makes πόνον ; the latter falsehood, viz., self-deception, delusion, vanity, inasmuch as the burden prepared for others, returns as a heavy and oppressive burden upon the sinner himself, as is said in Psa 7:17; cf. Isa 59:4, where און instead of שׁקר denotes the accursed wages of sin which consist in the unmasking of its nothingness, and in the undeceiving of its self-delusion. He diggeth a pit for himself, is another turn of the same thought, Psa 57:7; Ecc 10:8. Psa 7:16 mentions the digging, and Psa 7:16 the subsequent falling into the pit; the aorist ויּפּל is, for instance, like Psa 7:13 , Psa 16:9; Psa 29:10. The attributive יפעל is virtually a genitive to שׁחת , and is rightly taken by Ges. §124, 3, a as present: in the midst of the execution of the work of destruction prepared for others it becomes his own. The trouble, עמל , prepared for others returns upon his own head ( בּראשׁו , clinging to it, just as על־ראשׁו signifies descending and resting upon it), and the violence, חמס , done to others, being turned back by the Judge who dwells above (Mic 1:12), descends upon his own pate ( קדקדו with o by q, as e.g., in Gen 2:23). Thus is the righteousness of God revealed in wrath upon the oppressor and in mercy upon him who is innocently oppressed. Then will the rescued one, then will David, give thanks unto Jahve, as is due to Him after the revelation of His righteousness, and will sing of the name of Jahve the Most High ( עליון as an appended name of God is always used without the art ., e.g., Psa 57:3). In the revelation of Himself He has made Himself a name. He has, however, revealed Himself as the almighty Judge and Deliverer, as the God of salvation, who rules over everything that takes place here below. It is this name, which He has made by His acts, that David will then echo back to Him in his song of thanksgiving.

Constable: Psa 7:1-17

Psalm 7

In the title, "shiggaion" probably means a poem with intense feeling.³⁶ Cush, the Benjamite, received no other mention elsewhere in the Bible. The Benjamites were, of course, the kinsmen of King Saul 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.

Constable: Psa 7:9-16

4. Description of justice 7:10-17

7:10-11 David counted on God to defend him as a shield since God saves the upright in heart, and David was upright. His confidence lay also in God's righteous character. God would judge justly, and injustice touches His heart as well as His head. Even though God does not always judge as quickly as His people want, injustice does not escape His eye, and He will judge one day righteously (cf. 2 Pet. 3:9). In view of this we can leave vengeance up to Him (Rom. 12:19; Heb. 10:30).

7:12-13 David painted God as a warrior going to battle against the wicked who refuse to repent. God always gives people opportunity to judge their own sinful behavior and turn from it, but if they refuse to judge themselves, He will judge them (cf. 1 Cor. 11:31).

7:14-16 The evil the wicked conceive in their minds and give birth to in their actions will not turn out the way they hoped. Rather than snaring the righteous in their traps they will be caught in them themselves. What they sow they will reap (cf. Exod. 21:24-25; Matt. 26:52; Gal. 6:7).

Constable: Psa 7:16

5. Promise to praise 7:17

David closed his psalm with a vow to thank and praise God for His righteousness. Even though God had not yet vindicated him, his reflection on the character and activities of the Lord encouraged him to believe that He would do so at the proper time. He described God as the "Most High," a title used three times in this psalm in the NIV (vv. 8, 10, 17) that pictures Him as sovereign, exalted on His heavenly throne (cf. Gen. 14:18-24).

Reflection on God's character and ways of working can encourage God's people to trust in Him and praise Him when we experience injustice and hostility from the wicked.

Commentary -- Other

Evidence: Psa 7:11-13

This is the message we must bring to a sinful world. God is angry with the wicked every day. His wrath abides on them ( Joh 3:36 ). Every time they sin, they are storing up for themselves wrath that will be revealed on the Day of Judgment ( Rom 2:5 ). Unless they are convinced that there is wrath to come, they will not flee to the One who can deliver them from the wrath to come ( 1Th 1:10 ). See 1Ti 1:8-10 footnote.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 7 (Chapter Introduction)

Overview

Psa 7:1, David prays against the malice of his enemies, professing his innocency; Psa 7:10, By faith he sees his defence, and the destruction of his enemies.

Shiggaion probably denotes a mournful song or, elegy, from the Arabic shaga , to be anxious, sorrowful. Hab 3:1

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 7 (Chapter Introduction)

(Psa 7:1-9) The psalmist prays to God to plead his cause, and judge for him.

(Psa 7:10-17) He expresses confidence in God, and will give him the glory of his deliverance.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 7 (Chapter Introduction)

It appears by the title that this psalm was penned with a particular reference to the malicious imputations that David was unjustly laid under by some of his enemies. Being thus wronged, I. He applies to God for favour (Psa 7:1, Psa 7:2). II. He appeals to God concerning his innocency as to those things whereof he was accused (Psa 7:3-5). III. He prays to God to plead his cause and judge for him against his persecutors (Psa 7:6-9). IV. He expresses his confidence in God that he would do so, and would return the mischief upon the head of those that designed it against him (Psa 7:10-16). V. He promises to give God the glory of his deliverance (Psa 7:17). In this David was a type of Christ, who was himself, and still is in his members, thus injured, but will certainly be righted at last.

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

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

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Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Christensen, Duane L. "The Book of Psalms within the Canonical Process in Ancient Israel." Journal of the Evangelical Theological Society 39:3 (September 1996):421-32.

Cohen, A. The Psalms. London: Soncino Press, 1945.

Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 7 (Chapter Introduction)

INTRODUCTION TO PSALM 7

Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. The name of this psalm, "Shiggaion", either respects the music or the matter of the psalm. Some take it to be the name of the musical instrument to which the psalm was set ⁿ: so Habakkuk's prayer is said to be "upon shigionoth"; which is the same word with this, only of the plural number, Hab 3:1. Others say it was the first word of a song, to the tune of which this was sung ^o And others understand it of a certain kind of a song ^p: and the Targum renders it, "the interpretation of the ode of David"; which Ainsworth renders, "David's interpretation of the law"; leading אוריתא instead of אודיתא, as does also the king of Spain's Bible. And certain it is that it is the name of a song; since it follows, "which he sang unto the Lord"; in his presence, before him, and to the glory of his name. But the question is, of what sort it is? and why it should be so called? since its root שגה signifies "to err" or "wander": it is more generally rendered, "an erratic" or "wandering ode"; a song or psalm, which consisted of various kind of metre: it was sung with various notes, and all kind of music, which made it very pleasant. Hence some render it, "David's delight", as R. Obadiah Gaon; and the verb from whence it is derived is translated "ravished" in Pro 5:19; and Ben Melech says, the word signifies שמחה וצרהות, "joy and pleasure"; and Aben Ezra observes that some interpret it תצנוג, "delight". But others are of opinion that this word regards the subject matter of the psalm, and may be rendered, "David's ignorance" or "error"; his sin of ignorance; and respects his mistaken conduct with regard to his enemies, particularly Saul, in making imprecations upon them, Psa 6:10; in cursing them, and especially King Saul; when a king is not to be cursed, Ecc 10:20; and in cutting off the skirt of his garment, for which his heart smote him, 1Sa 24:4. Some render it, "the care of David", as Cocceius; which he wrote in deep meditation, when he had forgot himself, and was as it were in an ecstasy; setting forth "the sum of his cares", as Ainsworth expresses it, when he was harassed and greatly afflicted by his enemies. The occasion of it is, "the words of Cush the Benjamite"; which some understand of Shimei the Benjamite, who came out and cursed David as he went along, when he fled from Absalom, 1Sa 16:5. Theodoret thinks Hushai is meant, who persuaded Absalom not to follow the counsel of Ahithophel; on which account David penned this psalm. Others interpret it of one of Saul's courtiers, who was of the tribe of Benjamin, and whose name was Cush ^q; and which is very likely, since it is evident that some of Saul's courtiers accused David to him, and charged him with seeking his harm, not only to take away his crown and kingdom, but his life, 1Sa 24:9. Though the generality of the Jewish writers ^r interpret it of Saul himself, who is called Cush, in allusion to his father's name Kish, who was a man of Benjamin, 1Sa 9:1; or else because Cush signifies "an Ethiopian", to which he may be compared, as the children of Israel in Amo 9:7. For as the Ethiopian is various in his skin, so was Saul in his actions, as Jarchi observes; or rather because, as Kimchi and Ben Melech express it, as the Ethiopian does not change his skin, Jer 13:23; so Saul did not change his hatred to David. Though the same writers observe, that he may be called so by the rule of contraries, because he was a very goodly and beautiful man; the words referred to are supposed to be those in 1Sa 22:7.