1 `The Erring One,' by David, that he sung to Jehovah concerning the words of Cush a Benjamite. O Jehovah, my God, in Thee I have trusted, Save me from all my pursuers, and deliver me.
In Thy hand `are' my times, Deliver me from the hand of my enemies, And from my pursuers.
A prayer of Habakkuk the prophet concerning erring ones:
so that also those suffering according to the will of god, as to a stedfast Creator, let them commit their own souls in good doing.
who through him do believe in God, who did raise out of the dead, and glory to him did give, so that your faith and hope may be in God.
O lord, hear, O Lord, forgive; O Lord, attend and do; do not delay, for Thine own sake, O my God, for Thy name is called on Thy city, and on Thy people.' And while I am speaking, and praying, and confessing my sin, and the sin of my people Israel, and causing my supplication to fall before Jehovah my God, for the holy mount of my God,
And I pray to Jehovah my God, and confess, and say: `I beseech Thee, O Lord God, the great and the fearful, keeping the covenant and the kindness to those loving Him, and to those keeping His commands;
And Jehovah `is' with me, as a terrible mighty one, Therefore my persecutors stumble and prevail not, They have been exceedingly ashamed, For they have not acted wisely, Confusion age-during is not forgotten.
Thou, Thou hast known, O Jehovah, Remember me, and inspect me, And take vengeance for me of my pursuers, In Thy long-suffering take me not away, Know -- I have borne for Thee reproach.
Trust not in princes -- in a son of man, For he hath no deliverance. His spirit goeth forth, he returneth to his earth, In that day have his thoughts perished. O the happiness of him Who hath the God of Jacob for his help, His hope `is' on Jehovah his God, Making the heavens and earth, The sea and all that `is' in them, Who is keeping truth to the age,
He proclaimeth me: `Thou `art' my Father, My God, and the rock of my salvation.'
Many `are' the pains of the wicked; As to him who is trusting in Jehovah, Kindness doth compass him.
Jehovah my God, I have cried to Thee, And Thou dost heal me.
For Thou -- Thou lightest my lamp, Jehovah my God enlighteneth my darkness.
Jehovah `is' my rock, and my bulwark, And my deliverer, My God `is' my rock, I trust in Him: My shield, and a horn of my salvation, My high tower.
Separate wonderfully Thy kindness, O Saviour of the confiding, By Thy right hand, from withstanders. Keep me as the apple, the daughter of the eye; In shadow of Thy wings thou dost hide me. From the face of the wicked who spoiled me. Mine enemies in soul go round against me.
And I, in Thy kindness I have trusted, Rejoice doth my heart in Thy salvation.
Look attentively; Answer me, O Jehovah, my God, Enlighten mine eyes, lest I sleep in death,
Rise, O Jehovah! save me, my God. Because Thou hast smitten All mine enemies `on' the cheek. The teeth of the wicked Thou hast broken.
And David hath passed on a little from the top, and lo, Ziba, servant of Mephibosheth -- to meet him, and a couple of asses saddled, and upon them two hundred loaves, and a hundred bunches of raisins, and a hundred `of' summer-fruit, and a bottle of wine. And the king saith unto Ziba, `What -- these to thee?' and Ziba saith, `The asses for the household of the king to ride on, and the bread and the summer-fruit for the young men to eat, and the wine for the wearied to drink in the wilderness.' And the king saith, `And where `is' the son of thy lord?' and Ziba saith unto the king, `Lo, he is abiding in Jerusalem, for he said, To-day do the house of Israel give back to me the kingdom of my father.' And the king saith to Ziba, `Lo, thine `are' all that Mephibosheth hath;' and Ziba saith, `I have bowed myself -- I find grace in thine eyes, my lord, O king.' And king David hath come in unto Bahurim, and lo, thence a man is coming out, of the family of the house of Saul, and his name `is' Shimei, son of Gera, he cometh out, coming out and reviling; and he stoneth David with stones, and all the servants of king David, and all the people, and all the mighty men on his right and on his left. And thus said Shimei in his reviling, `Go out, go out, O man of blood, and man of worthlessness! Jehovah hath turned back on thee all the blood of the house of Saul, in whose stead thou hast reigned, and Jehovah doth give the kingdom in to the hand of Absalom thy son; and lo, thou `art' in thine evil, for a man of blood thou `art'.' And Abishai son of Zeruiah saith unto the king, `Why doth this dead dog revile my lord the king? let me pass over, I pray thee, and I turn aside his head.' And the king saith, `What -- to me and to you, O sons of Zeruiah? for -- let him revile; even because Jehovah hath said to him, Revile David; and who saith, Wherefore hast Thou done so?' And David saith unto Abishai, and unto all his servants, `Lo, my son who came out of my bowels is seeking my life, and also surely now the Benjamite; leave him alone, and let him revile, for Jehovah hath said `so' to him; it may be Jehovah doth look on mine affliction, and Jehovah hath turned back to me good for his reviling this day.' And David goeth with his men in the way, and Shimei is going at the side of the hill over-against him, going on, and he revileth, and stoneth with stones over-against him, and hath dusted with dust. And the king cometh in, and all the people who `are' with him, wearied, and they are refreshed there. And Absalom and all the people, the men of Israel, have come in to Jerusalem, and Ahithophel with him, and it cometh to pass, when Hushai the Archite, David's friend, hath come unto Absalom, that Hushai saith unto Absalom, `Let the king live! let the king live!' And Absalom saith unto Hushai, `This thy kindness with thy friend! why hast thou not gone with thy friend?' And Hushai saith unto Absalom, `Nay, for he whom Jehovah hath chosen, and this people, even all the men of Israel, his I am, and with him I abide; and secondly, for whom do I labour? is it not before his son? as I served before thy father so am I before thee.' And Absalom saith unto Ahithophel, `Give for you counsel what we do.' And Ahithophel saith unto Absalom, `Go in unto the concubines of thy father, whom he left to keep the house, and all Israel hath heard that thou hast been abhorred by thy father, and the hands of all who `are' with thee have been strong.' And they spread out for Absalom the tent on the roof, and Absalom goeth in unto the concubines of his father before the eyes of all Israel. And the counsel of Ahithophel which he counselled in those days `is' as `when' one inquireth at the word of God; so `is' all the counsel of Ahithophel both to David and to Absalom.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Psalms 7
Commentary on Psalms 7 Commentary Critical and Explanatory on the Whole Bible
PSALM 7
Ps 7:1-17. Shiggaion—a plaintive song or elegy. Though obscure in details, this title seems to intimate that the occasion of this Psalm was some event in David's persecution by Saul. He prays for relief because he is innocent, and God will be glorified in his vindication. He thus passes to the celebration of God's righteous government, in defending the upright and punishing the wicked, whose malignant devices will result in their own ruin; and, confident of God's aid, he closes with rejoicing.
1, 2. Though many enemies set upon him, one is singled out as prominent, and compared to a wild beast tearing his prey to pieces (compare 1Sa 20:1; 23:23; 26:19).
3. if I have done this—that is, the crime charged in the "words of Cush" (compare 1Sa 24:9).
4. If I have injured my friend.
yea, I have delivered, &c.—This makes a good sense, but interrupts the course of thought, and hence it is proposed to render, "if I have spoiled my enemy"—in either case (compare 1Sa 24:4-17; 31:8, 11).
5. This is the consequence, if such has been his conduct.
mine honour—(compare Ps 3:3; 4:2)—my personal and official dignity.
6. God is involved as if hitherto careless of him (Ps 3:7; 9:18).
rage—the most violent, like a flood rising over a river's banks.
the judgment … commanded—or, "ordained"; a just decision.
7. compass thee—as those seeking justice.
return thou on high—assume the judgment seat, to be honored as a just Ruler by them.
8. Though not claiming innocence in general, he can confidently do so in this case, and in demanding from the Judge of all the earth a judgment, he virtually asks acquittal.
9. the hearts and reins—the affections and motives of men, or the seat of them (compare Ps 16:7; 26:2); as we use heart and bosom or breast.
10. defence—literally, "shield" (Ps 5:12).
11. judgeth—as in Ps 7:8.
the wicked—Though not expressed, they are implied, for they alone are left as objects of anger.
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.
13. against the persecutors—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.
14. The first clause expresses the general idea that wicked men labor to do evil, the others carry out the figure fully.
15, 16. 1Sa 18:17; 31:2 illustrate the statement whether alluded to or not. These verses are expository of Ps 7:14, showing how the devices of the wicked end in disappointment, falsifying their expectations.
17. his righteousness—(Ps 5:8). Thus illustrated in the defense of His servant and punishment of the wicked.