Psalms · Chapter 7

Verse 1. O Lord my God] yhla hwhy Yehovah Elohai, words expressive of the strongest confidence the soul can have in the Supreme Being. Thou self-existent, incomprehensible, almighty, and eternal Being, who neither needest nor hatest any thing that thou hast made; thou art my God: God in covenant with thy creature man; and my God and portion particularly. Therefore, in thee do I put my trust-I repose all my confidence in thee, and expect all my good from thee.

Save me] Shield me from my persecutors; abate their pride, assuage their malice, and confound their devices!

Deliver me] From the counsels which they have devised, and from the snares and gins they have laid in my path.

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

1. In thee do I put my trust—David begins, as in Psalm 31:1, by boldly defining his trust. His refuge is in God alone. If he uses methods and forethought, it is God who giveth them efficiency; if his case lies beyond the reach of means, God can interpose in a way all his own.

V. 2. Lest-Mine enemy. Tear-Out of my body.

Verse 2. Lest he tear my soul like a lion] These words seem to answer well to Saul. As the lion is king in the forest; so was Saul king over the land. As the lion, in his fierceness, seizes at once, and tears his prey in pieces; so David expected to be seized and suddenly destroyed by Saul. He had already, in his rage, thrown his javelin at him, intending to have pierced him to the wall with it. As from the power of the lion no beast in the forest could deliver any thing; so David knew that Saul’s power was irresistible, and that none of his friends or well-wishers could save or deliver him out of such hands. “Lest he tear my soul (my life) like a lion, rending it in pieces, while there is none to deliver.” All this answers to Saul, and to none else.

Verse 2. Lest he — That is, mine enemy, as it is expressed, verse 4. The singular number here used, evidently proves that one particular enemy is referred to, whom some suppose to be the great enemy and accuser, whose agents and tools wicked men are. But it is much more probable that either Saul or one of his followers is intended; tear my soul — Out of my body: or destroy me and my life, for soul sometimes signifies the life, of which it is the principle, and sometimes the person himself; either of which senses agrees to this place. Like a lion — To which he compares his enemy, both for power and cruelty. While there is none to deliver — While I have no power to defend myself, but am forced to flee to mountains, and caves, and woods, for my safety.

2. Tear… rending—Different words of kindred import, describing the habits of wild beasts in lacerating, crushing, and separating part from part, their prey. David compares his enemies to lions for their power and ferocity.

V. 3. Hands-Which Cush and others falsely lay to my charge. Iniquity-In my actions.

Verse 3. If I have done this] David was accused by Saul of affecting the kingdom; and of waiting for an opportunity to take away the life of his king, his patron, and his friend. In his application to God he refers to these charges; meets them with indignation; and clears himself of them by a strong appeal to his Judge; and an imprecation that, if he had meditated or designed any such thing, he might meet with nothing but curse and calamity either from God or man.

Verse 3. O Lord, if I have done this — Which Cush and others falsely lay to my charge; if there be iniquity in my hands — In my actions, the hand being often put for actions whereof it is a great instrument: “David here makes a solemn appeal to God, the searcher of hearts, as judge of his innocence, with regard to the particular crime laid to his charge. Any person, when slandered, may do the same. But Christ only could call upon Heaven to attest his universal uprightness.” — Horne.

3. O Lord my God—A solemn appeal for the truth of what he is about to utter. If I have done this—The shedding of blood in revenge, or to open my way to the throne, of which his enemies accused him. See 2 Samuel 16:5-8.

V. 4. Deliver-When it was in my power to destroy him, as 1 Samuel 24:2-6.

Verse 4. Yea, I have delivered him] When, in the course of thy providence, thou didst put his life in my hand in the cave, I contented myself with cutting off his skirt, merely to show him the danger he had been in, and the spirit of the man whom he accused of designs against his life; and yet even for this my heart smote me, because it appeared to be an indignity offered to him who was the Lord’s anointed. This fact, and my venturing my life frequently for his good and the safety of the state, sufficiently show the falsity of such accusations, and the innocence of my life.

Verse 4. If I have rewarded evil unto him that was at peace with me — He probably means to Saul, when he was peaceable and friendly toward him; for David was charged with evil designs against Saul, before Saul broke out into open enmity against him. Yea — I have been so far from doing this that I have done the contrary; I have delivered him — When it was in my power to destroy him; that without cause — Without any provocation on my part, is mine enemy — It is probable that David alludes here to his preserving the life of Saul when he was pressed by his attendants to suffer them to take it away, 1 Samuel 24:6, and 26:8, &c.

4. Yea, I have delivered him, etc.—A plain allusion to the events of 1 Samuel 24:6, 7; 26:8-11.

Verse 5. Let the enemy persecute my soul] If I have been guilty of the things laid to my charge, let the worst evils fall upon me.

Verse 5. Let the enemy persecute my soul, &c. — I am contented, and wish that Saul may so persecute my life as to overtake it, and take it away. And lay mine honour in the dust — Meaning either 1st, that honourable and royal dignity for which he was designed; or, 2d, his reputation and memory: or, rather, 3d, his soul or life, mentioned in the former clause, it being very usual to express the same thing by different words or phrases in one verse: thus we may observe a gradation here. 1st, Let him persist to persecute it; 2d, take it; 3d, tread it down, or destroy it; and, 4th, lay it in the dust, or bury it, to prevent all hopes of restitution. So that the evils which David imprecates on himself, if he were such a person as his adversaries represented him to be, are persecution, apprehension, death, and disgrace.

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

5. Let the enemy persecute my soul—Here is a direct and solemn appeal to God to judge and punish him if he were not upright and pure in the matters urged by his accuser. Here is the boldness of conscious righteousness before God, even before his judgment seat. Compare in the evangelical sense, Romans 8:33, 34; 1 John 3:19-21; 4:17. Lay mine honour in the dust— “Honour,” or glory as it is more commonly rendered, unquestionably refers to his kingly dignity, and proves that David had, at this time, come to the throne of Israel, which corroborates the date and occasion above given to this psalm. The significant pause “selah” fitly follows so solemn an appeal to God as has just been made, and closes the strophe.

V. 6. Lift up-Glorify thyself, and shew thyself to be above them. Commanded-To execute that righteous sentence, which thou hast commanded, appointed, and declared by thy prophet Samuel.

Verse 6. Arise, O Lord, in thine anger] To thee I commit my cause; arise, and sit on the throne of thy judgment in my behalf.

Verse 6. Arise, O Lord, in thine anger — Oppose thy just anger to their causeless and sinful rage against me. Lift up thyself — Hebrew, acnh, hinnasee, Be thou exalted; glorify thyself, and show thyself to be above them. Awake for me to the judgment, &c. — To execute that righteous sentence which thou hast commanded — That is, appointed and declared by thy holy prophet Samuel. Thus to a protestation of innocence he adds a prayer for judgment upon the case, formed on two considerations: 1st, the unreasonable and unrelenting fury of his persecutors; 2d, the justice which God commanded others to execute, and which, therefore, he himself would doubtless execute on such occasions.

6. Arise, O Lord, in thine anger—From the judgment seat of Jehovah, before which he had just brought his cause, he hears the voice of acquittal, and now (verses 6-8) calls upon God to arise to immediate execution of the sentence upon his enemies, and the public vindication of his own righteousness. Thou hast commanded—Judgment had not only been given in the case, but a special order for its enforcement, and hence the urgency and confidence of this prayer of the persecuted, righteous man. Hupfeld gives the construction: “Awake for me; thou hast ordained judgment.” The idea is the same as that above given.

V. 7. Compass-They will come from all parts to worship thee, and offer to thee praises and sacrifices. High-To thy tribunal, to sit there and judge my cause. An allusion to earthly tribunals, which generally are set up on high above the people.

Verse 7. For their sakes therefore return thou on high.] Thy own people who compass thy altar, the faithful of the land, are full of gloomy apprehensions. They hear the charges against me; and see how I am persecuted. Their minds are divided; they know not what to think. For their sakes, return thou on high-ascend the judgment-seat; and let them see, by the dispensations of thy providence, who is innocent and who is guilty. David feared not to make this appeal to God; for the consciousness of his innocence showed him at once how the discrimination would be made.

Verse 7. So shall the congregation of the people compass thee about — Such a visible display of thy righteous judgment in thus pleading my cause against my cruel and implacable oppressor will induce multitudes of people, who shall behold or hear of it, to adore and glorify thee. For, observing thy justice, and holiness, and goodness, which will be hereby manifested, they will come from all parts to worship thee and to offer thee praises and sacrifices. For their sakes therefore — For the sake of thy congregation, which is now wofully scattered and oppressed, and has, in a great measure, lost all administration of justice and exercise of religion; return thou on high — Or, return to thy high place, that is, to thy tribunal, to sit there and judge my cause: an allusion to earthly tribunals, which generally are set upon high above the people, 1 Kings 10:19. The ark, and tabernacle, and worship of God, had been greatly neglected in Saul’s days, 1 Chronicles 13:3; his neglect of duty, impiety, and persecution, having driven his subjects from God’s ordinances, and seduced them into many crimes. “The words compass about,” says Dr. Dodd, after Spencer, “allude to the Jewish rite of going round the altar in time of divine worship. So that, to compass about, in a triumphant and joyful procession, means to adore, worship, and praise God. So Psalm 26:6, I will wash my hands in innocence, and so will I compass, or go round, thine altar.”

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

7. So shall the congregation of the people— “People,” here, is in the plural peoples, and refers not to Israel only, but the nations, probably those tributary to David. The effect of divine judicial intervention in this individual case should be salutary to the nations, as illustrating the character of the divine administration. Compass thee about—Surround thy throne, as having confidence in thy judgments. Return thou on high— That is, return to thy throne of judgment, which, by the temporary triumph of the wicked, he had seemed to vacate. The Hebrew word for throne, means an elevated seat. Solomon’s throne was ascended by six steps, (1 Kings 10:19,) and Jehovah’s throne is described as “high and lifted up,” (Isaiah 6:1,) “in heaven.” Psalm 11:4. The text is a poetical allusion to the custom of kings in ascending their thrones whenever they would give public audience or administer justice.

Verse 8. The Lord shall judge the people] He will execute justice and maintain truth among them. They shall not be as sheep without a shepherd. Judge me, O Lord] Let my innocence be brought to the light, and my just dealing made clear as the noonday.

Verse 8. The Lord shall judge the people — The Sovereign of the world will not fail to dispense equal justice unto all, according to their works. Assured of which, I say, Judge me, O Lord, according to my righteousness — For I desire no greater favour than to be disposed of according to my innocence in this matter. If I be guilty of those evil designs toward Saul wherewith Cush and others charge me, do thou give sentence against me; but, if I be just and innocent toward him, as thou knowest I am, and have been, do thou plead my right. Observe, reader, “legal or perfect righteousness and integrity are peculiar to the Redeemer; but evangelical righteousness and integrity all must have who would be saved.” — Horne.

8. The Lord shall judge the people—The peoples, or nations, as in verse

7. Judge me—Again David urges his special judgment in connexion with the universal and ultimate right. “The final judgment is only the finale of that judgment which is in constant execution in the world itself.”— Delitzsch.

V. 9. O-Put a stop to their wicked practices.

Verse 9. The wickedness of the wicked] The iniquity of Saul’s conduct. But establish the just] Show the people my uprightness.

Verse 9. Let the wickedness of the wicked come to an end — Let the malice of mine enemies cease: put a stop to their wicked practices, either by changing their hearts or tying their hands: say to it as thou dost to the sea, Hitherto hast thou gone, but thou shalt advance no further. Hebrew, The wickedness of the wicked shall have an end; it shall cease: it shall be rooted out and destroyed. But establish the just — Or, And thou wilt establish, or confirm, or uphold the just, all just persons and causes; which is opposed to wickedness coming to an end, last mentioned. For the righteous God trieth the hearts and reins — And, therefore, he knows the secret wickedness of the wicked, and how to bring it to an end; and he is a witness to the secret sincerity of the just, and has secret ways of establishing them in it. “It is predicted, that wickedness will, in the end, be abolished, and the just immoveably established, by Him who knoweth intimately the very thoughts and desires of both good and bad men, and will give to each their due reward. How can we doubt of this when it has pleased God to afford so many examples and preludes to it in his dispensations of old time? The righteous cause hath already triumphed in Christ; let us not doubt that it will do so in the church. Happy the man whose hope is therefore in God, because he saveth the upright in heart.” — Horne.

9. Oh let the wickedness of… come to an end—A prayer for universal right and justice in the earth, with calm faith in the result, finds expression in verses 9, 10. It is not against men, but against wickedness, that David prays: and this is the true key to all the imprecatory psalms.

Verse 10. My defence is of God] I now leave my cause in the hands of my Judge. I have no uneasy or fearful apprehensions, because I know God will save the upright in heart.

Verses 10, 11. My defence is of God — Hebrew, µyhla l[ yngm, maginni gnal Elohim, my shield is upon God. He, as it were, carries my shield before me: see 1 Samuel 17:7. He does and will protect me against all mine enemies. Which saveth the upright in heart — And therefore will save me whom he knows to be sincere and upright in my conduct toward him and toward Saul. God judgeth the righteous — That is, defendeth, or avengeth, or delivereth, as this word is often used. 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. God is angry with the wicked every day — Even then when his providence seems to favour them, and they are most secure and confident.

V. 11. Every day-Even then, when his providence seems to favour them, and they are most secure and confident.

Verse 11. God is angry with the wicked every day.] The Hebrew for this sentence is the following: יום בכל זעם ועל 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: amwy lk רשיעי la zygr ãwqtbw hakz anyd ahla 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: JO Qeov Krithv dikaiov, kai iscurov, kai

makroqumov, mh orghn epagwn kaqJ ekasthn hmeran; “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 ÆTHIOPIC: “God is a just Judge, and strong and longsuffering; he will not bring forth tribulation daily.”

COVERDALE: God is a righteous judge, and God 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 Deuteronomy Rossi there is no various reading on this text. The true sense may be restored thus:—

la el, with the vowel point tsere, signifies GOD: la 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 longsuffering 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.

Verses 10, 11. My defence is of God — Hebrew, µyhla l[ yngm, maginni gnal Elohim, my shield is upon God. He, as it were, carries my shield before me: see 1 Samuel 17:7. He does and will protect me against all mine enemies. Which saveth the upright in heart — And therefore will save me whom he knows to be sincere and upright in my conduct toward him and toward Saul. God judgeth the righteous — That is, defendeth, or avengeth, or delivereth, as this word is often used. 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. God is angry with the wicked every day — Even then when his providence seems to favour them, and they are most secure and confident.

11-13. God judgeth—These verses present an earnest warning, not only to David’s wicked persecutors, but to all contemners of law and justice. The style is more impassioned, although of a didactic turn, and the imagery, apparently rude, is such as is suited to the barbarous and bloodthirsty spirits with whom he has to contend. The present participial form, God is judging, God is angry, shows that the wrath of God is already “revealed from heaven against all unrighteousness of men,” for their timely warning. Not, indeed, his ultimate punishment of sin, but his corrective, disciplinary judgment against it. If he turn not—If the sinner, whoever he be, heed not these incipient and forewarning indications of displeasure. The conditional sentence proves that the present judgments against sin are corrective, and admonitory of what will follow if repentance do not supervene. He will whet his sword—That is, will proceed to ultimate punishment. This, to the subject, is never corrective. The imagery is now wholly borrowed from the use of the deadly weapons of the warrior, not at all from the corrective and disciplinary methods of a parent or magistrate. Instruments of death, are not disciplinary, yet these are prepared for those who “turn not,” repent not: God is [now] ready to inflict punishment on the incorrigible.

V. 12. He will-God will hasten, and speedily execute his judgments upon him.

Verse 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.

Verses 12, 13. If he — The wicked man last mentioned; turn not — From his wicked course; he — God; will whet his sword — Will prepare, and hasten, and speedily execute his judgments upon him. He hath bent his bow — 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. The wrath of God may be slow, but it is always sure, and the sinner who is not converted by the vengeance inflicted on others, will himself, at length, be made an example of vengeance to others. He hath prepared for him — For the wicked; the instruments of death — That is, deadly weapons. He ordaineth — Designs or fits for this very use; his arrows against the persecutors — 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.

11-13. God judgeth—These verses present an earnest warning, not only to David’s wicked persecutors, but to all contemners of law and justice. The style is more impassioned, although of a didactic turn, and the imagery, apparently rude, is such as is suited to the barbarous and bloodthirsty spirits with whom he has to contend. The present participial form, God is judging, God is angry, shows that the wrath of God is already “revealed from heaven against all unrighteousness of men,” for their timely warning. Not, indeed, his ultimate punishment of sin, but his corrective, disciplinary judgment against it. If he turn not—If the sinner, whoever he be, heed not these incipient and forewarning indications of displeasure. The conditional sentence proves that the present judgments against sin are corrective, and admonitory of what will follow if repentance do not supervene. He will whet his sword—That is, will proceed to ultimate punishment. This, to the subject, is never corrective. The imagery is now wholly borrowed from the use of the deadly weapons of the warrior, not at all from the corrective and disciplinary methods of a parent or magistrate. Instruments of death, are not disciplinary, yet these are prepared for those who “turn not,” repent not: God is [now] ready to inflict punishment on the incorrigible.

V. 13. Him-For the wicked. Ordaineth-Designs or fits for this very use. Of all sinners, persecutors are set up as the fairest marks of Divine wrath. They set God at defiance but cannot set themselves out of the reach of his judgments.

Verse 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!

Verses 12, 13. If he — The wicked man last mentioned; turn not — From his wicked course; he — God; will whet his sword — Will prepare, and hasten, and speedily execute his judgments upon him. He hath bent his bow — 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. The wrath of God may be slow, but it is always sure, and the sinner who is not converted by the vengeance inflicted on others, will himself, at length, be made an example of vengeance to others. He hath prepared for him — For the wicked; the instruments of death — That is, deadly weapons. He ordaineth — Designs or fits for this very use; his arrows against the persecutors — 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.

11-13. God judgeth—These verses present an earnest warning, not only to David’s wicked persecutors, but to all contemners of law and justice. The style is more impassioned, although of a didactic turn, and the imagery, apparently rude, is such as is suited to the barbarous and bloodthirsty spirits with whom he has to contend. The present participial form, God is judging, God is angry, shows that the wrath of God is already “revealed from heaven against all unrighteousness of men,” for their timely warning. Not, indeed, his ultimate punishment of sin, but his corrective, disciplinary judgment against it. If he turn not—If the sinner, whoever he be, heed not these incipient and forewarning indications of displeasure. The conditional sentence proves that the present judgments against sin are corrective, and admonitory of what will follow if repentance do not supervene. He will whet his sword—That is, will proceed to ultimate punishment. This, to the subject, is never corrective. The imagery is now wholly borrowed from the use of the deadly weapons of the warrior, not at all from the corrective and disciplinary methods of a parent or magistrate. Instruments of death, are not disciplinary, yet these are prepared for those who “turn not,” repent not: God is [now] ready to inflict punishment on the incorrigible.

V. 14. Travelleth-This metaphor denotes his deep design, and vigorous endeavours for doing mischief, and his restlessness and pain ‘till he have accomplished it.

Verse 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.

Verse 14. Behold, he — That is, the wicked, travaileth with iniquity, &c. — This metaphor denotes his deep design and vigorous endeavours for doing mischief; and his restlessness and pain till he have accomplished it. “When an evil thought,” says Dr. Horne, “is instilled into the heart of man, then the seed of the wicked one is sown; by admitting, retaining, and cherishing the diabolical suggestion in his mind he ‘conceiveth’ a purpose of mischief; when that purpose is gradually formed and matured for the birth, he ‘travaileth with iniquity;’ at length, by carrying it into action, he ‘bringeth forth falsehood.’ The purity of the soul, like that of the body, from whence the image is borrowed, must be preserved by keeping out of the way of temptation.”

14-17. He travaileth—Literally, he shall bring forth with pain. The dark hearted Cush of the title now re-appears. He brings forth in his conduct, with agony, what he had already conceived in his heart. Both his character and punishment are described, and he shall reap as his reward what he hath sown. Verses 15, 16. These are eternal truths in ethics and in the moral government. Pit—An allusion to the mode of catching wild animals. Fallen into the ditch which he made—Here is the lex talionis—the most literal form of retributive justice. When will men learn there is “a God that judgeth in the earth?” Psalm 58:11. The closing verse of the psalm is a spontaneous outbreak of praise to God for his righteous dealings with men.

Verse 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.

Verses 15, 16. He made a pit, &c. — This is a proverbial manner of speech often used in Scripture. It is taken from pits which are digged, and then covered with the leaves of trees, or some such unstable materials, either to make men fall into them, or else wild beasts, which are hunted into them. And is fallen into the ditch which he made — He hath brought that evil upon himself which he intended against others. His mischief shall return upon his own head — “All the world agrees to acknowledge the equity of that sentence which inflicts upon the guilty the punishment intended by them for the innocent. No one pities the fate of a man buried in that pit which he had dug to receive his neighbour; or of him who owes his death wound to the return of an arrow shot against heaven. Saul was overthrown by those Philistines whom he would have made the instruments of cutting off David. Haman was hanged on his own gallows. The Jews, who excited the Romans to crucify Christ, were themselves, by the Romans, crucified in crowds. Striking instances these of the vengeance to be one day executed on all tempters and persecutors of others; when men and angels shall lift up their voices and cry out together, ‘Righteous art thou, O Lord, and just are thy judgments.’“

14-17. He travaileth—Literally, he shall bring forth with pain. The dark hearted Cush of the title now re-appears. He brings forth in his conduct, with agony, what he had already conceived in his heart. Both his character and punishment are described, and he shall reap as his reward what he hath sown. Verses 15, 16. These are eternal truths in ethics and in the moral government. Pit—An allusion to the mode of catching wild animals. Fallen into the ditch which he made—Here is the lex talionis—the most literal form of retributive justice. When will men learn there is “a God that judgeth in the earth?” Psalm 58:11. The closing verse of the psalm is a spontaneous outbreak of praise to God for his righteous dealings with men.

Verse 16. Shall come down upon his own pate.] Upon his scalp, dqdq 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.

Verses 15, 16. He made a pit, &c. — This is a proverbial manner of speech often used in Scripture. It is taken from pits which are digged, and then covered with the leaves of trees, or some such unstable materials, either to make men fall into them, or else wild beasts, which are hunted into them. And is fallen into the ditch which he made — He hath brought that evil upon himself which he intended against others. His mischief shall return upon his own head — “All the world agrees to acknowledge the equity of that sentence which inflicts upon the guilty the punishment intended by them for the innocent. No one pities the fate of a man buried in that pit which he had dug to receive his neighbour; or of him who owes his death wound to the return of an arrow shot against heaven. Saul was overthrown by those Philistines whom he would have made the instruments of cutting off David. Haman was hanged on his own gallows. The Jews, who excited the Romans to crucify Christ, were themselves, by the Romans, crucified in crowds. Striking instances these of the vengeance to be one day executed on all tempters and persecutors of others; when men and angels shall lift up their voices and cry out together, ‘Righteous art thou, O Lord, and just are thy judgments.’“

14-17. He travaileth—Literally, he shall bring forth with pain. The dark hearted Cush of the title now re-appears. He brings forth in his conduct, with agony, what he had already conceived in his heart. Both his character and punishment are described, and he shall reap as his reward what he hath sown. Verses 15, 16. These are eternal truths in ethics and in the moral government. Pit—An allusion to the mode of catching wild animals. Fallen into the ditch which he made—Here is the lex talionis—the most literal form of retributive justice. When will men learn there is “a God that judgeth in the earth?” Psalm 58:11. The closing verse of the psalm is a spontaneous outbreak of praise to God for his righteous dealings with men.

Verse 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, ˆyl[ יהוה שם 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.

Verse 17. I will praise the Lord according to his righteousness — I will give him the glory of that gracious protection under which he takes his afflicted people, and of the just vengeance with which he will pursue them that afflict them; and will most thankfully acknowledge, not only the power, but the just judgment of God, and his faithfulness to his word. “Whatever doubts may at present arise in our minds concerning the ways of God, let us rest assured that they will receive a solution; and that the ‘righteousness’ of the great Judge, manifested in his final determinations, will be the subject of everlasting hallelujahs.” — Horne.

14-17. He travaileth—Literally, he shall bring forth with pain. The dark hearted Cush of the title now re-appears. He brings forth in his conduct, with agony, what he had already conceived in his heart. Both his character and punishment are described, and he shall reap as his reward what he hath sown. Verses 15, 16. These are eternal truths in ethics and in the moral government. Pit—An allusion to the mode of catching wild animals. Fallen into the ditch which he made—Here is the lex talionis—the most literal form of retributive justice. When will men learn there is “a God that judgeth in the earth?” Psalm 58:11. The closing verse of the psalm is a spontaneous outbreak of praise to God for his righteous dealings with men.