Psalms 7 Commentary

“Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.”

That repaid. This seems better than “my peaceable one,” as some translate the Hebrew, for it would be but a small commendation not to injure a friend: the pagans do as much. Duport therefore agrees with the Vulgate, and St. Jerome has, “If I have rendered evil to those who did me any, and sent my enemies empty away;” or, as the Hebrew is in the future, “I will let my enemies depart without fighting;” which is equivalent to, I will gain no advantage over them. (Berthier) — The man who takes revenge, injures himself, and becomes the devil’s slave. (St. Augustine) — David had been so far from giving way to ingratitude, that he would not even hurt his enemy. (Haydock) — He let Saul escape, when he might easily have slain him. [1 Samuel xxvi.] (Calmet)

“Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.”

Dust. Hebrew adds, “to dwell,” (Haydock) as if the ignominy was not to be effaced. This would be very sensible for a king. (Berthier) — Glory is here synonymous with life, or soul, Genesis xlix. 6. Let my life and (Calmet) reputation be lost. (Worthington) — Summum crede nefas animam præferre pudori. (Juvenal viii.)

“So shall the congregation of the people compass thee about: for their sakes therefore return thou on high.”

Borders. Hebrew is rendered, “fury of my enemies.” — My is found in some copies of the Septuagint, though the edition of Comp. and Aldus agree with the Vulgate, and Bos observes, that an ancient interpreter rendered the first word as we do. (Berg.) — Habar means, “to pass;” and, of course, behabroth (Haydock) may denote, in the borders; (Berg.) though St. Jerome, &c., have, “rise up indignant over mine enemies.” Avenge thy own cause, as they would overturn thy decree, which has called me to the throne. (Haydock) — Commanded. Shew thy power, and protect me, since thou hast ordered me to reign. (Worthington) — Convince my enemies of the injustice of their proceedings, (Haydock) and cause them to repent. Thy order is what displeased Saul. Protect me as thou hast promised. Chaldean, “Execute the judgment in my favour, which thou hast decreed.” Then all will obey. (Calmet) — O Lord, my God. Hebrew has not Lord, and some translate elai, “to me.” But it also means, “my God.” (Berthier)

“The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me.”

High, on thy tribunal, to decide this dispute. The Fathers apply this to the ascension of Jesus Christ, who will judge the world. (St. Augustine; Theodoret) (Calmet) (2 Corinthians x. 11.) — The interference of Providence (Haydock) will induce many to come to thy tabernacle, (Menochius) to embrace the true religion, (Worthington) and sectaries will decrease. These will be refuted most effectually, when they see the law well observed. (Berthier)

“Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.”

Innocence. Hebrew, “simplicity,” which has the same meaning. (Haydock) He speaks of the justice of his cause (Muis) against his particular enemies. (Worthington) — St. Paul thus commends himself, 2 Timothy iv. 7. The justice of the saints is not merely imputed, as the first Protestants foolishly imagined: for how should God reward those whom he saw still in sin, and who were only reputed holy? a notion which their disciples have modified or abandoned, as they have also done what had been taught respecting grace. Justice is an effect of God’s grace, and of man’s co-operation, 1 Corinthians xv. 10. (Berthier) — David begs that the disposer of kingdoms would convince Saul that he was not a rebel: and the world, that he had not lost God’s favour, like his rival. (Haydock)

“My defence is of God, which saveth the upright in heart. My: Heb. My buckler is upon God”

Reins; affections, (Jeremias xii. 2.; Calmet) and inmost recesses, which are open to God. (Menochius)

“God judgeth the righteous, and God is angry with the wicked every day. judgeth: or, is a righteous judge”

Just. This epithet refers to God, in Hebrew. Septuagint might easily explain it of help, before the words and verses were divided: (Haydock) yet it is still taken in the former sense, in some Greek and Latin copies. The wicked shall be frustrated in their designs, though they may succeed for a time, (Calmet) consumetur, (Symmachus; Haydock) or rather let their ruin be determined on, 1 Kings xxv. 17. (Calmet)

“If he turn not, he will whet his sword; he hath bent his bow, and made it ready.”

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.)

“He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.”

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)

“Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.”

For them that burn. That is, against the persecutors of his saints. (G.[Calmet?]) — Hebrew also, “he has made his arrows to burn.” (Houbigant after Symmachus.) (Haydock) — The ancients used fiery darts or arrows, Psalm cix., and Ephesians vi. 16.

“He made a pit, and digged it, and is fallen into the ditch which he made. He made a pit: Heb. He hath digged a pit”

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)

“I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.”

Sorrow. The evil which he designed for me (Menochius) will fall on him, like an arrow shot upwards. (Calmet) — Crown. Protestants, “pate.” (Haydock)

Justice. “Truly thou art just, O Lord,” cries out St. Augustine, “since thou protectest the just, so as to enlighten them by thyself; and so disposest of sinners, that they are punished, not by thine, but by their own malice.”