Psalm 7:15 Komentář

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.

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 instead of 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 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 , "joy and pleasure"; and Aben Ezra observes that some interpret it "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, Sa1 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, Sa1 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, Sa1 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, Sa1 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 Sa1 22:7. (n) Menachem in Jarchi in loc. So David de Pomis, Lexic. fol. 204. 1. (o) Aben Ezra in loc. (p) Kimchi in loc. (q) Aben Ezra & Obadiah Gaon in loc. (r) Targum, Jarchi, Kimchi, Arama, & Ben Melech in loc.

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.

We do not find the name of “pit” ever assigned in the divine Scriptures in the case of something good or a “well” of water in the case of something bad. As to the reason for the pits being assigned among the worse things and the wells among the better, we think it is this. The water in the pit is something acquired, having fallen from the sky; but in the wells, streams of water, buried before the places were dug out, are revealed when the heaps of earth covering them and the material of any sort whatsoever, lying on them, which is also all earth, have been removed. Now, it is as if there were a pit in souls in which the better things, changed and debased, fall down, when a person, having resolved to have nothing good and noble of his own, puts to flight the thoughts of the good and noble that have slipped into it, twisting them to evildoing and to contradictions of truth. And again, there are wells, when a light and a stream of water unimpaired in word and in doctrines break forth after the baser materials that had been covering it are removed. Therefore, it is necessary for each one to prepare a well for himself, in order that he may guard the command mentioned previously, which says, “Drink water out of your own cistern and the streams of your own well. Thus we shall be called the sons of those who have dug the wells, Abraham, Isaac and Jacob. But a pit must not be dug lest we fall into the hole, as it is said in this place, and so fail to hear the words written in Jeremiah in reproach of sinners, for, God says concerning them what we have briefly mentioned before: “They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water.”

That same adversary, Absalom, as if he has been born again from ourselves, prepares the war against us. Our sound judgment concerning the matter, or rather our alliance with God, turns him who is bloodthirsty against us back. For because he attributes the cause of the good things that have been accomplished for him through “the words of Cush” to God, he composes this thanksgiving.… It would be worthwhile to apply the figures of the story to the virtuous life, how the advice that saves us becomes the strangling of the adversary; and this saving advice has been recorded, on the one hand, in the history, and on the other, in the psalm.

"He has opened a ditch, and dug it" [Psalm 7:15]. To open a ditch is, in earthly matters, that is, as it were in the earth, to prepare deceit, that another fall therein, whom the unrighteous man wishes to deceive. Now this ditch is opened when consent is given to the evil suggestion of earthly lusts: but it is dug when after consent we press on to actual work of deceit. But how can it be, that iniquity should rather hurt the righteous man against whom it proceeds, than the unrighteous heart whence it proceeds? Accordingly, the stealer of money, for instance, while he desires to inflict painful harm upon another, is himself maimed by the wound of avarice. Now who, even out of his right mind, sees not how great is the difference between these men, when one suffers the loss of money, the other of innocence? "He will fall" then "into the pit which he has made." As it is said in another Psalm, "The Lord is known in executing judgments; the sinner is caught in the works of his own hands."

Truly, he sins first against himself, then he injures another; since sin is harmful and ruinous, foremost it harms and roughly handles the one sinning.… “If the blind lead the blind, both will fall into the pit”. In this saying it must be realized that teachers and students become blinded by foolishness and wantonness.

"A pit." He treats of the punishment. And first he sets forth the metaphor. Second, he explains it, at "It will be turned back." Hunters set traps to capture wolves in pits. The enemies themselves likewise, to capture men, employ their devices; and this is done through treachery, and therefore it is like a pit. Among the Hebrews, a pit is called "lacus" (cistern): Zech. 9: "As for you also, by the blood of your covenant, you sent forth your prisoners from the pit in which there was no water." "A pit," therefore, that is, a deep trench, "he opened," that is, he devised a fraud; "he dug," by thinking deeply; and by carrying it out, "he fell in," etc., because he planned to kill and was himself killed: Ps. 56: "They dug a pit before my face," etc. And he explains this: how before my face? Because "it will be turned back," etc. Because they conceived sorrow, the sorrow will be turned back upon his own head; namely, the iniquity that he brought forth will descend upon his own crown. Is. 24: "His iniquity will weigh him down," etc.

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. (Psa. 7:1-17) Though many enemies set upon him, one is singled out as prominent, and compared to a wild beast tearing his prey to pieces (compare Sa1 20:1; Sa1 23:23; Sa1 26:19).

psa 7:15Sa1 18:17; Sa1 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.