Psalm 7:4 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.

If I have rewarded evil unto him that was at peace with me,.... That is, when Saul was at peace with him; when he lived at his court, and ate at his table his meaning is, that he did not conspire against him, nor form schemes to deprive him of his crown nor of his life: or, as it may be rendered, "if I have rewarded to him that rewarded me evil" (u); that is, as Jarchi explains it, if I rewarded him as he rewarded me, evil for evil. This David did not; and it is eminently true of Christ his antitype, Pe1 2:23; and in it he ought to be imitated by every believer, Rom 12:17; yea, I have delivered him that without cause is mine enemy; meaning Saul, who persecuted David without any just reason, and whom David delivered without any obligation to do it; not for any benefit and kindness he had received from him; for the phrase "without cause" may be read in connection either with the word "delivered" (w); for the deliverance was wrought without any cause or merit on Saul's part, or profit to David; or with the word "enemy", for Saul was David's enemy without any just cause on David's part: and the deliverance referred to was when he cut off Saul's skirt, in the cave at Engedi, and spared his life; and when he took away his spear from him, as he was sleeping in the trench, and did not destroy him, nor suffer those that would to do it, Sa1 24:4. The words may be rendered, "only I stripped him" (x). The sense is, that he cut off the skirt of his coat, and took away his spear, and so in part stripped him both of his clothes and armour, at two different times; not to do him any hurt, but to let him know, as Jarchi observes, that he was delivered into his hands, and he could have slain him, but did not. The same Jewish writer interprets the word used "of stripping of garments"; and Aben Ezra observes, from R. Moses, that the "vau", rendered "yea", signifies "only", as in Gen 42:10. (u) "Si malum malo rependi", Castalio. (w) "absque emolumento ullo ad me inde redeunte", Gussetius. (x) Verbum "proprie extrahere, &c. significat, et de vestibus quae alieui exuuntur et eripiuntur proprie dicitur", De Dieu.

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.

And that it might be clear that the already perfect soul, which is to be on her guard against the most insidious snares of the devil only, says this, see what follows. "O Lord my God, if I have done this" [Psalm 7:3]. What is it that he calls "this"? Since he does not mention the sin by name, are we to understand sin generally? If this sense displease us, we may take that to be meant which follows: as if we had asked, what is this that you say, "this"? He answers, "If there be iniquity in my hands." Now then it is clear that it is said of all sin, "If I have repaid them that recompense me evil" [Psalm 7:4]. Which none can say with truth, but the perfect. For so the Lord says, "Be perfect, as your Father which is in heaven; who makes His sun to rise upon the good and the evil, and rains on the just and the unjust." [Matthew 5:43, 45] He then who repays not them that recompense evil, is perfect. When therefore the perfect soul prays "for the words of Chusi, the son of Jemini," that is, for the knowledge of that secret and silence, which the Lord, favourable to us and merciful, wrought for our salvation, so as to endure, and with all patience bear, the guiles of this betrayer: as if He should say to this perfect soul, explaining the design of this secret, For you ungodly and a sinner, that your iniquities might be washed away by My blood-shedding, in great silence and great patience I bore with My betrayer; will you not imitate me, that you too may not repay evil for evil? Considering then, and understanding what the Lord has done for him, and by His example going on to perfection, the Psalmist says, "If I have repaid them that recompense me evil:" that is, if I have not done what You have taught me by Your example: "may I therefore fall by mine enemies empty." And he says well, not, If I have repaid them that do me evil; but, who "recompense." For who so recompenses, had received somewhat already. Now it is an instance of greater patience, not even to repay him evil, who after receiving benefits returns evil for good, than if without receiving any previous benefit he had had a mind to injure. If therefore he says, "I have repaid them that recompense me evil:" that is, If I have not imitated You in that silence, that is, in Your patience, which You have wrought for me, "may I fall by mine enemies empty." For he is an empty boaster, who, being himself a man, desires to avenge himself on a man; and while he openly seeks to overcome a man, is secretly himself overcome by the devil, rendered empty by vain and proud joy, because he could not, as it were, be conquered. The Psalmist knows then where a greater victory may be obtained, and where "the Father which sees in secret will reward." [Matthew 6:6] Lest then he repay them that recompense evil, he overcomes his anger rather than another man, being instructed too by those writings, wherein it is written, "Better is he that overcomes his anger, than he that takes a city." [Proverbs 16:32] "If I have repaid them that recompense me evil, may I therefore fall by my enemies empty." He seems to swear by way of execration, which is the heaviest kind of oath, as when one says, If I have done so and so, may I suffer so and so. But swearing in a swearer's mouth is one thing, in a prophet's meaning another. For here he mentions what will really befall men who repay them that recompense evil; not what, as by an oath, he would imprecate on himself or any other.

Then he alleges his innocence: "O Lord my God, if I have done this." And this can be understood in two ways: either by way of an oath or of a prediction. If by way of an oath, then it should be known that there is a twofold oath: namely by attestation, as in Rom. 1: "God is my witness, whom I serve in my spirit," etc.; and by imprecation, as when one says, "If I have done this, may this befall me." Job 31: "If I rejoiced at the ruin of him who hated me," etc. 2 Cor. 1: "I call God as witness upon my soul"; as if to say: if I am not innocent, let him seize me. Or it can be understood by way of a prediction; as if to say: if I am guilty of these faults, this will be my punishment -- "let me fall," etc. And according to this, he first excludes guilt from himself: "If I have done this," etc. Second, he determines his punishment: "Let me fall," etc. He excludes guilt from himself, first in general, when he says, "O Lord my God, if I have done this." What is "this"? Sin, namely that of pride, according to the Gloss, which is, as it were, the universal sin: Sir. 10: "The beginning of all sin is pride." Or otherwise: "this" -- because when someone suffers some tribulation through his own fault, it is said to him, "You brought this on yourself"; as if to say, you are the cause that this is happening. And thus he says: "If I have done this," that is, if I gave cause for this persecution. 2 Sam. 8: "David administered justice and equity to all his people." Mic. 7: "I will bear the wrath of the Lord, because I have sinned against him," etc. Second, when he says, "If there is iniquity," etc., he excludes guilt in particular. Here he does three things: for first he says that he did injustice to no one; and therefore he says, "If there is iniquity": Job 11: "If there is iniquity in my hand," etc. 1 Sam. 24: "Consider and see that there is no evil or iniquity in my hand." Hence, when a man does injustice to no one, it seems unjust that he should be afflicted. Second, indeed, he forgave offenses; and therefore he says, "If I have repaid," etc. And this in 1 Sam. 24: "My eye spared you. For I said: I will not extend my hand against my lord, because he is the Lord's anointed." Lev. 19: "Do not seek revenge, nor be mindful of the injuries of your citizens." Third, that he did good to his enemies, which is the third good. Hence Jerome's text has, "I let my enemies go away empty-handed." Rom. 12: "Do not be overcome by evil, but overcome," etc. Prov. 25: "If your enemy is hungry," etc. Mt. 5: "Do good to those who hate you." 2 Kings 6: Elisha commanded the king of Samaria to set food before the army of the king of Syria, who had come to capture him. And a great provision of food was set before them.

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).

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 Sa1 24:4-17; Sa1 31:8, Sa1 31:11).