시편 7:7 주석

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.

So shall the congregation of the people compass thee about,.... By "the congregation of the people" are meant the nation of the Jews, the twelve tribes of Israel, called an assembly of people, and a company of nations, Gen 28:3; and this is to be understood not of their gathering together in an hostile manner about David to take him, which might be interpreted compassing God himself about, David being as dear to him as the apple of his eye, which is the sense of several Jewish commentators (b); but rather of their encompassing and surrounding the altar of God with songs of deliverance, upon David's being rid of his enemies and advanced to the throne of the kingdom; see Psa 26:6; unless it should have regard to the pure worship of God by David, which was greatly neglected in Saul's time; and then the sense is, that the psalmist prays that he might be established in his kingdom, as God had appointed and commanded, when he would fetch up the ark of God, and encourage the worship of God, and rectify all disorders in it; that so the several tribes might come up to Jerusalem and encompass the ark, the symbol of the divine Presence, and worship in his holy mountain; for their sakes therefore return thou on high; take, the throne of justice, high and lifted up, vindicate the cause of the oppressed, deliver me from all my troubles, put me into the peaceable possession of my kingdom; if not for my, sake, yet for the sake of thy church and people, and for the sake of thy worship and thy glory; the Targum paraphrases it, "return thou to the house of thy Shechinah". (b) Kimchi & Aben Ezra in loc.

“A great crowd of people will surround you” when you [Lord Jesus] root out your enemies, when the lie of the demons is destroyed, when the assembly of the elect is established and when it becomes the one who calls the nations. Then you, placed in the midst of it as if in a chorus, will bring a hymn to that church worthy of your Father, and so by you, O Lord, it is spoken: “I will tell your name to my brothers; I will praise you in the midst of the church.” David prophesies all these things through the Holy Spirit, indicating a theophany of the Savior, things that are not to be passed over as for himself alone but for every race of humankind.

“And a congregation of people shall surround you.” It is evident that if one unjust person is chastened, many will be converted. Punish, therefore, the wickedness of this person, in order that a great congregation of people may surround you.

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.

Above he set forth a prayer for himself, asking to be delivered and saved; here he petitions against the enemies. Here he does two things. First, he asks for their punishment. Second, the fruit of their punishment, at "and be exalted." Let us first read the text according to history, as it could have applied to David. "Arise" is said to two kinds of people: to one who sleeps and to one who lies down. Now God, when he does not punish sins, seems to sleep, as though he did not have the vigilance of prudence: Ps. 43: "Arise! Why do you sleep, O Lord?" Likewise, when he does not punish, he seems to lie powerless; but then he seems to rise when he manifests his power by punishing adversaries: Is. 26: "Let your hand be exalted, that they may not see; let them see and be confounded with zeal for the people, and let fire devour your inheritance." He says "in anger," that is, in punishment, which is the effect of anger. The fruit of punishment he sets forth as threefold. One is on God's part: that God be exalted -- not in himself, but in the estimation of men, because through this he is regarded as lofty and powerful. And therefore he says, "be exalted"; as if to say: bring down my enemies, and in this you will appear lofty. Sir. 36: "As in their sight you were magnified in us, so in our sight," etc. And he says, "in the borders," so as to utterly bring them down, and nothing remain, by invading their borders. Jerome has, "Rise up, raging against the enemies"; as if to say: be angry, and in this be exalted. Another fruit is on David's part: for in 1 Sam. 13, we read, "The Lord found a man after his own heart, whom he commanded to be a leader over his people." And David himself says of himself in 2 Sam. 6: "The Lord commanded me to be a leader," etc. This command seemed to be made void with David being brought low; and therefore he says, "Arise in the command which you commanded," namely, that I be a leader in the kingdom. And therefore Jerome has, "Rise up to the judgment you commanded for me." Another fruit is on the people's part. In the old law, arrangements were made through men for other leaders of the people; but regarding the supreme leader, this was dispensed only by God: Num. 27: "Let the Lord, the God of the spirits of all flesh, provide a man," etc. Deut. 17: "When you enter the land which the Lord your God will give you, and you possess it and dwell in it, and you say, 'I will set a king over me, as all the surrounding nations have,' you shall set over yourself the one whom the Lord your God will choose." Therefore the people in the matter of the supreme ruler were to follow the divine ordinance; and therefore he adds, "and the congregation of peoples will surround you," that is, will follow your ordinance, to return to me. "And for this, return on high," that is, your magnificence will appear; as if to say: not only for the sake of vengeance, but so that people may return to me. But insofar as it refers to Christ, it is a petition for the mystery of the incarnation, in which there is a twofold fruit. The first is the depression of the demons and the conversion of men: "Arise, O Lord." Regarding the first, he says, "Arise," that is, appear in the world through the incarnation, "and this in your anger," that is, to punish the demons: Jn. 12: "Now is the judgment of this world," etc. Mk. 1: "What have we to do with you, Jesus of Nazareth? Have you come before the time to destroy us?" "And be exalted in the borders of the enemies," taking away their possession: Lk. 11: "When a strong man, fully armed, guards his palace, his possessions are in peace. But when one stronger than he attacks and overcomes him, he takes from him all his armor in which he trusted and distributes his spoils." And Mt. 12: "How can anyone enter the strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house." Or against the Jews, so that it is the petition of the Church of the Gentiles against them. And he says, "be exalted in the borders of the enemies"; the rest remains unchanged. What is exalted appears to man from this, but thereby becomes hidden -- as, for example, when something is exalted too high. Therefore, just as what lies hidden in the depths, if it is raised up, appears -- Job 28: "He has searched out the depths of the rivers and brought hidden things into the light" -- so he says, "be exalted," that is, be manifested. And just as what is exalted too much becomes hidden -- hence Acts 1: "He was lifted up, and a cloud received him out of their sight" -- so "be exalted," that you may become hidden from the Jews, so that they may not recognize you, and thus crucify you, and thereby be redeemed. Regarding the second, he says, "Arise, O Lord God, in the command" -- for the conversion of men. Here first the motive for conversion is set forth. Second, its perfection. Third, its punishment. He says, therefore, "in the command," namely of meekness and humility, "which you commanded": Mt. 11: "Learn from me, for I am meek and humble of heart." Arise, therefore, in this command, that is, appear humble while being lofty; as if to say: so accept humility that you do not abandon your loftiness. Or arise from the dead, "and so the congregation of peoples will surround you," the assembly, namely, of the blessed who will be rewarded and the wicked who will be punished. Song 1: "Your name is oil poured out," etc. Is. 2: "The mountain of the house of the Lord will be prepared on the top of the mountains, and will be elevated above the hills, and all nations will flow to it." And Is. 60: "Lift up your eyes round about: all these who are gathered together have come to you." "And for this, return on high," namely, to perfect this congregation, that is, the assembly of believers: Eph. 4: "Ascending on high, he led captivity captive," etc. Mic. 2: "He ascends, opening the way before them." Or "on high" -- you will be hidden from the eyes of the Jews, etc. "The congregation of peoples will surround you" -- by despising and persecuting, in which they will be most punished.

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).

compass thee--as those seeking justice. return thou on high--assume the judgment seat, to be honored as a just Ruler by them.