Psalm 7
Exposition
Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
TITLE. "Shiggaion of David, which he sang unto the Lord, concerning
the word of Cush the Benjamite."— "Shiggaion of David." As far as
we can gather from the observations of learned men, and from a
comparison of this Psalm with the only other Shiggaion in the Word of
God, (Habakkuk 3:1), this title seems to mean "variable songs," with
which also the idea of solace and pleasure is associated. Truly our
life-psalm is composed of variable verses; one stanza rolls along
with the sublime metre of triumph, but another limps with the broken
rhythm of complaint. There is much bass in the saint's music here
below. Our experience is as variable as the weather in
England.
From the title we learn the occasion
of the composition of this song. It appears probable that Cush the
Benjamite had accused David to Saul of treasonable conspiracy against
his royal authority. This the king would be ready enough to credit,
both from his jealousy of David, and from the relation which most
probably existed between himself, the son of Kish, and this Cush, or
Kish, the Benjamite. He who is near the throne can do more injury to
a subject than an ordinary slanderer.
This may be called the SONG OF
THE SLANDERED SAINT. Even this sorest of evils may furnish
occasion for a Psalm. What a blessing it would be if we could turn
even the most disastrous event into a theme for song, and so turn the
tables upon our great enemy. Let us learn a lesson from Luther, who
once said, "David made Psalms; we also will make Psalms, and sing
them as well as we can to the honour of our Lord, and to spite and
mock the devil."
DIVISION. In the first and second verses the danger is stated, and
prayer offered. Then the Psalmist most solemnly avows his innocence.
(3, 4, 5). The Lord is pleaded with to arise to judgment (6, 7). The
Lord, sitting upon his throne, hears the renewed appeal of the
Slandered Supplicant (8, 9). The Lord clears his servant, and
threatens the wicked (10, 11, 12, 13). The slanderer is seen in
vision bringing a curse upon his own head, (14, 15, 16), while David
retires from trial singing a hymn of praise to his righteous God. We
have here a noble sermon upon that text: "No weapon that is formed
against thee shall prosper, and every tongue that riseth against thee
in judgment thou shalt condemn."
EXPOSITION
Verse 1. David appears before God to plead with him against the
Accuser, who had charged him with treason and treachery. The case is
here opened with an avowal of confidence in God. Whatever may be the
emergency of our condition we shall never find it amiss to retain our
reliance upon our God. "O Lord my God," mine by a special
covenant, sealed by Jesus' blood, and ratified in my own soul by a
sense of union to thee; "in thee," and in thee only, "do I
put my trust," even now in my sore distress. I shake, but my rock
moves not. It is never right to distrust God, and never vain to trust
him. And now, with both divine relationship and holy trust to
strengthen him, David utters the burden of his desire— "save me
from all them that persecute me." His pursuers were very many,
and any one of them cruel enough to devour him; he cries, therefore,
for salvation from them all. We should never think our prayers
complete until we ask for preservation from all sin,
and all enemies. "And deliver me," extricate me from their
snares, acquit me of their accusations, give a true and just
deliverance in this trial of my injured character. See how clearly
his case is stated; let us see to it, that we know what we would have
when we are come to the throne of mercy. Pause a little while before
you pray, that you may not offer the sacrifice of fools. Get a
distinct idea of your need, and then you can pray with the more
fluency of fervency.
Verse 2. "Lest he tear my soul." Here is the plea of fear
co-working with the plea of faith. There was one among David's foes
mightier that the rest, who had both dignity, strength, and ferocity,
and was, therefore, "like a lion." From this foe he urgently
seeks deliverance. Perhaps this was Saul, his royal enemy; but in our
own case there is one who goes about like a lion, seeking whom he may
devour, concerning whom we should ever cry, "Deliver us from the Evil
One." Notice the vigour of the description— "rending it in pieces,
while there is none to deliver." It is a picture from the
shepherd-life of David. When the fierce lion had pounced upon the
defenceless lamb, and had made it his prey, he would rend the victim
in pieces, break all the bones, and devour all, because no shepherd
was near to protect the lamb or rescue it from the ravenous beast.
This is a soul-moving portrait of a saint delivered over to the will
of Satan. This will make the bowels of Jehovah yearn. A father cannot
be silent when a child is in such peril. No, he will not endure the
thought of his darling in the jaws of a lion, he will arise and
deliver his persecuted one. Our God is very pitiful, and he will
surely rescue his people from so desperate a destruction. It will be
well for us here to remember that this is a description of the danger
to which the Psalmist was exposed from slanderous tongues. Verily
this is not an overdrawn picture, for the wounds of a sword will
heal, but the wounds of the tongue cut deeper than the flesh, and are
not soon cured. Slander leaves a slur, even if it be wholly
disproved. Common fame, although notoriously a common liar, has very
many believers. Once let an ill word get into men's mouths, and it is
not easy to get it fully out again. The Italians say that good repute
is like the cypress, once cut it never puts forth leaf again; this is
not true if our character be cut by a stranger's hand, but even then
it will not soon regain its former verdure. Oh, 'tis a meanness most
detestable to stab a good man in his reputation, but diabolical
hatred observes no nobility in its mode of warfare. We must be ready
for this trial, for it will surely come upon us. If God was slandered
in Eden, we shall surely be maligned in this land of sinners. Gird up
your loins, ye children of the resurrection, for this fiery trial
awaits you all.
Verses 3-5. The second part of this wandering hymn contains a
protestation of innocence, and an invocation of wrath upon his own
head, if he were not clear from the evil imputed to him. So far from
hiding treasonable intentions in his hands, or ungratefully requiting
the peaceful deeds of a friend, he had even suffered his enemy to
escape when he had him completely in his power. Twice had he spared
Saul's life; once in the cave of Adullam, and again when he found him
sleeping in the midst of his slumbering camp: he could, therefore,
with a clear conscience, make his appeal to heaven. He needs not fear
the curse whose soul is clear of guilt. Yet is the imprecation a most
solemn one, and only justifiable through the extremity of the
occasion, and the nature of the dispensation under which the Psalmist
lived. We are commanded by our Lord Jesus to let our yea be
yea, and our nay, nay: "for whatsoever is more than this cometh of
evil." If we cannot be believed on our word, we are surely not to be
trusted on our oath; for to a true Christian his simple word is as
binding as another man's oath. Especially beware, O unconverted men!
of trifling with solemn imprecations. Remember the woman at Devizes,
who wished she might die if she had not paid her share in a joint
purchase, and who fell dead there and then with the money in her
hand.
Selah. David enhances the
solemnity of this appeal to the dread tribunal of God by the use of
the usual pause.
From these verses we may learn that no
innocence can shield a man from the calumnies of the wicked. David
had been scrupulously careful to avoid any appearance of rebellion
against Saul, whom he constantly styled "the Lord's anointed;" but
all this could not protect him from lying tongues. As the shadow
follows the substance, so envy pursues goodness. It is only at the
tree laden with fruit that men throw stones. If we would live without
being slandered we must wait till we get to heaven. Let us be very
heedful not to believe the flying rumors which are always harassing
gracious men. If there are no believers in lies there will be but a
dull market in falsehood, and good men's characters will be safe.
Ill-will never spoke well. Sinners have an ill-will to saints, and
therefore, be sure they will not speak well of them.
Verse 6. We now listen to a fresh prayer, based upon the avowal which
he has just made. We cannot pray too often, and when our heart is
true, we shall turn to God in prayer as naturally as the needle to
its pole.
"Arise, O Lord, in thine anger."
His sorrow makes him view the Lord as a judge who had left the
judgment-seat and retired into his rest. Faith would move the Lord to
avenge the quarrel of his saints. "Lift up thyself because of the
rage of mine enemies" —a still stronger figure to express his
anxiety that the Lord would assume his authority and mount the
throne. Stand up, O God, rise thou above them all, and let thy
justice tower above their villainies. "Awake for me to the
judgment that thou hast commanded." This is a bolder utterance
still, for it implies sleep as well as inactivity, and can only be
applied to God in a very limited sense. He never slumbers, yet doth
he often seem to do so; for the wicked prevail, and the saints are
trodden in the dust. God's silence is the patience of longsuffering,
and if wearisome to the saints, they should bear it cheerfully in the
hope that sinners may thereby be led to repentance.
Verse 7. "So shall the congregation of the people compass thee
about." Thy saints shall crowd to thy tribunal with their
complaints, or shall surround it with their solemn homage: "for
their sakes therefore return thou on high." As when a judge
travels at the assizes, all men take their cases to his court that
they may be heard, so will the righteous gather to their Lord. Here
he fortifies himself in prayer by pleading that if the Lord will
mount the throne of judgment, multitudes of the saints would be
blessed as well as himself. If I be too base to be remembered, yet,
"for their sakes," for the love thou bearest to thy chosen
people, come forth from thy secret pavilion, and sit in the gate
dispensing justice among the people. When my suit includes the
desires of all the righteous it shall surely speed, for, "shall not
God avenge his own elect?"
Verse 8. If I am not mistaken, David has now seen in the eye of his
mind the Lord ascending to his judgment-seat, and beholding him
seated there in royal state, he draws near to him to urge his suit
anew. In the last two verses he besought Jehovah to arise, and now
that he is arisen, he prepares to mingle with "the congregation of
the people" who compass the Lord about. The royal heralds proclaim
the opening of the court with the solemn words, "The Lord shall
judge the people." Our petitioner rises at once, and cries with