Chú giải Kinh Thánh

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, Ps 7:1,2. II. He appeals to God concerning his innocency as to those things whereof he was accused, Ps 7:3-5. III. He prays to God to plead his cause and judge for him against his persecutors, Ps 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, Ps 7:10-16. V. He promises to give God the glory of his deliverance, Ps 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.

1. "Author of the psalm." This psalm, according to the title, was composed by David; and there is nothing in it that is contrary to this supposition. Indeed, there were many circumstances in the life of David which would suggest the thoughts in this psalm; and the sentiments expressed are such as are frequently found in his other compositions.

2. "Occasion on which the psalm was composed." The psalm is said in the title to have been composed as "a song to the Lord, concerning the words (Margin, 'or business, ') of Cush the Benjamite." There is no reason to call the correctness of this title in question, but there have been very various opinions as to who this Cush was. It is manifest from the psalm that it was composed in view of some "words" of reviling, or reproach, or slander; something that was done to wound the feelings, or to injure the reputation, or destroy the peace of David.

There have been three opinions in regard to the "Cush" here referred to:

(1) According to the first, "Saul" is the person intended; and it has been supposed that the name "Cush" is given to him as a reproach, and to denote the blackness of his character, as the word "Cush" would denote an Ethiopian, or black man. So it was understood by the author of the Targum or Aramaic Paraphrase, in which it is rendered "an ode which David sang before the Lord on the death of Saul, the son of Kish, of the tribe of Benjamin." But this opinion has no probability. It is not certain that this term "Cush" would, in the time of David, denote one of black complexion; nor is there any probability that it would be used as a term of reproach at all; and as little probability is there that it would be applied by David to Saul if it had been. If the psalm referred to Saul, it is probable, from all that we know of the feelings of David toward the reigning prince, that he would not designate him, in the title of a psalm, in enigmatical and reproachful language. Besides, the injurious treatment of Saul toward Davd was rather manifested in deeds than in words.

(2) a second opinion is, that it refers to Shimei, who was of the house of Saul, and who reproached and cursed David as he was flying from Jerusalem on occasion of the rebellion of Absalom, 2 Samuel 16:5 ff. It is supposed by those who maintain this opinion that the name was given to him because he was a calumniator and reviler - or, as we would say, a "blackhearted" man. But the same objection exists to this opinion as to that before-mentioned; and besides this, there are several things in the psalm which do not agree with such a supposition. In fact there is no reason for such a supposition, except that Shimei was a calumniator, and that the psalm refers to some such person.

(3) a third opinion is, that it refers to some one of the name Cush, of the tribe of Benjamin, who reproached David on some occasion that is now unknown. This opinion has every degree of probability, and is undoutbtedly the correct opinion. David was often reproached and calumniated in his life, and it would seem that, on some occasion now to us unknown, when he was violently reproached in this manner, he gave vent to his feelings in this impassioned ode. No other record was made of the transaction, and the occasion on which it occurred is not known. At the time when it occurred it would be easily understood who was referred to, and the design of the composition was accomplished by the record of the feelings of the author on all occasion that greatly tried his spirit. It is thus of permanent value to the church and the world, for there are few persons that are not on some occasions bitterly reproached, and few who are not disposed to vent their feelings in expressions similar to those in this psalm. One great design of the collection of poems in the Psalms was to show the workings of human nature in a great variety of situations; and hence, such a psalm as this has a permanent and general value; and so far as this general use is concerned, it matters little on what occasion, or in reference to what individual, the psalm was composed.

3. "Contents of the psalm." The psalm embraces the following points:

I. A prayer of the psalmist for deliverance from his enemies, and especially from this particular foe that threatened his destruction, Psalm 7:1-2. This is the general subject of the psalm.

II. He offers this prayer on the ground that he is innocent of the charges that are brought against him; relying thus on the fact that his was a righteous cause, and appealing to God on this ground, and declaring his willingness to suffer all that his enemy attempted to bring upon him if he was guilty, Psalm 7:3-5.

III. He prays for the interposition of divine justice on his enemies, on the ground of the general justice of God, and as a part of his general administration over men, Psalm 7:6-9.

IV. In his own hopes, he trusts in the divine discrimination between innocence and guilt, assured that God would interpose on behalf of the righteous, and that the principles of the divine administration were opposed to the wicked, Psalm 7:10-11.

V. He speaks confidently of the ultimate destruction of the ungodly and of the manner in which it would be brought about, Psalm 7:12-16. If they did not turn, they must be certainly destroyed, for God was preparing the instruments of their destruction; and the means which he would use would be the very plans of the wicked themselves.

VI. The psalmist says that, as for himself, he would praise the Lord according to his righteousness; that is, would adore and praise him as a righteous God, Psalm 7:17.

The general subject of the psalm, therefore, pertains to the feelings which are to be entertained toward revilers and calumniators - toward those who reproach us when we are conscious of innocence of the charges that are alleged against us; and as all good men are liable to be placed in these circumstances, the psalm has a practical and general value.

4. "The title to the psalm." The psalm is entitled "Shiggaion of David." The word "Shiggaion" - שׁגיון shiggâyôn - occurs only in this place in the singular number, and in Habakkuk 3:1 in the plural. "A prayer of Habakkuk upon Shigionoth." It properly means a "song, psalm, hymn" (Gesenius). Prof. Alexander renders it "wandering, error," as if the word were derived from שׁגה shâgâh, to walk, to go astray; and he supposes that it refers to the fact that David was "wandering" or unsettled at the time when the psalm was composed. This reason, however, will not apply to the use of the word in Habakkuk. Solomon Van Til. (Ugolin, Thesau. Sac. Ant., vol. xxxii. pp. 294, 295), supposes that it refers to "a certain inadvertence or oblivion of himself on the part of the author, or powerful seizure of the mind," "animi abreptio." He says that it is commonly supposed to indicate a poem, in which the poet is impelled by his feelings, and drawn along with little regard to the regularity of the numbers or the meter, but in which he pours out his emotions in an erratic or irregular manner from the overflowing of his soul.

This seems to me to have been the probable origin of this title, and to have denoted the kind of poetry to which it was applicable. Julius Bartoloccius (Ugolin, xxxii. 484) supposes that it refers to a certain "tone" (the "fifth tone") as especially "sweet" and "soft," and that this kind of poetry was thus applicable to hymns of joy; and that the term is used here because this psalm is especially sweet and pleasant. There is nothing in the psalm, however, which would indicate that this is the origin of the title; and the former supposition better meets the case than either this or the opinion of Prof. Alexander. I would regard it, therefore, as applicable to a psalm where there was an overflow of feeling or emotion that poured itself out without much regard to regular rhythm, or the laws of meter. It is a psalm of a "wandering" or "irregular meter." It may not be easy, however, to determine why it is particularly applied to this psalm; it is more easy to see why it should be applied to the hymn in Habakkuk. The Latin Vulgate and the Septuagint render it simply "A psalm."

The psalmist prays against the malice of his enemies, Psalm 7:1, Psalm 7:2; protests his own innocence, Psalm 7:3-5; prays to God that he would vindicate him, for the edification of his people, Psalm 7:6-8; prays against the wickedness of his enemies, Psalm 7:9; expresses strong confidence in God, Psalm 7:10; threatens transgressors with God's judgments, Psalm 7:11-13; shows the conduct and end of the ungodly, Psalm 7:14-16; and exults in the mercy and lovingkindness of his Maker, Psalm 7:17.

This Psalm is entitled, Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. The word שגיון shiggayon comes from שגה shagah, to wander, a wandering song; i.e., a Psalm composed by David in his wanderings, when he was obliged to hide himself from the fury of Saul.

Bishop Horsley thinks it may have its name, a wandering ode, from its being in different parts, taking up different subjects, in different styles of composition. But he has sometimes thought that shiggaion might be an unpremeditated song; an improviso.

As to Cush the Benjamite, he is a person unknown in the Jewish history; the name is probably a name of disguise; and by it he may covertly mean Saul himself, the son of Kish, who was of the tribe of Benjamin. The subject of the Psalm will better answer to Saul's unjust persecution and David's innocence, than to any other subject in the history of David.

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, Habakkuk 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 Proverbs 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, Psalm 6:10; in cursing them, and especially King Saul; when a king is not to be cursed, Ecclesiastes 10:20; and in cutting off the skirt of his garment, for which his heart smote him, 1 Samuel 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, 1 Samuel 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, 1 Samuel 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, 1 Samuel 9:1; or else because Cush signifies "an Ethiopian", to which he may be compared, as the children of Israel in Amos 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, Jeremiah 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 1 Samuel 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.

VII.

In this psalm we seem to be once more on sure historical ground. It not only breathes the feeling when David and his outlawed band were daily evading the snares laid for them by the emissaries of Saul, but seems to refer pointedly to the two most romantic incidents in all that romantic period—the chance encounter of pursuer and pursued—(1) In the cave of En-gedi, and (2) (if the two are not the same under different versions) in the wilderness of Ziph (1 Samuel 24, 26); at least, no other recorded incidents in the Bible fall in so well, either as occasions for its composition or as illustrations of its spirit. We can readily imagine that there would be men (for Cush, see Note to Title) who would turn even these instances of David’s generosity into occasions of slander against him, and that he would pour out his feelings under such unjust provocation in song.

Against this must be noticed the occurrence of an Aramaic word in Psalm 7:9, which suggests a late date for the poem.

The poetical form is uncertain.

Title.—Shiggaion is either a variation of Higgaion (Psalm 9:16), and means generally, as the LXX. render it, “poem or psalm;” or it is derived from shāgah, to wander, and denotes a wild passionate ode—cantio erratica, as some of the old expositors describe it. The Greeks called such a composition Dithyrambic. Gesenius makes it simply “a song of praise.” “Cush,” or Kush, cannot be identified. The mistake of the LXX. in writing it Chus has led some to connect it with the Hebrew name for an Ethiopian, and to regard it as a nickname, “the blackamoor.” The fact of the tribal relation with Saul is quite enough to allow us to conjecture that Cush was some person high in favour with that monarch, servilely eager to injure David.

Concerning the words.—This is better than the margin, “business,” since Psalm 7:4 shows that the author’s indignation arose from some calumny of him.

The Psalmist is assailed by ruthless enemies who are bent upon taking his life, charging him with heinous crimes. He solemnly protests entire innocence, and appeals to God as the supreme Judge to vindicate his cause.

The title gives a clue to the circumstances under which the Psalm was written. It is called “Shiggaion of David, which he sang unto the Lord, concerning the words of Cush a Benjamite.” Shiggaion (see Introd. p. xx) probably denotes a poem of passionate ecstatic character, written under the influence of strong emotion, and reflecting its origin in its form.

Cush is not mentioned elsewhere. It is plain however that he was one of those fellow tribesmen and close adherents of Saul, who insinuated that David was intriguing against the king’s life (1 Samuel 22:8) and by their baseless calumnies further inflamed his already irritated mind. Of such slanderers David complains in 1 Samuel 24:9; 1 Samuel 26:19. Cush is simply a proper name not otherwise known to us. There is no reason for taking it to mean a Cushite or Ethiopian (super verba Aethiopis, Jerome); or as a by-name for Saul himself as a black-hearted man (though the identification of Cush with Saul is as old as the Targum); still less for identifying Cush with Shimei.

The fact that Cush is not elsewhere mentioned shews that the title is of great antiquity. It comes, if not from David himself, at least from an editor who possessed fuller information about David’s history, either in still living tradition, or in writings such as those mentioned in 1 Chronicles 29:29.

The Psalm belongs then to that period of David’s life, when he was hunted from place to place by Saul; and it strikingly reflects the characteristic feelings of that time as they are portrayed in the Book of Samuel. 1 Samuel 21-26, especially 24 and 26, should be read in illustration of it. Compare particularly the reference to slanders in the title with 1 Samuel 24:9; 1 Samuel 26:19 : the virulence of persecution described in Psalm 7:1-2 with 1 Samuel 20:1; 1 Samuel 20:31; 1 Samuel 23:15, &c.: the protestations of innocence in Psalm 7:3-4 with 1 Samuel 20:1; 1 Samuel 24:10-11; 1 Samuel 24:17; 1 Samuel 26:18; 1 Samuel 26:23-24 : the appeal to God as Judge in Psalm 7:6; Psalm 7:8 with 1 Samuel 24:12; 1 Samuel 24:15.

The energy and vigour of the Psalm correspond to the circumstances. Pressing danger, the rankling sense of injustice, a strong faith in the judicial righteousness of God, are its inspiring motives.

Ancient Jewish tradition prescribes it for use on the feast of Purim.

The Psalm falls into two principal divisions, the first mainly personal, the second general:

i. David’s prayer for God’s intervention on his behalf, Psalm 7:1-10.

After an appeal setting forth the urgency of his need (Psalm 7:1-2) and a solemn protestation of his innocence of the crimes laid to his charge (Psalm 7:3-5), David prays God to appear as Judge, and publicly do him justice (Psa 676–8). A prayer for the triumph of righteousness, and a confident expression of trust in God, (Psalm 7:9-10) close the first part, and form the transition to the second part.

ii. The judicial activity of God, Psalm 7:11-17.

God unceasingly executes vengeance on the wicked (Psalm 7:11-13); and wickedness works its own punishment (Psalm 7:14-16). Concluding ascription of praise to Jehovah for this manifestation of His righteousness (Psalm 7:17).

Ps 7:1-17.

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.

1, 2. Though many enemies set upon him, one is singled out as prominent, and compared to a wild beast tearing his prey to pieces (compare

1Sa 20:1; 23:23; 26:19).

O Lord my God, in thee do I put my trust - The psalm opens with an expression of strong confidence in God. The psalmist addresses Yahweh as his God, and says that in him he trusts or confides. The word rendered trust - חסה châsâh - means "to flee;" to flee to a place; to take shelter; and is applied to taking shelter under the shadow or protection of one Judges 9:15; Isaiah 30:2; Psalm 57:1; Psalm 61:4. The idea here is, that in his troubles he fled to God as a refuge, and felt safe under his protection.

Save me from all them that persecute me - That is, protect my life; rescue me from their power. The word "persecute" here refers to those who sought his life, who endeavored to deprive him of his rights. The language would apply to many occasions in the life of David - to the persecutions which he endured by Saul, by Absalom, etc. In this case the language was suggested by the opposition of Cush the Benjamite; and it was this that David had particularly in view. It is probable, however, that, whoever Cush was, he was not alone, but that others were associated with him in his opposition to David; and it was natural also that, in circumstances like these, David should remember his other persecutors, and pray that he might be delivered from them all. The prayer, therefore, has a general form, and the desire expressed is that which we all naturally have, that we may be delivered from all that troubles us.

And deliver me - Rescue me. It would seem from this expression, and from the following verse, that there was more to be apprehended in the case than mere reproachful words, and that his life was actually in danger.