1. The earlier psalms were written for liberation from enemies, but this is a psalm in which he prays for vindication from them. Thus, the title is to the end, which he sang to the Lord for the words of Chusai the son of Jemini.

The story in 2 Samuel 17 tells how David was fleeing from his son. Ahithophel, who was very wise, remained with Absalom. Chusai, however, remained loyal to David, who had sent him back to learn Ahithophel’s plans and report them to him. When Ahithophel gave Absalom counsel that was very dangerous to David—namely, to attack him immediately before he could make himself safe elsewhere—Chusai secretly informed David so he could flee from the plains and cross the Jordan to a fortified place. Therefore, when David heard the message from Chusai, he sang this song to the Lord. This is why it says here, which he sang to the Lord for the words of Chusai the son of Jemini.

He is called the son of Jemini because he might have been from the tribe of Benjamin, or perhaps was descended from another person who had this name.

Jerome does not have in the end. Nor does he have for victory, but rather for ignorance or for the ignorant. He also says for the words of the Ethiopian, although it is not known whether Chusai was an Ethiopian.

Mystically, this psalm could be spoken by the Church against her persecutors. In this interpretation, Chusai in for the words of Chusai would mean “silence,” while Jemini would mean “the right hand.” This is as if to say that by the hidden judgment of divine providence, Ahithophel—whose name means “the ruin of a brother” (representing Judas Iscariot)—conspired to bring his brother, Christ, to ruin (that is, to death). For Christ was not ashamed to call us brothers ([Reference Hebrews 2:11]). But what Ahithophel did for the destruction of one man, Christ turned to the salvation of all, as Augustine says in the gloss.Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:111).

This psalm has three parts:

He describes his prayer.
His prayer is heard, at the Lord judges.
He gives thanks, at I will give glory to the Lord.

Regarding the first part, he considers two things:

He prays to be freed from his enemies.
He prays that his enemies be overcome: rise up, O Lord, in your anger.

Regarding the first of these, he makes two points:

He begs for mercy.
He declares his innocence: O Lord my God, if I have done this thing.

Regarding the first of these, he makes three points:

He expresses the disposition of the one praying.
He lays out his petition: save me.
He gives the reason for his petition: lest at any time he seize upon my soul.

The disposition of the one praying is to hope in the Lord, because no one hoped in the Lord and was confounded (). And so he says, in you have I put my trust.

His petition is twofold, for he asks to be saved and to be freed, according to Dionysius. To be freed is to be rescued from evil; to be saved is to be maintained in the good.Dionysius, The Divine Names 8.9 (Patrologia Graeca [Migne], 3:898). Therefore, he prays to be saved from his enemies’ corruption and to be freed from them. This can be understood regarding both physical and spiritual enemies, as if to say, “Save me from enemies and from temptations.” Save me from the mouth of the lion ([Reference Psalms 21:22]). Free my soul from their malignity ([Reference Psalms 34:17]).

He gives the reason for his petition when he says, lest at any time he seize upon my soul like a lion, as if to say, “Unless you help me, Absalom will devour me like a lion.” Arise and let us flee; for we shall not escape else from the face of Absalom ([Reference 2 Samuel 15:14]).

And while he speaks in the plural above—from all those who persecute—here he speaks in the singular: lest at any time he seize upon my soul like a lion. This is because all are included under one head: spiritual enemies under the devil, and physical enemies under Absalom.Cf. ST III, q. 3, aa. 8–9. Because your adversary the devil, as a roaring lion ([Reference 1 Peter 5:8]). He lies in wait in secret like a lion ([Reference Psalms 9:30]).

Lest he seize implies suddenly and swiftly. The wolf seizes ([Reference John 10:12]), since the devil acts deceitfully.

And he will do this while there is no one to redeem me. To be redeemed means to be freed from evil, and this refers to freedom from punishment. I will redeem them from death ([Reference Hosea 13:14]).

Nor to save refers to freedom from guilt. He shall save his people from their sins ([Reference Matthew 1:21]). Jerome has: lest indeed he seize my soul as a lion, and there be no one to rescue.

Afterward, he protests his innocence: O Lord my God, if I have done this thing.

This can be understood in two ways: either as an oath or as an announcement.

If it is an oath, then it should be known that an oath is of two kinds:Cf. ST II-II, q. 89, a. 1.

Through attestation, as in: for God is my witness, whom I serve in my spirit ([Reference Romans 1:9]).
Through imprecation, as when it is said, “If I did x, may y happen to me.” If I have been glad at the downfall of he who hated me ([Reference Job 31:29]). I call God to witness upon my soul ([Reference 2 Corinthians 1:23]), as if to say, “If I am not innocent, may he seize me.”

Alternatively, it can be understood as an announcement, as if to say, “If I fail in these things, let this be my punishment”: let me deservedly fall.

Following this formula, he first denies guilt: if I have done this thing.

Second, he determines a punishment for himself: let me deservedly fall.

He denies guilt first in a general sense, when he says, O Lord my God, if I have done this thing. What is this thing? It is sin—namely pride, according to the gloss, which is a universal sin.Cf. Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:112). Pride is the beginning of all sin ().

Another interpretation of this thing is that when someone suffers a tribulation because of his own guilt, it is said to him, “You have done this thing,” as if to say, “You are the reason this happened.”

And so he says, if I have done this thing, to give the reason for this persecution. David did judgment and justice to all his people ([Reference 2 Samuel 8:15]). I will bear the wrath of the Lord, because I have sinned against him ([Reference Micah 7:9]).

Second, when he says, if there be iniquity, he denies particular guilt.

Here he makes three points.

He says that he has injured no one, and so he says, if there be iniquity. If you will put away from yourself the iniquity that is in your hand ([Reference Job 11:14]). Reflect, and see, that there is no evil in my hand, nor iniquity ([Reference 1 Samuel 24:12]). When a man has injured no one, it seems unjust that he be afflicted.
He has even forgiven offenses, and so he says, if I have rendered. My eye has spared you. For I said, “I will not put out my hand against my lord, because he is the Lord’s anointed” ([Reference 1 Samuel 24:11]). Seek not revenge, nor be mindful of the injury of your citizens ([Reference Leviticus 19:18]).
He has done good to his enemies, which is a third kind of good. So the text of Jerome has, I let my enemies go free. Be not overcome by evil, but overcome evil by good ([Reference Romans 12:21]). If your enemy is hungry, give him to eat ([Reference Proverbs 25:21]). Do good to those who hate you ([Reference Matthew 5:44]). Elisha commanded the king of Samaria to provide food for the army of the king of Syria, which had come to capture him. And a great provision of meats was set before them, and they ate and drank ([Reference 2 Kings 6:23]).

2. Next, when he says, let me deservedly fall, he designates the punishment that would follow, as if to say, “If what I say is not true, may these things happen to me.”

First, he describes a loss of money;

Second, a loss of his person;

Third, a loss of glory.

Therefore, he says of the first, let this evil happen to me: let me deservedly, that is justly, fall empty before my enemies, that is, let them carry away my possessions. If a spot has cleaved to my hands, then let me sow and let another eat ([Reference Job 31:7–8]).

Regarding his person, he describes three ways a man can suffer:

By persecution;
By captivity;
And by death.

Regarding the first, he says, let the enemy pursue;

Regarding the second: let him take it.

Regarding the third: and let him tread down, either by killing or completely laying me low.

Regarding glory, he adds, and bring down my glory to the dust, as if to say, “Whatever it is in which I glory, let it be reduced to dust and scattered.”

The mystical interpretation is that the enemy, the devil, persecutes by tempting. Our persecutors were swifter than the eagles of the air ([Reference Lamentations 4:19]). Let him take it, through consent to sin. All her persecutors have taken her in the midst of straits ([Reference Lamentations 1:3]).

Let him tread down through custom and contempt. Bow down, that we may go over ([Reference Isaiah 51:23]).

The glory of a person is twofold: natural and spiritual.

About natural glory, [Reference 1 Corinthians 11:7] says, the man indeed ought not to cover his head, because he is the image and glory of God.

About spiritual glory, [Reference 2 Corinthians 1:12] says, for our glory is this, the testimony of our conscience.

Therefore, the devil brings the glory of man down to the dust, since the image of God is defaced because it is disfigured: having their conscience seared ([Reference 1 Timothy 4:2]).Cf. ST I, q. 93, a. 4, ad 3. O Lord, in your city you shall bring their image to nothing ([Reference Psalms 72:20]).

3. Previously, he presented a prayer for himself, asking for freedom and salvation; here he prays against his enemies:

First, he asks for their punishment;

Second, for the fruit of that punishment, at and be exalted.

Let us first read the text historically, as it applies to David.

Rise up is said to two types of people: those sleeping and those lying down. God seems to sleep when He does not punish sins, as though He lacks the vigilance of prudence. Arise, why do you sleep, O Lord? ([Reference Psalms 43:23]). Also, when He does not punish, He seems to be lying down, powerless; but He seems to rise up when He shows His power by punishing His enemies. Let your hand be exalted, and let them not see; let the envious people see and be confounded, and let fire devour your inheritance ([Reference Isaiah 26:11]). In anger, he says, that is, in punishment, which is the effect of anger.Cf. ST I-II, q. 46, a. 1, resp.

He describes a threefold fruit of punishment.

One fruit pertains to God: that God is exalted, not in Himself, but in the eyes of men, since through it He is acclaimed as high and powerful. And so he says, arise, as if to say, “Humble my enemies, and in this you will appear exalted.” For as you have been magnified in us in their sight, so you shall be magnified among them in our presence (). And he says, in the borders, meaning that God should humble them completely, leaving nothing of their borders to be taken. Jerome has, arise angrily over the enemies, as if to say, “Be angry, and in this, arise.”

Another fruit pertains to David: the Lord has sought for a man according to his own heart and he has commanded him to be prince over his people ([Reference 1 Samuel 13:14]). And David said about himself, the Lord commanded me, that I might be the ruler ([Reference 2 Samuel 6:21]). Therefore, this command seems to have been nullified when David was brought low, and so he says: arise . . . in the precept which you have commanded, that is, that I should be head of the kingdom. And so Jerome has, rise up to me in the judgment which you have commanded.

Another fruit pertains to the people. Under the old law, some leaders were chosen by the people, but the highest leader was chosen by God alone. May the Lord the God of the spirits of all flesh provide a man ([Reference Numbers 27:16]). When you have come into the land which the Lord your God will give you, and possess it, and shall say, “I will set a king over me, as all nations have that are round about: you shall set him whom the Lord your God shall choose” ([Reference Deuteronomy 17:14–15]).

Therefore, the people should have followed the divine ordinance for their highest leader, and so he adds, and a congregation of people shall surround you, that is, it will follow your command so that it may be brought back to me. And for their sakes you return on high, that is, your magnificence will become manifest, as if to say, “Not only for your vindication, but also so that men may be brought back to me.”

But as it refers to Christ, he asks about the mystery of the Incarnation, from which two fruits come.

First, the suppression of the demons,

And second, the conversion of men: rise up, O Lord.

Regarding the first, he says, rise up, that is, appear in the world through the Incarnation, and do this in your anger, that is, to punish the demons. Now is the judgment of the world ([Reference John 12:31]). What have we to do with you, Jesus of Nazareth? are you come to destroy us? ([Reference Mark 1:24]).

And be exalted in the borders of my enemies, by taking away what they possess. When a strong man armed keeps his court, those things are in peace which he possesses. But if a stronger than he come upon him, and overcome him; he will take away all his armor wherein he trusted, and will distribute his spoils ([Reference Luke 11:21–22]), and how can any one enter into the house of the strong, and rifle his goods, unless he first bind the strong? And then he will rifle his house ([Reference Matthew 12:29]).

Alternatively, this passage is against the Jews; it is the petition of the Church of the Gentiles against them.

And he says, be exalted in the enemies’ borders; the other parts of the interpretation are not changed. That which appears exalted to men is for this very reason hidden—for example, when it is lifted up exceedingly high. So what is hidden in the depths appears if it is exalted. The depths also of rivers he has searched, and hidden things he has brought forth to light ([Reference Job 28:11]). So he says, be exalted, that is, be made manifest. And just as what is exceedingly exalted is hidden—he was raised up, and a cloud received him out of their sight ([Reference Acts 1:9])—so be exalted, that you may be hidden from the Jews so that they might not know you, and thus crucify you and be redeemed.

Regarding the second, he says, arise O God, in the precept, for the conversion of men.

Here he first describes the motive of conversion;

Second, its completion;

And third, punishment.

Therefore, he says, in the precept, namely of meekness and humility, which you have commanded. Learn of me because I am meek and humble of heart ([Reference Matthew 11:29]).

Arise, therefore, in this precept, that is, appear humble while being on high, as if to say, “Accept humility in such a way that you do not abandon your highness.”

Or it could mean arise from the dead.

And so a congregation of people shall surround you; the congregation of the blessed who will be rewarded and the wicked who will be punished. Your name is as oil poured out ([Reference Song of Solomon 1:2]). The mountain of the house of the Lord shall be prepared on the top of mountains, and it shall be exalted above the hills, and all nations shall flow unto it ([Reference Isaiah 2:2]). Lift up your eyes round about, and see: all these are gathered together, they are come to you ([Reference Isaiah 60:4]).

And for their sakes you return on high, to perfect this synagogue, the congregation of believers: ascending on high, he led captivity captive ([Reference Ephesians 4:8]). For he shall go up who shall open the way before them ([Reference Micah 2:13]).

Or, you will hide from the eyes of the Jews on high. A congregation of people shall surround you, by condemning and persecuting, for which they will be greatly punished.

4. This is the second part of this psalm, which deals with the hearing of the petition. And since the hearing of the petition occurs by God’s judgment, the divine judgment is introduced.

First, he sets it forth;

Second, he discusses its deferral: God is a just judge, strong and patient. Is he angry every day?

Regarding the first, he makes three points:

He sets forth the judgment itself.
Its manner, judge me, O Lord.
The particular characteristics of the judge: the searcher of hearts and reins is God.

Therefore, he says, “I have enemies persecuting me, and I ask for divine help to be freed. I have confidence in this because the Lord judges the people. For he judges the world with justice, and the people with his truth ([Reference Psalms 95:13]).” The Lord stands up to judge, and he stands to judge the people ([Reference Isaiah 3:13]).

Note that after he has said, and for their sakes you return on high, he adds something about judgment, since after the Ascension He will return to judge. Just as you have seen him going up into heaven, so he shall come to judge ([Reference Acts 1:11]). He describes the manner of judgment in the form of a prayer, since by praying he shows what will happen in the judgment, saying, judge me.

First, he describes the repayment of good people;

Second, the punishment of evil ones: sinners shall be brought to naught.

In judgment, two things are repaid: good things will be given to the good, and evil things to the evil. Therefore, he who is good and free from evil will have an abundance of good things and a removal of evil things. He who shall hear me . . . shall enjoy abundance, without fear of evils ([Reference Proverbs 1:33]). And so regarding this first aspect, he says, judge me, O Lord, according to my justice, which you have given to me, according to which I am just; and it is justice that you should repay good things to me. Blessed are those who hunger and thirst after justice: for they shall have their fill ([Reference Matthew 5:6]).

Regarding the second aspect, he says, according to my innocence, and it is justice that they should suffer no evil. The innocent shall be saved, and he shall be saved by the cleanness of his hands ([Reference Job 22:30]).

Note that he asks for this judgment to be in accordance with justice. Above, in the penitential psalm, he says that it should be in accordance with mercy, not remembering his own merit. But now, since, already justified, he has done some good things for which a reward is owed, he asks to be judged according to justice. His saying upon me expresses that a person's justice and innocence are not from oneself, but from God.Cf. ST I-II, q. 113, a. 2.

An objection to his request—to receive good things and suffer no evil—is the argument that it is sometimes good and useful to be oppressed by evils. Furthermore, the good have evils in this world, and the evil have good things. Remember that you did receive good things in your lifetime ([Reference Luke 16:25]).

A reason is given for this. The wickedness of sinners shall be fulfilled, that is, it shall reach an end. He who is filthy, let him be filthy still ([Reference Revelation 22:11]).

Note that sometimes God delays punishment so that the predestined may be converted. Therefore the Lord waits that he may have mercy on you ([Reference Isaiah 30:18]). So, then, the wickedness of sinners shall be brought to naught, that is, fail.

And sometimes this is so that the evil may manifest their malice more clearly and the justice of God’s judgments be apparent. Then the wickedness of sinners shall be consumed, that is, completed, so that the justice of the vindication may appear more clearly. This is why he says, know beforehand that your seed shall be a stranger in a land not their own . . . for as yet the iniquities of the Amorrhites are not at the full until this present time ([Reference Genesis 15:13], 16).Cf. ST Supp., q. 94, a. 3; Supp., q. 99, a. 1. And he gave him no inheritance in it; no, not the pace of a foot: but he promised to give it him in possession, and to his seed after him, when as yet he had no child ([Reference Acts 7:5]).

So he says, it shall be consumed, as if to say, “They shall do whatever they can, since then the wickedness of these same sinners shall be consumed.”

Will the evil, then, severely oppress the just? No, because God directs the just. So, you shall direct the just. The simplicity of the just shall guide them ([Reference Proverbs 11:3]).

5. Afterward, when he adds, the searcher, he shows the fitness of the judge.

First, he describes the fitness of the judge;

And second, he describes the confidence this inspires: just is my help.

Two things are required for a judge to be suitable: that he be wise, and that he be just.

These are found in God, and so He is a suitable judge. The king, who sits on the throne of judgment, scatters away all evil with his look ([Reference Proverbs 20:8]). He is most wise, knowing all things, even those that are internal: all things are naked and open to his eyes ([Reference Hebrews 4:13]). And He is most just: but you, O Lord of Sabaoth, who judge justly ([Reference Jeremiah 11:20]). And so he says, the searcher of hearts.

Jerome has, the examiner of hearts and reins, the just God, and the other verse follows, my shield is in God, while our text has, just is my help.

Therefore, he says, the searcher.

There are three things in a person:

One which is apparent, namely, his external work;
And two which are hidden, his intention and his delight.

These two are hidden to us but open to God. And since they are known to God, although hidden to us, he says, the searcher of hearts, since He knows the intention, and reins, that is, the delight—whether you delight in the praise of God or of men.

But since to search is to inquire, and to inquire belongs to the ignorant, he clarifies this does not apply to God. To show that God knows clearly, when he said, shall be consumed, he appropriately said, the searcher, since the condition of a person appears most clearly in tribulation.

Afterward, he adds, just is my help from the Lord. Here he discusses the confidence inspired by the judge, from whom help is expected.

There are two kinds of help from God:

That of mercy
And that of justice.

The help by which one is freed from evils and sins is that of mercy, and it is not “just” because it does not come from merits.

But when someone is justified, God perfects him, and this belongs to justice, since it corresponds in some way to merit.

It is said about the first, a helper in due time ([Reference Psalms 9:10]).

About the second, God will help it ([Reference Psalms 45:6]).

But why? Because he saves the upright of heart. He will keep the salvation of the righteous ([Reference Proverbs 2:7]). The upright of heart are those who incline toward God in their intention.

But Cassiodorus asks why he does not say, “Who saves those with upright reins,” but rather the upright of heart.Cf. Augustine, Expositions on the Psalms 7.11 (Corpus Christianorum Series Latina, 38:43–44).

I respond: Uprightness pertains to one's orientation toward the final end, and the intention is directed to this. Therefore, the intention must be right. But the “reins” pertain to sensual delight.

6. Above, he discussed the divine judgment; here he discusses the delay of the future event, that is, of punishment.

First, he shows the cause of the delay,

Second, the preparation for vindication: unless you are converted.

He puts forward three reasons why one might think God does not punish sinners.

That He is not just, so providence is removed from human actions. The iniquity of the house of Israel, and of Judah, is exceedingly great, and the land is filled with blood, and the city is filled with perverseness, for they have said, “The Lord has forsaken the earth, and the Lord sees not” ([Reference Ezekiel 9:9]). He walks about the poles of heaven, and he does not consider our things ([Reference Job 22:14]). He rejects this idea about God, who is a just judge. Behold, a king shall reign in justice, and princes shall rule in judgment ([Reference Isaiah 32:1]).
That He is not powerful, but he rejects this, since God is . . . strong. If strength be demanded, he is most strong ([Reference Job 9:19]).
Therefore, what is the reason? That He is patient. Therefore it asks, is he angry every day? That is, He does not punish on just any day, but waits for a time and overlooks sin. Overlooking the sins of men for the sake of repentance (). The Lord waits that he may have mercy on you ([Reference Isaiah 30:18]). The thrasher shall not thrash it for ever ([Reference Isaiah 28:28]).

Jerome has, threatening the whole day, that is, through Sacred Scripture.

7. Afterward, when he says, unless you are converted, he shows that the Lord prepares to inflict punishment, although He delays for a reason. He describes the preparation here:

First, on the part of God punishing;

Second, on the part of the person being punished: behold, he has been in labor.

The preparation on God’s part is described in response to a person’s merits or sin, since to God the wicked and his wickedness are hateful alike ().

As a man prepares himself with a sword against enemies who are near, but with a bow against those who are distant, so the divine vindication against those who seem to cling to themselves and can see the cause of their punishment is called a sword, as if against those who are near. But it is called a bow against those far off. And so He does not immediately punish you, but prepares Himself so you may be converted. Unless you are converted, he will brandish his sword; he has bent his bow and made it ready. This is his vindication: flee from the face of the sword, for the sword is the avenger of iniquities ([Reference Job 19:29]). His dart shall go forth as lightning ([Reference Zechariah 9:14]).

He will brandish to terrify, and, toward those near, to strike them more forcefully, since unless a person is converted through threats, God will cut him down forcefully.

Maximus Valerius wrote: the divine wrath goes forward to vengeance by slow steps, and makes up for the slowness of its punishment by its seriousness.Maximus Valerius, Factorum ac dictorum memorabilium 9.1.

Jerome has, he sharpens his sword, that is, he will prepare a greater condemnation. If I shall sharpen my sword as the lightning ([Reference Deuteronomy 32:41]). Do not think that I came to send peace upon earth . . . but the sword ([Reference Matthew 10:34]).

According to the gloss, Christ is the sword of God.Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:117). Therefore, the brandishing is the threat of Gehenna in which the wicked are cut down as by Him vindicating. In that day God shall visit with his hard, and great, and strong sword ([Reference Isaiah 27:1]).

He also prepares himself with a bow, as though for those distant: he has bent his bow and made it ready.

He speaks first about the preparation of the bow;

Second, of the arrows: he has bent his bow and made it ready.

He who prepares a bow first bends it;

Second, adjusts it in his hand.

Regarding the first, he says, his bow, that is, the divine vindication, like one punishing unexpectedly.

Regarding the second, he says, and made it ready. For Topheth is prepared from yesterday, prepared by the king, deep and wide ([Reference Isaiah 30:33]), namely, to punish.

Second, he speaks about the preparation of the arrows: in it he has prepared the instruments of death,

First, in regard to the arrows themselves;

Second, how he puts something more deadly on them, perhaps fire or poison.

Therefore, he says, and in it, namely, the bow, he has prepared the instruments, that is, the instruments of death (namely, of killing). Every one has a destroying weapon in his hand ([Reference Ezekiel 9:1]).

For those who burn, because here is something flammable, by which should be understood the punishment of eternal fire. But it is said that the Hebrew has, he has made his arrows persecute me.

This bow signifies Sacred Scripture, according to Augustine in the gloss.Cf. Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:117). My bow in my hand shall be repaired ([Reference Job 29:20]). This bow is bent when the hardness of the Old Testament is softened by the New. It is prepared when it is explained. He has prepared the instruments of death.

The instruments of death can be taken in two ways:

In regard to good
Or in regard to evil.

These latter are the heretics, who, from the Sacred Scriptures, prepare death for the simple. And thus, he has prepared, that is, he has allowed to be prepared. He caused them to wander ([Reference Psalms 106:40]). He has made ready, that is, he has externalized, or made apparent, his arrows, which are penetrating sayings. The sharp arrows of the mighty ([Reference Psalms 119:4]).

Or, taken in regard to the good, the instruments of death are the apostles sent to the disobedient. To the one indeed the odor of death unto death, but to the others the odor of life unto life ([Reference 2 Corinthians 2:16]). And he rendered them fit to burn with the fire of charity. Elijah the prophet stood up, as a fire, and his word burnt like a torch ().

8. Afterward, when he says, behold, he has been in labor, he discusses the preparation on the part of the person to be punished.

Here he puts forward two things:

The progression into sin, by which one is “prepared” to be punished;
And second, the encounter with punishment: he has opened a pit.

In the progression of sin, three things take place. Evil is conceived, attempted, and accomplished. The enemies of David first conceived it, but later came the time of attempting it, and afterward they accomplished it.

Now, conceiving the evil is like conception, attempting it is like childbirth, and accomplishing it is like having given birth. And so he says, behold, he has been in labor, that is, he tries to accomplish injustice against his neighbor. He has conceived sorrow, since they have labored to commit iniquity ([Reference Jeremiah 9:5]). They have conceived . . . iniquity ([Reference Isaiah 59:4]). When concupiscence has conceived it brings forth sin ([Reference James 1:15]). Now, he brought forth the iniquity which was conceived, since Absalom and Ahithophel, with their confederates, had taken away Jerusalem.

9. He has opened a pit. He discusses punishment.

First he lays out a metaphor;

Second, he explains it, at his sorrow shall be turned.

Hunters place traps to catch wolves in deep holes. Likewise, these enemies use their ingenuity to catch people; this happens through betrayal, and so it is like a pit. Among the Hebrews, a deep hole is called a pit. You also by the blood of your testament have sent forth your prisoners out of the pit, in which there is no water ([Reference Zechariah 9:11]).

Therefore, he has opened, that is, he came up with deceit, a pit, that is, a deep hole, and dug it, by thinking deeply.

And here, to finish, he has fallen into the hole he made, since he was intending to kill and was killed himself. They dug a pit before my face, and they have fallen into it ([Reference Psalms 56:7]).

And here he explains the meaning: it shall be turned on his own head. Since he conceived sorrow, that sorrow shall be turned on his own head—that is, the iniquity which he brought forth shall come down upon his crown. The iniquity thereof shall be heavy upon it, and it shall fall, and not rise again ([Reference Isaiah 24:20]).

10. I will give praise. This is the third part, where he gives thanks according to his justice, which precedes merit. His work is praise and magnificence ([Reference Psalms 110:3]).

And I will sing with a psaltery. Take a psalm, and bring here the timbrel; the pleasant psaltery with the harp ([Reference Psalms 80:3]).

Commentaries

Albert Barnes

On Psalms 7:15

Charles Ellicott

On Psalms 7:15

John Gill

On Psalms 7:15

Go Premium

Matthew Henry

On Psalms 7:10–17

Thomas Aquinas

On Psalm 7:1–17