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Commentary on Psalms 7 verses 10–17
David having lodged his appeal with God by prayer and a solemn profession of his integrity, in the former part of the psalm, in this latter part does, as it were, take out judgment upon the appeal, by faith in the word of God, and the assurance it gives of the happiness and safety of the righteous and the certain destruction of wicked people that continue impenitent.
I. David is confident that he shall find God his powerful protector and Saviour, and the patron of his oppressed innocency (Psa 7:10): "My defence is of God. Not only, God is my defender, and I shall find him so; but I look for defence and safety in no other; my hope for shelter in a time of danger is placed in God alone; if I have defence, it must be of God." My shield is upon God (so some read it); there is that in God which gives an assurance of protection to all that are his. His name is a strong tower, Pro 18:10. Two things David builds this confidence upon: - 1. The particular favour God has for all that are sincere: He saves the upright in heart, saves them with an everlasting salvation, and therefore will preserve them to his heavenly kingdom; he saves them out of their present troubles, as far as is good for them; their integrity and uprightness will preserve them. The upright in heart are safe, and ought to think themselves so, under the divine protection. 2. The general respect he has for justice and equity: God judgeth the righteous; he owns every righteous cause, and will maintain it in every righteous man, and will protect him. God is a righteous Judge (so some read it), who not only doeth righteousness himself, but will take care that righteousness be done by the children of men and will avenge and punish all unrighteousness.
II. He is no less confident of the destruction of all his persecutors, even as many of them as would not repent, to give glory to God. He reads their doom here, for their good, if possible, that they might cease from their enmity, or, however, for his own comfort, that he might not be afraid of them nor aggrieved at their prosperity and success for a time. He goes into the sanctuary of God, and there understands,
1.That they are children of wrath. They are not to be envied, for God is angry with them, is angry with the wicked every day. They are every day doing that which is provoking to him, and he resents it, and treasures it up against the day of wrath. As his mercies are new every morning towards his people, so his anger is new every morning against the wicked, upon the fresh occasions given for it by their renewed transgressions. God is angry with the wicked even in the merriest and most prosperous of their days, even in the days of their devotion; for, if they be suffered to prosper, it is in wrath; if they pray, their very prayers are an abomination. The wrath of God abides upon them (Joh 3:36) and continual additions are made to it.
2.That they are children of death, as all the children of wrath are, sons of perdition, marked out for ruin. See their destruction.
(1.)God will destroy them. The destruction they are reserved for is destruction from the Almighty, which ought to be a terror to every one of us, for it comes from the wrath of God, Psa 7:13, Psa 7:14. It is here intimated, [1.] That the destruction of sinners may be prevented by their conversion, for it is threatened with that proviso: If he turn not from his evil way, if he do not let fall his enmity against the people of God, then let him expect it will be his ruin; but, if he turn, it is implied that his sin shall be pardoned and all shall be well. Thus even the threatenings of wrath are introduced with a gracious implication of mercy, enough to justify God for ever in the destruction of those that perish; they might have turned and lived, but they chose rather to go on and die and their blood is therefore upon their own heads. [2.] That, if it be not thus prevented by the conversion of the sinner, it will be prepared for him by the justice of God. In general (Psa 7:13), He has prepared for him the instruments of death, of all that death which is the wages of sin. If God will slay, he will not want instruments of death for any creature; even the least and weakest may be made so when he pleases. First, Here is variety of instruments, all which breathe threatenings and slaughter. Here is a sword, which wounds and kills at hand, a bow and arrows, which wound and kill at a distance those who think to get out of the reach of God's vindictive justice. If the sinner flees from the iron weapon, yet the bow of steel shall strike him through, Job 20:24. Secondly, These instruments of death are all said to be made ready. God has them not to seek, but always at hand. Judgments are prepared for scorners. Tophet is prepared of old. Thirdly, While God is preparing his instruments of death, he gives the sinners timely warning of their danger, and space to repent and prevent it. He is slow to punish, and long-suffering to us-ward, not willing that any should perish. Fourthly, The longer the destruction is delayed, to give time for repentance, the sorer will it be and the heavier will it fall and lie for ever if that time be not so improved; while God is waiting the sword is in the whetting and the bow in the drawing. Fifthly, The destruction of impenitent sinners, though it come slowly, yet comes surely; for it is ordained, they are of old ordained to it. Sixthly, Of all sinners persecutors are set up as the fairest marks of divine wrath; against them, more than any other, God has ordained his arrows. They set God at defiance, but cannot set themselves out of the reach of his judgments.
(2.)They will destroy themselves, Psa 7:14-16. The sinner is here described as taking a great deal of pains to ruin himself, more pains to damn his soul than, if directed aright, would save it. His conduct is described, [1.] By the pains of a labouring woman that brings forth a false conception, Psa 7:14. The sinner's head with its politics conceives mischief, contrives it with a great deal of art, lays the plot deep, and keeps it close; the sinner's heart with its passions travails with iniquity, and is in pain to be delivered of the malicious projects it is hatching against the people of God. But what does it come to when it comes to the birth? It is falsehood; it is a cheat upon himself; it is a lie in his right hand. He cannot compass what he intended, nor, if he gain his point, will he gain the satisfaction he promised himself. He brings forth wind (Isa 26:18), stubble (Isa 33:11), death (Jam 1:15), that is, falsehood. [2.] By the pains of a labouring man that works hard to dig a pit, and then falls into it and perishes in it. First, This is true, in a sense of all sinners. They prepare destruction for themselves by preparing themselves for destruction, loading themselves with guilt and submitting themselves to their corruptions. Secondly, It is often remarkably true of those who contrive mischief against the people of God or against their neighbours; by the righteous hand of God it is made to return upon their own heads. What they designed for the shame and destruction of others proves to be their own confusion.
- Nec lex est jusitior ulla
Quam necis artifices arte perire sua -
There is not a juster law than that the author
of a murderous contrivance shall perish by it.
Some apply it to Saul, who fell upon his sword.
In singing this psalm we must do as David here does (Psa 7:17), praise the Lord according to his righteousness, that is, give him the glory of that gracious protection under which he takes his afflicted people and of that just vengeance with which he will pursue those that afflict them. Thus we must sing to the praise of the Lord most high, who, when his enemies deal proudly, shows that he is above them.
God alone is the just Judge, he alone is the one who sees hearts. He gives to each one according to his works. Truly, “man looks at the outward appearance,” but the Lord is a judge of thoughts and the feelings of the spirit. There is no judgment hidden from him.
Do not be so poorly disposed toward God as to think that he is too weak to avenge, for he is also strong. What reason is there, then, that swift vengeance is not inflicted on the sinner? Because he is patient, “he is not angry every day.”
If long-suffering were not associated with his justice, there would have been nothing to stop him punishing day in day out, since sinners always provide grounds for just punishment. Sinners, however, should not for this reason be disposed to indifference: those of right mind rightly respect long-suffering as a threat and take delay in wrath as an aggravation of punishment; this should also be the attitude of those on whom the imposition of judgment does not fall promptly.
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.
"God the righteous judge, strong (in endurance) and long-suffering" [Psalm 7:11]. What God is judge, but the Lord, who judges the people? He is righteous; who "shall render to every man according to his works." [Matthew 16:27] He is strong (in endurance); who, being most powerful, for our salvation bore even with ungodly persecutors. He is long-suffering; who did not immediately, after His resurrection, hurry away to punishment, even those that persecuted Him, but bore with them, that they might at length turn from that ungodliness to salvation: and still He bears with them, reserving the last penalty for the last judgment, and up to this present time inviting sinners to repentance. "Not bringing in anger every day." Perhaps "bringing in anger" is a more significant expression than being angry (and so we find it in the Greek copies); that the anger, whereby He punishes, should not be in Him, but in the minds of those ministers who obey the commandments of truth through whom orders are given even to the lower ministries, who are called angels of wrath, to punish sin: whom even now the punishment of men delights not for justice' sake, in which they have no pleasure, but for malice' sake. God then does not "bring in anger every day," that is, He does not collect His ministers for vengeance every day. For now the patience of God invites to repentance: but in the last time, when men "through their hardness and impenitent heart shall have treasured up for themselves anger in the day of anger, and revelation of the righteous judgment of God, [Romans 2:5] then He will brandish His sword."
“God is a righteous judge, … who does not give free rein to his wrath every day.” Instead, he also shows lovingkindness, by which he bears people’s faults for a longer time. For whenever he sees people not reaping profit from it, he gives them further opportunity with the addition of threats, putting the punishments off; but if they scorn the opportunity and persist in sinning, he immediately brings on their ruin in keeping with justice.
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SUMMARY
Psalms 7:11 profoundly articulates God's unwavering commitment to justice, revealing Him as the righteous Judge who discerns between the upright and the wicked. This verse simultaneously offers profound comfort and assurance to those who walk in integrity, knowing that God actively vindicates His own, while serving as a solemn and constant warning to those who persist in unrighteousness, affirming the perpetual reality of divine opposition to sin and the certainty of divine accountability.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 7:11 effectively employs several literary devices to convey its profound theological truth. The most prominent is Antithetical Parallelism, where the two clauses present contrasting ideas that illuminate each other: "God judgeth the righteous" is set against "God is angry [with the wicked] every day." This structure highlights the distinct and opposing ways God interacts with the two categories of humanity, emphasizing His discernment and consistent moral governance. Anthropomorphism is also evident in the portrayal of God as "angry," attributing a human emotion to the divine to help finite minds grasp God's intense, holy opposition to sin. However, this is a righteous, consistent anger, not a volatile human emotion. The phrase "every day" functions as a form of Hyperbole or emphatic statement, underscoring the ceaseless and unwavering nature of God's indignation against evil. It is not meant to be taken literally as a daily fit of rage, but rather as a constant, inherent attribute of His character, ensuring that His justice is always active and never dormant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 7:11 is a foundational statement on the character of God, revealing His active involvement in the moral governance of the world. It underscores His absolute holiness, which necessitates an unwavering opposition to sin, and His perfect justice, which ensures the ultimate vindication of the righteous and the certain judgment of the wicked. This verse asserts that God is not a distant, indifferent deity but a morally engaged Judge whose attributes of love and wrath are both expressions of His perfect nature. His anger against wickedness is not a flaw but a testament to His righteousness and His commitment to upholding order and truth in His creation. It serves as a constant reminder that human actions have divine consequences and that a moral universe is sustained by a morally perfect God who actively upholds His standards.
REFLECTION AND APPLICATION
Psalms 7:11 offers both profound comfort and a solemn warning, shaping our understanding of God and our response to Him. For those who strive to live righteously, this verse is a wellspring of assurance. It reminds us that even when we face false accusations, injustice, or the apparent prosperity of the wicked, God sees, God knows, and God actively judges. Our vindication is not dependent on imperfect human systems but on the unwavering character of our divine Judge. This truth empowers us to persevere in integrity, trust in God's perfect timing, and find peace in His ultimate oversight of all things. Conversely, for those who persist in unrighteousness, the verse serves as a stark and constant warning. God's anger against wickedness is not a fleeting emotion but a perpetual reality, a settled opposition to all that is contrary to His holy nature. This should stir a profound sense of urgency for repentance and a turning away from sin, recognizing that accountability before a holy God is not a distant threat but an ever-present truth. It calls us to align our lives with His righteous standards, knowing that His patience, though vast, is not infinite, and His justice will ultimately prevail.
Questions for Reflection
FAQ
Does God's anger mean He is not loving?
Answer: No, God's anger, as described in Psalms 7:11 and elsewhere throughout Scripture, is not contrary to His love but is a manifestation of His perfect holiness and justice. Divine anger is a righteous indignation against sin, rebellion, and all that harms His creation and dishonors His name. It stems from His absolute purity and His unwavering commitment to what is good and true. If God were not angry at injustice and evil, it would imply a lack of moral perfection or indifference to suffering. His anger is a holy response to that which opposes His loving will and character. Just as a loving parent might be angry at something that harms their child, God's anger is directed at the destructive force of sin, which separates humanity from Him and causes immense suffering. This righteous wrath ultimately serves His redemptive purposes, calling people to repentance and leading them towards the path of life found in Him, as seen in passages like Romans 2:4.
CHRIST-CENTERED FULFILLMENT
Psalms 7:11 finds its ultimate and most profound fulfillment in Jesus Christ. As the embodiment of God's perfect righteousness, Jesus is the one whom God "judgeth" and vindicates, not because He needed judgment for sin, but because He perfectly fulfilled all righteousness. His resurrection from the dead is the ultimate divine vindication, declaring Him to be the Son of God in power, as proclaimed in Romans 1:4. Furthermore, Christ fully bears the weight of God's "anger [with the wicked] every day." On the cross, Jesus, the sinless Lamb of God, became sin for us, enduring the full measure of divine wrath against human wickedness, thereby making a way for sinners to be reconciled to a holy God. Isaiah 53:5-6 vividly describes how "the punishment that brought us peace was on him." Through His atoning sacrifice, God's righteous anger against sin was satisfied, allowing Him to be both just and the justifier of those who believe in Jesus (Romans 3:26). Thus, in Christ, God's justice is perfectly upheld, His wrath against sin is fully appeased for those who trust in Him, and the righteous are eternally vindicated, not by their own merit, but by their union with the perfectly righteous Son of God, who will one day return to judge the living and the dead (Acts 17:31).