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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.
He has built traps for no one. He has dug a pit for no one. He has despised iniquity. Knowing the future destruction of the wicked at judgment, he said, “I will give thanks to the Lord according to his righteousness,” my righteous works having been brought forth at the tribunal; and “I will sing to the name of the Lord most high,” bound by the hope that I am going to be received into the choir of those who are going to follow after salvation through him, through his merit.
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.
"I will confess to the Lord according to His justice" [Psalm 7:17]. This is not the sinner's confession: for he says this, who said above most truly, "If there be iniquity in my hands:" but it is a confession of God's justice, in which we speak thus, Verily, O Lord, You are just, in that You both so protect the just, that You enlighten them by Yourself; and so order sinners, that they be punished not by Your malice, but by their own. This confession so praises the Lord, that the blasphemies of the ungodly can avail nothing, who, willing to excuse their evil deeds, are unwilling to attribute to their own fault that they sin, that is, are unwilling to attribute their fault to their fault. Accordingly they find either fortune or fate to accuse, or the devil, to whom He who made us has willed that it should be in our power to refuse consent: or they bring in another nature, which is not of God: wretched waverers, and erring, rather than confessing to God, that He should pardon them. For it is not fit that any be pardoned, except he says, I have sinned. He, then, that sees the deserts of souls so ordered by God, that while each has his own given him, the fair beauty of the universe is in no part violated, in all things praises God: and this is not the confession of sinners, but of the righteous. For it is not the sinner's confession when the Lord says, "I confess to You, O Lord of heaven and earth, because You have hid these things from the wise, and revealed them to babes." [Matthew 11:25] Likewise in Ecclesiasticus it is said, "Confess to the Lord in all His works: and in confession you shall say this, All the works of the Lord are exceeding good." Which can be seen in this Psalm, if any one with a pious mind, by the Lord's help, distinguish between the rewards of the righteous and the penalties of the sinners, how that in these two the whole creation, which God made and rules, is adorned with a beauty wondrous and known to few. Thus then he says, "I will confess to the Lord according to His justice," as one who saw that darkness was not made by God, but ordered nevertheless. For God said, "Let light be made, and light was made." [Genesis 1:3] He did not say, Let darkness be made, and darkness was made: and yet He ordered it. And therefore it is said, "God divided between the light, and the darkness: and God called the light day, and the darkness He called night." [Genesis 1:4-5] This is the distinction, He made the one and ordered it: but the other He made not, but yet He ordered this too. But now that sins are signified by darkness, so is it seen in the Prophet, who says, "And your darkness shall be as the noon day:" [Isaiah 58:10] and in the Apostle, who says, "He that hates his brother is in darkness:" [1 John 2:11] and above all that text, "Let us cast off the works of darkness, and let us put on the armour of light." [Romans 13:12] Not that there is any nature of darkness. For all nature, in so far as it is nature, is compelled to be. Now being belongs to light: not being to darkness. He then that leaves Him by whom he was made, and inclines to that whence he was made, that is, to nothing, is in this sin endarkened: and yet he does not utterly perish, but he is ordered among the lowest things. Therefore after the Psalmist said, "I will confess unto the Lord:" that we might not understand it of confession of sins, he adds lastly, "And I will sing to the name of the Lord most high." Now singing has relation to joy, but repentance of sins to sadness.
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SUMMARY
Psalm 7:17 serves as a triumphant and resolute declaration of praise, concluding a deeply personal psalm of David. Following an earnest appeal for divine justice and vindication against false accusations, this verse encapsulates the psalmist's unwavering trust in the LORD's perfect righteousness and supreme sovereignty, culminating in a solemn vow to worship the God who judges righteously and delivers faithfully.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 7:17 employs several potent literary devices to convey its message with emphasis and clarity. The most prominent is Synonymous Parallelism, where the second line ("and will sing praise to the name of the LORD most high") largely reiterates and reinforces the meaning of the first line ("I will praise the LORD according to his righteousness") using different, yet complementary, words. This repetition serves to intensify the psalmist's vow and emphasize the dual aspects of God's character being praised: His righteousness and His supreme authority. The verse also features a Vow of Praise, a common and significant feature in the Psalms where the psalmist commits to an act of worship in anticipation of or in response to God's deliverance. This vow underscores David's faith and his resolute decision to acknowledge God publicly regardless of circumstances. Furthermore, the phrase "according to his righteousness" can be seen as a form of Metonymy, where "righteousness" stands in for God's righteous acts and character, serving as the standard, measure, and very basis for the praise offered. The use of "the name of the LORD" is a classic Synecdoche, where "name" represents the entirety of God's revealed being, character, and authority, encompassing all that He is.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 7:17 stands as a profound theological statement on the nature of authentic worship, asserting that true praise is not merely an emotional outpouring but a reasoned, deliberate response grounded in God's immutable character. It highlights that God's righteousness is the very foundation and measure of our adoration; we praise Him precisely because He is just and acts justly in the world. This verse inextricably links the act of worship directly to the doctrine of divine justice and sovereignty, affirming that even in the face of injustice, suffering, and false accusation, God remains the ultimate arbiter, supremely worthy of our highest praise. It teaches us that our unwavering confidence in God's ultimate vindication fuels our present worship, transforming lament into doxology and despair into hopeful adoration.
REFLECTION AND APPLICATION
Psalm 7:17 offers a powerful blueprint for our own lives of faith, particularly when we navigate trials, misunderstandings, or the sting of injustice. It calls us to anchor our praise not in our fleeting circumstances or volatile emotions, but in the unchanging, perfect character of God. When false accusations arise, or when the world seems to operate unjustly, this verse reminds us that our God is "Most High," sovereign over all, and His righteousness is the unwavering standard by which all things will ultimately be judged. Our response, therefore, should be a deliberate, confident vow of praise, trusting that God sees, God knows, and God will act justly in His perfect timing. This posture of worship, even in the midst of waiting and suffering, transforms our perspective, aligning our hearts with God's eternal truth and empowering us to live with hope, integrity, and peace. It is a profound call to worship God for who He is—His inherent justice and supreme authority—knowing that His righteous character guarantees His faithful action on behalf of His people.
Questions for Reflection
FAQ
Why is God's "righteousness" so central to David's praise in this verse?
Answer: God's righteousness is central because it is the very foundation of His character and actions, especially in the context of a psalm seeking vindication. In the biblical sense, God's righteousness (tsedeq) is not merely abstract moral perfection but His active fidelity to His covenant, His just administration of the world, and His saving acts on behalf of His people. David's praise is "according to" this righteousness, meaning it is a response to God's inherent integrity and His demonstrated justice. It implies that God's just nature guarantees His ultimate vindication of the innocent and judgment of the wicked, making Him supremely worthy of praise, particularly in a psalm where David seeks justice against false accusations. This concept is foundational to understanding God's interactions with humanity, as highlighted in Psalm 89:14.
What does "the LORD most high" signify about God?
Answer: The title "the LORD most high" (Hebrew: ʻelyôwn) is a profound declaration of God's supreme elevation, transcendence, and absolute sovereignty. It signifies that God is above all other powers, authorities, and circumstances in the universe. This title assures the psalmist, and us, that God possesses unrivaled power and authority to execute justice, to deliver His people, and to fulfill His purposes. It speaks to His unique, incomparable status as the Creator and Sustainer of all things, the ultimate ruler of heaven and earth. This ancient title, used across various biblical traditions, emphasizes God's majesty and His ability to intervene decisively in human affairs, a truth affirmed throughout scripture, such as in Isaiah 14:14.
How can I genuinely praise God "according to His righteousness" when I feel that justice has not been served in my life?
Answer: Praising God "according to His righteousness" when justice seems absent requires a faith that looks beyond immediate circumstances to God's eternal character and ultimate plan. It involves trusting that God's justice is perfect, even if His timing or methods differ from our expectations. This praise is an act of submission to His sovereign will and a confident anticipation of His ultimate vindication. It acknowledges that God's righteousness is not just about retribution but also about His faithfulness to His promises and His redemptive purposes. By focusing on His unchanging character, rather than our fluctuating feelings or the world's brokenness, we can offer genuine praise, knowing that He "loves righteousness and justice" (Psalm 33:5). This posture of faith allows us to endure injustice with hope, knowing that God will ultimately set all things right and that His ultimate justice will prevail.
CHRIST-CENTERED FULFILLMENT
Psalm 7:17 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the very embodiment of God's righteousness, the one whose life, atoning death, and glorious resurrection perfectly demonstrate the Father's just and saving character. When David vows to praise the LORD "according to his righteousness," he foreshadows the new song of praise that would be sung by those redeemed through Christ's perfect righteousness. Jesus, the Lamb of God who takes away the sin of the world, became sin for us so that in Him we might become the righteousness of God. His resurrection is the ultimate vindication, demonstrating God's righteous judgment against sin and death, and His unwavering faithfulness to His Son. Furthermore, Jesus is the LORD Most High, exalted to the highest place, with a name above every name, to whom every knee will one day bow and every tongue confess. Our praise, therefore, is not only according to God's righteousness but also through and to the righteous One, Jesus Christ, who perfectly revealed the Father's character and secured our eternal vindication, enabling us to sing praise to the name of the LORD Most High forevermore.