Verse 7
In the multitude of thy mercy - David considered it an inexpressible privilege to be permitted to attend public worship; and he knew that it was only through the multitude of God's mercy that he, or any man else, could enjoy such a privilege. He knew farther that, from the multitude of this mercy, he might receive innumerable blessings in his house. In this spirit, and with this dependence, he went to the house of the Lord. He who takes David's views of this subject will never, willingly, be absent from the means of grace.
In thy fear - Duly considering the infinite holiness of thy majesty, will I worship, אשתחוה eshtachaveh, will I bow and prostrate myself in the deepest self-abasement and humility.
Toward thy holy temple - If David was the author of this Psalm, as is generally agreed, the temple was not built at this time: only the tabernacle then existed; and in the preceding clause he speaks of coming into the house, by which he must mean the tabernacle. But temple here may signify the holy of holies, before which David might prostrate himself while in the house, i.e., the court of the tabernacle. Even in the house of God, there is the temple of God; the place where the Divine Shechinah dwells. God was in Christ reconciling the world to himself. In him dwelt all the fullness of the Godhead bodily. In all ages and dispensations, Jesus was ever the temple where the Supreme Deity was met with and worshipped. The human nature of Jesus was the real temple of the Deity. Nowhere else can God be found.
Verse 8
Lead me, O Lord, in thy righteousness - When entered into the house, and prostrated before the temple, he knew that, unless God continued to lead and direct, he was not likely to profit even by such great advantages. We need God not only to bring us to his house, but to keep our feet while we are there.
Because of mine enemies - His conduct was marked; his enemies looked upon and watched him with an evil eye. They would have been glad of his halting, that they might have brought a reproach on the good cause which he had espoused. O how cautiously should those walk who make a profession of living to God, of knowing themselves to be in his favor, and of being delivered from all sin in this life!
Make thy way straight - Show me that I must go right on; and let thy light always shine on my path, that I may see how to proceed.
Verse 9
No faithfulness in their mouth - They make professions of friendship; but all is hollow and deceitful: "They flatter with their tongue."
Very wickedness - Their heart is full of all kinds of depravity.
Their throat is an open sepulcher - It is continually gaping for the dead; and sends forth effluvia destructive to the living. I fear that this is too true a picture of the whole human race, totally corrupt within, and abominable without. The heart is the center and spring of this corruption; and the words and actions of men, which proceed from this source, will send out incessant streams of various impurity; and thus they continue till the grace of God changes and purifies the heart.
Verse 10
Destroy thou them, O God - All these apparently imprecatory declarations should be translated in the future tense, to which they belong; and which shows them to be prophetic. Thou Wilt destroy them; thou Wilt cast them out, etc.
Verse 11
Let all those that put their trust in thee rejoice - Such expressions as these should be translated in the same way, declaratively and prophetically: "All those who put their trust in thee Shall rejoice, - Shall ever shout for joy."
Verse 12
For thou, Lord, wilt bless the righteous - A righteous soul is a peculiar object of God's affectionate regards; and therefore will be a subject of continual blessing.
With favor - Literally, Like a shield, thy favor will crown him. God loves such; and this love is their defense. In all places, times and circumstances, it will preserve them. "Keep yourselves," says the apostle, "in the love of God." He who abides in this love need not fear the face of any adversary. Thus ended the morning's devotion of this excellent man: a model by which every Christian may frame his own.
Introduction
This Psalm contains a deprecation of eternal vengeance, [Psa 6:1]; a petition to God for mercy, [Psa 6:2]. This is enforced from a consideration of the psalmist's sufferings, [Psa 6:3]; from that of the Divine mercy, [Psa 6:4]; from that of the praise and glory which God would fail to receive if man were destroyed, [Psa 6:5]; from that of his humiliation and contrition, [Psa 6:6], [Psa 6:7]. Being successful in his supplication, he exults in God, [Psa 6:8], [Psa 6:9]; and predicts the downfall of all his enemies, [Psa 6:10].
This Psalm has the following inscription: To the chief Musician on Neginoth, upon Sheminith, A Psalm of David; which the Chaldee translates, "To be sung on neginoth, a harp of eight strings." The various interpretations given to this inscription, both by ancients and moderns, show us that nothing is known concerning it. We have already seen that neginoth probably signifies all instruments which emitted sounds by strokes, or stringed instruments in general. This Psalm was to be accompanied with such instruments; but one of a particular kind is specified, viz., sheminith; so called from its having eight strings. The chief musician is directed to accompany the recital of this Psalm with the above instrument.
Verse 1
O Lord, rebuke me not - This Psalm, Which is one of the seven Penitential Psalms, is supposed to have been written during some grievous disease with which David was afflicted after his transgression with Bath-sheba. It argues a deep consciousness of sin, and apprehension of the just displeasure of God. It is the very language of a true penitent who is looking around for help, and who sees, as Bishop Horne well expresses it, "above, an angry God, ready to take vengeance; beneath, the fiery gulf, ready to receive him; without, a world in flames; within, the gnawing worm." Of all these, none so dreadful as an angry God; his wrath he particularly deprecates. God rebukes and chastens him, and he submits; but he prays not to be rebuked in anger, nor chastened in hot displeasure. because he knows that these must bring him down to total and final destruction.
Verse 2
Have mercy - I have no merit. I deserve all I feel and all I fear.
O Lord, heal me - No earthly physician can cure my malady. Body and soul are both diseased, and only God can help me.
I am weak - אמלל umlal. I am exceedingly weak; I cannot take nourishment, and my strength is exhausted.
My bones are vexed - The disease hath entered into my bones.
Verse 3
How long? - How long shall I continue under this malady? How long will it be before thou speak peace to my troubled heart?
Verse 4
Return, O Lord - Once I had the light of thy countenance, by sin I have forfeited this; I have provoked thee to depart: O Lord, return! It is an awful thing to be obliged to say, Return, O Lord, for this supposes backsliding; and yet what a mercy it is that a backslider may Return to God, with the expectation that God will return to him!
Verse 5
In death there is no remembrance of thee - Man is to glorify thee on earth. The end for which he was born cannot be accomplished in the grave; heal my body, and heal my soul, that I may be rendered capable of loving and serving thee here below. A dead body in the grave can do no good to men, nor bring any glory to thy name!
Verse 7
Mine eye is consumed - עששה asheshah, is blasted, withered, sunk in my head.
Verse 8
Depart from me, all ye workers of iniquity - It seems that while he was suffering grievously through the disease, his enemies had insulted and mocked him; - upbraided him with his transgressions, not to increase his penitence, but to cast him into despair.
The Lord hath heard the voice of my weeping - The Lord pitifully beheld the sorrows of his heart, and mercifully forgave his sins.
Verse 10
Ashamed and sore vexed - May they as deeply deplore their transgressions as I have done mine! May they return; may they be suddenly converted! The original will bear this meaning, and it is the most congenial to Christian principles.
Introduction
The psalmist prays against the malice of his enemies, [Psa 7:1], [Psa 7:2]; protests his own innocence, [Psa 7:3-5]; prays to God that he would vindicate him, for the edification of his people, [Psa 7:6-8]; prays against the wickedness of his enemies, [Psa 7:9]; expresses strong confidence in God, [Psa 7:10]; threatens transgressors with God's judgments, [Psa 7:11-13]; shows the conduct and end of the ungodly, [Psa 7:14-16]; and exults in the mercy and lovingkindness of his Maker, [Psa 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.