Psalm 7:6
Arise, O LORD, in your anger, lift up yourself because of the rage of my enemies: and awake for me to the judgment that you have commanded.
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(6) In the rapid succession of abrupt utterance of feeling in ejaculations, we see the excitement of the poet’s mind.

Of the rage.—Better, against the rage, unless we may correct to “in thy rage.” The LXX. and Vulg. read, “in the ends of,” which Jerome explains as meaning, “exalt thyself by making an end of my enemies.” Syriac, “Be thou lifted up upon the necks of my enemies.”

And awake for me.—Better, arranged in two petitions: yea, awake for me; prepare the judgment. There is some difficulty about the syntax of the last clause, but the imperatives suit the parallelism of the context better than the past tenses.

Psalm 7:6. Arise, O Lord, in thine anger — Oppose thy just anger to their causeless and sinful rage against me. Lift up thyself — Hebrew, הנשׂא, hinnasee, Be thou exalted; glorify thyself, and show thyself to be above them. Awake for me to the judgment, &c. — To execute that righteous sentence which thou hast commanded — That is, appointed and declared by thy holy prophet Samuel. Thus to a protestation of innocence he adds a prayer for judgment upon the case, formed on two considerations: 1st, the unreasonable and unrelenting fury of his persecutors; 2d, the justice which God commanded others to execute, and which, therefore, he himself would doubtless execute on such occasions.7:1-9 David flees to God for succour. But Christ alone could call on Heaven to attest his uprightness in all things. All His works were wrought in righteousness; and the prince of this world found nothing whereof justly to accuse him. Yet for our sakes, submitting to be charged as guilty, he suffered all evils, but, being innocent, he triumphed over them all. The plea is, For the righteous God trieth the hearts and the reins. He knows the secret wickedness of the wicked, and how to bring it to an end; he is witness to the secret sincerity of the just, and has ways of establishing it. When a man has made peace with God about all his sins, upon the terms of grace and mercy, through the sacrifice of the Mediator, he may, in comparison with his enemies, appeal to God's justice to decide.Arise, O Lord, in thine anger - That is, to punish him who thus unjustly persecutes me. See the notes at Psalm 3:7.

Lift up thyself - As if he had been lying in repose and inaction. The idea is derived from a warrior who is called on to go forth and meet an enemy.

Because of the rage of mine enemies - Not only of this particular enemy, but of those who were associated with him, and perhaps of all his foes. David felt, on this occasion, that he was surrounded by enemies; and he calls on God to interfere and save him.

And awake for me - Or, in my behalf. The word "awake" is a still stronger expression than those which he had before used. It implies that one had been asleep, and insensible to what had occurred, and he addresses God "as if" He had thus been insensible to the dangers which surrounded him.

To the judgment that thou hast commanded - To execute the judgment which thou hast appointed or ordered. That is, God had, in his law, commanded that justice should be done, and had proclaimed himself a God of justice - requiring that right should be done on the earth, and declaring himself in all cases the friend of right. David now appeals to him, and calls on him to manifest himself in that character, as executing in this case the justice which he required under the great principles of his administration. He had commanded justice to be done in all cases. He had required that the wicked should be punished. He had ordered magistrates to execute justice. In accordance with these great principles, David now calls on God to manifest "himself" as the friend of justice, and to show, in this case, the same principles, and the same regard to justice which he required in others. It is an earnest petition that he would vindicate his own principles of administration.

6. God is involved as if hitherto careless of him (Ps 3:7; 9:18).

rage—the most violent, like a flood rising over a river's banks.

the judgment … commanded—or, "ordained"; a just decision.

6 Arise, O Lord, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.

7 So shall the congregation of the people compass thee about: for their sakes therefore return thou on high.

We now listen to a fresh prayer, based upon the avowal which he has just made. We cannot pray too often, and when our heart is true, we shall turn to God in prayer as naturally as the needle to its pole.

"Arise, O Lord, in thine anger." His sorrow makes him view the Lord as a Judge who had left the judgment-seat and retired into his rest. Faith would move the Lord to avenge the quarrel of his saints. "Lift up thyself because of the rage of mine enemies" - a still stronger figure to express his anxiety that the Lord would assume his authority and mount the throne. Stand up, O God, rise thou above them all, and let thy justice tower above their villainies. "Awake for me to the judgment that thou hast commanded." This is a bolder utterance still, for it implies sleep as well as inactivity, and can only be applied to God in a very limited sense. He never slumbers, yet doth he often seem to do so; for the wicked prevail, and the saints are trodden in the dust. God's silence is the patience of longsuffering, and if wearisome to the saints, they should bear it cheerfully in the hope that sinners may thereby be led to repentance.

"So shall the congregation of the people compass thee about." Thy saints shall crowd to thy tribunal with their complaints, or shall surround it with their solemn homage: "for their sakes therefore return thou on high." As when a judge travels at the assizes, all men take their cases to his court that they may be heard, so will the righteous gather to their Lord. Here he fortifies himself in prayer by pleading that if the Lord will mount the throne of judgment, multitudes of the saints would be blessed as well as himself. If I be too base to be remembered, yet "for their sakes," for the love thou bearest to thy chosen people, come forth from thy secret pavilion, and sit in the gate dispensing justice among the people. When my suit includes the desires of all the righteous it shall surely speed, for "shall not God avenge his own elect?"

Arise in thine anger; oppose thy just anger to their causeless and sinful rage against me.

Lift up thyself, that thou mayst give them a deadly blow. A metaphor from men who arise and lift up themselves to do so. Heb.

be thou exalted; glorify thyself, and show thyself to be above them.

To the judgment that thou hast commanded; to execute that just and righteous sentence of Saul’s deposition, and my advancement, which thou hast

commanded, i.e. appointed, (as that word is used, Psalm 148:5 1 Kings 17:4, and in this very case, 1 Samuel 13:14) and declared by thy holy prophet Samuel. Arise, O Lord, in thine anger,.... This and the following phrase do not suppose local motion in God, to whom it cannot belong, being infinite and immense, but are spoken of him after the manner of men, who seems sometimes as though he had laid himself down, and was unconcerned about and took no notice of human affairs, of the insults of the wicked and the oppressions of the righteous; wherefore the psalmist beseeches him to "arise", which he may be said to do when he comes forth in his power in the defence of his people, and against their enemies; see Psalm 12:5; and he also prays him to arise in anger, to show himself displeased, and give some tokens of his resentment, by letting his enemies feel the lighting down of his arm with the indignation of his anger;

lift up thyself, because of the rage of mine enemies; ascend the throne of judgment, and there sit judging right; show thyself to be the Judge of the earth, high and lifted up; let it appear that thou art above all mine enemies, higher and more powerful than they; stop their rage, break the force of their fury, lift up a standard against them, who, likes mighty flood, threaten to bear all before them: or "lift up thyself in rage", or "fierce wrath, because of", or "against mine enemies" (y): and so the sense is the same as before; and this way go many of the Jewish interpreters (z);

and awake for me to the judgment that thou hast commanded; not that sleep falls upon God, for the keeper of Israel neither slumbers nor sleeps; nor does it fall on any but corporeal beings, not upon angels, nor the souls of men, much less on God; but he sometimes in his providence seems to lie dormant and inactive, as if he disregarded what is done in this world; and therefore his people address him as if he was asleep, and call upon him to arise to their help and assistance; see Psalm 44:23; and so David here, "awake for me", that is, hasten to come to me and help me; suggesting that he was in great distress and danger, by reason of his enemies, should he delay coming to him. By "judgment" is either meant the vengeance which God had ordered him to execute upon his enemies, as Jarchi interprets it, and therefore he entreats him to arise and put him in a capacity of doing it; or else his innocence, and the vindication of it, which God had promised him, and then the petition is much the same with Psalm 7:8. But the generality of Jewish (a) writers understand it of the kingdom which God had appointed for him, and for which he was anointed by Samuel; and who had told Saul that God had found a man after his own heart, whom he had "commanded" to be captain over his people, 1 Samuel 13:14; wherefore the psalmist prays that God would hasten the fulfilment of his purpose and promise, and set him on the throne, that so he might administer justice and judgment to the people.

(y) "in furore contra hostes meos", Mariana; "gravissimo furore percitus in eos qui me opprimunt", Junius & Tremellius. (z) Targum, Jarchi, & Kimchi, in loc. (a) R. Moses in Aben Ezra in loc. R. Obadiah Gaon, Kimchi, & Ben Melech in loc.

Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the {e} judgment that thou hast commanded.

(e) In promising me the kingdom.

6. Arise … lift up thyself … awake] Cp. Psalm 3:7, Psalm 9:19, Psalm 10:12, Psalm 44:23, Psalm 94:2, and many similar invocations; couched in human language, as though God could be an otiose spectator, or even like a sentinel negligently slumbering on his watch, though the Psalmists well knew that Israel’s watchman neither slumbered nor slept (Psalm 121:3-4).

in thine anger] Cp. Psalm 6:1. Holiness and Justice can only be manifested as anger in their judicial relation to sin and wrong.

because of the rage of mine enemies] Or, against the ragings of mine adversaries.

and awake for me to the judgment that thou hast commanded] The R.V., and awake for me; thou hast commanded judgement, represents the abruptness of the original. The exact turn of the thought is obscure. Perhaps, with a sudden intuition of faith, David realises that his prayer for God’s interposition is answered, and, so to speak, the commission issued for holding the assize which he proceeds to describe in Psalm 7:7-8. Or the words may give the ground of his prayer: ‘arise, inasmuch as judgement is Thy ordinance and function’ (Genesis 18:25).

6–8. Conscious of his integrity, David appeals to Jehovah, as the Judge of the world, to hold an assize, and vindicate his innocence.Verse 6. - Arise, O Lord, in thine anger. To call on God to "arise" is to ask him to take action, to lay aside the neutral attitude in which he most commonly shows himself to man, and to interfere openly in the concerns of earth. To call on him to "arise in his anger" is to entreat him to vindicate our cause against those opposed in us, and to visit them with some open manifestation of his displeasure (comp. Psalm 3:7; Psalm 9:19; Psalm 10:12; Psalm 17:13; Psalm 44:26; Psalm 68:1). Lift up thyself. This is even a stronger expression than "arise" (Isaiah 33:10). It is a call on God to appear in his full strength. Because of the rage of mine enemies; or, against the rage of mine enemies (Kay, Revised Version). Force must be met by force. David justifies his appeal for aid by alleging the violence and fury of those whose attacks he has to meet. And awake for me to the judgment that thou hast commanded. The two clauses are not connected in the original, which runs, "Awake for me: thou hast commanded judgment." The meaning seems to be, "Arouse thyself on my behalf - judgment is a thing which thou hast ordained - surely now is the time for it." (Heb.: 6:9-11) Even before his plaintive prayer is ended the divine light and comfort come quickly into his heart, as Frisch says in his "Neuklingende Harfe Davids." His enemies mock him as one forsaken of God, but even in the face of his enemies he becomes conscious that this is not his condition. Thrice in Psalm 6:9, Psalm 6:10 his confidence that God will answer him flashes forth: He hears his loud sobbing, the voice of his weeping that rises towards heaven, He hears his supplication, and He graciously accepts his prayer. The twofold שׁמע expresses the fact and יקח its consequence. That which he seems to have to suffer, shall in reality be the lot of his enemies, viz., the end of those who are rejected of God: they shall be put to shame. The בּושׁ, Syr. behet, Chald. בּהת, בּהת, which we meet with here for the first time, is not connected with the Arab. bht, but (since the Old Arabic as a rule has t` as a mediating vowel between ש and t, )ת with Arab. bât, which signifies "to turn up and scatter about things that lie together (either beside or upon each other)" eruere et diruere, disturbare, - a root which also appears in the reduplicated form Arab. bṯṯ: to root up and disperse, whence Arab. battun, sorrow and anxiety, according to which therefore בּושׁ ( equals בּושׁ as Arab. bâta equals bawata) prop. signifies disturbare, to be perplexed, lose one's self-control, and denotes shame according to a similar, but somewhat differently applied conception to confundi, συγχεῖσθαι, συγχύνεσθαι. ויבּהלוּ points back to Psalm 6:2, Psalm 6:3 : the lot at which the malicious have rejoiced, shall come upon themselves. As is implied in יבשׁוּ ישׁבוּ, a higher power turns back the assailants filled with shame (Psalm 9:4; Psalm 35:4).

What an impressive finish we have here in these three Milels, jashûbu jebôshu rāga), in relation to the tripping measure of the preceding words addressed to his enemies! And, if not intentional, yet how remarkable is the coincidence, that shame follows the involuntary reverse of the foes, and that יבשׁו in its letters and sound is the reverse of ישׁבו! What music there is in the Psalter! If composers could but understand it!!

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