Psalm 7:11
God judges the righteous, and God is angry with the wicked every day.
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(11) God judgeth.—The two clauses answer to each other; so the margin, “God is a righteous judge, and God avengeth every day.” LXX., “God is a just judge, and strong and longsuffering, not letting loose his anger every day.” Vulg., “Still is he not angry with the wicked?” Syriac, “God is the judge of righteousness. He is not angry every day.” It has been proposed to read véal—“and not”—instead of veél—“and God”—conformably to these versions, but unnecessarily.

7:10-17 David is confident that he shall find God his powerful Saviour. The destruction of sinners may be prevented by their conversion; for it is threatened, If he turn not from his evil way, let him expect it will be his ruin. But amidst the threatenings of wrath, we have a gracious offer of mercy. God gives sinners 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. The sinner is described, ver. 14-16, as taking more pains to ruin his soul than, if directed aright, would save it. This is true, in a sense, of all sinners. Let us look to the Saviour under all our trials. Blessed Lord, give us grace to look to thee in the path of tribulation, going before thy church and people, and marking the way by thine own spotless example. Under all the persecutions which in our lesser trials mark our way, let the looking to Jesus animate our minds and comfort our hearts.God judgeth the righteous - That is, he pronounces a just judgment on their behalf; he vindicates their character. It is true, in a general sense, that God judges all according to their character; but the particular idea here is, that God will do justice to the righteous; he will interpose to vindicate them, and he will treat them as they ought to be treated when assailed by their enemies, and when reproached and calumniated. The original phrase here is susceptible of two translations; either, "God is a righteous judge" or, "God is judging," that is judges, "the righteous." The sense is not materially varied, whichever translation is adopted. Our common version has probably expressed the true idea; and there the design of the writer is to contrast the manner in which God regards and treats the righteous, with the manner in which he regards and treats the wicked. The one he judges, that is, he does him justice; with the other he is angry every day.

And God is angry with the wicked - The phrase "with the wicked" is supplied by our translators, but not improperly, since the writer evidently intends to speak of these in contrast with the righteous. The words "God is angry" must, of course, be understood in a manner in accordance with the divine nature; and we are not to suppose that precisely the same passions, or the same feelings, are referred to when this language is used of God which is implied when it is used of people. It means that his nature, his laws, his government, his feelings, are all arrayed against the wicked; that he cannot regard the conduct of the wicked with favor; that he will punish them. While his judgment in regard to the righteous must be in their favor, it must just as certainly be against the wicked; while he will vindicate the one, he will cut off and punish the other. Of the truth of this in respect to the divine character there can be no doubt. Indeed, we could not honor a God - as we could honor no other being - who would deal with the righteous and the wicked alike, or who would have no respect to character in the treatment of others, and in his feelings toward them.

Every day - Continually; constantly; always. This is designed to quality the previous expression. It is not excitement. It is not temporary passion, such as we see in men. It is not sudden emotion, soon to be succeeded by a different feeling when the passion passes off. It is the steady and uniform attribute of his unchanging nature to be always opposed to the wicked - to all forms of sin; and in him, in this respect, there will be no change. The wicked will find him no more favorable to their character and course of life tomorrow than he is today; no more beyond the grave, than this side the tomb. What he is today he will be tomorrow and every day. Time will make no change in this respect, and the wicked can have no hope on the ground that the feeling of God toward sin and the sinner (as such) will ever be in any way different from what it is at the present moment. This is a fearful truth in regard to the sinner; and both aspects of the truth here stated should make the sinner tremble;

(a) that God is angry with him - that all His character, and all the principles of His govermnent and law, are and must be arrayed against him; and

(b) that in this respect there is to be no change; that if he continues to be wicked, as he is now, he will every day and always - this side the grave and beyond - find all the attributes of God engaged against him, and pledged to punish him.

God has no attribute that can take part with sin or the sinner.

11. judgeth—as in Ps 7:8.

the wicked—Though not expressed, they are implied, for they alone are left as objects of anger.

God judgeth, i.e. defendeth, or avengeth, or delivereth, as this word is oft used, as Deu 32:36 Psalm 9:4 10:18 26:1, &c. To judge is properly to give sentence; which because it may be done either by absolving and acquitting from punishment, or by condemning and giving up to punishment, therefore it is sometimes used for the one and sometimes for the other, as the circumstances of the place determine it.

With the wicked; which though it may seem a bold supplement, yet is necessary, and easily fetched out of the next and following verses.

Every day; even then, when his providence seems to favour them and they are most secure and confident. God judgeth the righteous,.... Not all that are thought to be righteous, or think themselves to be so, are such; nor is any man naturally righteous, or of himself, nor by virtue of his obedience to the law of works; but such only are righteous who are made so by the obedience of Christ; these God governs and protects, avenges their injuries and defends their persons; some render the words, "God is a righteous Judge" (f); he is so now in the administrations of his government of the universe, and he will be so hereafter in the general judgment of the world;

and God is angry with the wicked every day; wicked men are daily sinning, and God is always the same in his nature, and has the same aversion to sin continually; and though he is not always making men examples of his wrath, yet his wrath is revealed from heaven against all unrighteousness of men; and there are frequent stances of it; and when he is silent he is still angry, and in his own time will stir up all his wrath, and rebuke in his hot displeasure.

(f) Vid. Aben Ezra & Abendana not. in Miclol. Yophi in loc. "Deus judex justus", V. L. Munster, Musculus, Montanus, Piscator, Gejerus, Michaelis; so Ainsworth.

God judgeth the righteous, and God is angry with the wicked {i} every day.

(i) He continually calls the wicked to repentance by some sign of his judgments.

11. Render with R.V.;

God (Elohim) is a righteous Judge,

Yea, a God (El) that hath indignation every day.

Whatever men may think (Psalm 10:4; Psalm 10:11; Psalm 10:13), God’s judicial wrath against evil never rests. The addition strong and patient in P.B.V. is derived from the LXX through the Vulgate, strong being a rendering of El, and patient a gloss.

11–13. The theme of the judicial righteousness of God, in all its certainty and terribleness, is further developed.Verse 11. - God judgeth the righteous; rather, God is a righteous Judge. So Rosenmuller, Bishop Horsley, Dr. Kay, the 'Speaker's Commentary,' and the Revised Version. And God is angry with the wicked every day. There is no need of inserting the words, "with the wicked," since, of course, it is with the wicked that God is angry. What the psalmist means to assert especially is that God's anger continues against the wicked as long as their wickedness continues. (Heb.: 7:4-6) According to the inscription זאת points to the substance of those slanderous sayings of the Benjamite. With בּכפּי אם־ישׁ־עול one may compare David's words to Saul אין בּידי רעה 1 Samuel 24:12; 1 Samuel 26:18; and from this comparison one will at once see in a small compass the difference between poetical and prose expression. שׁלמי (Targ. לבעל שׁלמי) is the name he gives (with reference to Saul) to him who stands on a peaceful, friendly footing with him, cf. the adject. שׁלום, Psalm 55:21, and אישׁ שׁלום, Psalm 41:10. The verb גּמל, cogn. גּמר, signifies originally to finish, complete, (root גם, כם ,גם t, cf. כּימה to be or to make full, to gather into a heap). One says טּוב גּמל and גּמל רע, and also without a material object גּמל עלי or גּמלני benefecit or malefecit mihi. But we join גּמלתּי with רע according to the Targum and contrary to the accentuation, and not with שׁלמי (Olsh., Bttch., Hitz.), although שׁלם beside משׁלּם, as e.g., דּבר beside מדבּר might mean "requiting." The poet would then have written: אם שׁלּמתּי גּמלי רע i.e., if I have retaliated upon him that hath done evil to me. In Psalm 7:5 we do not render it according the meaning to הלּץ which is usual elsewhere: but rather I rescued... (Louis de Dieu, Ewald 345, a, and Hupfeld). Why cannot הלּץ in accordance with its primary signification expedire, exuere (according to which even the signification of rescuing, taken exactly, does not proceed from the idea of drawing out, but of making loose, exuere vinclis) signify here exuere equals spoliare, as it does in Aramaic? And how extremely appropriate it is as an allusion to the incident in the cave, when David did not rescue Saul, but, without indeed designing to take חליצה, exuviae, cut off the hem of his garment! As Hengstenberg observes, "He affirms his innocence in the most general terms, thereby showing that his conduct towards Saul was not anything exceptional, but sprang from his whole disposition and mode of action." On the 1 pers. fut. conv. and ah, vid., on Psalm 3:6. ריקם belongs to צוררי, like Psalm 25:3; Psalm 69:5.

In the apodosis, Psalm 7:6, the fut. Kal of רדף is made into three syllables, in a way altogether without example, since, by first making the Sheb audible, from ירדּף it is become ירדף (like יצחק Genesis 21:6, תּהלך Psalm 73:9; Exodus 9:23, שׁמעה Psalm 39:13), and this is then sharpened by an euphonic Dag. forte.

(Note: The Dag. is of the same kind as the Dag. in גּמלּים among nouns; Arabic popular dialect farassı̂ (my horse), vid., Wetzstein's Inshriften S. 366.)

Other ways of explaining it, as that by Cahjg equals יתרדף, or by Kimchi as a mixed form from Kal and Piel,

(Note: Pinsker's view, that the pointing ירדף is designed to leave the reader at liberty to choose between the reading ירדּף and ירדּף, cannot be supported. There are no safe examples for the supposition that the variations of tradition found expression in this way.)

have been already refuted by Baer, Thorath Emeth, p. 33. This dactylic jussive form of Kal is followed by the regular jussives of Hiph. ישּׂג and ישׁכּן. The rhythm is similar so that in the primary passage Exodus 15:9, which also finds its echo in Psalm 18:38, - viz. iambic with anapaests inspersed. By its parallelism with נפשׁי and חיּי, כּבודי acquires the signification "my soul," as Saadia, Gecatilia and Aben-Ezra have rendered it - a signification which is secured to it by Psalm 16:9; Psalm 30:13; Psalm 57:9; Psalm 108:2, Genesis 49:6. Man's soul is his doxa, and this it is as being the copy of the divine doxa (Bibl. Psychol. S. 98, [tr. p. 119], and frequently). Moreover, "let him lay in the dust" is at least quite as favourable to this sense of כבודי as to the sense of personal and official dignity (Psalm 3:4; Psalm 4:3). To lay down in the dust is equivalent to: to lay in the dust of death, Psalm 22:16. שׁכני עפר, Isaiah 26:19, are the dead. According to the biblical conception the soul is capable of being killed (Numbers 35:11), and mortal (Numbers 23:10). It binds spirit and body together and this bond is cut asunder by death. David will submit willingly to death in case he has ever acted dishonourably.

Here the music is to strike up, in order to give intensity to the expression of this courageous confession. In the next strophe is affirmation of innocence rises to a challenging appeal to the judgment-seat of God and a prophetic certainty that that judgment is near at hand.

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