Psalm 7 [MT 7]
Commentary from 13 fathers
O Lord my God, in thee have I trusted: save me from all them that persecute me, and deliver me.
ΚΥΡΙΕ ὁ Θεός μου, ἐπὶ σοὶ ἤλπισα· σῶσόν με ἐκ πάντων τῶν διωκόντων με καὶ ῥῦσαί με,
Гдⷭ҇и бж҃е мо́й, на тѧ̀ ᲂу҆пова́хъ, сп҃си́ мѧ ѿ всѣ́хъ гонѧ́щихъ мѧ̀ и҆ и҆зба́ви мѧ̀:
Who is that one except he who says, “There is no one who can save except me,” the one who has come to seek and to save that which has been lost and to give his soul as a ransom for many? These things show that God the Father saves through God the Son. Through this the deity of the Father and the Son must not be distinguished by the words above and must not be seen as different from one another.
Fragments on the Psalms 7:2
For proof that the devil is called a lion in Scripture, listen to it saying, “Your enemy the devil prowls around like a lion roaring and looking for someone to devour.” And this inspired author himself says elsewhere, “You will tread on the lion and the serpent.” This beast is wily, you see; but if we are on the alert, this lion and serpent will be less than dirt in importance, neither will it mount an assault against us directly, but if it does mount an assault, it will be trodden on. “Walk on snakes and scorpions,” Scripture says, remember. He goes around in an awful rage, in fact, like a lion; but if he attacks those who have Christ, and his cross on their forehead, and the fire of the Spirit and the lamp that is never spent, he will not succeed even in looking them in the eye but will turn tail, not daring even to face about. And for you to learn that the words are not froth and bubble, consider, pray, the example of Paul. I mean, he too was human, but this lion had a such a healthy respect for him as to shun his garments and his shadow. Rightly so: he could not bear the fragrance of Christ emanating and ascending from him and had not the strength to raise his eyes to the lamp of his virtue.
Commentary on the Psalms 7:3
To be sure, he had assembled an army and had a large number with him; so why does he say, “with no one to ransom or save me”? Because he considers not even the whole world as help should he not enjoy influence from on high, nor does he think of it as solitude if he is alone, as long as he shares in help from God.
Commentary on the Psalms 7:3
He sets forth the reason for the petition when he says, "Lest he seize," etc.; as if to say: unless you come to my aid, Absalom will devour me like a lion. 2 Sam. 15: "Arise, let us flee, for there will be no escape for us from the face of Absalom." And above he says in the plural, "from all who persecute me"; here in the singular: "Lest he seize like a lion," because all are comprehended under one head -- the spiritual under the one Devil, the bodily under Absalom. Of the first, 1 Pet. 5: "Your adversary the Devil, like a roaring lion," etc. Ps. 9: "He lies in ambush in secret like a lion," etc. "Seize" as if suddenly and swiftly: Jn. 10: "The wolf seizes," because the Devil acts treacherously. And he will do this "while there is no one to redeem," etc. One is redeemed when delivered from evil, and this refers to liberation from punishment: Hos. 13: "I will redeem them from death." "Nor one who saves," through liberation from guilt: Mt. 1: "He will save his people from their sins." Jerome has: "Lest he seize my soul like a lion and rend it, and there be no one to deliver."
Exposition on the Psalms of David
Cush is the one who went to Abasalom in the guise of a traitor, and brought to naught the counsel of Ahithophel and saved David from death. When David learned of these things, he knew that his Savior was not a man but God.
Exposition on Psalm 7
Lest at any time [the enemy] seize my soul as a lion, while there is none to ransom, nor to save.
μήποτε ἁρπάσῃ ὡς λέων τὴν ψυχήν μου, μὴ ὄντος λυτρουμένου μηδὲ σῴζοντος.
да не когда̀ похи́титъ ꙗ҆́кѡ ле́въ дꙋ́шꙋ мою̀, не сꙋ́щꙋ и҆збавлѧ́ющꙋ, нижѐ спаса́ющꙋ.
This must everywhere be our concern, not simply to pray but to pray in such a way as to be heard. It is not sufficient that prayer effects what is intended, unless we so direct it as to appeal to God. For the Pharisee too prayed and achieved nothing, and again the Jews prayed but God turned away from them in their prayer. They did not pray, you see, as they should have prayed. Hence we were bidden to pray the prayer most likely to be heard.… Being heard happens in this fashion: first, of course, worthiness to receive something; then, praying in accordance with God’s laws; third, persistence; fourth, asking nothing earthly; fifth, seeking things to our real benefit; sixth, contributing everything of our own.
Commentary on the Psalms 7:3
3–4And that it might be clear that the already perfect soul, which is to be on her guard against the most insidious snares of the devil only, says this, see what follows. "O Lord my God, if I have done this" [Psalm 7:3]. What is it that he calls "this"? Since he does not mention the sin by name, are we to understand sin generally? If this sense displease us, we may take that to be meant which follows: as if we had asked, what is this that you say, "this"? He answers, "If there be iniquity in my hands." Now then it is clear that it is said of all sin, "If I have repaid them that recompense me evil" [Psalm 7:4]. Which none can say with truth, but the perfect. For so the Lord says, "Be perfect, as your Father which is in heaven; who makes His sun to rise upon the good and the evil, and rains on the just and the unjust." [Matthew 5:43, 45] He then who repays not them that recompense evil, is perfect. When therefore the perfect soul prays "for the words of Chusi, the son of Jemini," that is, for the knowledge of that secret and silence, which the Lord, favourable to us and merciful, wrought for our salvation, so as to endure, and with all patience bear, the guiles of this betrayer: as if He should say to this perfect soul, explaining the design of this secret, For you ungodly and a sinner, that your iniquities might be washed away by My blood-shedding, in great silence and great patience I bore with My betrayer; will you not imitate me, that you too may not repay evil for evil? Considering then, and understanding what the Lord has done for him, and by His example going on to perfection, the Psalmist says, "If I have repaid them that recompense me evil:" that is, if I have not done what You have taught me by Your example: "may I therefore fall by mine enemies empty." And he says well, not, If I have repaid them that do me evil; but, who "recompense." For who so recompenses, had received somewhat already. Now it is an instance of greater patience, not even to repay him evil, who after receiving benefits returns evil for good, than if without receiving any previous benefit he had had a mind to injure. If therefore he says, "I have repaid them that recompense me evil:" that is, If I have not imitated You in that silence, that is, in Your patience, which You have wrought for me, "may I fall by mine enemies empty." For he is an empty boaster, who, being himself a man, desires to avenge himself on a man; and while he openly seeks to overcome a man, is secretly himself overcome by the devil, rendered empty by vain and proud joy, because he could not, as it were, be conquered. The Psalmist knows then where a greater victory may be obtained, and where "the Father which sees in secret will reward." [Matthew 6:6] Lest then he repay them that recompense evil, he overcomes his anger rather than another man, being instructed too by those writings, wherein it is written, "Better is he that overcomes his anger, than he that takes a city." [Proverbs 16:32] "If I have repaid them that recompense me evil, may I therefore fall by my enemies empty." He seems to swear by way of execration, which is the heaviest kind of oath, as when one says, If I have done so and so, may I suffer so and so. But swearing in a swearer's mouth is one thing, in a prophet's meaning another. For here he mentions what will really befall men who repay them that recompense evil; not what, as by an oath, he would imprecate on himself or any other.
Exposition on Psalm 7
3–4Then he alleges his innocence: "O Lord my God, if I have done this." And this can be understood in two ways: either by way of an oath or of a prediction. If by way of an oath, then it should be known that there is a twofold oath: namely by attestation, as in Rom. 1: "God is my witness, whom I serve in my spirit," etc.; and by imprecation, as when one says, "If I have done this, may this befall me." Job 31: "If I rejoiced at the ruin of him who hated me," etc. 2 Cor. 1: "I call God as witness upon my soul"; as if to say: if I am not innocent, let him seize me. Or it can be understood by way of a prediction; as if to say: if I am guilty of these faults, this will be my punishment -- "let me fall," etc. And according to this, he first excludes guilt from himself: "If I have done this," etc. Second, he determines his punishment: "Let me fall," etc. He excludes guilt from himself, first in general, when he says, "O Lord my God, if I have done this." What is "this"? Sin, namely that of pride, according to the Gloss, which is, as it were, the universal sin: Sir. 10: "The beginning of all sin is pride." Or otherwise: "this" -- because when someone suffers some tribulation through his own fault, it is said to him, "You brought this on yourself"; as if to say, you are the cause that this is happening. And thus he says: "If I have done this," that is, if I gave cause for this persecution. 2 Sam. 8: "David administered justice and equity to all his people." Mic. 7: "I will bear the wrath of the Lord, because I have sinned against him," etc. Second, when he says, "If there is iniquity," etc., he excludes guilt in particular. Here he does three things: for first he says that he did injustice to no one; and therefore he says, "If there is iniquity": Job 11: "If there is iniquity in my hand," etc. 1 Sam. 24: "Consider and see that there is no evil or iniquity in my hand." Hence, when a man does injustice to no one, it seems unjust that he should be afflicted. Second, indeed, he forgave offenses; and therefore he says, "If I have repaid," etc. And this in 1 Sam. 24: "My eye spared you. For I said: I will not extend my hand against my lord, because he is the Lord's anointed." Lev. 19: "Do not seek revenge, nor be mindful of the injuries of your citizens." Third, that he did good to his enemies, which is the third good. Hence Jerome's text has, "I let my enemies go away empty-handed." Rom. 12: "Do not be overcome by evil, but overcome," etc. Prov. 25: "If your enemy is hungry," etc. Mt. 5: "Do good to those who hate you." 2 Kings 6: Elisha commanded the king of Samaria to set food before the army of the king of Syria, who had come to capture him. And a great provision of food was set before them.
Exposition on the Psalms of David
3–8[The Psalmist] is quite sure, apparently, that his own hands are clean. He never did to others the horrid things that others are doing to him. "If I have done any such thing"—if I ever behaved like so-and-so, then let so-and-so "tread my life down upon the earth" (7:3–5). But of course I haven't. It is not as if my enemies are paying me out for any ill turn I ever did them. On the contrary, they have "rewarded me evil for good". Even after that, I went on exercising the utmost charity towards them.
All this of course has its spiritual danger. It leads into that typically Jewish prison of self-righteousness which Our Lord so often terribly rebuked... For the moment, however, I think it is important to make a distinction: between the conviction that one is in the right and the conviction that one is "righteous" is a good man. Since none of us is righteous, the second conviction is always a delusion. But any of us may be, probably all of us at one time or another are, in the right about some particular issue. What is more, the worse man may be in the right against the better man. Their general characters have nothing to do with it...
But of course the fatal confusion between being in the right and being righteous soon falls upon them. In 7, from which I have already quoted, we see the transition. In verses 3 to 5 the poet is merely in the right; by verse 8 he is saying "give sentence with me, O Lord, according to my righteousness and according to the innocency that is in me".
Reflections on the Psalms, Chapter 2: Judgement in the Psalms
O Lord my God, if I have done this; (if there is unrighteousness in my hands;)
Κύριε ὁ Θεός μου, εἰ ἐποίησα τοῦτο, εἰ ἔστιν ἀδικία ἐν χερσί μου,
Гдⷭ҇и бж҃е мо́й, а҆́ще сотвори́хъ сїѐ, а҆́ще є҆́сть непра́вда въ рꙋкꙋ̀ моє́ю,
if I have requited with evil those who requited me [with good]; may I then perish empty by means of my enemies.
εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακά, ἀποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενός·
а҆́ще возда́хъ воздаю́щымъ мѝ ѕла̑, да ѿпадꙋ̀ ᲂу҆̀бо ѿ вра̑гъ мои́хъ то́щь:
The soul of the one who is just, severing itself from affection for the body, has its life hidden with Christ in God, so that it can say like the apostle: “It is now no longer I that live, but Christ lives in me. And the life that I now live in the flesh, I live in faith.” But the soul of the sinner and of one who lives according to the flesh and is defiled by the pleasures of the body is wrapped up in the passions of the flesh as in mud; and the enemy, trampling on this soul, strives to pollute it still more and, as it were, to bury it, treading on him who has fallen, and with his feet trampling him into the ground.
Homilies on the Psalms 11:3 (ps 7)
"Let the enemy" therefore "persecute my soul and take it" [Psalm 7:5]. By again naming the enemy in the singular number, he more and more clearly points out him whom he spoke of above as a lion. For he persecutes the soul, and if he has deceived it, will take it. For the limit of men's rage is the destruction of the body; but the soul, after this visible death, they cannot keep in their power: whereas whatever souls the devil shall have taken by his persecutions, he will keep. "And let him tread my life upon the earth:" that is, by treading let him make my life earth, that is to say, his food. For he is not only called a lion, but a serpent too, to whom it was said, "Earth shall you eat." [Genesis 3:14] And to the sinner was it said, "Earth you are, and into earth shall you go." [Genesis 3:19] "And let him bring down my glory to the dust." This is that dust which "the wind casts forth from the face of the earth," to wit, vain and silly boasting of the proud, puffed up, not of solid weight, as a cloud of dust carried away by the wind. Justly then has he here spoken of the glory, which he would not have brought down to dust. For he would have it solidly established in conscience before God, where there is no boasting. "He that glories," says the Apostle, "let him glory in the Lord." [1 Corinthians 1:31] This solidity is brought down to the dust if one through pride despising the secrecy of conscience, where God only proves a man, desires to glory before men. Hence comes what the Psalmist elsewhere says, "God shall bruise the bones of them that please men." Now he that has well learned or experienced the steps in overcoming vices, knows that this vice of empty glory is either alone, or more than all, to be shunned by the perfect. For that by which the soul first fell, she overcomes the last. "For the beginning of all sin is pride:" and again, "The beginning of man's pride is to depart from God."
Exposition on Psalm 7
Next, when he says, "Let me fall," he determines the punishment that follows, as if to say: if these things I say are not true, let these things happen to me. And first he sets forth the loss of goods. Second, of person. Third, of glory. He says, therefore, regarding the first: let this evil befall me, namely, that I fall deservedly, that is, justly, before my enemies -- that is, let my goods be taken from me. Job 31: "If a stain has clung to my members, let me sow and another eat." Regarding the person, he sets forth three things that a man suffers in himself. First, persecution. Second, captivity. Third, death. Regarding the first, he says, "let him pursue." Regarding the second, "let him seize." Regarding the third, "and let him trample" -- either by killing, or by utterly casting me down. Regarding glory, he adds, "and my glory," etc. As if to say: whatever it is in which I glory, let it be reduced to dust and scattered. Mystically: the enemy, the Devil, pursues by tempting. Lam. 4: "Our pursuers were swifter," etc. "Let him seize" -- through consent to sin. Lam. 1: "All her pursuers overtook her in her straits." "Let him trample" -- through habit and contempt. Is. 51: "Bow down that we may pass over." The glory of man is twofold: namely natural and spiritual. Of the first, 1 Cor. 11: "Man," that is, the mind, "ought not to cover his head, because he is the glory and image of God." Of the second, 2 Cor. 1: "Our glory is this: the testimony of our conscience." Therefore the Devil brings the glory of man down to the dust, because the image of God is disfigured, because it is stained. 1 Tim. 4: "Having their conscience seared." Ps. 72: "Lord, in your city, you will reduce their image to nothing."
Exposition on the Psalms of David
Let the enemy persecute my soul, and take it; and let him trample my life on the ground, and lay my glory in the dust. Pause.
καταδιώξαι ἄρα ὁ ἐχθρὸς τὴν ψυχήν μου καὶ καταλάβοι καὶ καταπατήσαι εἰς γῆν τὴν ζωήν μου καὶ τὴν δόξαν μου εἰς χοῦν κατασκηνώσαι. (διάψαλμα).
да пожене́тъ ᲂу҆́бѡ вра́гъ дꙋ́шꙋ мою̀, и҆ да пости́гнетъ, и҆ попере́тъ въ зе́млю живо́тъ мо́й, и҆ сла́вꙋ мою̀ въ пе́рсть всели́тъ.
The mass of adversaries cannot otherwise be destroyed, if the Lord has not risen on our behalf, and death must by all means precede the resurrection. He, then, who has revealed the resurrection of the Lord has, at the same time, shown that which is bound up together with the resurrection, I mean, of course, the mystery related to the passion. For this reason, having been inspired by the indwelling of the Holy Spirit, he says, “Rise up, O Lord, in your anger; be exalted in the ends of my enemies.” By “anger” he indicates the retributive power of the just judge, and by the rest he indicates the destruction of evil. For that which is perceived as contrary to the good, being only hostile by nature, is the evil whose end is destruction and a passing over into nonexistence. He, then, who said, “Be exalted in the ends of my enemies,” predicts, through the evil of his enemies “being brought to an end,” that the course to evil no longer remains in [his] life.
On the Inscriptions of the Psalms 2:10.125-26
So, it is spoken: He asks that God on high appear at the borders of his enemies. Then, he says, their iniquities that make them my enemies will end. Perhaps the boundaries of the enemies refer to the “pride” in which they have rejoiced. They think they are going to dwell with stability in the furthermost boundaries.
Fragments on the Psalms 7:6
Arise, in order that a vast multitude may believe in you, for after you have risen, what else would we pray for? Return to the Father. “Above them on high be enthroned.” For whose sake? For the assembly of the peoples. In that you suffered, you suffered for us; in that you rose again, you rose for us; in that you ascended to the Father, ascend for us. “Above them on high be enthroned.” “And no one has ascended into heaven except him who has descended from heaven: the Son of man who is in heaven.”
Homily on Psalm 7
"Arise, O Lord, in Your anger" [Psalm 7:6]. Why yet does he, who we say is perfect, incite God to anger? Must we not see, whether he rather be not perfect, who, when he was being stoned, said, "O Lord, lay not this sin to their charge"? [Acts 7:60] Or does the Psalmist pray thus not against men, but against the devil and his angels, whose possession sinners and the ungodly are? He then does not pray against him in wrath, but in mercy, whosoever prays that that possession may be taken from him by that Lord "who justifies the ungodly." [Romans 4:5] For when the ungodly is justified, from ungodly he is made just, and from being the possession of the devil he passes into the temple of God. And since it is a punishment that a possession, in which one longs to have rule, should be taken away from him: this punishment, that he should cease to possess those whom he now possesses, the Psalmist calls the anger of God against the devil. "Arise, O Lord; in Your anger." "Arise" (he has used it as "appear"), in words, that is, human and obscure; as though God sleeps, when He is unrecognised and hidden in His secret workings. "Be exalted in the borders of mine enemies." He means by borders the possession itself, in which he wishes that God should be exalted, that is, be honoured and glorified, rather than the devil, while the ungodly are justified and praise God. "And arise, O Lord my God, in the commandment that You have given:" that is, since You have enjoined humility, appear in humility; and first fulfil what You have enjoined; that men by Your example overcoming pride may not be possessed of the devil, who against Your commandments advised to pride, saying, "Eat, and your eyes shall be opened, and you shall be as gods." [Genesis 3:5]
Exposition on Psalm 7
6–7Above he set forth a prayer for himself, asking to be delivered and saved; here he petitions against the enemies. Here he does two things. First, he asks for their punishment. Second, the fruit of their punishment, at "and be exalted." Let us first read the text according to history, as it could have applied to David. "Arise" is said to two kinds of people: to one who sleeps and to one who lies down. Now God, when he does not punish sins, seems to sleep, as though he did not have the vigilance of prudence: Ps. 43: "Arise! Why do you sleep, O Lord?" Likewise, when he does not punish, he seems to lie powerless; but then he seems to rise when he manifests his power by punishing adversaries: Is. 26: "Let your hand be exalted, that they may not see; let them see and be confounded with zeal for the people, and let fire devour your inheritance." He says "in anger," that is, in punishment, which is the effect of anger. The fruit of punishment he sets forth as threefold. One is on God's part: that God be exalted -- not in himself, but in the estimation of men, because through this he is regarded as lofty and powerful. And therefore he says, "be exalted"; as if to say: bring down my enemies, and in this you will appear lofty. Sir. 36: "As in their sight you were magnified in us, so in our sight," etc. And he says, "in the borders," so as to utterly bring them down, and nothing remain, by invading their borders. Jerome has, "Rise up, raging against the enemies"; as if to say: be angry, and in this be exalted. Another fruit is on David's part: for in 1 Sam. 13, we read, "The Lord found a man after his own heart, whom he commanded to be a leader over his people." And David himself says of himself in 2 Sam. 6: "The Lord commanded me to be a leader," etc. This command seemed to be made void with David being brought low; and therefore he says, "Arise in the command which you commanded," namely, that I be a leader in the kingdom. And therefore Jerome has, "Rise up to the judgment you commanded for me." Another fruit is on the people's part. In the old law, arrangements were made through men for other leaders of the people; but regarding the supreme leader, this was dispensed only by God: Num. 27: "Let the Lord, the God of the spirits of all flesh, provide a man," etc. Deut. 17: "When you enter the land which the Lord your God will give you, and you possess it and dwell in it, and you say, 'I will set a king over me, as all the surrounding nations have,' you shall set over yourself the one whom the Lord your God will choose." Therefore the people in the matter of the supreme ruler were to follow the divine ordinance; and therefore he adds, "and the congregation of peoples will surround you," that is, will follow your ordinance, to return to me. "And for this, return on high," that is, your magnificence will appear; as if to say: not only for the sake of vengeance, but so that people may return to me. But insofar as it refers to Christ, it is a petition for the mystery of the incarnation, in which there is a twofold fruit. The first is the depression of the demons and the conversion of men: "Arise, O Lord." Regarding the first, he says, "Arise," that is, appear in the world through the incarnation, "and this in your anger," that is, to punish the demons: Jn. 12: "Now is the judgment of this world," etc. Mk. 1: "What have we to do with you, Jesus of Nazareth? Have you come before the time to destroy us?" "And be exalted in the borders of the enemies," taking away their possession: Lk. 11: "When a strong man, fully armed, guards his palace, his possessions are in peace. But when one stronger than he attacks and overcomes him, he takes from him all his armor in which he trusted and distributes his spoils." And Mt. 12: "How can anyone enter the strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house." Or against the Jews, so that it is the petition of the Church of the Gentiles against them. And he says, "be exalted in the borders of the enemies"; the rest remains unchanged. What is exalted appears to man from this, but thereby becomes hidden -- as, for example, when something is exalted too high. Therefore, just as what lies hidden in the depths, if it is raised up, appears -- Job 28: "He has searched out the depths of the rivers and brought hidden things into the light" -- so he says, "be exalted," that is, be manifested. And just as what is exalted too much becomes hidden -- hence Acts 1: "He was lifted up, and a cloud received him out of their sight" -- so "be exalted," that you may become hidden from the Jews, so that they may not recognize you, and thus crucify you, and thereby be redeemed. Regarding the second, he says, "Arise, O Lord God, in the command" -- for the conversion of men. Here first the motive for conversion is set forth. Second, its perfection. Third, its punishment. He says, therefore, "in the command," namely of meekness and humility, "which you commanded": Mt. 11: "Learn from me, for I am meek and humble of heart." Arise, therefore, in this command, that is, appear humble while being lofty; as if to say: so accept humility that you do not abandon your loftiness. Or arise from the dead, "and so the congregation of peoples will surround you," the assembly, namely, of the blessed who will be rewarded and the wicked who will be punished. Song 1: "Your name is oil poured out," etc. Is. 2: "The mountain of the house of the Lord will be prepared on the top of the mountains, and will be elevated above the hills, and all nations will flow to it." And Is. 60: "Lift up your eyes round about: all these who are gathered together have come to you." "And for this, return on high," namely, to perfect this congregation, that is, the assembly of believers: Eph. 4: "Ascending on high, he led captivity captive," etc. Mic. 2: "He ascends, opening the way before them." Or "on high" -- you will be hidden from the eyes of the Jews, etc. "The congregation of peoples will surround you" -- by despising and persecuting, in which they will be most punished.
Exposition on the Psalms of David
Arise, O Lord, in thy wrath; be exalted in the utmost boundaries of mine enemies: awake, O Lord my God, according to the decree which thou didst command.
ἀνάστηθι, Κύριε, ἐν ὀργῇ σου, ὑψώθητι ἐν τοῖς πέρασι τῶν ἐχθρῶν σου. ἐξεγέρθητι, Κύριε ὁ Θεός μου, ἐν προστάγματι, ᾧ ἐνετείλω,
Воскрⷭ҇нѝ, гдⷭ҇и, гнѣ́вомъ твои́мъ, вознеси́сѧ въ конца́хъ вра̑гъ твои́хъ, и҆ воста́ни, гдⷭ҇и бж҃е мо́й, повелѣ́нїемъ, и҆́мже заповѣ́далъ є҆сѝ,
“A great crowd of people will surround you” when you [Lord Jesus] root out your enemies, when the lie of the demons is destroyed, when the assembly of the elect is established and when it becomes the one who calls the nations. Then you, placed in the midst of it as if in a chorus, will bring a hymn to that church worthy of your Father, and so by you, O Lord, it is spoken: “I will tell your name to my brothers; I will praise you in the midst of the church.” David prophesies all these things through the Holy Spirit, indicating a theophany of the Savior, things that are not to be passed over as for himself alone but for every race of humankind.
Commentary on Psalms 7:7-8
“And a congregation of people shall surround you.” It is evident that if one unjust person is chastened, many will be converted. Punish, therefore, the wickedness of this person, in order that a great congregation of people may surround you.
Homilies on the Psalms 11:4 (ps 7)
And the congregation of the nations shall compass thee: and for this cause do thou return on high.
καὶ συναγωγὴ λαῶν κυκλώσει σε, καὶ ὑπὲρ ταύτης εἰς ὕψος ἐπίστρεψον.
и҆ со́нмъ люді́й ѡ҆бы́детъ тѧ̀: и҆ ѡ҆ то́мъ на высотꙋ̀ ѡ҆брати́сѧ.
These words seem to contain some boastfulness and to be very much like the prayer of the Pharisee who was exalting himself, but, if one considers them reasonably, the prophet will be seen to be far from such a disposition.… “According to my justice” [means] according to that attainable by people and possible for those living in the flesh. “And according to my innocence,” [in this] he names his innocence as if it were simplicity and ignorance of things useful to know according to the saying in the Proverbs: “The innocent believes every word.” Since, therefore, we people through ignorance fall unguardedly into many sins, he entreats God and asks to meet with pardon because of his innocence. From this it is evident that these words show the humility of the speaker rather than arrogance.
Homilies on the Psalms 11:6 (ps 7)
There is an important difference between human righteousness and that of God; the Psalmist wishes to be judged according to the righteousness of the Lord, knowing for sure that this will mean salvation for him.
Fragments on the Psalms 7:9
In these words the divine David has not left a testimony to his own righteousness: we hear him protesting the opposite, “because I acknowledge my lawlessness, and my sin is always before me”; and, “I said, ‘I shall declare my lawlessness against myself to the Lord,’ ” but he calls it justice in the matter before us. I committed no wrong, in fact, he is saying, against Absalom, or Ahithophel or those arrayed in battle with them against me. So I beg to be judged in the light of this righteousness and innocence and not in the light of the faults previously committed by me. I ask for judgment on these current grounds and not for a payment of penalty at this time for other sins.
Commentary on the Psalms 7:5
The second part of this Psalm is that in which the hearing of the petition is treated. And because the hearing of the petition takes place by the judgment of God, the divine judgment is introduced. And first he sets it forth. Second, he treats of its delay: "God is a just, strong, and patient judge; will he be angry every day?" Concerning the first, he does three things. First, the judgment is set forth. Second, its manner: "Judge me, O Lord," etc. Third, the fitness of the judge: "God, who searches hearts and minds." He says, therefore: I have enemies who persecute me, and I seek to be delivered by divine help. And concerning this I am confident, because the Lord judges the peoples; "for he judges the world in equity and the peoples in his truth" (Ps. 96). Is. 3: "The Lord stands to judge, and he stands to judge the peoples." And note that after he said, "for this, return on high," he adds about the judgment, because after the ascension he will return to judge: Acts 1: "Just as you saw him ascending into heaven, so will he come to judge." The manner of the judgment is set forth in the form of a prayer, because by praying he shows what will happen in the judgment, saying, "Judge me." And first he sets forth the reward of the good. Second, the punishment of the wicked: "The wickedness of sinners will be consumed." In the judgment, two things are rendered: for good things are given to the good, and evil things to the wicked. Therefore, whoever is good and lacks evils will have an abundance of goods and the removal of evils: Prov. 1: "He who hears me will enjoy abundance, with the fear of evils taken away," etc. And therefore, regarding the first, he says, "Judge me according to my justice," namely, which you gave me, according as I am just; and this justice means that good things should be rendered to me: Mt. 5: "Blessed are those who hunger and thirst for justice, because," etc. Regarding the second, he says, "according to my innocence"; and this justice means that he should suffer nothing evil: Job 22: "The innocent will be saved; he will be saved, moreover, by the cleanness of his hands." And note that he asks for this judgment according to justice. Above, in the penitential Psalm, he says "according to mercy," commemorating no merit; but now, because having been justified he had done certain good things to which a reward was owed, he asks to be judged according to justice. What he says, "upon me," indicates that the justice and innocence of man are not from man but from God.
Exposition on the Psalms of David
The Lord shall judge the nations: judge me, O Lord, according to my righteousness, and according to my innocence that is in me.
Κύριος κρινεῖ λαούς. κρῖνόν με, Κύριε, κατὰ τὴν δικαιοσύνην μου καὶ κατὰ τὴν ἀκακίαν μου ἐπ᾿ ἐμοί.
Гдⷭ҇ь сꙋ́дитъ лю́демъ: сꙋди́ ми, гдⷭ҇и, по пра́вдѣ мое́й и҆ по неѕло́бѣ мое́й на мѧ̀.
"But let the wickedness of sinners be consummated" [Psalm 7:9]. He says, "be consummated," be completed, according to that in the Apocalypse, "Let the righteous become more righteous, and let the filthy be filthy still." [Revelation 22:11] For the wickedness of those men appears consummate, who crucified the Son of God; but greater is theirs who will not live uprightly, and hate the precepts of truth, for whom the Son of God was crucified. "Let the wickedness of sinners," then he says, "be consummated," that is, arrive at the height of wickedness, that just judgment may be able to come at once. But since it is not only said, "Let the filthy be filthy still;" but it is said also, "Let the righteous become more righteous;" he joins on the words, "And You shall direct the righteous, O God, who searches the hearts and reins." How then can the righteous be directed but in secret? When even by means of those things which, in the commencement of the Christian ages, when as yet the saints were oppressed by the persecution of the men of this world, appeared marvellous to men, now that the Christian name has begun to be in such high dignity, hypocrisy, that is pretence, has increased; of those, I mean, who by the Christian profession had rather please men than God. How then is the righteous man directed in so great confusion of pretence, save while God searches the hearts and reins; seeing all men's thoughts, which are meant by the word heart; and their delights, which are understood by the word reins? For the delight in things temporal and earthly is rightly ascribed to the reins; for that it is both the lower part of man, and that region where the pleasure of carnal generation dwells, through which man's nature is transferred into this life of care, and deceiving joy, by the succession of the race. God then, searching our heart, and perceiving that it is there where our treasure is, that is, in heaven; searching also the reins, and perceiving that we do not assent to flesh and blood, but delight ourselves in the Lord, directs the righteous man in his inward conscience before Him, where no man sees, but He alone who perceives what each man thinks, and what delights each. For delight is the end of care; because to this end does each man strive by care and thought, that he may attain to his delight. He therefore sees our cares, who searches the heart. He sees too the ends of cares, that is delights, who narrowly searches the reins; that when He shall find that our cares incline neither to the lust of the flesh, nor to the lust of the eyes, nor to the pride of life, [1 John 2:16] all which pass away as a shadow, but that they are raised upward to the joys of things eternal, which are spoilt by no change, He may direct the righteous, even He, the God who searches the hearts and reins. For our works, which we do in deeds and words, may be known unto men; but with what mind they are done, and to what end we would attain by means of them, He alone knows, the God who searches the hearts and reins.
Exposition on Psalm 7
Against this petition -- that good things be his and that he suffer nothing evil -- it sometimes seems good and useful to be oppressed by the wicked, and even beyond this, the good have evils in this world and the wicked have goods: Lk. 16: "Remember that you received good things in your life," etc. And the reason for this is assigned: "The wickedness of sinners will be consumed," that is, will come to an end: Rev., last chapter: "He who is filthy, let him be filthy still." Note that sometimes God defers punishment so that the predestined may be converted: Is. 30: "Therefore the Lord waits for you, that he may have mercy on you." Hence, then, "the wickedness of sinners will be consumed," that is, will fail. Sometimes, so that the wicked may more fully manifest their malice and the judgments of God may appear just, then "the wickedness of sinners will be consumed," that is, will be perfected, so that the vengeance may appear more just. On account of this, Gen. 15 says: "Know and be forewarned that your seed will be a stranger," etc., "because the iniquities of the Amorites are not yet complete," etc. Acts 7: "And he did not give him an inheritance in it, not even a foot's breadth," etc., up to "the Lord said." Thus he says, "will be consumed"; as if to say: let them do whatever they can, because finally their wickedness will be consumed. But will the wicked oppress the good? No, because God will direct the just. Hence, "You will direct the just one." Prov. 2: "The simplicity of the just will direct them."
Exposition on the Psalms of David
Then when he adds, "searching," he shows the fitness of the judge. And first he sets forth the fitness of the judge. Second, the confidence conceived from him, at "My just help." Two things are required for the fitness of a judge: namely, that he be wise and that he be just. These, however, are in God; and therefore he is a fit judge: Prov. 20: "The king who sits on the throne of judgment scatters all evil with his glance." For he is most wise, knowing all things, even interior ones: Heb. 4: "All things are naked and open to his eyes." He is also most just: Jer. 11: "But you, O Lord of Hosts, who judge justly," etc. And therefore he says, "searching hearts." Jerome has it thus: "The tester of heart and mind is God, who is just"; and after follows another verse: "My shield is in God." Where our text has, "My just help," etc. He says, therefore, "searching." There are three things in man: one that appears, namely the external work; and two that are hidden, namely intention and delight. These two are hidden from us but manifest to God. And because they are known to God, though hidden from us, therefore he says, "searching hearts," because he knows the intention, "and minds," that is, the delight -- namely, whether you delight in the praise of God or of men. But because "to search" is "to inquire," and to inquire belongs to one who is ignorant, he removes this from God. And to show that God evidently knows: when he said, "will be consumed," etc., he fittingly said, "searching," because in tribulation the condition of men is most manifest.
Exposition on the Psalms of David
Oh let the wickedness of sinners come to an end; and [then] thou shalt direct the righteous, O God that searchest the hearts and reins.
συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν καὶ κατευθυνεῖς δίκαιον, ἐτάζων καρδίας καὶ νεφροὺς ὁ Θεός.
Да сконча́етсѧ ѕло́ба грѣ́шныхъ, и҆ и҆спра́виши првⷣнаго, и҆спыта́ѧй сердца̀ и҆ ᲂу҆трѡ́бы, бж҃е, првⷣнѡ.
My help is not from wealth or from corporal resources or from my own power and strength nor from human ties of kinship, but “my help is from God.” What assistance the Lord sends to those who fear him, we have learned elsewhere in a psalm that says, “The angel of the Lord shall encamp round about them that fear him and shall deliver them.” And in another place: “The angel who has delivered me.”
Homilies on the Psalms 11:7 (ps 7)
"My righteous help is from the Lord, who makes whole the upright in heart" [Psalm 7:10]. The offices of medicine are twofold, on the curing infirmity, the other the preserving health. According to the first it was said in the preceding Psalm, "Have mercy on me, O Lord, for I am weak;" according to the second it is said in this Psalm, "If there be iniquity in my hands, if I have repaid them that recompense me evil, may I therefore fall by my enemies empty." For there the weak prays that he may be delivered, here one already whole that he may not change for the worse. According to the one it is there said, "Make me whole for Your mercy's sake;" according to this other it is here said, "Judge me, O Lord, according to my righteousness." For there he asks for a remedy to escape from disease; but here for protection from falling into disease. According to the former it is said, "Make me whole, O Lord, according to Your mercy:" according to the latter it is said, "My righteous help is from the Lord, who makes whole the upright in heart." Both the one and the other makes men whole; but the former removes them from sickness into health, the latter preserves them in this health. Therefore there the help is merciful, because the sinner has no desert, who as yet longs to be justified, "believing on Him who justifies the ungodly;" [Romans 4:5] but here the help is righteous, because it is given to one already righteous. Let the sinner then who said, "I am weak," say in the first place, "Make me whole, O Lord, for Your mercy's sake;" and here let the righteous man, who said, "If I have repaid them that recompense me evil," say, "My righteous help is from the Lord, who makes whole the upright in heart." For if he sets forth the medicine, by which we may be healed when weak, how much more that by which we may be kept in health. For if "while we were yet sinners, Christ died for us, how much more being now justified shall we be kept whole from wrath through Him." [Romans 5:8-9]
Exposition on Psalm 7
Medicine has two functions, one whereby infirmity is cured, the other whereby good health is maintained.… In the former case it is said, “Save me, Lord, because of your mercy.” In the latter case, “my righteous help is from the Lord, who saves the upright in heart.” Both in fact save us, but while the former effects the transition from sickness to health, the latter upholds us in that state of good health. Therefore in the former case the assistance is merciful, because the sinner has no merit of his own but still longs to be justified by believing in the one who justifies the ungodly. In the latter case, the assistance is just, because it is given to one who is already righteous. Therefore, the sinner who confessed, “I am weak,” was right to say there, “Save me, Lord, because of your mercy,” and the just person who said previously, “If I have repaid those who paid me back with evil,” can say now, “My righteous help is from the Lord who saves the upright in heart.” For if God dispenses the medicine by which in our weakness we are healed, how much more should he provide the means by which we are preserved once we are well? If Christ died for us when we were still sinners, how much more, now that we are justified, shall we be saved from God’s wrath through him?
Explanations of the Psalms 7:10
Then he infers, "My just help is from the Lord," etc. Here the confidence conceived from the judge is set forth, from whom help is to be hoped for. For there is a twofold help of God: namely, of mercy, and another of justice. The help by which one is freed from evils and sins is of mercy, and it is not just, because it is not from merits. But when someone is justified, God brings it to completion; and this is of justice, because it corresponds in some way to merit. Of the first, Ps. 9: "A helper in times of need," etc. Of the second, Ps. 45: "God will help her," etc. But why? Because "he saves," etc. Prov. 2: "He will guard the salvation of the upright." "The upright of heart," that is, those who by intention tend toward God. But Cassiodorus asks: Why does he not say "who saves the upright in their minds" but "the upright of heart"? I answer: Uprightness pertains to the ordering toward the end, and for this there is intention; and therefore it is necessary that the intention be upright. In the mind, however, there is sensible delight.
Exposition on the Psalms of David
My help is righteous, [coming] from God who saves the upright in heart.
δικαία ἡ βοήθειά μου παρὰ τοῦ Θεοῦ τοῦ σῴζοντος τοὺς εὐθεῖς τῇ καρδίᾳ.
По́мощь моѧ̀ ѿ бг҃а, сп҃са́ющагѡ пра̑выѧ се́рдцемъ.
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.
Commentary on Psalms 7:10, 11
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.”
Homilies on the Psalms 11:7 (ps 7)
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.
Commentary on Psalm 7
"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."
Exposition on Psalm 7
“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.
Commentary on the Psalms 7:6
Above he set forth the divine judgment; here, however, he treats of the delay of the future event, namely of punishment. And first he shows the cause of the delay. Second, the preparation for vengeance: "unless you are converted," etc. He proposes, moreover, three causes why God might be thought not to punish sinners. One is because he is not just, so as to remove the providence over human acts: Ezek. 9: "The iniquity of the house of Israel and Judah is exceedingly great, and the land is filled with blood, and the city is filled with perversion. For they say: 'The Lord has forsaken the earth, and the Lord does not see.'" Job 22: "He walks about the poles of heaven and does not consider our affairs." And he excludes this from God, who is a judge and is just: Is. 32: "Behold, a king shall reign in justice, and a prince shall govern in judgment." Another cause is because he is not powerful; but he excludes this, because God is strong. Job 9: "If it is a matter of strength, he is most mighty." What, then, is the cause? Because he is patient; and therefore he says, "Will he be angry," etc., that is, he will not punish every day, but sometimes he waits and overlooks: Wis. 11: "Overlooking the sins of men on account of repentance." Is. 30: "The Lord waits for you, that he may have mercy on you." And Is. 28: "He who threshes will not thresh forever." Jerome has, "threatening all day long," namely through Sacred Scripture.
Exposition on the Psalms of David
God is a righteous judge, and strong, and patient, not inflicting vengeance every day.
ὁ Θεὸς κριτὴς δίκαιος καὶ ἰσχυρὸς καὶ μακρόθυμος καὶ μὴ ὀργὴν ἐπάγων καθ᾿ ἑκάστην ἡμέραν.
Бг҃ъ сꙋди́тель првⷣнъ, и҆ крѣ́покъ, и҆ долготерпѣли́въ, и҆ не гнѣ́въ наводѧ́й на всѧ́къ де́нь.
12–13Just as men who are polishing up their arms indicate by this action the attack in war, so Scripture, wishing to bespeak a movement of God toward vengeance, says that he polishes his sword. “He has bent his bow.” … There is no bowstring that stretches the bow of God, but a punitive power, now strained tight, again loosened. Scripture threatens the sinner that future punishments are prepared for him, if he remains in his sin.
Homilies on the Psalms 11:7 (ps 7)
12–13The ones who are burning are those who have received the flaming arrows of the devil.
Notes on the Psalms 7:14
12–13Many maintain that these words of the psalm refer to the devil; they mean, unless you will have been converted, unless you will have repented, you will be in the power of the devil. “He will bend and aim his bow.” The devil always has his bow ready, and he is ever alert to shoot his arrows and strike us down.… They whose hearts are burning with lust and passion are the very ones whom the devil conquers.… The psalm did not say for those who are about to burn—that is, about to burn from his arrows. The hearts of those he sees already burning, no matter whose they are, are his target.
Homily on Psalm 7
"Unless ye be converted," He says, "He will brandish His sword" [Psalm 7:12]. The Lord Man Himself may be taken to be God's double-edged sword, that is, His spear, which at His first coming He will not brandish, but hides as it were in the sheath of humiliation: but He will brandish it, when at the second coming to judge the quick and dead, in the manifest splendour of His glory, He shall flash light on His righteous ones, and terror on the ungodly. For in other copies, instead of, "He shall brandish His sword," it has been written, "He shall make bright His spear:" by which word I think the last coming of the Lord's glory most appropriately signified: seeing that is understood of His person, which another Psalm has, "Deliver, O Lord, my soul from the ungodly, Your spear from the enemies of Your hand. He has bent His bow, and made it ready." The tenses of the words must not be altogether overlooked, how he has spoken of "the sword" in the future, "He will brandish;" of "the bow" in the past, "He has bent:" and these words of the past tense follow after.
Exposition on Psalm 7
12–13These are not words of punishment, note, but of threat: he said wield, not inflict; bent his bow, not fired the arrow. And to teach us against whom he will fire the arrows, he immediately attached the words “he made his arrows into flaming shafts,” that is, those taking combustible material of sin, building with wood, hay and stubble, as the divine apostle says, will be struck with these fiery arrows.
Commentary on the Psalms 7:7
12–13Then when he says, "Unless," he shows that the Lord prepares himself to inflict punishment, even though he delays for a reason. And this preparation is set forth: first on God's part as the one punishing; second on man's part as the one punished or receiving, at "Behold, he is in labor." The preparation on God's part is described according to man's preparation against merit or sin: because "the impious man and his impiety are hateful to God" (Wis. 14). And just as a man prepares himself with a sword against enemies who are nearby, but with a bow against those who are distant, so divine vengeance against those who seem to cling to him and can see the cause of punishment is called a sword, as if against those nearby; but a bow against those far off. And therefore he does not immediately punish you, but prepares himself so that you may be converted. "And unless you are converted, he will brandish his sword," etc. -- that is, his vengeance. Job 19: "Flee from the face of the sword, for the sword is the avenger of iniquity," etc. Zech. 9: "His arrow shall go forth like lightning." He will brandish it to terrify and to strike those nearby more forcefully, because unless a man is converted through threats, he strikes forcefully. Valerius Maximus writes: "Divine wrath proceeds with slow step to its vengeance, but compensates for the slowness of punishment with its severity." Jerome has, "He will sharpen his sword," that is, he will prepare a greater damnation. Deut. 32: "If I sharpen my sword like lightning," etc. Mt. 10: "I did not come to bring peace on earth, but a sword," etc. According to the Gloss, the sword of God is Christ. The brandishing, therefore, is the threat of Gehenna, in which the impious will be struck, as by his avenging: Is. 27: "On that day the Lord will visit with his hard and mighty sword," etc. He also prepares his bow, as if against those far off; hence, "his bow," etc. And first he treats of the preparation of the bow. Second, of the arrows. "And in it he prepared." He who prepares a bow first stretches it. Second, he positions it in his hand. Regarding the first, he says, "his bow," that is, divine vengeance, as if punishing unexpectedly. Regarding the second, he says, "and he prepared it": Is. 30: "For Topheth has been prepared from yesterday; prepared by the king, deep and wide" -- namely for punishing. Second, he treats of the preparation of the arrows: "and in it," etc. First regarding the arrows themselves. Second, how one places something more harmful in them, such as fire or poison. He says, therefore: "And in it," namely the bow, "he prepared instruments of death," that is, instruments of killing: Ezek. 9: "Each one has an instrument of destruction in his hand." "He made them burning," because there is something combustible in them, by which is understood the punishment of eternal fire. But it is said that in the Hebrew it reads, "He made his arrows for those who pursue me." By this bow, according to Augustine in the Gloss, Sacred Scripture is understood: Job 29: "My bow will be renewed in my hand." This is stretched when the harshness of the Old Testament is softened by the New. It is prepared when it is expounded. "And in it he prepared instruments of death." "Instruments of death" can be taken in two ways: namely in a good sense or in a bad sense. In a bad sense, these are the heretics, who prepare death for the simple from Sacred Scripture; and thus "he prepared," that is, he permitted to be prepared: Ps. 106: "He made them wander," etc. "He made" -- that is, he made outwardly, that is, he put them in appearance -- "arrows," penetrating sentences: Ps. 119: "Sharp arrows of the mighty," etc. Or in a good sense, "instruments of death" are the apostles, instruments of death to the disobedient: 2 Cor. 2: "To some we are the odor of death unto death." And he made them fit for burning with the fire of charity: Sir. 48: "Elijah arose like fire, and his word," etc.
Exposition on the Psalms of David
If ye will not repent, he will furbish his sword; he has bent his bow, and made it ready.
ἐὰν μὴ ἐπιστραφῆτε, τὴν ῥομφαίαν αὐτοῦ στιλβώσει, τὸ τόξον αὐτοῦ ἐνέτεινε καὶ ἡτοίμασεν αὐτό·
А҆́ще не ѡ҆братите́сѧ, ѻ҆рꙋ́жїе своѐ ѡ҆чи́ститъ, лꙋ́къ сво́й напрѧжѐ, и҆ ᲂу҆гото́ва и҆̀,
"And in it He has prepared the instruments of death: He has wrought His arrows for the burning" [Psalm 7:13]. That bow then I would readily take to be the Holy Scripture, in which by the strength of the New Testament, as by a sort of string, the hardness of the Old has been bent and subdued. From thence the Apostles are sent forth like arrows, or divine preachings are shot. Which arrows "He has wrought for the burning," arrows, that is, whereby being stricken they might be inflamed with heavenly love. For by what other arrows was she stricken, who says, "Bring me into the house of wine, place me among perfumes, crowd me among honey, for I have been wounded with love"? By what other arrows is he kindled, who, desirous of returning to God, and coming back from wandering, asks for help against crafty tongues, and to whom it is said, "What shall be given you, or what added to you against the crafty tongue? Sharp arrows of the mighty, with devastating coals:" that is, coals, whereby, when you are stricken and set on fire, you may burn with so great love of the kingdom of heaven, as to despise the tongues of all that resist you, and would recall you from your purpose, and to deride their persecutions, saying, "Who shall separate me from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? For I am persuaded," he says, "that neither death, nor life, nor angel, nor principality, nor things present, not things to come, nor power, nor height, nor depth, nor other creature, shall be able to separate me from the love of God, which is in Christ Jesus our Lord." Thus for the burning has He wrought His arrows. For in the Greek copies it is found thus, "He has wrought His arrows for the burning." But most of the Latin copies have "burning arrows." But whether the arrows themselves burn, or make others burn, which of course they cannot do unless they burn themselves, the sense is complete.
Exposition on Psalm 7
And on it he has fitted the instruments of death; he has completed his arrows for the raging ones.
καὶ ἐν αὐτῷ ἡτοίμασε σκεύη θανάτου, τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξειργάσατο.
и҆ въ не́мъ ᲂу҆гото́ва сосꙋ́ды смє́ртныѧ, стрѣ́лы своѧ̑ сгара́ємымъ содѣ́ла.
Then when he says, "Behold," he treats of the preparation on the part of the man to be punished. Here he proposes two things: the progress into sin, by which one is prepared for punishment; and second, the incurring of the punishment: "a pit," etc. In the progress of sin, three things occur: the evil purpose, the endeavor, and the effect. And thus the enemies of David first conceived their plan, but at that time were in the stage of endeavor, and afterward carried it out. The purpose, moreover, is like a conception; the endeavor like labor pains; the effect like birth. And therefore he says, "Behold, he is in labor," that is, he strives to bring about injustice against his neighbor. "He conceived sorrow," because Jer. 9: "They labored to act unjustly." Is. 59: "They conceived iniquity." Jas. 1: "Desire, when it has conceived, brings forth sin." And he brought forth the iniquity conceived, because Absalom and Ahithophel with their accomplices had seized Jerusalem.
Exposition on the Psalms of David
Behold, he has travailed with unrighteousness, he has conceived trouble, and brought forth iniquity.
ἰδοὺ ὠδίνησεν ἀδικίαν, συνέλαβε πόνον καὶ ἔτεκεν ἀνομίαν.
Сѐ, болѣ̀ непра́вдою, зача́тъ болѣ́знь и҆ родѝ беззако́нїе:
We do not find the name of “pit” ever assigned in the divine Scriptures in the case of something good or a “well” of water in the case of something bad. As to the reason for the pits being assigned among the worse things and the wells among the better, we think it is this. The water in the pit is something acquired, having fallen from the sky; but in the wells, streams of water, buried before the places were dug out, are revealed when the heaps of earth covering them and the material of any sort whatsoever, lying on them, which is also all earth, have been removed. Now, it is as if there were a pit in souls in which the better things, changed and debased, fall down, when a person, having resolved to have nothing good and noble of his own, puts to flight the thoughts of the good and noble that have slipped into it, twisting them to evildoing and to contradictions of truth. And again, there are wells, when a light and a stream of water unimpaired in word and in doctrines break forth after the baser materials that had been covering it are removed. Therefore, it is necessary for each one to prepare a well for himself, in order that he may guard the command mentioned previously, which says, “Drink water out of your own cistern and the streams of your own well. Thus we shall be called the sons of those who have dug the wells, Abraham, Isaac and Jacob. But a pit must not be dug lest we fall into the hole, as it is said in this place, and so fail to hear the words written in Jeremiah in reproach of sinners, for, God says concerning them what we have briefly mentioned before: “They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water.”
Homilies on the Psalms 11:8 (ps 7)
Truly, he sins first against himself, then he injures another; since sin is harmful and ruinous, foremost it harms and roughly handles the one sinning.… “If the blind lead the blind, both will fall into the pit”. In this saying it must be realized that teachers and students become blinded by foolishness and wantonness.
Fragments on the Psalms 7:15
"He has opened a ditch, and dug it" [Psalm 7:15]. To open a ditch is, in earthly matters, that is, as it were in the earth, to prepare deceit, that another fall therein, whom the unrighteous man wishes to deceive. Now this ditch is opened when consent is given to the evil suggestion of earthly lusts: but it is dug when after consent we press on to actual work of deceit. But how can it be, that iniquity should rather hurt the righteous man against whom it proceeds, than the unrighteous heart whence it proceeds? Accordingly, the stealer of money, for instance, while he desires to inflict painful harm upon another, is himself maimed by the wound of avarice. Now who, even out of his right mind, sees not how great is the difference between these men, when one suffers the loss of money, the other of innocence? "He will fall" then "into the pit which he has made." As it is said in another Psalm, "The Lord is known in executing judgments; the sinner is caught in the works of his own hands."
Exposition on Psalm 7
15–16"A pit." He treats of the punishment. And first he sets forth the metaphor. Second, he explains it, at "It will be turned back." Hunters set traps to capture wolves in pits. The enemies themselves likewise, to capture men, employ their devices; and this is done through treachery, and therefore it is like a pit. Among the Hebrews, a pit is called "lacus" (cistern): Zech. 9: "As for you also, by the blood of your covenant, you sent forth your prisoners from the pit in which there was no water." "A pit," therefore, that is, a deep trench, "he opened," that is, he devised a fraud; "he dug," by thinking deeply; and by carrying it out, "he fell in," etc., because he planned to kill and was himself killed: Ps. 56: "They dug a pit before my face," etc. And he explains this: how before my face? Because "it will be turned back," etc. Because they conceived sorrow, the sorrow will be turned back upon his own head; namely, the iniquity that he brought forth will descend upon his own crown. Is. 24: "His iniquity will weigh him down," etc.
Exposition on the Psalms of David
He has opened a pit, and dug it up, and he shall fall into the ditch which he has made.
λάκκον ὤρυξε καὶ ἀνέσκαψεν αὐτόν, καὶ ἐμπεσεῖται εἰς βόθρον, ὃν εἰργάσατο·
ро́въ и҆зры̀ и҆ и҆скопа̀ и҆̀, и҆ паде́тъ въ ꙗ҆́мꙋ, ю҆́же содѣ́ла.
These words seem to me to have been fulfilled literally in Ahithophel. At the time of the uprising of Cush, he was a man harboring envy, branded by disgrace, falling out as the watchman, who used his skill to be able to see ahead and predict future events that the affairs of Absalom would fail. Before he himself could be substituted by the men of David, he removed himself, and, withdrawing from the household, he hanged himself with a noose. While he gathered the seeds of evil in his thinking and devised against David whatever he had conceived in his thoughts, he brought forth the same seeds for his own destruction.… These words express the general opinion that as anyone plans evil in his spirit against his neighbor and wishes to harm others and builds a pit for their ruin, he does these things against himself, and his trouble will return on his own head. Each one will cause his own sentence on the day of judgment by his own deeds and will receive the fruits of his own labors.
Commentary on Psalms 7:15-17
Just as anyone who tosses a stone straight up into the air and is foolish enough not to move out of its way is struck on the head and wounded by his own stone, in the same way, the devil downs himself by his own arrogance; the pride that exalts him is the same pride that defeats him. “His mischief shall recoil on his own head.” All the devil wants is to hold his head up high, but he cannot. Why can he not? Because his “mischief shall recoil on his own head” and crush him down.
Homily on Psalm 7
"His toil shall be turned on his head, and his iniquity shall descend on his pate" [Psalm 7:16]. For he had no mind to escape sin: but was brought under sin as a slave, so to say, as the Lord says, "Whosoever sins is a slave." [John 8:34] His iniquity then will be upon him, when he is subject to his iniquity; for he could not say to the Lord, what the innocent and upright say, "My glory, and the lifter up of my head." He then will be in such wise below, as that his iniquity may be above, and descend on him; for that it weighs him down and burdens him, and suffers him not to fly back to the rest of the saints. This occurs, when in an ill regulated man reason is a slave, and lust has dominion.
Exposition on Psalm 7
His trouble shall return on his own head, and his unrighteousness shall come down on his own crown.
ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ, καὶ ἐπὶ κορυφὴν αὐτοῦ ἡ ἀδικία αὐτοῦ καταβήσεται.
Ѡ҆брати́тсѧ болѣ́знь є҆гѡ̀ на главꙋ̀ є҆гѡ̀, и҆ на ве́рхъ є҆гѡ̀ непра́вда є҆гѡ̀ сни́детъ.
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.
Commentary on Psalms 7:18
"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.
Exposition on Psalm 7
"I will confess." This is the third part, where he sets forth the thanksgiving according to God's justice, because merit preceded: Ps. 110: "Confession and magnificence are his work." "And I will sing with the Psaltery": Ps. 80: "Take up the Psalm and give the timbrel," etc.
Exposition on the Psalms of David
I will give thanks to the Lord according to his righteousness; I will sing to the name of the Lord most high.
ἐξομολογήσομαι τῷ Κυρίῳ κατὰ τὴν δικαιοσύνην αὐτοῦ καὶ ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ῾Υψίστου.
И҆сповѣ́мсѧ гдⷭ҇еви по пра́вдѣ є҆гѡ̀ и҆ пою̀ и҆́мени гдⷭ҇а вы́шнѧгѡ.
[A Psalm of David, which he sang to the Lord because of the words of Chusi the Benjamite.]
Ψαλμὸς τῷ Δαυΐδ, ὃν ᾖσε τῷ Κυρίῳ ὑπὲρ τῶν λόγων Χουσὶ υἱοῦ ᾿Ιεμενεί. -
Ѱало́мъ дв҃дꙋ, є҆го́же воспѣ́тъ гдⷭ҇еви ѡ҆ словесѣ́хъ хꙋсі́евыхъ, сы́на і҆емені́ина,