Psalm 7:11



Verse 11. God judgeth the righteous, he hath not given thee up to be condemned by the lips of persecutors. Thine enemies cannot sit on God's throne, nor blot thy name out of his book. Let them alone, then, for God will find time for his revenge.

God is angry with the wicked every day. He not only detests sin, but is angry with those who continue to indulge in it. We have no insensible and stolid God to deal with; he can be angry, nay, he is angry today and every day with you, ye ungodly and impenitent sinners. The best day that ever dawns on a sinner brings a curse with it. Sinners may have many feast days, but no safe days. From the beginning of the year even to its ending, there is not an hour in which God's oven is not hot, and burning in readiness for the wicked, who shall be as stubble.



Verse 11. God judgeth the righteous, etc. Many learned disputes have arisen as to the meaning of this verse; and it must be confessed that its real import is by no means easily determined: without the words written in italics, which are not in the original, it will read thus, "God judgeth the righteous, and God is angry every day." The question still will be, is this a good rendering? To this question it may be replied, that there is strong evidence for a contrary one. AINSWORTH translates it, "God is a just judge; and God angrily threatens every day." With this corresponds the reading of COVERDALE'S Bible, "God is a righteous judge, and God is ever threatening." In King Edward's Bible, of 1549, the reading is the same. But there is another class of critics who adopt quite a different view of the text, and apparently with much colour of argument. BISHOP HORSLEY read the verse, "God is a righteous judge, although he is not angry every day." In this rendering he seems to have followed most of the ancient versions. The VULGATE read it, "God is a judge, righteous, strong, and patient; will he be angry every day?" The SEPTUAGINT reads it, "God is a righteous judge, strong, and longsuffering; not bringing forth his anger every day." The SYRIAC has it, "God is the judge of righteousness; he is not angry every day." In this view of the text Dr. A. Clarke agrees, and expresses it as his opinion that the text was first corrupted by the CHALDEE. This learned divine proposes to restore the text thus, "(la), el, with the vowel point tseri, signifies God; (la), al, the same letters, with the point pathach, signifies not." There is by this view of the original no repetition of the divine name in the verse, so that it will simply read, as thus restored, "God is a righteous judge, and is NOT angry every day." The text at large, as is intimated in the VULGATE, SEPTUAGINT, and some other ancient versions, conveys a strong intimation of the longsuffering of God, whose hatred of sin is unchangeable, but whose anger against transgressors is marked by infinite patience, and does not burst forth in vengeance every day. John Morrison, in "An Exposition of the Book of Psalms," 1829.

Verse 11. God is angry. The original expression here is very forcible. The true idea of it appears to be, to froth or foam at the mouth with indignation. Richard Mant, D.D., 1824.

Verse 11-12. God hath set up his royal standard in defiance of all the sons and daughters of apostate Adam, who from his own mouth are proclaimed rebels and traitors to his crown and dignity; and as against such he hath taken the field, as with fire and sword, to be avenged on them. Yea, he gives the world sufficient testimony of his incensed wrath, by that of it which is revealed from heaven daily in the judgments executed upon sinners, and those many but of a span long, before they can show what nature they have by actual sin, yet crushed to death by God's righteous foot, only for the viperous kind of which they come. At every door where sin sets its foot, there the wrath of God meets us. Every faculty of soul, and member of body, are used as a weapon of unrighteousness against God; so every one hath its portion of wrath, even to the tip of the tongue. As man is sinful all over, so is he cursed all over. Inside and outside, soul and body, is written all with woes and curses, so close and full, that there is not room for another to interline, or add to what God hath written. William Gurnall.

Verse 11-13. The idea of God's righteousness must have possessed great vigour to render such a representation possible. There are some excellent remarks upon the ground of it in Luther, who, however, too much overlooks the fact, that the psalmist presents before his eyes this form of an angry and avenging God, primarily with the view of strengthening by its consideration his own hope, and pays too little regard to the distinction between the psalmist, who only indirectly teaches what he described as part of his own inward experience, and the prophet: "The prophet takes a lesson from a coarse human similitude, in order that he might inspire terror unto the ungodly." For he speaks against stupid and hardened people, who would not apprehend the reality of a divine judgment, of which he had just spoken; but they might possibly be brought to consider this by greater earnestness on the part of man. Now, the prophet is not satisfied with thinking of the sword, but adds thereto the bow; even this does not satisfy him, but he describes how it is already stretched, and aim is taken, and the arrows are applied to it as here follows. So hard, stiff necked and unabashed are the ungodly, that however many threatenings may be urged against them, they will still remain unmoved. But in these words he forcibly describes how God's anger presses hard upon the ungodly, though they will never understand this until they actually experience it. It is also to be remarked here, that we have had so frightful a threatening and indignation against the ungodly in no Psalm before this; neither has the Spirit of God attacked them with so many words. Then in the following verses, he also recounts their plans and purposes, shows how these shall not be in vain, but shall return again upon their own head. So that it clearly and manifestly appears that to all those who suffer wrong and reproach, as a matter of consolation, that God hates such revilers and slanderers above all other characters. E. W. Hengstenberg, in loc., 1845.



Verse 11. The Judge, and the two persons upon their trial.

Verse 11. (second clause). God's present, daily, constant, and vehement anger, against the wicked.