Lest at any time he seize upon my soul like a lion, while there is no one to redeem me, nor to save.

“That same adversary, Absalom, as if he has been born again from ourselves, prepares the war against us. Our sound judgment concerning the matter, or rather our alliance with God, turns him who is bloodthirsty against us back. For because he attributes the cause of the good things that have been accomplished for him through "the words of Cush" to God, he composes this thanksgiving.… It would be worthwhile to apply the figures of the story to the virtuous life, how the advice that saves us becomes the strangling of the adversary; and this saving advice has been recorded, on the one hand, in the history, and on the other, in the psalm.”

“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 from 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. 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.”

“"O Lord my God, in You have I hoped: save me from all them that persecute me, and deliver me" [Psalm 7:1]. As one to whom, already perfected, all the war and enmity of vice being overcome, there remains no enemy but the envious devil, he says, "Save me from all them that persecute me, and deliver me [Psalm 7:2]: lest at any time he tear my soul as a lion." The Apostle says, "Your adversary the devil, as a roaring lion, walks about, seeking whom he may devour." [1 Peter 5:8] Therefore when the Psalmist said in the plural number, "Save me from all them that persecute me:" he afterwards introduced the singular, saying, "lest at any time he tear my soul as a lion." For he does not say, lest at any time they tear: he knew what enemy and violent adversary of the perfect soul remained. "Whilst there be none to redeem, nor to save:" that is, lest he tear me, while Thou redeemest not, nor savest. For, if God redeem not, nor save, he tears.”

“Lest he tear my soul like a lion, Rending in pieces while there is none to deliver. – This could not be said of any other enemy of David except Saul, who was king; and of him it is said, Rending in pieces while there is none to deliver. And he says as a lion, because he is the mightiest among the beasts, and is called king over them, and if he rends there is none to deliver. And (the sense of) פרק (rending in pieces) is to be gathered from the sense (of the expression) in “and thou shall break in pieces (ופרקת) his yoke” (Gen. 27:41).”

“Above, psalms were given for deliverance from enemies; here is placed a psalm in which he seeks vengeance upon them: and the title prefixed is this: unto the end, which he sang to the Lord for the words of Chusi the son of Gemini. The history is found in 2 Kings 17, that David fled from the face of his son, and Achitophel, a most wise man, adhered to Absalom. But Chusi adhered to David, whom David sent back that he might learn the counsels of Achitophel and report them to him. Now when Achitophel had given Absalom counsel very harmful to his father David — namely, that he should attack him at once before he could take refuge anywhere — Chusi secretly signified to David that he should flee from the open country where he was, and cross the Jordan to the most fortified places. When David had heard this message from Chusi, he sang this song to the Lord: and therefore it is said here, which he sang to the Lord for the words of Chusi the son of Gemini. Now he is called the son of Gemini because perhaps he was of the tribe of Benjamin, or because he was descended from someone who bore this name. Jerome does not have "unto the end," but "for ignorance," or "for those who are ignorant." And he says "concerning the words of the Ethiopian," yet it is not known whether he was an Ethiopian. Mystically, however, this psalm can belong to the Church, and be directed against her persecutors. And it is said "for the words of Chusi," which is interpreted "silence," but "Gemini" means "the right hand"; as if to say: by a hidden judgment of divine providence it came about that Achitophel — who is interpreted "the ruin of a brother," namely Judas Iscariot — conspired by counsel and aid unto ruin, that is, unto the death of his brother, namely Christ, who is not ashamed to call them brothers (Hebrews 2). But what he did unto the destruction of one man, Christ turned unto the salvation of all, as Augustine says in the Gloss. This psalm has three parts. First, the prayer is set forth. Second, the hearing of it, at the words the Lord judges peoples. Third, the giving of thanks, I will confess to the Lord. Concerning the first, he does two things. First, he prays that he might be delivered from his enemies. Second, that his enemies might be brought down, at arise, O Lord, in your wrath. Concerning the first, he does two things. First, he asks for mercy. Second, he alleges his own innocence: O Lord my God, if I have done this. Concerning the first, he does three things. First, he expresses the affection of one who prays. Second, he sets forth his petition: save me. Third, the reason for the petition: lest at any time he seize. The affection of prayer is that one hope in the Lord: Ecclesiasticus 2, for no one has hoped in the Lord and been confounded; and therefore he says, in you have I hoped. The petition is twofold; for he asks to be saved and to be delivered, according to Dionysius. To be delivered is to be removed from evil; to be saved is to be preserved in good things. Thus, then, he asks that he be saved from the corruption of his enemies, and delivered from them. And this can be understood both of bodily enemies and of spiritual ones: as if to say, save me from my enemies and from temptations: Psalm 21, save me from the mouth of the lion. The same, in the same place: deliver my soul from their malice. He sets forth the reason for his petition when he says, lest at any time he seize, etc.: as if to say, unless you come to my aid, Absalom will devour me like a lion: 2 Kings 15, arise, let us flee, for there will be no refuge for us from the face of Absalom. And above he speaks in the plural, from all who persecute me; here in the singular, lest at any time he seize like a lion — because all are comprehended under one head: spiritual enemies under one devil, bodily enemies under Absalom. Concerning the first, 1 Peter 5: your adversary the devil, as a roaring lion, etc. Psalm 9: he lies in wait in secret like a lion, etc. He seizes as it were suddenly and swiftly: John 10, the wolf seizes, because the devil acts by stealth. And this he will do, while there is none to redeem, etc. One is redeemed when he is freed from evil, and this refers to deliverance from punishment: Hosea 13, I will redeem them from death. Nor one to save, which refers to deliverance from guilt: Matthew 1, he himself will save his people from their sins. Jerome: lest perhaps he seize my soul like a lion, and tear it, and there be none to rescue it. Then he alleges his own 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 by way of a prediction. If by way of an oath, then it must be known that an oath is twofold: namely by attestation, as in Romans 1, God is my witness, whom I serve in my spirit, etc.; and by execration, as when it is said, if I have done thus, may this befall me: Job 31, if I have rejoiced at the ruin of him that hated me, etc. 2 Corinthians 1: I call God to 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 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 for himself the punishment, let me fall, etc. Now 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 the sin of pride, according to the Gloss, which is as it were the universal sin: Ecclesiasticus 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 have done this to yourself; as if to say, you are the cause that this happens. And thus he says: if I have done this, I myself gave cause to this persecution: 2 Kings 8, David did judgment and justice with his people. Micah 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; where he does three things. For first he says that he did injury to no one, and therefore he says, if there is iniquity: Job 31, if iniquity is in my hand, etc. 1 Kings 24: consider and see that there is no evil or iniquity in my hand. Hence, since a man does injury to no one, it seems unjust that he should be afflicted. Second, indeed, he forgave an offense, and therefore he says, if I have repaid, etc. And this in 1 Kings 24: my eye has spared you, for I said, I will not stretch out my hand against my lord, because he is the Lord's anointed. Leviticus 19: do not seek revenge, nor remember the injuries of your fellow citizens. Third, that he did good to his enemies, which is the third good. Whence Jerome's text has, I have let my enemies go away empty. Romans 12: be not overcome by evil, but overcome, etc. Proverbs 25: if your enemy is hungry, etc. Matthew 5: do good to those who hate you. 4 Kings 6: Elisha commanded the king of Samaria to set food before the army of the king of Syria, who had come to seize him; and a great preparation of food was set before them. Consequently, when he says, let me fall, he determines for himself the punishment that follows, as if to say: if these things that I say are not true, let these things befall me. And first he sets forth the loss of money; second, of person; third, of glory. He says, then, as to the first: let this evil befall me, namely that I fall deservedly — that is, justly — by my enemies, that is, let my goods be taken from me. Job 31: if a blemish has clung to my members, let me sow, and another eat. As to the person, he sets forth three things which a man suffers in himself. First, persecution. Second, captivity. Third, death. As to the first he says, let him persecute. As to the second, let him seize. As to the third, and let him trample — either by killing, or by utterly casting me down. As to glory he adds, and my glory, etc., as if he were to say: whatever it is in which I glory, let it be reduced to dust and scattered. Mystically: the enemy is the devil, persecuting by tempting: Lamentations 4, her persecutors were swifter, etc. Let him seize, through consent to sin: Lamentations 1, all her persecutors have overtaken her in the midst of her straits. Let him trample, through habit and contempt: Isaiah 51, bow down, that we may pass over. Man's glory is twofold: namely natural and spiritual. Concerning the first, 1 Corinthians 11: a man ought not — that is, his mind — to veil his head, because he is the glory and image of God. Concerning the second, 2 Corinthians 1: this is our glory, the testimony of our conscience. The devil, then, reduces man's glory to dust, because the image of God is disfigured, because it is stained: 1 Timothy 4, having their conscience seared. Psalm 72: Lord, in your city you will bring their image to nothing. Above he set forth the prayer for himself, asking to be delivered and saved; here he prays against his enemies: where he does two things. First, he asks for their punishment. Second, the fruit of that punishment, at and exalt yourself. Let us first read the letter according to the history, as it could apply to David. Arise is said to two kinds of men: to one sleeping and to one lying down. Now when God does not punish sins, he seems to sleep, as if he did not have the vigilance of prudence: Psalm 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 his adversaries: Isaiah 26, let your hand be lifted up, that they may not see; let them see and be confounded, those who are zealous for the people, and let fire devour your inheritance. He says, in your wrath, that is, in punishment, which is the effect of wrath. Now he sets forth a threefold fruit of the punishment. One on God's part, that God be exalted — not in himself, but in the opinion of men, because through this he is accounted lofty and powerful; and therefore he says, exalt yourself, as if to say: bring down my enemies, and in this you will appear exalted. Ecclesiasticus 36: as he has been magnified in their sight through us, so let him be in our sight, etc. And he says, in their borders, so that he might utterly bring them down, and nothing remain, by invading their borders. Jerome has, be lifted up in indignation over my enemies, as if to say, be angry, and in this be lifted up. Another fruit is on David's part: for in 1 Kings 13 we read, the Lord found a man according to his own heart, whom he commanded to be leader over his people; and David himself says of himself, 2 Kings 6, the Lord commanded me to be leader, etc. This command, then, seemed to be made void by David's being brought low: and therefore he says, arise according to the command which you have given — namely, that I be leader in the kingdom — and therefore Jerome has, arise to me in the judgment which you have commanded. Another fruit is on the people's part. Under the old law, lesser princes of the people were appointed through men; but concerning the supreme prince, provision was made only through God: Numbers 27, let the Lord, the God of the spirits of all flesh, provide a man, etc. Deuteronomy 17: when you have entered the land which the Lord your God will give you, and have possessed it, and dwelt in it, and have said, I will set a king over me as all the nations round about have, you shall appoint as prince him whom your Lord has chosen. Therefore the people, in so great a principality, ought to follow the divine ordination: and therefore he adds, and the assembly of the peoples shall surround you, that is, shall follow your ordination, so that it may return to me; and on account of this, return on high, that is, your magnificence will appear — as if to say: not only for the sake of vengeance, but that men may return to me. But insofar as it is referred to Christ, he asks for the mystery of the incarnation, in which there is a twofold fruit. The first is the casting down of demons, and the conversion of men, arise, O Lord. As to the first he says, arise, that is, appear in the world through the incarnation, and this in your wrath, that is, so that you may punish the demons: John 12, now is the judgment of the world, etc. Mark 1: what have we to do with you, Jesus of Nazareth? You have come before the time to destroy us. And exalt yourself in the borders of your enemies, by taking away their possession: Luke 11, when a strong man armed guards his court, all things that he possesses are in peace; but if a stronger than he shall come upon him and overcome him, he will take away all his armor in which he trusted, and will distribute his spoils; and Matthew 12: how can anyone enter the house of a strong man and plunder his goods, unless he first bind 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, exalt yourself in the borders of your enemies: other things are not thereby changed. That which appears exalted to man is thereby hidden — as, for instance, when it is exalted too high. Just as, then, that which lies hidden in the depths, if it is raised up, appears — Job 28, he has searched out the depths of the river, and brings hidden things to light — so he says, exalt yourself, that is, make manifest; and just as that which is exalted too high is hidden — whence Acts 1, he was lifted up, and a cloud took him from their sight — so, exalt yourself, so that you may become hidden to the Jews, that they may not recognize you, and so may crucify you, and be redeemed. As to the second, he says, arise, O Lord God, in the command, for the conversion of men. Where first is set forth the motive of conversion, second its perfection, third its punishment. He says, then, in the command — namely, of meekness and humility — which you have given: Matthew 11, learn from me, because I am meek and humble of heart. Arise, then, in this command, that is, appear humble while remaining exalted, as if to say: so receive humility that you do not abandon loftiness. Or: arise from the dead, and thus the assembly of the peoples shall surround you — namely, the gathering of the blessed who will be rewarded, and of the wicked who will be punished. Song of Songs 11: your name is oil poured out, etc. Isaiah 2: the mountain of the house of the Lord shall be prepared on the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. And chapter 6: lift up your eyes round about, all these who are gathered together have come to you. And on account of this, return on high — namely, so that you may perfect this assembly, that is, the gathering of believers: Ephesians 4, ascending on high, he led captivity captive, etc. Micah 2: he goes up, opening the way before them. Or, on high: you will be hidden from the eyes of the Jews, etc. The assembly of the peoples shall surround you, by despising and persecuting — in which they will chiefly be punished. The second part of this psalm is that in which the hearing of the petition is treated. And because the hearing of the petition comes about through the judgment of God, the divine judgment is therefore introduced. And first he sets it forth; second he treats of its delay, God is a just judge, strong and patient: shall he be angry every day? Concerning the first he does three things. For first the judgment itself is set forth; second, its manner, judge me, O Lord, etc.; third, the fitness of the judge, God who searches the hearts and reins. He says, then: I have enemies persecuting me, and I ask to be delivered by divine help. And of this I am confident, because the Lord judges the peoples: for he judges the world in equity, and the peoples in his truth: Psalm 96. Isaiah 3: the Lord stands up to judge, and stands to judge the peoples. And note that after he said, on account of this, return on high, he adds concerning the judgment: because after the ascension he will return to judge: Acts 1, as you have seen him ascending into heaven, so will he come to judge. The manner of 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 recompense of the good; second, the punishment of the wicked, shall be consumed. In judgment two things are recompensed: to the good, good things, and to the wicked, evil things. He, then, who is good, and who lacks evils, will have an abundance of good things, and a removal of evils: Proverbs 1, he who hears me shall enjoy abundance, evil being removed with fear taken away, etc. And therefore as to the first he says, judge me according to my justice — namely, which you have given me, according as I am just — and this justice is, that good things be recompensed to me: Matthew 5, blessed are they who hunger and thirst for justice, because, etc. As to the second he says, according to my innocence — and this justice is, that he suffer no evil: Job 22, the innocent shall be saved, and he shall be saved in the cleanness of his hands. And note that he asks for this judgment according to justice. Above, in the penitential psalm, he speaks according to mercy, recalling no merit; but now, because being already justified he had done certain good works for which a reward was owed, he asks to be judged according to justice. That he says, over me, indicates that man's justice and innocence are not from man, but from God. Against this — that he asks that good things be his, and that he suffer no evil — it sometimes seems to be good and useful to be oppressed by evils, and moreover the good have evils in this world, and the wicked have good things: Luke 16, remember that you received good things in your life, etc. And the reason for this is assigned. Shall be consumed, that is, shall come to an end: the wickedness of sinners: Apocalypse, the last chapter, he who is filthy, let him be filthy still. Note that sometimes God delays punishment so that the predestined may be converted: Isaiah 30, therefore God waits for you, that he may have mercy on you. Whence then, the wickedness of sinners shall be consumed, that is, shall fail. Sometimes it is so that the wicked may manifest their malice the more, and the judgments of God may appear just: and then, shall be consumed, that is, shall be brought to completion, the wickedness of sinners, so that the vengeance may appear more just; on account of which he says, Genesis 15, know for certain, foreseeing, that your seed shall be a stranger... until, the iniquities of the Amorrhites are not yet complete, etc. Acts 7: and he gave him no inheritance in it, not even a foot's space... until, the Lord said. Thus he says, shall be consumed, as if to say: let them do whatever they can, because at length the wickedness of these very sinners shall be consumed. But shall the wicked burden the good? No, because God will direct the just. Whence, you shall direct the just; Proverbs 2, the simplicity of the just shall direct them. 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 concerning him, at my just help. Now 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: Proverbs 20, the king who sits on the throne of judgment scatters away all evil with his look. For he is most wise, knowing all things, even interior things: Hebrews 4, all things are naked and open to his eyes. He is also most just: Jeremiah 2, but you, Lord of Hosts, who judge justly, etc. And therefore he says, searching the hearts. Jerome has it thus: the searcher of the heart and reins, God is just; and afterward there follows another verse: my shield is in God — where our text has, my just help, etc. He says, then, searching. There are three things in man: one apparent, namely the external work; and two which lie hidden, namely intention and delight. These two are hidden from us, but are open to God. And because they are known to God, though hidden from us, he therefore says, searching the hearts, because he knows the intention, and the reins, that is, the delight — namely, whether you take 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 knows evidently — when he had said, shall be consumed, etc., he fittingly said, searching, because in tribulation the condition of man appears most of all. Then it is added, my just help is from the Lord, etc., where the confidence conceived concerning 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 perfection, and this is of justice, because it corresponds in some way to merit. Of the first it is said, Psalm 9, a helper in due time, etc. Of the second, Psalm 45, God will help her, etc. But why? Because, he saves, etc. Proverbs 2: he will guard the safety of the upright. The upright in heart, that is, those who tend toward God in intention. But Cassiodorus asks: why does he not say, who saves the upright in the reins, but the upright in heart? I answer: rightness pertains to order with respect to the end, and to this belongs intention, and therefore it is fitting that the intention be right. But in the reins is sensible delight. Above he set forth beforehand 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 they are converted, etc. Now he sets forth three causes on account of which God might be thought not to punish sinners. One is that he is not just, so that providence over human acts is taken away: Ezekiel 9, the iniquity of the house of Israel and Judah is exceedingly great, and the land is filled with blood, and the city filled with perversity. For they say: the Lord has forsaken the land, and the Lord does not see: Job 22, he walks about the hinges of heaven, and does not consider our affairs. And this he excludes from God, who is judge and just: Isaiah 32, behold, the king shall reign in justice, and the prince shall preside in judgment. Another cause is that he is not powerful; but this he excludes, because God is strong: Job 9, if strength is sought, he is most robust. What cause, then? Because he is patient: and therefore he says, shall he be angry, etc., that is, he will not punish on any day whatsoever, but sometimes he waits and overlooks: Wisdom 11, overlooking the sins of men, for the sake of repentance; Isaiah 30, God waits for you, that he may have mercy on you. And chapter 28: he will not thresh forever with threshing. Jerome has, threatening all the day, namely through sacred Scripture. Then, 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 the part of God who punishes; second on the part of the man who is punished, or who receives it, at behold, he has been in labor. The preparation on God's part is described according to the preparation of man against merit or sin: because, the impious man and his impiety are hateful to God, Wisdom 4. And just as a man prepares himself with a sword against enemies who are near, but with a bow against those who are far off, so the divine vengeance against those who seem to cling to him, and can see the cause of the punishment, is called a sword, as it were against those near, but a bow against those far off; and therefore he does not punish you at once, but prepares himself so that you may be converted. And unless you shall be converted, 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. Zechariah 9: his dart shall go forth as lightning; he shall brandish it to terrify — and against those near, that he may strike more forcefully; for unless a man is converted through threats, he strikes forcefully. Valerius Maximus: with slow step does divine wrath proceed to its vengeance, and it compensates for the slowness of the punishment by its severity. Jerome has, he will sharpen his sword, that is, he will prepare a greater damnation: Deuteronomy 32, if I shall sharpen my sword like lightning, etc. Matthew 10: for I have not come to send peace on earth, but a sword, etc. According to the Gloss, the sword of God is Christ. The brandishing, then, is the threat of Gehenna, in which the impious will be struck, as it were by his avenging: Isaiah 27, in that day God will visit with his hard sword, etc. He also prepares himself with a bow, as it were against those far off; whence, his bow, etc. And first he treats of the preparation of the bow; second, of the arrows. And in it he has prepared. He who prepares a bow, first bends it; second, sets it in his hand. As to the first he says, his bow, that is, the divine vengeance, striking as it were unexpectedly. As to the second he says, and he has prepared it: Isaiah 30, for Topheth has been prepared from of old; it is prepared by the king, deep and wide — namely, for punishing. Second, he treats of the preparation of the arrows, and in it, etc. And first as to the arrows themselves; second, how in them one places something more harmful, such as fire or poison. He says, then, and in it — namely, in the bow — he has prepared vessels, that is, instruments of death, namely of killing: Ezekiel 9, each one has a vessel of destruction in his hand. He has made them burning, because there is something combustible there, by which is understood the punishment of eternal fire; but it is said that in the Hebrew it is, he has made his arrows for those who persecute me. By this bow, according to Augustine in the Gloss, sacred Scripture is understood: Job 29, my bow shall be renewed in my hand. This is bent, when the harshness of the Old Testament is softened through the New. It is prepared, when it is expounded. And in it he has prepared vessels of death. Vessels of death can be taken in two ways: namely in a good sense, or in a bad sense. These are the heretics, who from sacred Scripture prepare death for the simple: and thus he prepared, that is, he permitted to be prepared: Psalm 106, he made them err, etc. He has made, that is, he has made outwardly, that is, he has placed in appearance: arrows, penetrating sentences: Psalm 119, the arrows of the mighty are sharp, etc. Or in a good sense, vessels of death, the Apostle to those who disobey: 2 Corinthians 2, to some we are the odor of death unto death. And these he has made fit for burning with the fire of charity: Ecclesiasticus 48, Elijah rose up like fire, and his word, etc. Then, when he says, behold, he treats of the preparation on the part of the man to be punished. Where he sets forth two things: namely the progress into sin, by which one is prepared, namely for punishment; and second, the incurring of the punishment, the pit, etc. In the progress of sin three things occur: an evil purpose, the effort, and the effect. And thus David's enemies first conceived it, but at that time were in the effort, and afterward they brought it about. Now purpose is like conception; effort is like labor pains; effect is like childbirth. And therefore he says, behold, he has been in labor — that is, he strives to bring about — injustice, against his neighbor: he has conceived sorrow, because — Jeremiah 9, they have labored to act unjustly; Isaiah 59, they have conceived iniquity; James 1, when lust has conceived, it brings forth sin. But he brought forth the iniquity he had conceived, because Absalom and Achitophel, with their accomplices, had taken Jerusalem away. The pit. He treats of the punishment. And first he sets forth the metaphor; second, he expounds it, at it shall be turned. Hunters set devices, that they may catch wolves in pits. His very enemies, too, that they may catch men, exercise their devices, and this is done through betrayal, and therefore it is like a pit. Among the Hebrews a pit is called a lacus: Zechariah 9, but you, by the blood of your covenant, have sent forth your prisoners out of the pit, wherein is no water. The pit, then, that is, a deep pit, he has opened, that is, he has devised a fraud; he has dug, by thinking deeply; and in carrying this out, he has fallen in, etc., because he thought to kill, and was killed: Psalm 56, they have dug a pit before my face, etc. And this he expounds: how "my"? Because it shall be turned, etc. Because they conceived sorrow, the sorrow shall be turned upon his own head — namely, the iniquity which he brought forth descends upon his own crown: Isaiah 24, his iniquity shall weigh him down, etc. I will confess: this is the third part, where he sets forth the giving of thanks according to his justice, because merit has gone before: Psalm 110, confession and magnificence are his work. And I will sing with the psaltery: Psalm 80, take up the psalm, and bring hither the timbrel, etc.”

“O Lord my God, if I have done this. The crime which Saul and his courtiers charged him with, and which was made so public that every body knew it; and therefore it was needless particularly to mention it; namely, that he lay in wait for Saul, and sought his life to take it away, Sa1 24:9. The Targum interprets it of this psalm, paraphrasing it, "if I have made this song with an evil intention"; to give an ill character of any, and lead them with false charges; if there be iniquity in my hands; not that he was without sin, he had it in his heart; nor that he lived without the actual commission of sin: but his sense is, that there was no iniquity, as not in his heart, purpose, and design, so not in his hand, nor attempted by him, of the kind he was accused of, Sa1 24:11. Otherwise, we often hear him complaining of the depravity of his nature, and acknowledging his sins and transgressions, Psa 32:5.”

“Lion. In a spiritual sense this is the devil, 1 Peter v. 8. (St. Augustine) — “Let him only see the sign of the cross, or the lamp continually burning before the altar, he will flee away. Should we wonder at this? the garments alone of Paul drove him from possessed person.” [Acts xix. 12.] (St. Chrysostom) — Will modern sectaries still ridicule these things? — While. Hebrew, “tearing, and not snatching away.” But there is a similar construction, (Lamentations v. 8.) which shews that we ought to follow the Vulgate. (Berthier) — Absalom, or any other enemy, may be this lion. (Worthington) — They threatened David with utter ruin, which he could never have escaped, without God’s visible protection.”

“(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 Sa1 24:12; Sa1 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, Psa 55:21, and אישׁ שׁלום, Psa 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 Psa 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 = 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 Psa 3:6. ריקם belongs to צוררי, like Psa 25:3; Psa 69:5. In the apodosis, Psa 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 Gen 21:6, תּהלך Psa 73:9; Exo 9:23, שׁמעה Psa 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 = 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 Exo 15:9, which also finds its echo in Psa 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 Psa 16:9; 30:13; Psa 57:9; Psa 108:2, Gen 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 (Psa 3:4; Psa 4:3). To lay down in the dust is equivalent to: to lay in the dust of death, Psa 22:16. שׁכני עפר, Isa 26:19, are the dead. According to the biblical conception the soul is capable of being killed (Num 35:11), and mortal (Num 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.”