A miktam [probably a literary or musical term] of David.

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A. Confidence in the Lord

16:1 Keep me safe [an appeal for help; an expression of trust; to guard as a shepherd protects his flock], my God [Heb., “El”], for in you I take refuge [the occasion for seeking refuge in God may have been the actions of “those who run after other gods” (v. 4) or sickness (v. 10)].

16:2 I say to the Lord [Heb., “Adonai’], “You are my [an expression of submission] Lord; apart from you I have no good thing.”

16:3 I say of the holy people [or “saints”, those consecrated to the Lord] who are in the land, “They are the noble ones in whom is all my delight.”

16:4 Those who run after other gods will suffer [suffering and disappointment are fruits of idolatry] more and more. I will not pour out libations of blood [a cultic practice that may refer to human sacrifices (cf. Isa. 57:5-6)] to such gods or take up their names on my lips [the psalmist will not even mention the idols by name, an indication of how much he hates and rejects them and the idolatrous practices associated with them].



B. The Experience of Faith
16:5 Lord, you alone [an expression of loyalty] are [note how the psalmist describes that the Lord is all he needs (the Lord is his food and drink)…] my portion [a metaphor for God’s sustenance] and my cup [a metaphor for God’s sustenance]; you make my lot [what God has allotted for him] secure.

16:6 The boundary lines have fallen for me in pleasant [a description of God’s benefits] places; surely I have a delightful [a description of God’s benefits] inheritance.


C. Confidence in the Lord

16:7 I will praise the Lord, who counsels [essential if we are to love God and live wisely] me; even at night my heart instructs me [through meditation on His word (cf. Ps. 1:2)].

16:8 I keep my eyes always on the Lord [cf. Heb. 12:2]. With him at my right hand, I will not be shaken.



D. The Experience of Faith
16:9 Therefore my heart is glad and my tongue rejoices; my body also will rest secure,



16:10 because you will not abandon me to the realm of the dead [the psalmist was confident that his relationship with God will not end with death], nor will you let your faithful [or holy] one see decay [“a metaphor for total isolation and abandonment from God’s presence in the life hereafter or specifically in the resurrection of the body” (Expositor’s, Vol. 5, p. 158); see also Peter’s use of this verse in Acts 2:27,31 and Paul’s use of it in Acts 13:35].

16:11 You make known to me the path of life [“a wisdom term for the fulness of life that only the wise could achieve” (Expositor’s, Vol. 5, p. 159)]; you will fill me with joy in your presence, with eternal pleasures at your right hand.

A psalm of David.

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15:1 Lord, who [or what kind of person] may dwell [to have fellowship or communion with God; in terms of Near Eastern hospitality, the question could be phrased, “Who may be a guest in your tent?”; term synonymous with “live”] in your sacred tent [in the OT and in Jesus’ day, God’s presence was centralized in the temple]? Who may live [to have fellowship or communion with God; term synonymous with “dwell”] on your holy mountain [Mount Zion]?



15:2 [as pilgrims approached Jerusalem during the three great pilgrimage festivals (Passover, Firstfruits, Booths) they were responsible for examining themselves before setting foot in the courts of the sanctuary; note the following 10 conditions…] [1] [walk] The one whose walk is blameless [a person of integrity], [2] [work] who does [“…not that talks about, thinks about, or hears of, righteousness…” (Luther)] what is righteous [does what is right; lives according to God’s word], [3] [word] who speaks the truth from their heart;



15:3 [4] whose tongue utters no slander [does not gossip; “The tale-bearer carrieth the devil in his tongue, and the tale-hearer carries the devil in his ear.” (Trapp)], [5] who does no wrong [the wise do not purposefully hurt others] to a neighbor [not just the person who lives next door but those with whom we associate], [6] and casts no slur on others [the wise man guards his relationships and does not initiate anything that will hurt them];



15:4 [7] who despises a vile person [a reprobate or someone known for being and doing evil] but honors those who fear the Lord; [8] who keeps an oath even when it hurts [will not sacrifice his honor], and does not change their mind [the wise person keeps or is true to his word];



15:5 [9] who lends money to the poor without interest [without usury; cf. Lev. 25:35-36]; [10] who does not accept a bribe [a perversion of justice] against the innocent [or the hungry]. Whoever does these things will never be shaken [in spite of the adversities and challenges faced].

Note:
• Spurgeon labeled this psalm: Concerning Practical Atheism.

• Compare also Psalm 53.

For the director of music. Of David.

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A. The Fool
14:1 The fool [term synonymous with “wicked” and refers to one who is morally deficient; not necessarily someone who is ignorant or an atheist but instead one who disregards and tries to live independently from God; one who does not feel accountable to God for his behavior (cf. Ps. 10:3-11)] says in his heart [indication that the “fool” has convictions; “On earth are atheists many, In hell there are not any.” (T. Brooks)], “There is no God [denies the importance of God’s existence].” They [the wicked or fools] are [1] corrupt [actions or behavior that is ruinous], their [2] deeds are vile [acts done with complete disregard for God and His expectations]; there is [3] no one who does good [summary statement; the sum of a life lived without regard for God].



B. The Lord’s Perspective
14:2 The Lord looks down [to witness and observe our actions; everything we do is in the sight of the Lord; we can never do anything behind God’s back] from heaven on all mankind to see if there are any [God is looking for those who are wise…] who understand [the wise understand and act according to their understanding of God’s revelation of Himself], any who seek [and live according to God’s standards] God.


14:3 [what God sees when He looks down…] [1] All have turned away [to become apostate], [2] all have become corrupt [meaning derived from Arabic, “to make sour” (as of milk)]; [3] there is no one [reinforces the previous use of the word “all” to define the scope of the problem] who does good, not even one.

C. The Prophetic Perspective
14:4 Do all these evildoers know nothing? They devour [as they pursue their selfish interests; they do so with complete disregard for the rights of others; they have an insatiable appetite] my people [and their possessions] as though eating bread; they never call on the Lord [the evildoers do not care that God is looking down from heaven or will one day call them to account for their actions].



14:5 But [the day of reckoning will come] there they are, overwhelmed with dread, for God is present [even when it feels as though He is not] in the company of the righteous.

14:6 You evildoers frustrate the plans of the poor, but the Lord is their [refers to the “my people” of verse 4, “the company of the righteous” of verse 5, and “the poor” of verse 6] refuge [the shelter].



D. The Hope of the Righteous

14:7 [a prayer for the salvation of God’s people, possibly at a time of national disaster like the Exile] Oh, that salvation for Israel would come [the day when God will save His people from those who oppress them] out of Zion! When the Lord restores his people, let Jacob rejoice [because of God’s saving acts on their behalf] and Israel be glad!

Note: This psalm is classified as an individual lament. The situation that inspired these words is not known, although some suggest it may have been illness.

For the director of music. A psalm of David.

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A. Expression of Despair
13:1 [note the fourfold repetition of “How long?”] [1] How long [the repetition of these words expresses the intensity or depth of emotions], Lord? Will you forget me forever [or “continually”]? [2] How long will you hide your face from me [an expression for alienation; suffering is intensified when we feel we are all alone]?



13:2 [3] How long must I wrestle with my thoughts [the psalmist is struggling to determine what has happened to cause his suffering; “wrestle with my thoughts” may also connote worry] and day after day [every day or day and night] have sorrow in my heart? [4] How long will my enemy [no indication of who the enemy is (perhaps death, unidentified oppressors, evil)] triumph over me [the smallest troubles seem huge when we feel that the Lord has forgotten us]?



B. Expression of Prayer

13:3 [note the threefold prayer] [A] Look [an indication of favor] on me [because he feels that God has hidden His face from him (cf. vs. 1)] and [B] answer [an indication of favor], Lord my God. [C] Give light to my eyes [our countenance reveals our inner spiritual condition], or I will sleep in death [may refer to a state of depression or suffering],



13:4 and my enemy [either adversaries or adversities] will say, “I have overcome him,” and my foes will rejoice [because of his fall and because of God’s failure to rescue him] when I fall [severity of troubles or weight of his burden is causing his feet to slip and his knees to buckle].

C. Expression of Hope

13:5 But [this conjunction introduces the difference that trusting God can make when we feel overwhelmed by troubles] I trust [an expression of faith in God; the answer had not arrived but the psalmist believed that it was on its way] in your unfailing love [Hebrew: ḥeseḏ]; my heart rejoices in your salvation.



13:6 I will sing the Lord’s praise [an appropriate expression of gratitude; “David’s heart was more often out of tune than his harp. He begins many of his psalms sighing, and ends them singing.” (Spurgeon)], for he has been good to me.

Note: The genre of this psalm is that of a community lament.

For the director of music. According to sheminith [probably a musical term]. A psalm of David.

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A. Prayer for Deliverance
12:1 Help [the first word of this psalm is indicative of need], Lord, for no one is faithful [refers to those who are godly] anymore; those who are loyal have vanished [“come to an end;” “The death, departure, or decline of godly men should be a trumpet-call for more prayer.” (Spurgeon)] from the human race [hyperbolic language to make a point; cf. Elijah’s complaint in 1 Kings 19:10].



12:2 Everyone [the wicked] lies [to gain either power or some advantage; “…for a man had better be among lions than among liars.” (Spurgeon)] to their neighbor; they flatter with their lips but harbor deception in their hearts [to speak with mixed motives]; had a hidden agenda.



12:3 May the Lord silence all flattering lips [“Someone has said that flattery is like perfume; OK if you sniff it, dangerous if you swallow it.” (LBC, Vol. 8, p. 29)] and every boastful tongue—

12:4 those who say, “By our tongues we will prevail [triumph]; our own lips will defend us—who is lord over us?”

B. The Lord’s Promise
12:5 “Because the poor are plundered and the needy groan [God hears the groaning and cries of the needy and distressed; cf. Ex. 2:24; Ps. 79:11; Ps. 102:20], I will now arise [in order to act on their behalf],” says the Lord. “I will protect them from those who malign them.”

C. Reflection on the Lord’s Promises
12:6 And the words [promises] of the Lord are flawless [pure], like silver purified in a crucible, like gold refined seven times [contrast the purity of God’s words to the lies and perverse speech of the wicked].

D. Prayer for Deliverance
12:7 You, Lord, [note the assurance of God’s help…] will keep the needy safe and will protect us forever from the wicked [from this evil generation],

12:8 who freely strut about [the arrogant strutting of the wicked does not intimidate God] when what is vile is honored by the human race [a reminder that the wicked are mere mortals and cannot triumph against heaven].

For the director of music. Of David.

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11:1 In the Lord I take refuge [David’s confidence in the Lord in the face of opposition from the wicked; he will not flee or try to escape; the Lord is a greater and safer refuge than any mountain]. How then can you [David’s advisors] say to me: “Flee like a bird [refers to a quick escape and perhaps an indication of not trusting God] to your mountain [a place of safety and refuge].

11:2 For look, the wicked bend their bows [David was being stalked by the wicked; their slanderous tongues were like bent bows]; they set their arrows [their words] against the strings to shoot from the shadows [in the dark; from hidden places; an indication that evil launches its strike from hidden places and use deceptiveness and treachery] at the upright in heart [those whose lives are characterized by integrity].

11:3 When the foundations [a metaphor for the social and civil order] are being destroyed [by anarchy], what can the righteous do [the answer is to seek refuge in God]?”

11:4 The Lord is in his holy temple [not Solomon’s Temple which had not yet been built; refers to heaven]; the Lord is on his heavenly throne [a symbol of rule and authority]. He observes [from His heavenly vantage point] everyone [no one or no thing escapes His divine gaze] on earth; his eyes [cf. 2 Chron. 16:9] examine [as carefully as a gold or silversmith examines the process of purification] them.

11:5 The Lord examines the righteous [those who obey God’s Word and do His will], but the wicked [those who are out of touch with God], those who love violence, he hates with a passion.

11:6 [God will judge the wicked in His time] On the wicked he will rain fiery coals and burning sulfur [language reminiscent of Sodom and Gomorrah]; a scorching wind [an image of judgment; hot desert wind that destroys vegetation] will be their lot [destruction is the lot of the wicked; “A drop of hell is terrible, but what must a full cup of torment be? Think of it—a cup of misery, but not a drop of mercy.” (Spurgeon)].

11:7 For the Lord is righteous, he loves justice; the upright [but not the wicked] will see his face [an expression of deliverance from adversity and the troubles of this life].

A. Questions

10:1 Why [cf. Ps. 2:1; an indication of the psalmist’s preoccupation with why the wicked prosper], Lord, do you [or why does it feel or seem that you are far off and unengaged] stand far off [“The presence of God is the joy of His people, but any suspicion of His absence is distracting beyond measure.” (Spurgeon)]? Why do you hide yourself in times of trouble?

B. The Rule of the Wicked
10:2 In his arrogance [“Pride is the egg of persecution.” (Spurgeon)] the wicked man [in the case, members of the covenant community, those who should know better] hunts down the weak, who are caught in the schemes he devises.

10:3 He [the person who is not an atheist but who has chosen to live like one] boasts [an indication of pride] about the cravings of his heart; he blesses the greedy and reviles the Lord [total disregard for God and His commandments].

10:4 In his pride [“A brazen face and a broken heart never go together.” (Spurgeon); pride ruins all who indulge in it] the wicked man does not seek him [because he finds his sufficiency in himself and his own schemings]; in all his thoughts there is no room for God [“…and if God be not in our thoughts, our thoughts will bring us to perdition.” (Spurgeon)].

10:5 His ways are always prosperous; your laws [God’s judgments] are rejected by him [cf. Prov. 13:13]; he sneers at all his enemies [anyone who opposes him].

10:6 He says to himself, [note the kind of language spawned by pride…] “Nothing will ever shake me.” He swears, “No one will ever do me harm.” [he is emboldened to do evil by his belief that God is not watching nor will hold him accountable]

10:7 His mouth [his own mouth and tongue are a weapon used to gain advantage at any cost] is full of lies [he cannot be trusted; his oath is worthless] and threats; trouble and evil are under his tongue.

10:8 He lies in wait [like a wild animal waiting to pounce on its unsuspecting prey] near the villages; from ambush he murders the innocent. His eyes watch in secret for his victims;

10:9 like a lion in cover he lies in wait. He lies in wait to catch the helpless; he catches [overpowers] the helpless and drags them off in his net [with no hope of justice or mercy].

10:10 His victims are crushed, they collapse; they fall under his strength [as a prey is held under the claws of a lion; uses his strength to overpower the weak; arrogance expressed in injustice].

10:11 He says to himself, [it is a mistake to live without accountability and to think that we sin with impunity] “God will never notice; he covers his face and never sees.” [“The moral arc of the universe is long, but it bends toward justice.” (MLKing Jr.); The wheels of God’s justice may move slowly but when they come they grind finely.]

C. Prayer for Deliverance
10:12 Arise [because of the activity of the wicked, now is the time for God to act], Lord! Lift up your hand [a symbol of God’s strength], O God. Do not forget the helpless [those without strength].


10:13 [the psalmist is amazed at the arrogance of the wicked…] Why does the wicked man revile God? Why does he say to himself, “He won’t call me to account” [it is foolish to believe that we sin with impunity]?



10:14 But you, God, see [God is aware; nothing happens behind God’s back] the trouble of the afflicted; you consider their grief and take it in hand. The victims commit themselves to you [we must abandon ourselves to God in times of trouble, trusting only in Him]; you are the helper of the fatherless [cf. Ps. 37:40; 46:6-7; 109:26-28].

10:15 Break the arm [a symbol of strength] of the wicked man; call the evildoer to account for his wickedness that would not otherwise be found out.

D. The Rule of God

10:16 The Lord [the hope of the righteous] is King for ever and ever; the nations [in this context a reference to the wicked in Israel who behave like the unrighteous nations] will perish from his land.

E. Resolution
10:17 You, Lord, hear the desire of the afflicted; you encourage them, and you listen to their cry,

10:18 defending the fatherless and the oppressed [a reference to those who were most easily wronged and abused and taken advantage of; were protected by God’s law (cf. Ex. 22:22-24)], so that mere [not the gods they suppose themselves to be through the unjust exercise of their power] earthly [not heavenly; man is weak and confined to the earth] mortals will never again strike terror.

Note:
• This is an individual lament psalm.
• Psalms 9 and 10 may originally have been a single acrostic poem using Hebrew alphabet.
• Psalms 9 and 10 constitute one psalm in the Septuagint.

For the director of music. To the tune of “The Death of the Son.” A psalm of David.

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A. Individual Praise
9:1 [note five expressions of praise that tell of the psalmist’s intense love for God…] [1] I will give thanks [gratitude is good therapy when we are troubled] to you, Lord, with all [without reservation] my heart; [2] I will tell [we should talk about and tell others about God’s goodness; cf. parable of the lost coin in Lk. 15:8-10; “If we are willing to talk of His deeds, He will give us enough to talk about.” (PB Power)] of all [“Gratitude for one mercy refreshes the memory as to thousands of others.” (Spurgeon)] your wonderful deeds [these include God’s acts of redemption, deliverance, judgment].

9:2 [3] I will be glad and [4] rejoice in you [“God loveth a cheerful giver, whether it be the gold of his purse or the gold of his mouth which he presents upon His altar.” (Spurgeon)]; [5] I will sing the praises [“Praise involves the ‘self,‘ the story of God’s acts, and the community of God’s people.” (The Expositor’s Bible Commentary, Vol. 5, p. 116)] of your name, O Most High [Heb., El Elyon].

B. Judgment on the Wicked

9:3 My enemies turn back; they stumble and perish before you [or “from your presence,” because of your presence,” or “in your presence”].

9:4 For you have upheld my right [his case against the wicked] and my cause [a synonym of “right”], sitting enthroned as the righteous judge [God is both Advocate and Judge].

9:5 You have rebuked the nations and destroyed the wicked; you have blotted out their name [making it seem they never existed] for ever and ever.

9:6 Endless ruin has overtaken my enemies, you have uprooted their cities; even the memory of them has perished.

C. Hope in God’s Just Rule
9:7 The Lord reigns [this is the basis of our hope in times of difficulty and duress] forever [in contrast to the reigns of earthly rulers, God rules in perpetuity]; he has established his throne for judgment.

9:8 He rules the world in righteousness [a characteristic of God’s reign] and judges the peoples with equity [a characteristic of God’s reign].

9:9 [note the things that are possible because the Lord reigns…] The Lord is [1] a refuge [a high place] for the oppressed, [2] a stronghold [cf. “refuge”] in times of trouble [we can depend on the Lord in our hour of need].

9:10 Those who know your name [a reference to the godly] trust in you [unlike the nations that forget God], for you, Lord, have never forsaken [cf. Matt. 28:20; Heb. 13:5] those who seek you.

D. Communal Praise and Individual Prayer
9:11 Sing the praises of the Lord [“The praise of the godly rises out of their conviction that God cares.” (Expositor’s Bible Commentary, Vol. 5, p. 120)], enthroned in Zion; proclaim among the nations what he has done.

9:12 For he who avenges blood remembers; he does not ignore the cries [“Prayer is a haven to the ship-wrecked man, an anchor to them that are sinking in the waves, a staff to the limbs that totter, a mine of jewels to the poor, a healer of diseases, and a guardian of health.” (Chrysostom)] of the afflicted [those who are overwhelmed and who feel completely inadequate to do anything about their troubles].

9:13 Lord, see how my enemies persecute me! Have mercy and lift me up from the gates of death [indicates the intensity of the suffering or affliction that David felt],

9:14 that I may declare [to tell or proclaim the wonders of God] your praises [praiseworthy acts] in the gates of Daughter Zion [a metaphor for God’s people (Mic. 4:8) or for Jerusalem], and there rejoice in your salvation.

E. Judgment on the Wicked
9:15 [The next four verses are the hymn of praise referenced in verse 14…] The nations have fallen into the pit they have dug; their feet are caught in the net they have hidden.

9:16 The Lord is known by his acts of justice; the wicked are ensnared by the work of their hands [sin promises one thing but pays another; cf. Haman in the OT book of Esther].

9:17 The wicked go down to the realm of the dead, all the nations that forget [“Forgetfulness seems a small sin, but it brings eternal wrath upon the man who lives and dies in it.” (Spurgeon)] God.

9:18 [this conviction forms a solid foundation for trusting in God] But God will never forget the needy; the hope of the afflicted will never perish.

F. Hope in God’s Just Rule
9:19 Arise [a cry for immediate deliverance], Lord, do not let mortals triumph; let the nations be judged in your presence.

9:20 Strike them with terror [an act of God that will lead them to fear God and know that “they are only mortal”], Lord; let the nations know they are only mortal.

For the director of music. According to gittith [probably a musical term]. A psalm of David.

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8:1 Lord [the Heb. name for God, Yahweh – a transliteration of a Heb. word meaning “I am” and considered to be God’s covenant name (cf. Ex. 3:13-15)], our [psalmist was aware that he was one among a vast company of believers] Lord [Heb. word Adonai – a title meaning “sovereign one”], how majestic is your name [refers to God’s character as revealed to people] in all the earth! You have set your glory in the heavens.



8:2 Through the praise of children and infants [children are weak and vulnerable; cf. Matt. 21:15-16; Jesus challenged adults to come to Him as the children did (cf. Matt. 11:25; 18:1-4)] you have established a stronghold against your enemies [such as skeptics who cast doubt on God being the Creator of all things], to silence the foe and the avenger.



8:3 [David marveled at the macroscopic…] When I consider your heavens, the work of your fingers [God used little effort to establish and set the moon and stars in place], the moon and the stars, which you have set in place,



8:4 [in comparison to the universe, man appears microscopic and insignificant…] what is mankind that you are mindful [from Heb. “zakar” which has the basic meaning of “remember”; cf. Ps. 139:17-18 re: God’s constant thoughts about us] of them, [note parallel statement used to emphasize the first statement…] human beings [means same as “mankind” in first part of verse] that you care [from Heb. “paqad” which means “look after”] for them?



8:5 You have made them [these words remind us that man is neither an accident nor a product of evolution] a little lower than [but higher than the rest of creation] the angels [Heb. “Elohim” can be translated gods or angels] and crowned them with glory and honor.



8:6 You made them rulers [we are trustees or stewards of God’s creation] over the works of your hands; you put everything under their feet:



8:7 all flocks and herds, and the animals of the wild,



8:8 the birds in the sky, and the fish in the sea, all that swim the paths of the seas.



8:9 Lord, our Lord, how majestic is your name in all the earth!

A shiggaion [probably a literary or musical term] of David, which he sang to the Lord concerning Cush, a Benjamite.

Note: This psalm may be called the “Song of the Slandered Saint.”

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A. Prayer for Refuge

7:1 Lord my God [this is an expression of confidence that God cares for His own], I take refuge in you [the safest and most secure refuge; “It is never right to distrust God and never vain to trust in Him.” (Spurgeon)]; save and deliver me [something that only God could do] from all who pursue me,

7:2 or [David felt totally vulnerable and in great danger apart from the help of God] they will tear me apart like a lion [evil metaphorically portrayed as a lion] and rip me to pieces [Satan is like a lion seeking to rip apart and devour the faithful (1 Peter 5:8)] with no one to rescue me.

B. Oath of Innocence

7:3 Lord my God, [David protests his innocence and swears he is innocent; he affirms that he has done nothing to either friend or foe] if I have done this and there is guilt on my hands—

7:4 if I have repaid my ally [“him who is at peace with me” or someone like a close friend] with evil or without cause have robbed my foe—

7:5 then [David would be willing to suffer if he were indeed guilty of harming friend or foe] let my enemy [evil metaphorically portrayed as an army] pursue and overtake me; let him trample my life to the ground and make me sleep in the dust.

C. God’s Righteous Judgment

7:6 [David called on God to act on his behalf and to render judgment] [note the repetition of his prayer…] [1] Arise, Lord, in your anger; [2] rise up against the rage of my enemies. [3] Awake, my God; decree justice.

7:7 Let the assembled peoples gather around you [God can call nations to account], while you sit enthroned over them on high [God rules over the nations].

7:8 Let the Lord judge the peoples. Vindicate [by judging evil and calling his enemies into account] me, Lord, according to my righteousness, according to my integrity [David was not sinless but believed himself to be a man of integrity], O Most High.

7:9 Bring to an end the violence of the wicked and make the righteous secure—
you, the righteous God who probes minds and hearts [“minds and hearts” is a reference to man’s innermost being; cf. Jer. 17:9].

7:10 My shield [protection] is God Most High, who saves the upright in heart [those who have integrity].

7:11 God is a righteous judge, a God who displays [expresses] his wrath every day.

7:12 If he does not relent, he [God described in terms of a warrior; weapons are metaphors of God’s judgment] will sharpen his sword; he will bend and string his bow.

7:13 He has prepared his deadly weapons; he makes ready his flaming arrows [arrows dipped in flammable material and set aflame before being shot; “God’s arrows never miss the mark.” (Spurgeon)].

D. Judgment of the Guilty

7:14 Whoever is pregnant with evil conceives trouble and gives birth [evil portrayed in the language of childbirth] to disillusionment.

7:15 [the doctrine of the retribution of evil; cf. Ps. 9:15] Whoever digs a hole and scoops it out falls into the pit they have made.

7:16 The trouble they cause recoils on them; their violence comes down on their own heads.

E. Praise of God’s Righteousness

7:17 I will give thanks to the Lord because of his righteousness [David rejoiced in God’s righteousness]; I will sing the praises of the name of the Lord Most High [El Elyon; the despair at the start of the psalm is transformed into hope that is finally expressed in praising God].