It is as beautiful a “statement of faith” as a person will ever read.

David’s first words in Psalm 7 … “O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me.”

Look how personal the plea seems to be: “O Lord, MY Lord!”

This short clause uses both major Old Testament Names for our Father in Heaven. “LORD” means “Jehovah,” while “God” translates “Elohiym.”

To “put trust” in Someone means “to flee for safety” to That Person … “to seek refuge” in Him, in the Lord our God. “To have hope” in the Saviour.

That David here is being “persecuted” is evident, “radalph” being the verb. It means “to pursue, to run after,” also “to chase” …  in order to harm!

So … “save me,” Lord! And here “yasha” (“save”) means “to deliver, to liberate, to defend, to rescue.”

The “save” verb is also paired with “deliver” me, Lord.

And “deliver,” in Hebrew “natzsal,” means “to rescue, to snatch away, to bring to a place of escape.”

So, in verse 1 three movements are noticed, three statements of fact.

1. Lord, I trust in Thee.
2. Lord, intervene and save me from those who chase me.
3. Lord, rescue me as well.

And did God hear the prayer?

Yes.

Even David’s prayer.

And … even yours!

Or mine!

— Dr. Mike Bagwell

 

“The words of Cush the Benjamite” seem to have occasioned Psalm 7. Here are the Passage’s first words, in full: “Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite.”

This “introduction” to the Psalm precedes even its first verse! Thus, it must be important.

Question is … Who is Cush?

One Bible teacher feels “Cush” it is a “code-name” for Saul, King of Israel and David’s chief adversary at this time. That is … Saul hated David. In favor of this possibility is the fact that Saul’s Father’s name was “Kish.” The similarity is evident.

But David never seemed to exhibit any animosity against Saul or his family. And Psalm 7 (with its prayers against David’s enemies) might not really “fit” a member of Saul’s kin. By the way, Saul and his forefathers were of the Tribe of Benjamin.

But then again … maybe “Cush” (meaning “black”) is simply a name of a “spy,” a “traitor,” a real “David hater,” who constantly reported things concerning godly David to wicked Saul.

Notice the “words” of Cush are specifically mentioned as being an impetus to Psalm 7. He clearly is a detractor, an enemy of David.

Once, in 1st Samuel 26:1, a group does “report” David’s whereabouts to Saul and his search party, murder squad! “And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, which is before Jeshimon?”

Wow!

Then again, Cush may have been a so-called friend of King Saul … who constantly stirred the volatile Monarch against (innocent) David. Cush, a devil-empowered accuser, a slanderer! A man who constantly sought “to sow discord among the brethren!”  That is, Saul against David. (Discord, which according to Proverbs 6:19, is one of the actions, sins, Almighty God is said to specifically hate.)

A Bible dictionary I have on my laptop says of Cush: “He was probably a follower of Saul, the head of his tribe, and had sought the friendship of David for the purpose of ‘rewarding evil to him that was at peace with him.'” The last clause here being a direct quote from Psalm 7:4.

Anyway … whoever Cush may have been specifically … Psalm 7 is going to teach us how to respond to such an enemy. We each (Christians, I mean) have such an adversary, an accuser, the Devil! And Psalm 7 is going to provide yet another weapon I can use in my arsenal … warring against that old Satan.

Tomorrow, Lord willing, verse 1.

— Dr. Mike Bagwell

 

Today we shall barely begin our discussion of Psalm 7. Technically, not even reaching verse 1. The Passage is labeled “Shiggaion of David.” Usually these descriptive words set the “mood” for the whole Psalm to which they are attached. (It is the trend of liberal, “progressive” theology today to discount all the superscripts of the Psalter. To consider them inaccurate, if not downright misleading. I disagree!)

But what does “Shaggaion of David” mean?

The word is only found twice in Scripture, Habakkuk 3:1 being the other reference. There too it introduces a Psalm, that lovely hymn Habakkuk sang about God. “A prayer of Habakkuk the prophet upon Shigionoth.” (Spelled slightly differently, but the same word.) A poetic prayer, indeed, psalmody at its best.

The exact definition and word history of the Shaggaion/Shigionoth” is not sure. The scholars do not all agree. But I’m going to share with you the “consensus” among conservative, fundamental writers.

“Shaggaion” means “to go astray.” Or “to wander.”

Now do remember that when David penned these words (Psalm 7) he was “fleeing” for his life … from the murderous hands of King Saul of Israel.

This fact alone could account for the Psalm’s title.

A wandering fugitive!

Then another great man of God (F. B. Meyer) thought that “shaggaion” might refer to the “musical shifts” in the Psalm, vacillations in tempo and mindset. David, that unsure of himself. David, that much in turmoil. David fretful! David, “up” and “down.”

Here’s how our Poem begins, for example: “O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me. Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.” Psalm 7:1-2

The trust in God is evident, “Save me, O Lord.”

But the sense of someone trying to kill him is evident as well, the possibility of his being “torn to pieces.” Like a lion would do!

A hint of desperation is here also … “There is none to deliver.”

Yet … under this pressure, under this threat … DAVID STILL COMES TO GOD!

DAVID PRAYS!

DAVID BELIEVES … WITH ALL THE FAITH HE POSSESSES!

That’s today’s Lesson!

When in turmoil, when torn a dozen different ways, when one’s thoughts and words are scrambled … reach out to your God!

David’s words in Psalm 56:3 are typical. “What time I am afraid, I will trust in thee.”

Wow!

Even if prayer is not as lovely, not as serene … PRAY ANYWAY!

“Without ceasing,” Paul taught.

Amen.

— Dr. Mike Bagwell

 

Recently I read (for the second time) a Book about the Psalms of David. Yes, the little volume is THAT interesting! It is entitled “The Psalms of David as Seen Through his Life.” Essentially the author examines the “superscripts” of each Psalm, each Davidic Psalm, and seeks “to place” it in chronological order during David’s early life, during his exile, his monarchy, the time of his backsliding, then old age, and time of his death.”

A creative approach, indeed!

I have a desire to share with you an example of such a Psalm. Thus, Psalm 7 will be our Text the next (approximately) three weeks. It is self-described as “the Psalm which he sang unto the Lord, concerning the words of Cush the Benjamite.” This is the Psalm’s exact “title,” according to the King James Version. It is called a “superscript” because it is written “above” (in Latin “super”) the Psalm’s first verse.

One writer calls this “the Psalm of the slandered saint.” I find that a captivating description. We shall, Lord willing, examine the chapter, with this emphasis in mind.

Another says of the Psalm, summarizing it, “Confidence in the Lord’s Deliverance!”

Even this thought well fits the Psalm, “How to respond when falsely accused.”

I found this précis as well. “The first five verses and the last six share the story of an innocent man, slandered, persecuted, and pursued with hatred.” Then in the Psalm’s middle … “Personified Israel asks for justice at God’s hands, and begs Him to summon all nations to a great final judgment.”

Wow!

And the Psalm’s identification with “Cush the Benjamite,” whom we shall soon study in more detail, suggests it was written during the dark days of David’s life when he was being threatened by King Saul. Written, in other words, during the time of his “exile.” In fact, Psalm 7 is one of eight passages (chapters) traditionally associated with David’s flight from the wrath of King Saul. The other seven are: Psalm 34, Psalm 52, Psalm 54, Psalm 56, Psalm 57, Psalms 59 and Psalms 142.

But the best way to study a Psalm (any Text of Scripture) is to enjoy it verse by verse.

And that’s what we shall do, the Lord willing, with Psalm 7.

Beginning tomorrow morning.

— Dr. Mike Bagwell

 

This is the last of our Lessons on “one anothering” each other. Biblical “duties” each Christian owes his or her brother or sister in Christ!

And today Galatians 6:2 is our Text. “Bear ye one another’s burdens, and so fulfil the law of Christ.” Helping our Christian friend carry some heavy load thrust upon him or her!

And verse 2, of course, hinges on verse 1, its predecessor. “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” Galatians 6:1

Perhaps “bearing one another’s burdens” and “restoring one another” are similar in meaning, in Paul’s mind and heart as he wrote to the Galatians, a distinct possibility.

Here is Galatians 6:1 with some parentheses inserted, to help define the words. “Brethren, if a man be overtaken (prolambano = “caught off guard”) in a fault (paraptoma = a falling down, as if in a mud hole), ye which are spiritual (filled with the Holy Spirit, thus mature), restore (katartizo = to set a broken bone) such an one in the spirit of meekness (parotes = gentleness, lowliness, not a “better-than-thou” attitude); considering (skopeo = looking carefully, as if through a scope) thyself, lest thou also be tempted.”

Yes, doing all this would certainly be bearing the burdens of someone else.

But back to our Text verse now. “Bear ye one another’s burdens, and so fulfil the law of Christ.”

The verb “to bear” (to carry a load) is written in the imperative mood, a command. As have been so many of the one-to-another verses we’ve studied.

This verb “bastazo” also can mean “to remove” a load! Taking it away, if possible!

And the noun “burdens” is “baros,” usually indicating a very HEAVY load.

Two people carrying a load make that thing much more manageable!

Notice the noun “burdens” is plural! More than one? Yes, often that is the case, don’t you agree? (“When it rains, it pours!” … that sort of thing.) Jesus was tempted by the Devil three times in a row, in quick succession! Job’s trials came in a rat-a-tat-tat fashion, machine-gun like! One after another, suddenly, many “burdens!”

“Bear ye one another’s burdens, and so fulfil the law of Christ.”

Thus, by bearing those burdens … we fulfil (bring to the top, round out perfectly) the law of Christ! In other words, bearing burdens … is exactly what Jesus would have done had He been in our shoes!

The law of Christ is based on love, anyway.

Should we Christians so help each other … so minister to each other … so emulate our Lord … our Churches would be absolutely transformed!

And the blight of too many “defections,” people getting discouraged and falling by the wayside … would decline significantly. If not altogether cease.

Wow!

I’ve enjoyed these days (twenty-something) studying the “one to another” verses of the New Testament. I pray you have as well. What challenges they present us!

— Dr. Mike Bagwell