(2) Lest he tear.--The poet turns from the thought of his enemies generally to the one who has just made himself conspicuous. Such a change from plural to singular often occurs in the Psalms. (Comp. Psalm 41:5-6.)

Rending it in pieces.--The LXX., followed by the Vulg. (so too the Syriac), take the verb in its primitive sense of "snatch away," and translate, "there being none to redeem or deliver." So Milton: "Tearing, and no rescue nigh." Notice the comparison of human enemies to beasts of prey--a reminiscence of the lion and the bear of his youth, so constantly present to David. (Comp. Psalm 3:7; 1Samuel 17:37.)

Verse 2. - Lest he tear my soul like a lion (comp. Psalm 5:6, where there is a similar abrupt transition from the plural to the singular number). On both occasions David fears one special enemy - then probably Ahithophel, now Saul. The simile of the lion is one frequent in the Psalms (see Psalm 10:9; Psalm 17:12; Psalm 22:13, 21; Psalm 35:17; Psalm 54:4, etc.). Rending it in pieces. As the lion does a sheep. While there is none to deliver. No human helper, at once willing and able to give deliverance.

7:1-9 David flees to God for succour. But Christ alone could call on Heaven to attest his uprightness in all things. All His works were wrought in righteousness; and the prince of this world found nothing whereof justly to accuse him. Yet for our sakes, submitting to be charged as guilty, he suffered all evils, but, being innocent, he triumphed over them all. The plea is, For the righteous God trieth the hearts and the reins. He knows the secret wickedness of the wicked, and how to bring it to an end; he is witness to the secret sincerity of the just, and has ways of establishing it. When a man has made peace with God about all his sins, upon the terms of grace and mercy, through the sacrifice of the Mediator, he may, in comparison with his enemies, appeal to God's justice to decide.Lest he tear my soul like a lion,.... That is, one of his persecutors, the chief of them; it may be Saul, whom the psalmist compares to a lion for his majesty and greatness, the lion being the king among beasts; and for his authority, power, and might, and for his wrath and cruelty, which he feared; and which, should it be exerted on him, would tear his soul, or himself, in pieces; would rend his soul from his body, and dispatch his life; see Proverbs 19:12. So the Apostle Paul calls the Roman governor, before whom he was, and from whose hands he was delivered, a lion, for his power and fierceness, 2 Timothy 4:17. And so our adversary the devil, the chief of all persecutors, and who instigates others against the saints, is by Peter said to go about like a roaring lion, 1 Peter 5:8;

rending it in pieces, as the lion does his prey when hungry. So Homer (s) compares Polyphemus to a mountain lion, which devours and leaves nothing, neither the intestines, nor flesh, nor bones; and represents (t) it first taking hold of the creature with its strong teeth, and breaking its neck, and drawing out its blood and all its inwards; see Isaiah 38:13;

while there is none to deliver; no saviour, no deliverer: for if God does not save and deliver his people out of the hands of their persecutors, none can; especially out of the hands of such an one as is here described tearing and rending in pieces. As there is no God besides the Lord, there is no saviour besides him: there is no temporal nor spiritual saviour but he: salvation is not to be expected from any other; and were it not for him, saints must fall a prey to their enemies.

(s) Odyss. 9. v. 292, 293. (t) Iliad. 11. v. 175, 176. & Iliad. 17. v. 63.