Psalms 7

The LORD Implored to Defend the Psalmist against the Wicked.

1 O

A Shiggaion of David, which he sang to the LORD concerning Cush, a Benjamite.

1 LORD my God, ¹in You I have taken refuge; Save me from all those who pursue me, and ²deliver me,

2 Or he will tear my soul ³like a lion, Dragging me away, while there is none to deliver.

3 O LORD my God, if I have done this, If there is ⁴injustice in my hands,

4 If I have ⁵rewarded evil to my friend, Or have ⁶plundered him who without cause was my adversary,

5 Let the enemy pursue my soul and overtake it; And let him trample my life down to the ground And lay my glory in the dust. Selah.

6 ⁷Arise, O LORD, in Your anger; ⁸Lift up Yourself against ⁹the rage of my adversaries, And ¹⁰arouse Yourself for me; You have appointed judgment.

7 Let the assembly of the ¹¹peoples encompass You, And over them return on high.

8 The LORD ¹²judges the peoples; ¹³Vindicate me, O LORD, according to my righteousness and my integrity that is in me.

9 O let ¹⁴the evil of the wicked come to an end, but ¹⁵establish the righteous; For the righteous God ¹⁶tries the hearts and minds.

10 My ¹⁷shield is with God, Who ¹⁸saves the upright in heart.

11 God is a ¹⁹righteous judge, And a God who has ²⁰indignation every day.

12 If a man ²¹does not repent, He will ²²sharpen His sword; He has ²³bent His bow and made it ready.

13 He has also prepared for Himself deadly weapons; He makes His ²⁴arrows fiery shafts.

14 Behold, he travails with wickedness, And he ²⁵conceives mischief and brings forth falsehood.

15 He has dug a pit and hollowed it out, And has ²⁶fallen into the hole which he made.

16 His ²⁷mischief will return upon his own head, And his ²⁸violence will descend upon his own pate.

17 I will give thanks to the LORD ²⁹according to His righteousness And will ³⁰sing praise to the name of the LORD Most High.

Psalms 7 Commentary

Chapter 7

The psalmist prays to God to plead his cause, and judge for him. (1-9) He expresses confidence in God, and will give him the glory of his deliverance. (10-17)

Verses 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.

Verses 10-17 David is confident that he shall find God his powerful Saviour. The destruction of sinners may be prevented by their conversion; for it is threatened, If he turn not from his evil way, let him expect it will be his ruin. But amidst the threatenings of wrath, we have a gracious offer of mercy. God gives sinners warning of their danger, and space to repent, and prevent it. He is slow to punish, and long-suffering to us-ward, not willing that any should perish. The sinner is described, ver. ( 14-16 ) , as taking more pains to ruin his soul than, if directed aright, would save it. This is true, in a sense, of all sinners. Let us look to the Saviour under all our trials. Blessed Lord, give us grace to look to thee in the path of tribulation, going before thy church and people, and marking the way by thine own spotless example. Under all the persecutions which in our lesser trials mark our way, let the looking to Jesus animate our minds and comfort our hearts.

Cross References

• 1. Psalms 31:1; Psalms 71:1
• 2. Psalms 31:15
• 3. Psalms 57:4; Isaiah 38:13
• 4. 1 Samuel 24:11
• 5. Psalms 109:4, 5
• 6. 1 Samuel 24:7; 1 Samuel 26:9
• 7. Psalms 3:7
• 8. Psalms 94:2
• 9. Psalms 138:7
• 10. Psalms 35:23; Psalms 44:23
• 11. Psalms 22:27
• 12. Psalms 96:13; Psalms 98:9
• 13. Psalms 18:20; Psalms 26:1; Psalms 35:24; Psalms 43:1
• 14. Psalms 34:21; Psalms 94:23
• 15. Psalms 37:23; Psalms 40:2
• 16. Psalms 11:4, 5; Jeremiah 11:20; Revelation 2:23
• 17. Psalms 18:2, 30
• 18. Psalms 97:10, 11; Psalms 125:4
• 19. Psalms 50:6
• 20. Psalms 90:9
• 21. Psalms 58:5
• 22. Deuteronomy 32:41
• 23. Psalms 64:7
• 24. Psalms 18:14; Psalms 45:5
• 25. Job 15:35; Isaiah 59:4; James 1:15
• 26. Job 4:8; Psalms 57:6
• 27. Esther 9:25; Psalms 140:9
• 28. Psalms 140:11
• 29. Psalms 71:15, 16
• 30. Psalms 9:2; Psalms 66:1, 2, 4

Footnotes

• [a]. Or "me"
• [b]. Or "Rending it in pieces, while"
• [c]. Lit "him who was at peace with me"
• [d]. Or "my adversary without cause"
• [e]. Or "me"
• [f]. Or me
• [g]. "Selah" may mean: "Pause, Crescendo" or "Musical interlude"
• [h]. One ancient version reads "O my God"
• [i]. Lit "it"
• [j]. Lit "Judge"
• [k]. Lit "kidneys," figurative for inner man
• [l]. Lit "upon"
• [m]. Lit "he"
• [n]. Lit "fixed it"
• [o]. Or "His deadly weapons"
• [p]. I.e. the crown of his own head

Chapter Summary

Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. The name of this psalm, "Shiggaion," either respects the music or the matter of the psalm. Some take it to be the name of the musical instrument to which the psalm was set {n}: so Habakkuk's prayer is said to be "upon shigionoth"; which is the same word with this, only of the plural number, Habakkuk 3:1. Others say it was the first word of a song, to the tune of which this was sung {o} And others understand it of a certain kind of a song {p}: and the Targum renders it, "the interpretation of the ode of David"; which Ainsworth renders, "David's interpretation of the law"; leading atyrwa instead of atydwa, as does also the king of Spain's Bible. And certain it is that it is the name of a song; since it follows, "which he sang unto the Lord"; in his presence, before him, and to the glory of his name. But the question is, of what sort it is? and why it should be so called? since its root hgv signifies "to err" or "wander": it is more generally rendered, "an erratic" or "wandering ode"; a song or psalm, which consisted of various kind of metre: it was sung with various notes, and all kind of music, which made it very pleasant. Hence some render it, "David's delight," as R. Obadiah Gaon; and the verb from whence it is derived is translated "ravished" in Proverbs 5:19; and Ben Melech says, the word signifies twhrew hxmv, "joy and pleasure"; and Aben Ezra observes that some interpret it gwnet, "delight." But others are of opinion that this word regards the subject matter of the psalm, and may be rendered, "David's ignorance" or "error"; his sin of ignorance; and respects his mistaken conduct with regard to his enemies, particularly Saul, in making imprecations upon them, Psalm 6:10; in cursing them, and especially King Saul; when a king is not to be cursed, Ecclesiastes 10:20; and in cutting off the skirt of his garment, for which his heart smote him, 1 Samuel 24:4. Some render it, "the care of David," as Cocceius; which he wrote in deep meditation, when he had forgot himself, and was as it were in an ecstasy; setting forth "the sum of his cares," as Ainsworth expresses it, when he was harassed and greatly afflicted by his enemies. The occasion of it is, "the words of Cush the Benjamite"; which some understand of Shimei the Benjamite, who came out and cursed David as he went along, when he fled from Absalom, 1 Samuel 16:5. Theodoret thinks Hushai is meant, who persuaded Absalom not to follow the counsel of Ahithophel; on which account David penned this psalm. Others interpret it of one of Saul's courtiers, who was of the tribe of Benjamin, and whose name was Cush {q}; and which is very likely, since it is evident that some of Saul's courtiers accused David to him, and charged him with seeking his harm, not only to take away his crown and kingdom, but his life, 1 Samuel 24:9. Though the generality of the Jewish writers {r} interpret it of Saul himself, who is called Cush, in allusion to his father's name Kish, who was a man of Benjamin, 1 Samuel 9:1; or else because Cush signifies "an Ethiopian," to which he may be compared, as the children of Israel in Amos 9:7. For as the Ethiopian is various in his skin, so was Saul in his actions, as Jarchi observes; or rather because, as Kimchi and Ben Melech express it, as the Ethiopian does not change his skin, Jeremiah 13:23; so Saul did not change his hatred to David. Though the same writers observe, that he may be called so by the rule of contraries, because he was a very goodly and beautiful man; the words referred to are supposed to be those in 1 Samuel 22:7.

{n} Menachem in Jarchi in loc. So David de Pomis, Lexic. fol. 204. 1. {o} Aben Ezra in loc. {p} Kimchi in loc. {q} Aben Ezra & Obadiah Gaon in loc. {r} Targum, Jarchi, Kimchi, Arama, & Ben Melech in loc.