Psalm 7

Introduction.—A fitting motto for Ps. 7, it has been said, might be, “Shall not the Judge of all the earth do right?” The psalmist prays for protection against the attack of his enemies, in full confidence that God’s immutable law saves the righteous and punishes the wicked. He does not recognize his sin—indeed, if he has sinned, he has done so unwittingly—whereas his enemies have sinned in plotting against him. He prays for his own deliverance and the destruction of his enemies and closes with a confident expectation of the answer to his prayer as a vindication of God’s moral government. The psalm is sung at the Jewish Feast of Purim because it celebrates vengeance upon an adversary (see Esther 9:13–32).

On the superscription see pp. 616, 628. It appears from the content and tone of the psalm that it was sung in view of something that was said or done to wound grievously the feelings of the psalmist and to destroy his peace of soul. Who Cush was is not known. The Talmud says that Cush the Benjamite means Saul, thus recalling the enmity between David and Saul. It seems unlikely, however, that the generous-hearted David, who penned the exquisite lines of 2 Sam. 1:17–27, would have used the language of Ps. 7:14–16 with reference to Saul. Perhaps this Benjamite belonged to Saul’s tribe and was one of those who took an active part against David.

1. Put my trust. Literally, “seek refuge.” The psalm begins with a profession of confidence (see Ps. 11:1; 16:1; 31:1; 71:1). In that refuge, safer than mountain cave, the psalmist rests in the arms of God, praying for deliverance from his pursuers.

2. Lest he. Perhaps Cush the Benjamite (see Introduction to Ps. 7).

Like a lion. The blind, unreasonable rage of the psalmist’s pursuer is compared to the instinctive fierceness of a lion. Shepherds and farmers in Israel were familiar with the onslaughts of wild beasts (see 1 Sam. 17:34–37).

3. If I have done this. Compare vs. 3–5 with the extended oath in Job 31. The psalmist passionately protests his innocence. His words are broken by the intensity of his emotions. The enemy may have accused the psalmist of wantonly taking something of great value that belonged to another (see on v. 4); it appears to be an accusation of gross slander, of defamation of character (see 1 Sam. 24:12; 26:18).

4. Have delivered. Heb. chalas\, which, according to some authorities, in the form here used may also mean “to plunder,” “to despoil.” If this is its intended meaning, then there is a reference here to the charge of the enemy (see on v. 3). However, the more common meaning of chalas\ is “to deliver” (see 2 Sam. 22:20; Job 36:15; Ps. 34:7; etc.) and hence the reading of the KJV is to be preferred. According to this rendering the psalmist protests that instead of taking advantage of him “that was at peace” with him, he has done just the opposite: he has rescued the man who was at war with him (see 1 Sam. 24:4–7).

5. Let the enemy persecute. The language of the curse invoked upon the psalmist’s own head is the language of an innocent man most cruelly wronged. The accused would prefer to be annihilated rather than to live under the weight of so great a condemnation. The emphasis is extreme: “persecute my soul [me],” “tread down my life,” “lay mine honour in the dust.”

Selah. See p. 629. The word may be singularly appropriate here. An interval of some type may well occur between the above abjuration and the prayer following.

6. Arise. The Lord is called upon to show Himself as judge, ready to punish those who persecute the psalmist (see Ps. 3:7). He is asked to sit publicly as a judge.

Enemies. The idea of a single enemy is extended to include those associated with him, or perhaps all David’s foes.

The judgment. David calls on God to execute upon these particular enemies the punishment that His eternal law requires shall be executed upon all who transgress that law. Speaking, as it were, man to man, David asks God to vindicate the principles of His moral government (see Gen. 18:25). How prone is man to attempt to hasten the Almighty in carrying out His plans. Compare the experience of Habakkuk (chs. 1:1 to 2:4).

7. For their sakes. God’s vindication of His law would inspire confidence in Him, and His people would gather round Him to express their gratitude and praise.

8. According to my righteousness. This may be understood as referring to the particular case at hand. Although we should continually feel unworthy of salvation, it is proper, when we are unjustly accused, to pray that according to His will God will vindicate us in a particular case, and declare us innocent of false charges. The word “integrity” (Heb. tom, from the root tamam, “to be complete”) parallels “righteousness,” and similarly may be understood to refer to this particular case.

9. Wickedness. When a man sees the sinfulness of sin in one case, he wishes that all sin might come to an end. It is right to pray for an end to wrong.

The hearts. Anciently the expression “heart” was used to designate the seat of the thoughts.

Reins. Heb. kelayoth, “kidneys,” anciently used to designate the seat of the emotions, suggesting the inmost feelings, purposes, motives of the soul. The phrase here used—of trying the hearts and reins—is frequently employed to describe God’s omniscience (see Jer. 11:20; Ps. 26:2; Rev. 2:23).

10. Defence. Heb. magen, literally, “shield.” The psalmist’s defense is his reliance upon God as vindicator of the innocent.

In Ugaritic (see pp. 618, 619) the root mgn is used in the sense of “to implore,” or “to beseech.” Hence maginni, “my defence,” should probably be translated “my entreaty,” making the clause read, “my entreaty is unto God.”

11. God judgeth the righteous. This sentence may also be translated “God is a righteous judge.” Verses 11–16 vividly portray God’s dealing with the wicked.

Every day. As if wishing to correct the false impression that God had been indifferent to his plight and that he had called on God to vindicate him after God had failed to do so. The psalmist now plainly states that God’s displeasure with the wicked is constant. He sees God’s uniform justice at all times, despite temporary appearances to the contrary. The Christian should be careful not to allow a lone instance of apparent injustice to create a generalization that questions God’s consistent purposes.

12. If he turn not. The law that punishment inevitably falls upon the unrepentant sinner is made clear by representing God as a mighty warrior preparing His weapons for the punishment of the wicked (see Deut. 32:41–43).

13. Instruments of death. Means of punishing.

Persecutors. Heb. doleqim, from the root dalaq, “to set ablaze.” Hence possibly an allusion to the ancient custom of shooting fiery arrows upon the enemy for the sake of setting their camps on fire and inflicting greater bodily injury. The destruction intended is certain.

14. He travaileth. That is, the wicked man is pregnant with iniquity. The verb includes the two acts indicated by the following verbs: “hath conceived” and “brought forth.” The perpetration of mischief is described in the metaphor of childbirth (see Isa. 33:11; James 1:15).

15. He made a pit. We may picture a man digging a pit, with the loose soil giving way as he digs, thus trapping him in it himself in place of the wild animal that he hoped to catch. Sin confuses the sinner. Evil is a boomerang. A striking OT example of this principle is found in the life of Haman (see Esther 5–7; Prov. 26:27; Eccl. 10:8).

16. His mischief. That is, the mischief he intended for others. This statement is a repetition in another form of the idea expressed in vs. 14, 15 (see Ps. 9:15; 35:8; 37:15).

Pate. The head itself, or the top or crown of the head. The idea is that what the wicked man designed for others shall come upon himself. The two clauses of this verse are an example of synonymous parallelism. The words for “head” and “pate” appear repeatedly as parallels in Ugaritic literature (see pp. 618, 619).

17. His righteousness. The divine righteousness is displayed in God’s vindication and deliverance of the innocent.

Name. Here, as frequently in the OT, “name” represents the person, sometimes with emphasis on the essential nature or character of the person.

Most High. Heb. ФElyon, “exalted” (see Vol. I, p. 173). David praises Jehovah, who, by virtue of His executing justice, has shown Himself exalted above all other beings.

A concluding doxology of this form is typical of many psalms. It is well that meditations close with praise.

Ellen G. White comments

9 GC 605; 3T 191