The Psalmist is assailed by ruthless enemies who are bent upon taking his life, charging him with heinous crimes. He solemnly protests entire innocence, and appeals to God as the supreme Judge to vindicate his cause.

The title gives a clue to the circumstances under which the Psalm was written. It is called “Shiggaion of David, which he sang unto the Lord, concerning the words of Cush a Benjamite.” Shiggaion (see Introd. p. xx) probably denotes a poem of passionate ecstatic character, written under the influence of strong emotion, and reflecting its origin in its form.

Cush is not mentioned elsewhere. It is plain however that he was one of those fellow tribesmen and close adherents of Saul, who insinuated that David was intriguing against the king’s life (1 Samuel 22:8) and by their baseless calumnies further inflamed his already irritated mind. Of such slanderers David complains in 1 Samuel 24:9; 1 Samuel 26:19. Cush is simply a proper name not otherwise known to us. There is no reason for taking it to mean a Cushite or Ethiopian (super verba Aethiopis, Jerome); or as a by-name for Saul himself as a black-hearted man (though the identification of Cush with Saul is as old as the Targum); still less for identifying Cush with Shimei.

The fact that Cush is not elsewhere mentioned shews that the title is of great antiquity. It comes, if not from David himself, at least from an editor who possessed fuller information about David’s history, either in still living tradition, or in writings such as those mentioned in 1 Chronicles 29:29.

The Psalm belongs then to that period of David’s life, when he was hunted from place to place by Saul; and it strikingly reflects the characteristic feelings of that time as they are portrayed in the Book of Samuel. 1 Samuel 21-26, especially 24 and 26, should be read in illustration of it. Compare particularly the reference to slanders in the title with 1 Samuel 24:9; 1 Samuel 26:19 : the virulence of persecution described in Psalm 7:1-2 with 1 Samuel 20:1; 1 Samuel 20:31; 1 Samuel 23:15, &c.: the protestations of innocence in Psalm 7:3-4 with 1 Samuel 20:1; 1 Samuel 24:10-11; 1 Samuel 24:17; 1 Samuel 26:18; 1 Samuel 26:23-24 : the appeal to God as Judge in Psalm 7:6; Psalm 7:8 with 1 Samuel 24:12; 1 Samuel 24:15.

The energy and vigour of the Psalm correspond to the circumstances. Pressing danger, the rankling sense of injustice, a strong faith in the judicial righteousness of God, are its inspiring motives.

Ancient Jewish tradition prescribes it for use on the feast of Purim.

The Psalm falls into two principal divisions, the first mainly personal, the second general:

i. David’s prayer for God’s intervention on his behalf, Psalm 7:1-10.

After an appeal setting forth the urgency of his need (Psalm 7:1-2) and a solemn protestation of his innocence of the crimes laid to his charge (Psalm 7:3-5), David prays God to appear as Judge, and publicly do him justice (Psa 676–8). A prayer for the triumph of righteousness, and a confident expression of trust in God, (Psalm 7:9-10) close the first part, and form the transition to the second part.

ii. The judicial activity of God, Psalm 7:11-17.

God unceasingly executes vengeance on the wicked (Psalm 7:11-13); and wickedness works its own punishment (Psalm 7:14-16). Concluding ascription of praise to Jehovah for this manifestation of His righteousness (Psalm 7:17).

1. in thee do I put my trust] In thee have I taken refuge. See note on Psalm 2:12, and comp. the opening words of Psalms 11, 16, 31, 57, 71; and Psalm 141:8. David has put himself under Jehovah’s protection, and appeals to Him on the ground of this covenant relationship between them. In thee is emphatic.

all them that persecute me] R.V., all them that pursue me. Saul and his followers. Cp. 1 Samuel 23:28; 1 Samuel 24:14; 1 Samuel 25:29; 1 Samuel 26:18.

1, 2. The Psalmist’s cry for help, based on Jehovah’s relation to him.

2. His enemies are many, but one is conspicuous above all for merciless ferocity. Cush, or perhaps Saul himself, is meant (1 Samuel 20:1). For the simile cp. Psalm 10:9, Psalm 17:12, Psalm 22:13; Psalm 22:21.

my soul] My life: me regarded as a living individual.

3. if I have done this] ‘This’ refers to the crimes of which he was falsely accused by Cush, and is further explained in the two following lines.

if there be iniquity in my hands] Wrong as the opposite of right: what is crooked and distorted: a different word from that used in Psalm 7:14 and in Psalm 5:5. Compare the closely similar language of David’s protest in 1 Samuel 24:11, “Know thou and see that there is neither evil nor transgression in mine hand:” and 1 Samuel 26:18, “What have I done? or what evil is in mine hand?”

3–5. The appeal for help is supported by a solemn protestation of innocence. If he is guilty of the crimes laid to his charge, may he be surrendered to the utmost fury of his enemies.

4. If I have rewarded evil &c.] If I have been guilty of unprovoked outrage, such, it is perhaps implied, as that of which Saul is guilty toward me (1 Samuel 24:17). This is probably right; but another possible rendering deserves mention: If I have requited him that rewarded me evil; i.e. taken revenge into my own hands. Cp. David’s solemn disclaimer of such conduct in 1 Samuel 24:12.

Yea, I have delivered him that without cause is mine enemy] R.V., him that without cause was mine adversary, as in Psalm 7:6. See on Psalm 6:7. The clause is a parenthesis, asserting that his conduct had been the very opposite of that which was attributed to him. Far from committing unprovoked outrages, he had saved the life of his enemy, and that though the enemy’s hostility to him was causeless. The words refer to the occasions in the cave and in the camp, when David prevented his followers from taking Saul’s life (1 Samuel 24:4 ff; 1 Samuel 26:8 ff.). The construction is bold, but it is thoroughly in keeping with the style of the Psalm, with its passionate protestations of innocence; and there is no need to adopt an unsupported meaning of the word for ‘deliver,’ and render, not as a parenthesis but in direct continuation of the preceding clause, and have spoiled him that without cause was mine adversary, with a supposed reference to 1 Samuel 24:4-5, or Psalm 26:11 : or to alter the text by transposing two letters, so as to mean: and oppressed mine adversary without cause.

5. Render:

Let an enemy pursue my soul and overtake it;

Yea, trample my life to the ground,

And make my glory to dwell in the dust.

With the first line comp. Exodus 15:9, echoed again in Psalm 18:37. The last line might mean only, ‘degrade my dignity, treat me with insult and ignominy;’ but the parallelism of ‘my soul,’ ‘my life,’ ‘my glory,’ is decisive in favour of interpreting ‘my glory’ to mean ‘my soul, as in Psalm 16:9; Psalm 30:12; Psalm 57:8. The ‘soul’ is so designated either as the noblest part of man, or as the image of the divine glory. ‘The dust’ will then be ‘the dust of death.’ Cp. Psalm 22:15; and the exact parallel ‘dwellers in the dust,’ Isaiah 26:19. David then invokes death by an enemy’s hand if he is guilty, and death, as the language implies, with every circumstance of violence and disgrace.

6. Arise … lift up thyself … awake] Cp. Psalm 3:7, Psalm 9:19, Psalm 10:12, Psalm 44:23, Psalm 94:2, and many similar invocations; couched in human language, as though God could be an otiose spectator, or even like a sentinel negligently slumbering on his watch, though the Psalmists well knew that Israel’s watchman neither slumbered nor slept (Psalm 121:3-4).

in thine anger] Cp. Psalm 6:1. Holiness and Justice can only be manifested as anger in their judicial relation to sin and wrong.

because of the rage of mine enemies] Or, against the ragings of mine adversaries.

and awake for me to the judgment that thou hast commanded] The R.V., and awake for me; thou hast commanded judgement, represents the abruptness of the original. The exact turn of the thought is obscure. Perhaps, with a sudden intuition of faith, David realises that his prayer for God’s interposition is answered, and, so to speak, the commission issued for holding the assize which he proceeds to describe in Psalm 7:7-8. Or the words may give the ground of his prayer: ‘arise, inasmuch as judgement is Thy ordinance and function’ (Genesis 18:25).

6–8. Conscious of his integrity, David appeals to Jehovah, as the Judge of the world, to hold an assize, and vindicate his innocence.

7. Render:

And let the assembly of peoples come round about thee:

And over it return thou on high.

The judgement scene. The Psalmist prays that ‘the peoples’ may be summoned to stand round the tribunal. It is a general summons. No distinction is made between Israel and other nations. Jehovah is exercising His judicial functions in their fullest extent as the Judge of all the earth.

The second line is difficult. There is much authority in favour of the interpretation, ‘Return to heaven, when the judgement is finished, soaring away above the vast throng and vanishing to Thy abode on high, thus proving that Thou art the supreme Judge of all.’

This explanation no doubt presents a grand poetic picture; but it is clearly untenable, for no mention has yet been made of the judgement, and Psalm 7:8 goes on to speak of it as in progress. It is best (if the Massoretic text is retained) to explain: ‘once more occupy the throne of judgement above the assembly, resume the judicial functions which seem for a time to have been abandoned.’ But it is doubtful if the word ‘return’ fairly yields this sense, and it is probable that we should change the vowel points, and read sit instead of return. ‘Over it take Thy seat on high’ upon the throne of judgement, gives precisely the sense needed by the context. Comp. the parallels in the closely related Psalms 9, vv4, 7.

8. Render as R.V.:

The lord ministereth judgement to the peoples.

Jehovah has taken His seat and opened the assize (cp. the exactly similar sequence of ideas in Psalm 9:7-8 : and see Isaiah 3:13-14, R.V.): and the Psalmist comes forward with a plea to have justice done him.

judge me] Here as elsewhere, of a judgement favourable to the petitioner (Psalm 26:1, Psalm 35:24, Psalm 43:1, Psalm 82:3): ‘do me justice.’ David challenges a decision according to his righteousness and his integrity; not that he would claim to be perfect and sinless, but he has “a conscience void of offence toward God and toward men,” and protests his innocence of the charges of treachery which have been brought against him. See Introduction, p. lxxxvii ff. Comp. 1 Samuel 26:23 (R.V.).

that is in me] The marg. alternative of R.V., be it unto me, is suggested to meet a difficulty in the usage of the preposition, which commonly means upon. But the rendering of the text can be defended as a well established idiom, of which examples will be found in Psalm 42:6; Psalm 42:11; or we may render upon me, and regard righteousness and integrity as a cloak which envelopes the Psalmist. Cp. Job 29:14.

9. More exactly:

O that the evil of wicked men might come to an end, and that thou wouldest establish the righteous;

For a trier of hearts and reins is God the righteous.

The last clause adds the ground upon which the hope and prayer of the first clause is based. God is righteous, and He is a discerner of hearts; there can therefore be no doubt of His will and His ability to distinguish between the righteous and the wicked by an impartial judgement. Cp. 1 Samuel 16:7; Isaiah 11:3-4. According to the ancient exegetical tradition represented by the Hebrew accents (Wickes’ Treatise on the Accentuation &c., p. 43), the first clause should be rendered, O let evil make an end of the wicked, and it is certainly a striking truth that the punishment of the wicked springs out of their own misdeeds: comp. Psalm 7:14 ff., and perhaps Psalm 34:21 : but the sense given by the LXX, Jerome, and the English Versions is probably right.

trieth the hearts and reins] A favourite thought with Jeremiah: see ch. Jeremiah 11:20, Jeremiah 17:10, Jeremiah 20:12; cp. Revelation 2:23. The heart is regarded in the O.T. as the organ of thought and will, which determines the man’s moral and religious character, the reins (kidneys) as the seat of the emotions: see Delitzsch, Biblical Psychology, § xiii.; and Oehler, Old Testament Theology, § 71.

9, 10. His own personal need is but one small part of the great cause, and he passes on to pray for the larger hope of the universal destruction of evil and triumph of the righteous.

10. My defence is of God] R.V., my shield is with God. Lit. my shield is upon God; it rests with God to defend me. Cp. Psalm 62:7.

11. Render with R.V.;

God (Elohim) is a righteous Judge,

Yea, a God (El) that hath indignation every day.

Whatever men may think (Psalm 10:4; Psalm 10:11; Psalm 10:13), God’s judicial wrath against evil never rests. The addition strong and patient in P.B.V. is derived from the LXX through the Vulgate, strong being a rendering of El, and patient a gloss.

11–13. The theme of the judicial righteousness of God, in all its certainty and terribleness, is further developed.

12. If a man turn not from his evil way and repent, God ‘will whet his sword:’ nay, He has already strung His bow and made it ready to discharge the arrow of punishment. God is described under the figure of a warrior, armed with sword and bow to execute vengeance on the wicked. Cp. Deuteronomy 32:41-42. The tenses of the first clause represent the judgement as in process of preparation from time to time; those of the second clause as ready to be launched against the offender at any moment. The wicked aim their arrows at the upright in heart (Psalm 11:2), but ‘the saviour of the upright in heart’ aims His arrows at them and frustrates their plots.

R.V. marg. Surely he will again whet his sword is a possible but less satisfactory rendering. Psalm 7:12-13 may then be referred either to God, or to the enemy intending to renew his attack.

13. Render:

Tea at him hath he aimed deadly missiles;

Making his arrows fiery.

Or, Yea, for him hath he prepared &c.

The description of the warrior-judge is continued. God’s arrows are His lightnings (Psalm 18:14; Zechariah 9:14), which He aims at the impenitent sinner. There may be a reference to the fire-darts of ancient warfare (Lat. malleoli), arrows with tow, pitch, and other inflammable materials attached to them, lighted and discharged into a besieged town with the object of setting it on fire. Cp. ‘the fire-charged darts of the evil one,’ Ephesians 6:16.

14. Render the second line,

Yea he conceiveth mischief and bringeth forth falsehood.

Words of studied ambiguity are chosen, ironically describing the action of the wicked man in its intention and its result. The ‘iniquity’ (lit. worthlessness: see on Psalm 5:5) which he laboriously plans is destined to prove vanity and failure: the ‘mischief’ which he conceives for others issues in calamity for himself: the resultant ‘falsehood’ deceives not others but himself. Cp. for the figure, Job 15:35; Isaiah 33:11; Isaiah 59:4.

14–16. The punishment of the wicked described from another point of view as the natural result of his own actions. He falls into the snare which he laid for others.

15. More exactly:

He hath dug a pit and delved it deep,

And is fallen into the ditch he was making.

Another picture of the destruction of the wicked. He ‘is snared in the work of his own hands’ (Psalm 9:16). The figure is taken from the pitfalls used by hunters. See Ezekiel 19:4; and cp. Psalm 57:6; Ecclesiastes 10:8. Observe the graphic force of the tense in the last line. His schemes for the destruction of others prove his own ruin even before he has completed them.

16. The certain recoil of evil upon the evil-doer. Cp. 1 Samuel 25:39 : and the figures in Proverbs 26:27, and Sir 27:25, “Whoso casteth a stone on high casteth it on his own head.”

17. A closing doxology.

I will praise the Lord] R.V., I will give thanks unto the Lord. The idea conveyed by this word, so characteristic of the Psalter, is that of the acknowledgement due from man to God for His goodness. Hence the rendering of the LXX, ἐξομολογήσομαι, and of the Vulg., confitebor.

according to his righteousness) Manifested and vindicated in the judgment of the wicked.

the name of the Lord Most High] Since He has thus revealed Himself in His character of Supreme Governor of the world. On the title Most High see Appendix, Note II.