TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 7:10–17. His four-level outline is real structure in the source text, so it is rendered as structure.
David having lodged his appeal with God by prayer and a solemn profession of his integrity, in the former part of the psalm, in this latter part does, as it were, take out judgment upon the appeal, by faith in the word of God, and the assurance it gives of the happiness and safety of the righteous and the certain destruction of wicked people that continue impenitent.
I.David is confident that he shall find God his powerful protector and Saviour, and the patron of his oppressed innocency (Psa 7:10):
"My defence is of God. Not only, God is my defender, and I shall find him so; but I look for defence and safety in no other; my hope for shelter in a time of danger is placed in God alone; if I have defence, it must be of God." My shield is upon God (so some read it); there is that in God which gives an assurance of protection to all that are his. His name is a strong tower, Pro 18:10. Two things David builds this confidence upon: - 1. The particular favour God has for all that are sincere: He saves the upright in heart, saves them with an everlasting salvation, and therefore will preserve them to his heavenly kingdom; he saves them out of their present troubles, as far as is good for them; their integrity and uprightness will preserve them. The upright in heart are safe, and ought to think themselves so, under the divine protection. 2. The general respect he has for justice and equity: God judgeth the righteous; he owns every righteous cause, and will maintain it in every righteous man, and will protect him. God is a righteous Judge (so some read it), who not only doeth righteousness himself, but will take care that righteousness be done by the children of men and will avenge and punish all unrighteousness.
II.He is no less confident of the destruction of all his persecutors, even as many of them as would not repent, to give glory to God.
He reads their doom here, for their good, if possible, that they might cease from their enmity, or, however, for his own comfort, that he might not be afraid of them nor aggrieved at their prosperity and success for a time. He goes into the sanctuary of God, and there understands,
1.That they are children of wrath. They are not to be envied, for God is angry with them, is angry with the wicked every day. They are every day doing that which is provoking to him, and he resents it, and treasures it up against the day of wrath. As his mercies are new every morning towards his people, so his anger is new every morning against the wicked, upon the fresh occasions given for it by their renewed transgressions. God is angry with the wicked even in the merriest and most prosperous of their days, even in the days of their devotion; for, if they be suffered to prosper, it is in wrath; if they pray, their very prayers are an abomination. The wrath of God abides upon them (Joh 3:36) and continual additions are made to it.
2.That they are children of death, as all the children of wrath are, sons of perdition, marked out for ruin. See their destruction.
(1.)God will destroy them. The destruction they are reserved for is destruction from the Almighty, which ought to be a terror to every one of us, for it comes from the wrath of God, Psa 7:13, Psa 7:14. It is here intimated,
[1.]That the destruction of sinners may be prevented by their conversion, for it is threatened with that proviso: If he turn not from his evil way, if he do not let fall his enmity against the people of God, then let him expect it will be his ruin; but, if he turn, it is implied that his sin shall be pardoned and all shall be well. Thus even the threatenings of wrath are introduced with a gracious implication of mercy, enough to justify God for ever in the destruction of those that perish; they might have turned and lived, but they chose rather to go on and die and their blood is therefore upon their own heads.
[2.]That, if it be not thus prevented by the conversion of the sinner, it will be prepared for him by the justice of God. In general (Psa 7:13), He has prepared for him the instruments of death, of all that death which is the wages of sin. If God will slay, he will not want instruments of death for any creature; even the least and weakest may be made so when he pleases. First, Here is variety of instruments, all which breathe threatenings and slaughter. Here is a sword, which wounds and kills at hand, a bow and arrows, which wound and kill at a distance those who think to get out of the reach of God's vindictive justice. If the sinner flees from the iron weapon, yet the bow of steel shall strike him through, Job 20:24. Secondly, These instruments of death are all said to be made ready. God has them not to seek, but always at hand. Judgments are prepared for scorners. Tophet is prepared of old. Thirdly, While God is preparing his instruments of death, he gives the sinners timely 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. Fourthly, The longer the destruction is delayed, to give time for repentance, the sorer will it be and the heavier will it fall and lie for ever if that time be not so improved; while God is waiting the sword is in the whetting and the bow in the drawing. Fifthly, The destruction of impenitent sinners, though it come slowly, yet comes surely; for it is ordained, they are of old ordained to it. Sixthly, Of all sinners persecutors are set up as the fairest marks of divine wrath; against them, more than any other, God has ordained his arrows. They set God at defiance, but cannot set themselves out of the reach of his judgments.
(2.)They will destroy themselves, Psa 7:14-16. The sinner is here described as taking a great deal of pains to ruin himself, more pains to damn his soul than, if directed aright, would save it. His conduct is described,
[1.]By the pains of a labouring woman that brings forth a false conception, Psa 7:14. The sinner's head with its politics conceives mischief, contrives it with a great deal of art, lays the plot deep, and keeps it close; the sinner's heart with its passions travails with iniquity, and is in pain to be delivered of the malicious projects it is hatching against the people of God. But what does it come to when it comes to the birth? It is falsehood; it is a cheat upon himself; it is a lie in his right hand. He cannot compass what he intended, nor, if he gain his point, will he gain the satisfaction he promised himself. He brings forth wind (Isa 26:18), stubble (Isa 33:11), death (Jam 1:15), that is, falsehood.
[2.]By the pains of a labouring man that works hard to dig a pit, and then falls into it and perishes in it. First, This is true, in a sense of all sinners. They prepare destruction for themselves by preparing themselves for destruction, loading themselves with guilt and submitting themselves to their corruptions. Secondly, It is often remarkably true of those who contrive mischief against the people of God or against their neighbours; by the righteous hand of God it is made to return upon their own heads. What they designed for the shame and destruction of others proves to be their own confusion.
- Nec lex est jusitior ulla
Quam necis artifices arte perire sua -
There is not a juster law than that the author
of a murderous contrivance shall perish by it.
Some apply it to Saul, who fell upon his sword.
In singing this psalm we must do as David here does (Psa 7:17), praise the Lord according to his righteousness, that is, give him the glory of that gracious protection under which he takes his afflicted people and of that just vengeance with which he will pursue those that afflict them. Thus we must sing to the praise of the Lord most high, who, when his enemies deal proudly, shows that he is above them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
That same adversary, Absalom, as if he has been born again from ourselves, prepares the war against us. Our sound judgment concerning the matter, or rather our alliance with God, turns him who is bloodthirsty against us back. For because he attributes the cause of the good things that have been accomplished for him through “the words of Cush” to God, he composes this thanksgiving.… It would be worthwhile to apply the figures of the story to the virtuous life, how the advice that saves us becomes the strangling of the adversary; and this saving advice has been recorded, on the one hand, in the history, and on the other, in the psalm.
Continue studying Psalms 7:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalm 7:14 offers a profound and vivid metaphor for the genesis and progression of wickedness, likening it to a biological process of conception, gestation, and birth. The verse reveals how evil intentions are not accidental but are internally nurtured with intense effort, leading to the inevitable manifestation of deception and falsehood. It underscores the biblical truth that sin originates in the heart and mind, developing through a deliberate, often painful, internal process before culminating in outward actions that are inherently contrary to truth and righteousness.
Context
Literary Context
Psalm 7 is uniquely designated as a "Shiggaion," a term suggesting a wild, wandering, or passionate lament, often associated with intense emotional expression and perhaps a musical instruction. It is attributed to David "concerning Cush, a Benjamite," a figure whose identity remains debated among scholars but who represents a malicious adversary. This psalm is a fervent appeal for divine justice and vindication against false accusations, slander, and persecution. Situated within the first book of the Psalter (Psalms 1-41), which largely comprises individual laments and prayers for deliverance, Psalm 7:14 falls within a distinct section (verses 11-16) that details the character and ultimate fate of the wicked. This verse serves as a powerful metaphorical description of the internal, insidious process of evil, setting the stage for the subsequent verses that describe the wicked's self-destruction through their own schemes, a theme vividly portrayed in Psalm 7:15-16.
Historical & Cultural Context
While the specific historical context of "Cush the Benjamite" is obscure, the psalm resonates deeply with the recurring experiences of David's life, marked by unjust persecution, betrayal, and slander from various enemies, often from within his own people or court (e.g., Saul, Absalom, Doeg the Edomite). The imagery of conception, gestation, and birth was universally understood in ancient Near Eastern cultures, where agricultural and human procreation cycles were central to daily life and served as powerful metaphorical expressions for growth, development, and inevitable outcomes. The concept of divine justice and retribution was also a cornerstone of Israelite theology, often expressed through the lex talionis (law of retaliation) and the principle that one's actions would inevitably return upon them. This idea, that the wicked would fall into their own traps, is a pervasive theme throughout the wisdom literature and prophetic books, reflecting a foundational belief in God's moral governance of the world.
Key Themes
Psalm 7:14 contributes significantly to several overarching themes within the psalm and the broader biblical narrative. Firstly, it highlights the deliberate and internal nature of sin, emphasizing that wickedness is not a spontaneous act but a cultivated process. It begins with an internal desire or thought, which is then "conceived" and "travailed" over before being "brought forth" into action. This progression from internal thought to external manifestation is a recurring biblical theme, notably echoed in James 1:14-15 and Matthew 15:18-19. Secondly, the verse underscores the destructive fruit of evil intentions, revealing that the outcome of such labor is "falsehood"—deception, lies, and empty promises that ultimately lead to harm and emptiness. This stands in stark contrast to the fruit of righteousness, which is truth, justice, and life. Finally, while not explicitly stated, the detailed description of the wicked's internal processes implicitly points to divine observation and impending justice, as God, the righteous judge, is fully aware of their schemes and will ultimately intervene, ensuring that the wicked's efforts lead to their own undoing, a truth further elaborated in Psalm 7:11-13.
Exposition and Analysis
Key Word Analysis
This verb (H2254) is a primitive root meaning "to wind tightly (as a rope)," "to bind," or figuratively, "to pervert, destroy." Crucially, it also means "to writhe in pain (especially of parturition)." In Psalm 7:14, it vividly conveys the strenuous, agonizing, and often painful effort the wicked put into nurturing their evil plans. It suggests a deliberate, sustained, and even agonizing commitment to their destructive intentions, much like a woman in labor exerts immense effort to bring forth a child. This implies a deep, internal struggle and intense dedication to the process of producing evil.
This word (H2029) literally means "to be (or become) pregnant" or "to conceive." In this powerful metaphor, it describes the initial internal formation of evil intentions. It signifies that wickedness is not external or accidental, but originates within the mind and heart, taking root and beginning to develop in a hidden, internal process before it is outwardly manifested. The "mischief" (H5999, ʻâmâl') is not merely thought but is "incubated" and nurtured, growing within the individual's inner being.
This noun (H8267) refers to an untruth, by implication, a sham, deceit, or a lie. It is the ultimate "birth" or fruit of the wicked's internal process. Despite all the intense "labor" and "conception" of "iniquity" (H205, ʼâven') and "mischief" (H5999, ʻâmâl'), the end product is something inherently empty, deceptive, and contrary to truth. This highlights the futility and destructive nature of evil, as its ultimate output is always something that distorts reality, brings harm, and lacks substance.
Verse Breakdown
"Behold, he travaileth with iniquity"
This opening clause immediately draws attention ("Behold!") to the intense, laborious effort exerted by the wicked individual ("he") in the pursuit and development of "iniquity" (Hebrew, ʼâven'). The term "iniquity" (H205) encompasses trouble, wickedness, and vanity, suggesting a focus on destructive or empty endeavors. The imagery of "travailing" (H2254, châbal') conveys a painful, arduous process, indicating that the wicked are deeply committed and exert significant energy in their sinful endeavors, not casually but with a focused, almost agonizing determination, as if giving birth to their evil plans.
"and hath conceived mischief"
Following the "travailing," this clause describes the internal incubation of evil. The wicked individual has "conceived" (H2029, hârâh') or become pregnant with "mischief" (H5999, ʻâmâl'), which denotes toil, trouble, pain, or wickedness. This emphasizes the internal, formative stage of sin, where harmful intentions are not just fleeting thoughts but are nurtured and developed within the heart and mind, taking root and growing in preparation for their eventual manifestation. It speaks to the deliberate nature of cultivating evil.
"and brought forth falsehood"
This final clause completes the powerful birth metaphor, stating that the culmination of the "travail" and "conception" is the "bringing forth" (H3205, yâlad') or "giving birth" to "falsehood" (H8267, sheqer'). This signifies that the ultimate fruit or manifestation of the wicked's internal processes is deception, lies, and untruth. It underscores the deceptive, empty, and destructive nature of sin, which, despite all the intense effort invested, yields nothing of lasting value or truth, but only emptiness, harm, and ultimately, self-destruction.
Literary Devices
Psalm 7:14 is profoundly enriched by its central Metaphor, employing an extended birth metaphor to describe the genesis and development of sin. The progression from "travailing" (labor pains) to "conceived" (pregnancy) to "brought forth" (birth) vividly illustrates how evil originates internally, develops over time, and culminates in outward manifestation. This central metaphor lends profound depth to the understanding of sin as an organic, developing process rather than a sudden, isolated act. Additionally, there is an element of Personification, as "iniquity" and "mischief" are treated as entities capable of being "travailed with" and "conceived," giving them an almost living, growing quality within the wicked individual, highlighting their internal cultivation. The verse also exhibits a clear Climax or progression, moving from the initial effort (travailing) to the internal formation (conception) and finally to the external, inevitable outcome (birth of falsehood), building intensity and demonstrating the destructive consequence of nurtured evil.
Theological and Thematic Connections
Psalm 7:14 offers a profound theological insight into the nature of sin, revealing it as a deliberate, internal, and progressive process that culminates in deception and harm. It underscores the biblical truth that sin is not merely an external act but begins in the heart and mind, where intentions are conceived and nurtured. This verse serves as a stark reminder of the destructive power of unrighteous thoughts and desires when allowed to mature. It implicitly highlights God's omniscience, as He sees the hidden processes of the heart, setting the stage for His righteous judgment against those who cultivate wickedness. The ultimate "falsehood" produced by the wicked stands in stark contrast to God's inherent truth and faithfulness, reinforcing the chasm between divine character and human depravity. It speaks to the moral order of the universe, where evil, though seemingly productive for a time, ultimately yields only emptiness and destruction.
Reflection and Application
Psalm 7:14 serves as a powerful mirror, inviting us to introspectively examine the hidden chambers of our own hearts and minds. It challenges us to recognize that sin is often a process, not merely an event, beginning with the thoughts and desires we allow to take root and fester. Are we, like the "he" in this verse, "travailing with iniquity" or "conceiving mischief" in our inner lives? This verse calls us to a radical honesty about our internal world, prompting us to identify and confront the nascent stages of unrighteousness before they "bring forth falsehood" into our words, actions, and relationships. It reminds us that what we cultivate internally will inevitably manifest externally, impacting our character, our witness, and ultimately, our destiny. Therefore, cultivating a heart aligned with truth, righteousness, and love is not a passive endeavor but an active, daily discipline, requiring vigilance over our thoughts and intentions, trusting in God's power to transform us from the inside out and to help us bear fruit that is true and life-giving.
Questions for Reflection
FAQ
Who is the "he" referred to in Psalm 7:14?
The "he" in Psalm 7:14 refers to the wicked individual, the adversary of David, specifically mentioned in the superscription as "Cush the Benjamite," though this figure remains historically obscure. More broadly, "he" represents any person who deliberately cultivates and manifests wickedness. The psalm contrasts this "he" with the righteous individual (David, in this case), who appeals to God for justice and vindication. This "he" embodies the characteristics of those who oppose God and His people, demonstrating a consistent pattern of malicious intent and deceptive actions, as further described in Psalm 7:15-16.
What is the significance of the birth imagery in this verse?
The birth imagery (travailing, conceiving, bringing forth) is highly significant because it portrays sin not as a random or accidental occurrence but as a deliberate, organic, and progressive process. It emphasizes that wickedness originates internally, is nurtured over time, and culminates in a tangible, destructive outcome. Just as a physical birth is the culmination of a period of gestation and labor, so too are sinful actions the "offspring" of evil thoughts and intentions that have been "conceived" and "labored over" in the heart. This powerful metaphor underscores the profound responsibility individuals have for their inner lives and the inevitable consequences of what they allow to take root and grow, a concept powerfully echoed in James 1:14-15.
Christ-Centered Fulfillment
Psalm 7:14, with its stark portrayal of sin's conception and birth, finds its ultimate contrast and fulfillment in the person and work of Jesus Christ. While the verse describes the wicked "travailing with iniquity" and "bringing forth falsehood," Jesus, the Lamb of God who takes away the sin of the world, was utterly without sin. He never "conceived mischief" or "brought forth falsehood" because He was the embodiment of truth and righteousness, the very Word made flesh. The devil, the "father of lies" (John 8:44), works to conceive and bring forth deceit and destruction, but Jesus declared Himself to be the Way, the Truth, and the Life. Where humanity, by nature, is prone to conceive and birth sin, Christ was "made to be sin for us, who knew no sin, so that in Him we might become the righteousness of God" (2 Corinthians 5:21). His perfect life, sacrificial death, and victorious resurrection not only expose the futility of sin's labor but also provide the means for believers to be delivered from the power of conceived iniquity, enabling them to "put off the old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness" (Ephesians 4:22-24). Thus, Christ reverses the tragic birth of falsehood, bringing forth life, truth, and genuine transformation to all who believe.