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 7:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
Shiggaion is a song or psalm (the word is used so only here and Hab 3:1) - a wandering song (so some), the matter and composition of the several parts being different, but artificially put together - a charming song (so others), very delightful. David not only penned it, but sang it himself in a devout religious manner unto the Lord, concerning the words or affairs of Cush the Benjamite, that is, of Saul himself, whose barbarous usage of David bespoke him rather a Cushite, or Ethiopian, than a true-born Israelite. Or, more likely, it was some kinsman of Saul named Cush, who was an inveterate enemy to David, misrepresented him to Saul as a traitor, and (which was very needless) exasperated Saul against him, one of those children of men, children of Belial indeed, whom David complains of (Sa1 26:19), that made mischief between him and Saul. David, thus basely abused, has recourse to the Lord. The injuries men do us should drive us to God, for to him we may commit our cause. Nay, he sings to the Lord; his spirit was not ruffled by it, nor cast down, but so composed and cheerful that he was still in tune for sacred songs and it did not occasion one jarring string in his harp. Thus let the injuries we receive from men, instead of provoking our passions, kindle and excite our devotions. In these verses,
I.He puts himself under God's protection and flies to him for succour and shelter (Psa 7:1):
"Lord, save me, and deliver me from the power and malice of all those that persecute me, that they may not have their will against me." He pleads, 1. His relation to God. "Thou art my God, and therefore whither else should I go but to thee? Thou art my God, and therefore my shield (Gen 15:1), my God, and therefore I am one of thy servants, who may expect to be protected." 2. His confidence in God: "Lord, save me, for I depend upon thee: In thee do I put my trust, and not in any arm of flesh." Men of honour will not fail those that repose a trust in them, especially if they themselves have encouraged them to do so, which is our case. 3. The rage and malice of his enemies, and the imminent danger he was in of being swallowed up by them: "Lord, save me, or I am gone; he will tear my soul like a lion tearing his prey," with so much pride, and pleasure, and power, so easily, so cruelly. St. Paul compares Nero to a lion (Ti2 4:17), as David here compares Saul. 4. The failure of all other helpers: "Lord, be thou pleased to deliver me, for otherwise there is none to deliver," Psa 7:2. It is the glory of God to help the helpless.
II.He makes a solemn protestation of his innocency as to those things whereof he was accused, and by a dreadful imprecation appeals to God, the searcher of hearts, concerning it, Psa 7:3-5. Observe, in general, 1. When we are falsely accused by men it is a great comfort if our own consciences acquit us -
- Hic murus aheneus esto,
Nil conscire sibi. -
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence. -
and not only they cannot prove their calumnies (Act 24:13), but our hearts can disprove them, to our own satisfaction. 2. God is the patron of wronged innocency. David had no court on earth to appeal to. His prince, who should have righted him, was his sworn enemy. But he had the court of heaven to fly to, and a righteous Judge there, whom he could call his God. And here see, (1.) What the indictment is which he pleads not guilty to. He was charged with a traitorous design against Saul's crown and life, that he compassed and imagined to depose and murder him, and, in order to that, levied war against him. This he utterly denies. He never did this; there was no iniquity of this kind in his hand (Psa 7:3); he abhorred the thought of it. He never rewarded evil to Saul when he was at peace with him, nor to any other, Psa 7:4. Nay, as some think it should be rendered, he never rendered evil for evil, never did those mischief that had injured him. (2.) What evidence he produces of his innocency. It is hard to prove a negative, and yet this was a negative which David could produce very good proof of: I have delivered him that without cause is my enemy, Psa 7:4. By this it appeared, beyond contradiction, that David had no design against Saul's life - that, once and again, Providence so ordered it that Saul lay at his mercy, and there were those about him that would soon have dispatched him, but David generously and conscientiously prevented it, when he cut off his skirt (Sa1 24:4) and afterwards when he took away his spear (Sa1 26:12), to attest for him what he could have done. Saul himself owned both these to be undeniable proofs of David's integrity and good affection to him. If we render good for evil, and deny ourselves the gratifications of our passion, our so doing may turn to us for a testimony, more than we think of, another day. (3.) What doom he would submit to if he were guilty (Psa 7:5): Let the enemy persecute my soul to the death, and my good name when I am gone: let him lay my honour in the dust. This intimates, [1.] That, if he had been indeed injurious to others, he had reason to expect that they would repay him in the same coin. He that has his hand against every man must reckon upon it that every man's hand will be against him. [2.] That, in that case, he could not with any confidence go to God and beg of him to deliver him or plead his cause. It is a presumptuous dangerous thing for any that are guilty, and suffer justly, to appeal to God, as if they were innocent and suffered wrongfully; such must humble themselves and accept the punishment of their iniquity, and not expect that the righteous God will patronise their unrighteousness. [3.] That he was abundantly satisfied in himself concerning his innocency. It is natural to us to wish well to ourselves; and therefore a curse to ourselves, if we swear falsely, has been thought as awful a form of swearing as any. With such an oath, or imprecation, David here ratifies the protestation of his innocency, which yet will not justify us in doing the like for every light and trivial cause; for the occasion here was important.
III.Having this testimony of his conscience concerning his innocency, he humbly prays to God to appear for him against his persecutors, and backs every petition with a proper plea, as one that knew how to order his cause before God.
1.He prays that God would manifest his wrath against his enemies, and pleads their wrath against him: "Lord, they are unjustly angry at me, be thou justly angry with them and let them know that thou art so, Psa 7:6. In thy anger lift up thyself to the seat of judgment, and make thy power and justice conspicuous, because of the rage, the furies, the outrages (the word is plural) of my enemies." Those need not fear men's wrath against them who have God's wrath for them. Who knows the power of his anger?
2.He prays that God would plead his cause.
(1.)He prays, Awake for me to judgment (that is, let my cause have a hearing), to the judgment which thou hast commanded; this speaks,
[1.]The divine power; as he blesses effectually, and is therefore said to command the blessing, so he judges effectually, and is therefore said to command the judgment, which is such as none can countermand; for it certainly carries execution along with it.
[2.]The divine purpose and promise: "It is the judgment which thou hast determined to pass upon all the enemies of thy people. Thou hast commanded the princes and judges of the earth to give redress to the injured and vindicate the oppressed; Lord, awaken thyself to that judgment." He that loves righteousness, and requires it in others, will no doubt execute it himself. Though he seem to connive at wrong, as one asleep, he will awake in due time (Psa 78:65) and will make it to appear that the delays were no neglects.
(2.)He prays (Psa 7:7), "Return thou on high, maintain thy own authority, resume thy royal throne of which they have despised the sovereignty, and the judgment-seat of which they have despised the sentence. Return on high, that is, visibly and in the sight of all, that it may be universally acknowledged that heaven itself owns and pleads David's cause." Some make this to point at the resurrection and ascension of Jesus Christ, who, when he returned to heaven (returned on high in his exalted state), had all judgment committed to him. Or it may refer to his second coming, when he shall return on high to this world, to execute judgment upon all. This return his injured people wait for, and pray for, and to it they appeal from the unjust censures of men.
(3.)He prays again (Psa 7:8), "Judge me, judge for me, give sentence on my side." To enforce this suit,
[1.]He pleads that his cause was now brought into the proper court: The Lord shall judge the people, Psa 7:8. He is the Judge of all the earth, and therefore no doubt he will do right and all will be obliged to acquiesce in his judgment.
[2.]He insists upon his integrity as to all the matters in variance between him and Saul, and desires only to be judged, in this matter, according to his righteousness, and the sincerity of his heart in all the steps he had taken towards his preferment.
[3.]He foretels that it would be much for the glory of God and the edification and comfort of his people if God would appear for him: "So shall the congregation of the people compass thee about; therefore do it for their sakes, that they may attend thee with their raises and services in the courts of thy house." First, They will do it of their own accord. God's appearing on David's behalf, and fulfilling his promise to him, would be such an instance of his righteousness, goodness, and faithfulness, as would greatly enlarge the hearts of all his faithful worshippers and fill their mouths with praise. David was the darling of his country, especially of all the good people in it; and therefore, when they saw him in a fair way to the throne, they would greatly rejoice and give thanks to God; crowds of them would attend his footstool with their praises for such a blessing to their land. Secondly, If David come into power, as God has promised him, he will take care to bring people to church by his influence upon them, and the ark shall not be neglected, as it was in the days of Saul, Ch1 13:3.
3.He prays, in general, for the conversion of sinners and the establishment of saints (Psa 7:9): "O let the wickedness, not only of my wicked enemies, but of all the wicked, come to an end! but establish the just." Here are two things which everyone of us must desire and may hope for: - (1.) The destruction of sin, that it may be brought to an end in ourselves and others. When corruption is mortified, when every wicked way and thought are forsaken, and the stream which ran violently towards the world and the flesh is driven back and runs towards God and heaven, then the wickedness of the wicked comes to an end. When there is a general reformation of manners, when atheists and profane are convinced and converted, when a stop is put to the spreading of the infection of sin, so that evil men proceed no further, their folly being made manifest, when the wicked designs of the church's enemies are baffled, and their power is broken, and the man of sin is destroyed, then the wickedness of the wicked comes to an end. And this is that which all that love God, and for his sake hate evil, desire and pray for. (2.) The perpetuity of righteousness: But establish the just. As we pray that the bad maybe made good, so we pray that the good may be made better, that they may not be seduced by the wiles of the wicked nor shocked by their malice, that they may be confirmed in their choice of the ways of God and in their resolution to persevere therein, may be firm to the interests of God and religion and zealous in their endeavours to bring the wickedness of the wicked to an end. His plea to enforce this petition is, For the righteous God trieth the hearts and the reins; and therefore he knows the secret wickedness of the wicked and knows how to bring it to an end, and the secret sincerity of the just he is witness to and has secret ways of establishing.
As far as we have the testimony of an unbiased conscience for us that in any instance we are wronged and injuriously reflected on, we may, in singing these verses, lodge our appeal with the righteous God, and be assured that he will own our righteous cause, and will one day, in the last day at furthest, bring forth our integrity as the light.
Historical interpretation
Historical Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Cush is the one who went to Abasalom in the guise of a traitor, and brought to naught the counsel of Ahithophel and saved David from death. When David learned of these things, he knew that his Savior was not a man but God.
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.
Who is that one except he who says, “There is no one who can save except me,” the one who has come to seek and to save that which has been lost and to give his soul as a ransom for many? These things show that God the Father saves through God the Son. Through this the deity of the Father and the Son must not be distinguished by the words above and must not be seen as different from one another.
To be sure, he had assembled an army and had a large number with him; so why does he say, “with no one to ransom or save me”? Because he considers not even the whole world as help should he not enjoy influence from on high, nor does he think of it as solitude if he is alone, as long as he shares in help from God.
For proof that the devil is called a lion in Scripture, listen to it saying, “Your enemy the devil prowls around like a lion roaring and looking for someone to devour.” And this inspired author himself says elsewhere, “You will tread on the lion and the serpent.” This beast is wily, you see; but if we are on the alert, this lion and serpent will be less than dirt in importance, neither will it mount an assault against us directly, but if it does mount an assault, it will be trodden on. “Walk on snakes and scorpions,” Scripture says, remember. He goes around in an awful rage, in fact, like a lion; but if he attacks those who have Christ, and his cross on their forehead, and the fire of the Spirit and the lamp that is never spent, he will not succeed even in looking them in the eye but will turn tail, not daring even to face about. And for you to learn that the words are not froth and bubble, consider, pray, the example of Paul. I mean, he too was human, but this lion had a such a healthy respect for him as to shun his garments and his shadow. Rightly so: he could not bear the fragrance of Christ emanating and ascending from him and had not the strength to raise his eyes to the lamp of his virtue.
"O Lord my God, in You have I hoped: save me from all them that persecute me, and deliver me" [Psalm 7:1]. As one to whom, already perfected, all the war and enmity of vice being overcome, there remains no enemy but the envious devil, he says, "Save me from all them that persecute me, and deliver me [Psalm 7:2]: lest at any time he tear my soul as a lion." The Apostle says, "Your adversary the devil, as a roaring lion, walks about, seeking whom he may devour." [1 Peter 5:8] Therefore when the Psalmist said in the plural number, "Save me from all them that persecute me:" he afterwards introduced the singular, saying, "lest at any time he tear my soul as a lion." For he does not say, lest at any time they tear: he knew what enemy and violent adversary of the perfect soul remained. "Whilst there be none to redeem, nor to save:" that is, lest he tear me, while Thou redeemest not, nor savest. For, if God redeem not, nor save, he tears.
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Summary
Psalms 7:2 is a profound and visceral cry from David, expressing an intense fear of a merciless adversary likened to a ravenous lion. This verse, following David's earnest declaration of innocence and trust in God, vividly portrays his desperate vulnerability, fearing total annihilation—the tearing apart of his very being—without immediate divine intervention. It powerfully underscores the absolute necessity of God's sovereign deliverance when all human avenues of help are exhausted or non-existent, highlighting the psalmist's complete and desperate reliance on the Almighty in the face of overwhelming and life-threatening peril.
Context
Literary Context
Psalms 7:2 is situated within a "shiggaion," a term in the superscription that often denotes a highly emotional, passionate, or wandering psalm, frequently associated with lament, confession, or fervent prayer. It immediately follows David's urgent plea to God in Psalm 7:1, where he declares his unwavering trust and seeks divine refuge from his persecutors. The terrifying imagery of the lion in verse 2 dramatically amplifies the severity of the threat introduced in verse 1, establishing a tone of desperate urgency that permeates the remainder of the psalm. This vivid depiction of imminent destruction serves to justify David's fervent prayer for God to "awake" and execute justice, a plea that culminates later in the psalm, for example, in Psalm 7:6. Thus, verse 2 functions as a powerful articulation of the specific, annihilating danger David perceives, providing the emotional and theological impetus for his subsequent appeals for divine intervention and vindication.
Historical & Cultural Context
The superscription attributes this psalm to David "concerning Cush, a Benjamite." While Cush's identity remains largely obscure in the biblical narrative, this specific mention suggests a deeply personal and acutely felt betrayal or persecution, possibly from within David's own tribe or close circles, adding a layer of intimate anguish to his plight. In ancient Israel, lions were not merely symbolic creatures but a very real and terrifying threat to both livestock and human life in the wilderness regions. The imagery of being "torn" or "rent in pieces" by a lion would have evoked a primal, visceral fear of a brutal, inescapable, and utterly disfiguring death, leaving no trace of the victim. This metaphor would have resonated profoundly with David's audience, conveying the merciless intent and overwhelming power of his human adversary, who sought to utterly destroy him, much like a lion dismembers its prey. The cultural understanding of such a predator underscores the extremity of David's perceived danger.
Key Themes
This verse powerfully articulates several core themes central to the book of Psalms and broader biblical theology. First, it highlights an Urgent Plea for Deliverance, demonstrating David's immediate and profound sense of danger, where he is not merely asking for help but for rescue from imminent, total destruction. Second, it underscores Divine Protection as the Only Hope, as the phrase "while there is none to deliver" emphasizes the complete inadequacy of human efforts or other sources of aid, pointing to God as the sole and ultimate rescuer. This echoes the sentiment found throughout the Psalms, where God is consistently portrayed as the refuge and strength of His people, their rock and deliverer. Third, the vivid "lion" metaphor conveys a deep sense of Vulnerability and Desperation, portraying David as utterly defenseless prey against a ferocious enemy determined to annihilate his very life, his "soul" or nephesh. Finally, the verse implicitly warns of the dire Consequences of God's Absence, suggesting that without divine intervention, the outcome would be complete destruction and despair, reinforcing the psalmist's absolute reliance on God's active presence and power in the face of overwhelming evil.
Exposition and Analysis
Key Word Analysis
This primitive root signifies a violent, predatory act of plucking off, pulling to pieces, or devouring, precisely as a wild beast would dismember its prey. It conveys not just injury or harm but total destruction and consumption, leaving nothing whole. The choice of this word emphasizes the brutal, merciless, and annihilating nature of the feared attack, suggesting an irreversible and complete devastation.
In biblical Hebrew, nep̄eš refers to the entire living being, the life force, the person, or the self, rather than merely a spiritual component distinct from the body. It encompasses vitality, breath, and the very essence of existence. Therefore, "tear my soul" implies the complete destruction of David's life, his very existence, not just a spiritual or emotional assault. This makes the threat all the more terrifying and the plea for deliverance profoundly desperate, as it concerns his entire being.
This primitive root means to snatch away, whether in a good or bad sense, but here it clearly denotes rescue, preservation, or recovery from danger. It implies an active intervention to save someone from being overcome or destroyed. The phrase "none to deliver" highlights David's utter helplessness and the absence of any earthly means of rescue, underscoring that his only hope for salvation from this "lion-like" threat rests solely in divine intervention.
Verse Breakdown
"Lest he tear my soul like a lion"
This opening clause expresses David's intense, almost anticipatory fear of his adversary, personified as a predatory lion. The simile powerfully conveys the enemy's ferocity, strength, and merciless intent to utterly destroy David's entire being, his very life force, leaving nothing intact. It paints a picture of imminent, brutal annihilation.
"rending [it] in pieces"
This phrase intensifies the preceding imagery, emphasizing the gruesome and complete nature of the feared destruction. It suggests a dismemberment so thorough that nothing would remain whole or recognizable, highlighting the absolute devastation David anticipates without divine help. It speaks to a total obliteration of his person.
"while [there is] none to deliver"
This final clause underscores David's perceived utter helplessness and isolation in the face of such overwhelming peril. It signifies that all human avenues of escape, defense, or rescue are closed off, leaving him with no earthly hope or recourse. This emphasizes his complete and desperate reliance on God as his sole and ultimate deliverer, the only one capable of intervening.
Literary Devices
The verse employs several potent literary devices to convey David's desperate plight and the overwhelming nature of his perceived threat. The most prominent is the Simile, explicitly stated in "tear my soul like a lion." This comparison vividly portrays the enemy's ferocity, power, and predatory intent, evoking a primal sense of fear and vulnerability in the reader. The phrase "rending [it] in pieces" uses powerful Imagery of dismemberment, intensifying the sense of total destruction and the brutal nature of the threat, painting a gruesome picture of annihilation. Furthermore, the entire expression can be seen as Hyperbole, an exaggeration of the danger to underscore the psalmist's profound desperation and the overwhelming nature of his perceived threat. While the enemy is human, attributing the actions of a lion to them can also be seen as a form of Metaphorical Personification, imbuing the human adversary with the terrifying, untamed, and destructive characteristics of a wild beast.
Theological and Thematic Connections
Psalms 7:2 deeply connects to the biblical understanding of God as the ultimate protector and deliverer in a world fraught with danger and injustice. It highlights the stark reality of human vulnerability in the face of overwhelming evil, whether from human adversaries or spiritual forces. David's desperate plea underscores the profound theological truth that true security and salvation ultimately reside in God alone, especially when all earthly resources and human strength fail. This verse serves as a powerful reminder that even the righteous can face existential threats that feel utterly annihilating, and their hope must be anchored in the sovereign power of a God who hears and delivers. It invites believers to bring their deepest fears and most terrifying circumstances before God, trusting in His unique ability to rescue from even the most "lion-like" dangers, affirming His role as the only true refuge.
Reflection and Application
David's raw and honest expression of fear in Psalms 7:2 offers a profound validation for believers facing their own "lion-like" threats in life. It reminds us that vulnerability is not a sign of weakness but an authentic and often unavoidable part of the human experience, even for those of great faith. In moments when life's adversaries—whether they be spiritual attacks, overwhelming circumstances, malicious people, or even our own internal struggles—feel like they are tearing at our very soul, this psalm grants us permission to voice our deepest anxieties and most terrifying fears to God without reservation. It calls us to humbly acknowledge our inherent helplessness when human strength, wisdom, or resources are utterly insufficient, and to turn with unwavering trust to the only One who can truly deliver. Just as David found his refuge in God when there was "none to deliver," so too are we called to run to Him as our ultimate strong tower, believing that He is capable of rescuing us from even the most ferocious and annihilating dangers, restoring our fragmented lives, and granting us His profound peace.
Questions for Reflection
FAQ
What is the significance of the "lion" imagery in this psalm?
The "lion" imagery in Psalms 7:2 is highly significant, representing a powerful, merciless, and utterly destructive adversary. In the ancient Near East, lions were apex predators, evoking primal fear due to their immense strength, ferocity, and terrifying ability to dismember and consume prey. By likening his enemy to a lion, David conveys the extreme, existential danger he faces—a threat of total annihilation, not merely harm or defeat. This metaphor underscores the enemy's brutal intent and the psalmist's complete vulnerability, emphasizing that without divine intervention, the outcome would be a gruesome and inescapable end. This imagery is also used elsewhere in scripture to depict formidable adversaries, including the devil himself, who "prowls around like a roaring lion looking for someone to devour" in 1 Peter 5:8, highlighting a universal spiritual danger.
Why does David emphasize "while there is none to deliver"?
This phrase is crucial as it highlights David's complete helplessness and the utter inadequacy of any human or earthly means of rescue. It underscores that he has exhausted all other options or that no such options even exist in the face of such an overwhelming and predatory threat. By stating "none to deliver," David is not merely expressing despair but is also implicitly magnifying the unique power, sovereignty, and faithfulness of God. It sets up a stark contrast: if no human can save him, then God is his sole and ultimate recourse. This emphasis on human inability serves to magnify divine omnipotence and faithfulness as the only true source of deliverance from overwhelming and seemingly inescapable dangers, echoing the sentiment found in Psalm 121:1-2, where the psalmist declares, "My help comes from the Lord, the Maker of heaven and earth." It is a declaration of absolute reliance on God alone.
Christ-Centered Fulfillment
Psalms 7:2, with its raw depiction of an innocent one facing a predatory foe and crying out for a deliverer, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While David feared being torn apart by a human adversary, Christ, the truly innocent and perfectly righteous one, willingly subjected Himself to the ultimate "lion"—the power of sin, death, and the spiritual forces of evil. In the Garden of Gethsemane, He experienced an anguish that threatened to "tear His soul" (Matthew 26:38), and on the cross, He endured the full, crushing weight of God's wrath against humanity's sin, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). In that moment, it truly seemed there was "none to deliver" Him from the crushing weight of humanity's sin and the power of death. Yet, precisely through His suffering and death, Christ entered the mouth of the "lion" (death and the grave) not to be consumed, but to conquer. His glorious resurrection is the ultimate proof that the "roaring lion" of evil (1 Peter 5:8) has been decisively defeated, and that all who trust in Him will never be utterly torn apart or left without hope. Christ, our Good Shepherd, laid down His life to protect His sheep from every predator, ensuring our eternal deliverance and wholeness through His victorious sacrifice.