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Commentary on Psalms 7 verses 1–9
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.
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.
This must everywhere be our concern, not simply to pray but to pray in such a way as to be heard. It is not sufficient that prayer effects what is intended, unless we so direct it as to appeal to God. For the Pharisee too prayed and achieved nothing, and again the Jews prayed but God turned away from them in their prayer. They did not pray, you see, as they should have prayed. Hence we were bidden to pray the prayer most likely to be heard.… Being heard happens in this fashion: first, of course, worthiness to receive something; then, praying in accordance with God’s laws; third, persistence; fourth, asking nothing earthly; fifth, seeking things to our real benefit; sixth, contributing everything of our own.
And that it might be clear that the already perfect soul, which is to be on her guard against the most insidious snares of the devil only, says this, see what follows. "O Lord my God, if I have done this" [Psalm 7:3]. What is it that he calls "this"? Since he does not mention the sin by name, are we to understand sin generally? If this sense displease us, we may take that to be meant which follows: as if we had asked, what is this that you say, "this"? He answers, "If there be iniquity in my hands." Now then it is clear that it is said of all sin, "If I have repaid them that recompense me evil" [Psalm 7:4]. Which none can say with truth, but the perfect. For so the Lord says, "Be perfect, as your Father which is in heaven; who makes His sun to rise upon the good and the evil, and rains on the just and the unjust." [Matthew 5:43, 45] He then who repays not them that recompense evil, is perfect. When therefore the perfect soul prays "for the words of Chusi, the son of Jemini," that is, for the knowledge of that secret and silence, which the Lord, favourable to us and merciful, wrought for our salvation, so as to endure, and with all patience bear, the guiles of this betrayer: as if He should say to this perfect soul, explaining the design of this secret, For you ungodly and a sinner, that your iniquities might be washed away by My blood-shedding, in great silence and great patience I bore with My betrayer; will you not imitate me, that you too may not repay evil for evil? Considering then, and understanding what the Lord has done for him, and by His example going on to perfection, the Psalmist says, "If I have repaid them that recompense me evil:" that is, if I have not done what You have taught me by Your example: "may I therefore fall by mine enemies empty." And he says well, not, If I have repaid them that do me evil; but, who "recompense." For who so recompenses, had received somewhat already. Now it is an instance of greater patience, not even to repay him evil, who after receiving benefits returns evil for good, than if without receiving any previous benefit he had had a mind to injure. If therefore he says, "I have repaid them that recompense me evil:" that is, If I have not imitated You in that silence, that is, in Your patience, which You have wrought for me, "may I fall by mine enemies empty." For he is an empty boaster, who, being himself a man, desires to avenge himself on a man; and while he openly seeks to overcome a man, is secretly himself overcome by the devil, rendered empty by vain and proud joy, because he could not, as it were, be conquered. The Psalmist knows then where a greater victory may be obtained, and where "the Father which sees in secret will reward." [Matthew 6:6] Lest then he repay them that recompense evil, he overcomes his anger rather than another man, being instructed too by those writings, wherein it is written, "Better is he that overcomes his anger, than he that takes a city." [Proverbs 16:32] "If I have repaid them that recompense me evil, may I therefore fall by my enemies empty." He seems to swear by way of execration, which is the heaviest kind of oath, as when one says, If I have done so and so, may I suffer so and so. But swearing in a swearer's mouth is one thing, in a prophet's meaning another. For here he mentions what will really befall men who repay them that recompense evil; not what, as by an oath, he would imprecate on himself or any other.
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SUMMARY
Psalms 7:3 stands as a solemn and profound declaration of innocence by King David, directly addressing the Almighty amidst grave accusations of wrongdoing. This verse forms the foundational premise of his fervent prayer, where he appeals to God as his ultimate, righteous Judge, seeking divine vindication and justice against the specific charges leveled by his adversaries. It powerfully underscores David's unwavering trust in God's omniscience and his commitment to integrity, even when facing severe slander and the threat of ruin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 7:3 employs several powerful literary devices that amplify David's plea. The most prominent is the Conditional Oath (or self-imprecation), where David states "if I have done this; if there be iniquity in my hands." This rhetorical strategy functions as a solemn vow, inviting divine judgment upon himself if the accusations are true. This highlights his absolute confidence in his innocence and his profound trust in God's righteous judgment. There is also a strong element of Appeal to Deity, as David directly addresses "O LORD my God," placing his case before the ultimate, omniscient Judge. This deeply personal address underscores the depth of his relationship with God and his conviction that only God can truly discern the truth of the matter. Furthermore, the phrase "iniquity in my hands" uses Synecdoche, where "hands" (a part of the body) represents the entirety of one's actions or conduct, emphasizing the practical, tangible nature of the alleged wrongdoing and David's comprehensive denial of it.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 7:3 powerfully articulates the biblical principle of divine justice and the righteous's recourse to God in times of false accusation. It underscores God's omniscience and His role as the ultimate arbiter of truth, capable of discerning the hidden motives and actions of individuals. David's plea is not merely a legal defense but a theological declaration of trust in a God who sees all, knows all, and will ultimately vindicate the innocent. This confidence in God's perfect judgment provides a framework for understanding how believers should respond to injustice, by entrusting their cause to the One who judges righteously. It also highlights the Old Testament emphasis on personal integrity and the desire for one's actions to be blameless before God, even if misunderstood or slandered by others.
REFLECTION AND APPLICATION
Psalms 7:3 offers profound comfort and practical guidance for believers navigating the painful experience of false accusations or deep misunderstanding. In a world often marked by slander, injustice, and misjudgment, David's example teaches us to boldly and confidently lay our case before God, trusting in His perfect knowledge and righteous judgment. It calls us to examine our own hearts and actions, ensuring that we are living with integrity and "clean hands" before the Lord, even when our motives or deeds are misconstrued by others. This verse encourages us not to seek immediate human vindication or to engage in retaliatory behavior, but rather to rest in the assurance that God sees and knows all, and in His perfect timing, He will bring truth to light. Our primary concern should always be our standing before God, rather than the fleeting opinions or accusations of others.
Questions for Reflection
FAQ
Does David's declaration of innocence in Psalms 7:3 mean he was claiming to be sinless?
Answer: No, David is not claiming sinless perfection in a general, absolute sense. The phrase "if I have done this; if there be iniquity in my hands" is a very specific denial of the particular accusations leveled against him by Cush the Benjamite, as indicated in the psalm's superscription. David is asserting his blamelessness and innocence regarding these specific charges of wrongdoing, not claiming to be without sin in his entire life. He elsewhere confesses his deep sinfulness and need for God's mercy, notably in Psalms 51:5, where he acknowledges being "brought forth in iniquity." This verse in Psalm 7 is a legal and moral defense against a particular slander, appealing to God's omniscience to confirm his blamelessness concerning the alleged acts.
CHRIST-CENTERED FULFILLMENT
While David's plea in Psalms 7:3 is a powerful assertion of his innocence regarding specific false accusations, it ultimately points forward to the perfect and absolute innocence of Jesus Christ. David, though righteous in this particular instance and often described as a man after God's own heart, was still a fallen man who would later commit grave sins (e.g., 2 Samuel 11). Christ, however, truly had "no iniquity in His hands" in every sense of the word. He was "without sin" (Hebrews 4:15), "knew no sin" (2 Corinthians 5:21), and was the "Lamb without blemish or spot" (1 Peter 1:19). The truly innocent One, who committed no wrong and in whose mouth no deceit was found (1 Peter 2:22), was nonetheless falsely accused, condemned, and crucified. He did not appeal for vindication in the same way David did, but "committed himself to him who judges righteously" (1 Peter 2:23). In His perfect sacrifice, Christ, the truly blameless, bore the "iniquity" of us all, making it possible for us to be declared righteous before God, not by our own deeds, but by faith in His perfect work (Romans 5:8).