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
5 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.
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.
The mass of adversaries cannot otherwise be destroyed, if the Lord has not risen on our behalf, and death must by all means precede the resurrection. He, then, who has revealed the resurrection of the Lord has, at the same time, shown that which is bound up together with the resurrection, I mean, of course, the mystery related to the passion. For this reason, having been inspired by the indwelling of the Holy Spirit, he says, “Rise up, O Lord, in your anger; be exalted in the ends of my enemies.” By “anger” he indicates the retributive power of the just judge, and by the rest he indicates the destruction of evil. For that which is perceived as contrary to the good, being only hostile by nature, is the evil whose end is destruction and a passing over into nonexistence. He, then, who said, “Be exalted in the ends of my enemies,” predicts, through the evil of his enemies “being brought to an end,” that the course to evil no longer remains in [his] life.
So, it is spoken: He asks that God on high appear at the borders of his enemies. Then, he says, their iniquities that make them my enemies will end. Perhaps the boundaries of the enemies refer to the “pride” in which they have rejoiced. They think they are going to dwell with stability in the furthermost boundaries.
Arise, in order that a vast multitude may believe in you, for after you have risen, what else would we pray for? Return to the Father. “Above them on high be enthroned.” For whose sake? For the assembly of the peoples. In that you suffered, you suffered for us; in that you rose again, you rose for us; in that you ascended to the Father, ascend for us. “Above them on high be enthroned.” “And no one has ascended into heaven except him who has descended from heaven: the Son of man who is in heaven.”
"Arise, O Lord, in Your anger" [Psalm 7:6]. Why yet does he, who we say is perfect, incite God to anger? Must we not see, whether he rather be not perfect, who, when he was being stoned, said, "O Lord, lay not this sin to their charge"? [Acts 7:60] Or does the Psalmist pray thus not against men, but against the devil and his angels, whose possession sinners and the ungodly are? He then does not pray against him in wrath, but in mercy, whosoever prays that that possession may be taken from him by that Lord "who justifies the ungodly." [Romans 4:5] For when the ungodly is justified, from ungodly he is made just, and from being the possession of the devil he passes into the temple of God. And since it is a punishment that a possession, in which one longs to have rule, should be taken away from him: this punishment, that he should cease to possess those whom he now possesses, the Psalmist calls the anger of God against the devil. "Arise, O Lord; in Your anger." "Arise" (he has used it as "appear"), in words, that is, human and obscure; as though God sleeps, when He is unrecognised and hidden in His secret workings. "Be exalted in the borders of mine enemies." He means by borders the possession itself, in which he wishes that God should be exalted, that is, be honoured and glorified, rather than the devil, while the ungodly are justified and praise God. "And arise, O Lord my God, in the commandment that You have given:" that is, since You have enjoined humility, appear in humility; and first fulfil what You have enjoined; that men by Your example overcoming pride may not be possessed of the devil, who against Your commandments advised to pride, saying, "Eat, and your eyes shall be opened, and you shall be as gods." [Genesis 3:5]
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Summary
Psalm 7:6 presents a fervent and urgent petition from David to God, imploring immediate divine intervention and the righteous execution of judgment against his relentless and malicious adversaries. This verse encapsulates the psalmist's profound reliance on God as the ultimate, sovereign, and just Judge, who is not only fully aware of injustice but is also committed to upholding His divine decrees and vindicating the innocent. It marks a pivotal moment in the psalm where David transitions from asserting his blamelessness to fervently calling upon God to manifest His power and righteous indignation against the wicked.
Context
Literary Context
Psalm 7 is introduced as a "Shiggaion of David," a term that suggests a deeply emotional, perhaps highly passionate, and possibly erratically structured lament or prayer. The superscription links it to "the words of Cush the Benjamite," an otherwise obscure figure, yet the psalm's content vividly portrays David facing intense persecution, false accusations, and overwhelming hostility. The preceding verses, particularly Psalm 7:3-5, establish David's fervent assertion of his innocence, appealing to God as the witness of his integrity and inviting divine judgment upon himself if he is found guilty. This foundational declaration of blamelessness sets the stage for the desperate cry for divine vindication in Psalm 7:6, where the psalmist transitions from presenting his case to directly imploring God to act as the righteous Judge, demanding an end to the injustice he suffers. The psalm then continues to express confidence in God's eventual judgment and a commitment to praise Him for His righteousness.
Historical & Cultural Context
In ancient Israel, the king often served as the supreme judge, responsible for upholding justice and protecting the vulnerable, thereby reflecting God's own character as the ultimate Judge. When human justice failed, or when the king himself was the target of injustice, the only recourse was a direct appeal to the divine. The concept of a divine court, where God hears cases and renders judgment, was deeply ingrained in the ancient Near Eastern worldview. David's plea for God to "Arise" and "awake" evokes vivid imagery of a judge taking the bench, a sovereign preparing to issue a decree, or a warrior rousing himself for battle, ready to execute a verdict. The "rage" of enemies (Hebrew 'ebrâh) speaks to intense, overflowing hostility, often associated with unjust aggression and violent intent. The appeal for "judgment" (mishpâṭ) was not merely a request for vengeance but for the restoration of cosmic and social order, a re-establishment of righteousness in a world disrupted by wickedness, aligning with the ancient understanding of divine justice as foundational to societal well-being.
Key Themes
Psalm 7:6 contributes significantly to several overarching themes within the Psalter and broader biblical narrative. Firstly, it powerfully articulates the theme of Divine Intervention, portraying God not as a distant or passive deity but as one who actively engages in human affairs, particularly in response to injustice and the cries of His people. The repeated imperatives for God to "Arise," "lift up thyself," and "awake" are fervent pleas for God to manifest His power and authority against the forces of evil, echoing similar calls throughout the Psalms, such as in Psalm 3:7. Secondly, the verse underscores the foundational truth of God as Righteous Judge. David's appeal is rooted in the unwavering conviction that God is inherently just and will ultimately judge the wicked and vindicate the righteous, a theme central to the entirety of Psalm 96. Thirdly, it highlights the Vindication of the Innocent, as David's prayer is a desperate cry for his name to be cleared and for God to punish those who rage against him without cause, reflecting a deep human desire for fairness and accountability, a theme also seen in Psalm 35. Finally, the phrase "judgment that thou hast commanded" speaks to Confidence in God's Commanded Judgment, emphasizing that God's justice is not arbitrary but is based on His established moral order and divine decrees, ensuring its absolute righteousness and truth, as seen in Deuteronomy 32:4.
Exposition and Analysis
Key Word Analysis
This imperative verb (H6965) is a strong, urgent command, often used in the Psalms to call upon God to rouse Himself to action, particularly in a judicial or military context. It implies a perceived state of inaction from the human perspective, a desperate plea for God to manifest His power and presence, like a judge taking the bench or a warrior preparing for battle. It signifies a demand for immediate, decisive divine intervention to change the current circumstances.
This noun (H5678) denotes an intense, overflowing outburst of passion, wrath, or fury. It describes the overwhelming and malicious hostility of David's enemies, highlighting the severity and unreasonableness of the threat he faced. It suggests a violent, uncontrolled outpouring of anger that seeks to harm and destroy, often without just cause, making the divine response all the more necessary.
This multifaceted term (H4941) refers to God's divine justice, His legal decision, and the act of upholding righteousness and righting wrongs. It encompasses both the process of judgment and the righteous verdict itself, including the formal decree or sentence. David's appeal is for God to execute His just sentence, to restore order, and to vindicate him according to God's established moral law and His inherent character as the righteous judge.
Verse Breakdown
"Arise, O LORD, in thine anger,"
This is a fervent, direct imperative, a plea for God to rise up and act. The psalmist calls upon God to manifest His divine wrath against the injustice he is experiencing. This is not a request for arbitrary anger, but for the righteous indignation of a holy God against sin and oppression. It implies a desire for God to cease His apparent patience and unleash His just response, aligning His action with His holy character.
"lift up thyself because of the rage of mine enemies:"
This phrase reinforces the preceding call to action, urging God to assert His authority and take a prominent, elevated stand. The motivation for this divine action is explicitly stated: the overwhelming, malicious fury of David's adversaries. This highlights the severity of the threat and the psalmist's helplessness without God's intervention, emphasizing the need for God to demonstrate His supremacy over all opposition.
"and awake for me [to] the judgment [that] thou hast commanded."
This final clause reiterates the plea for God to rouse Himself to action, specifically for the purpose of executing judgment. The phrase "for me" emphasizes the personal nature of the appeal, as David seeks vindication and deliverance from his specific plight. Crucially, the judgment is described as "that thou hast commanded," signifying that God's justice is not arbitrary or capricious, but is rooted in His eternal decrees, His moral character, and His covenant promises. David trusts that God's judgment is righteous, predetermined, and inevitable, providing a sure foundation for his desperate plea.
Literary Devices
Psalm 7:6 is rich in Anthropomorphism, attributing human actions and characteristics to God. The psalmist calls upon God to "Arise," "lift up thyself," and "awake," depicting God as if He were in a state of repose and now needs to be roused to action. This is not a theological statement about God's literal slumber, but a rhetorical device employed to express the psalmist's desperate desire for God's manifest and decisive intervention in his circumstances. The pervasive use of the Imperative Mood throughout the verse ("Arise," "lift up," "awake") powerfully conveys the urgency and intensity of David's prayer, reflecting his deep distress and his absolute reliance on divine power. There is also an element of Parallelism in the repeated calls for God to act, reinforcing the central plea for divine justice and emphasizing the psalmist's earnestness. The imagery of God "lifting up Himself" can also be seen as a Metaphor for God asserting His supreme authority and taking His rightful place as the cosmic Judge, demonstrating His power and sovereignty over all earthly opposition.
Theological and Thematic Connections
Psalm 7:6 powerfully articulates the biblical truth that God is the supreme and righteous Judge of all the earth, actively involved in upholding justice and righting wrongs. It highlights the believer's recourse to divine justice when human systems fail or when facing unmerited oppression. The psalmist's confidence in God's "commanded" judgment underscores the immutability of God's moral law and His unwavering commitment to His own character. This verse teaches us that God's anger is not capricious but is a holy, just response to sin and injustice, ultimately leading to the vindication of His people and the punishment of the wicked. It provides a theological framework for understanding suffering in the face of unrighteousness, offering profound hope in God's ultimate and perfect justice and encouraging believers to trust in His sovereign oversight of all circumstances.
Reflection and Application
Psalm 7:6 provides a profound and enduring model for prayer when we find ourselves facing injustice, false accusations, or overwhelming opposition. It reminds us that God is not indifferent to our suffering or to the pervasive wickedness in the world. He is a righteous Judge who hears the cries of His people and will ultimately bring about justice according to His perfect timing and divine command. In moments of deep distress, when our enemies rage and human remedies seem futile, this verse encourages us to confidently bring our pleas for vindication and intervention directly to God, trusting that He is both able and willing to act on our behalf. It empowers us to persevere in faith, knowing that our ultimate hope for justice rests in the hands of a sovereign and righteous God who sees, knows, and will "awake" to act on behalf of His own. This psalm invites us to trust in God's active presence and His unwavering commitment to justice, even when His intervention seems delayed from our limited perspective, fostering patience and an enduring hope in His perfect plan.
Questions for Reflection
FAQ
Why does David ask God to "awake" or "arise" if God is omnipresent and always active?
The language used by David—"Arise," "lift up thyself," "awake"—is an example of anthropomorphic language, attributing human actions or states to God. It does not imply that God is literally sleeping, unaware, or inactive. Rather, it is a fervent and desperate plea from the psalmist's human perspective for God to manifest His power and presence in a decisive and visible way. When David asks God to "awake for me to the judgment," he is not suggesting God is unaware or indifferent, but that he longs for God to act in a way that is evident and brings about the justice he seeks. It's a call for God to move from a state of perceived patience or hiddenness to one of overt, powerful intervention, like a judge taking the bench to deliver a verdict or a warrior rising to engage in battle. This kind of language expresses the psalmist's deep yearning for God's manifest righteousness to be seen and experienced in his immediate circumstances, as also seen in Psalm 44:23.
Christ-Centered Fulfillment
Psalm 7:6, with its fervent plea for divine judgment and vindication, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The "anger" of the LORD against sin and injustice, which David calls upon, was fully poured out upon Christ on the cross, as He, the innocent Lamb of God, bore the full weight of the wrath due to humanity's sin, becoming the ultimate sacrifice for our transgressions (Romans 1:18 and Isaiah 53:5). Furthermore, Jesus is the one through whom God's "commanded judgment" will be perfectly executed. The Father "has given him authority to execute judgment, because he is the Son of Man" (John 5:27). While David cried for vindication against his enemies, Christ, the truly innocent one, was unjustly condemned, yet God "arose" and "lifted Him up" in the resurrection, vindicating Him gloriously and establishing Him as Lord and Christ (Acts 2:24 and Philippians 2:9-11). Believers, united with Christ, are now vindicated in Him, their sins judged in His body, and they await His glorious return when He will "awake" to judge the living and the dead, bringing final justice and righteousness to the world (2 Timothy 4:1 and Revelation 20:11-15). Thus, the psalmist's cry for God to "awake to the judgment" is fully realized in the past work of the cross and the future return of the King of kings, who will finally establish His righteous reign (Revelation 19:11-16).