Psalms Chapter 7

“O Lord my God, in thee do I put my trust, etc.] The psalmist expresses his interest in God as his covenant God, and his trust and confidence in him; and with these he sets out as the stay of his soul, and his bulwark against the fears of his enemies; and he does not say that he had trusted in God, or would for the future trust in him; but that he did trust in him, and continued to do so. And God is to be trusted in at all times; in times of affliction, temptation, and desertion; and these the psalmist premises to his petition, which follows, as an encouragement to him to hope for success, since God was his God,…”

“Shiggaion--a plaintive song or elegy. Though obscure in details, this title seems to intimate that the occasion of this Psalm was some event in David's persecution by Saul. He prays for relief because he is innocent, and God will be glorified in his vindication. He thus passes to the celebration of God's righteous government, in defending the upright and punishing the wicked, whose malignant devices will result in their own ruin; and, confident of God's aid, he closes with rejoicing. (Psa. 7:1-17) Though many enemies set upon him, one is singled out as prominent, and compared to a wild beast tearing his prey to…”

“O Lord my God, in thee do I put my trust - The psalm opens with an expression of strong confidence in God. The psalmist addresses Yahweh as his God, and says that in him he trusts or confides. The word rendered trust - חסה châsâh - means “to flee;” to flee to a place; to take shelter; and is applied to taking shelter under the shadow or protection of one Judges 9:15; Isaiah 30:2; Psalms 57:1; Psalms 61:4. The idea here is, that in his troubles he fled to God as a refuge, and felt safe under his protection. Save me from all them that persecute me - That is, protect my life; rescue me from their power. The word…”

“Lest - Mine enemy. Tear - Out of my body. Psalms 7:3”

“Ps 7 This psalm consists of a lament (7:1-2), an oath of innocence (7:3-5), an appeal to God’s justice (7:6-9), an affirmation of God’s just kingship (7:10-16), and a concluding hymn of praise (7:17). 7:title Cush, an unknown person of the tribe of Benjamin, remained hostile to David. 7:1 Persecutors (a common term for “enemies”) intentionally seek out people in order to destroy them (31:15; 56:1-2; 71:11; 143:3).”

“words: or, business, 2Sam. 16:1-23 Cush: Cush signifies black, an epithet, in all languages, when applied to the mind, expressive of moral turpitude; and therefore probably here applied to Shimei, denoting that he was a calumniator and villain. O: Psa 13:3, Psa 13:5, Psa 18:28, Psa 30:2, Psa 30:12, Psa 43:4, Psa 89:26; Jos 14:8; Jer 31:18; Dan 9:4, Dan 9:19, Dan 9:20; Zac 14:5 in: Psa 11:1, Psa 18:2, Psa 25:2, Psa 26:1, Psa 31:1, Psa 32:10, Psa 146:3-6; Isa 50:10; Pe1 1:21 save: Psa 3:7, Psa 17:7-9, Psa 31:15, Psa 35:1-3; Jer 15:15, Jer 20:11; Pe1 4:19 Psalms 7:2”

“(Heb.: 7:2-3) With this word of faith, love, and hope בּך חסיתּי (as in Psa 141:8), this holy captatio benevolentiae, David also begins in Psa 11:1; Psa 16:1; Psa 31:2, cf. Psa 71:1. The perf. is inchoative: in Thee have I taken my refuge, equivalent to: in Thee do I trust. The transition from the multitude of his persecutors to the sing. in Psa 7:3 is explained most naturally, as one looks at the inscription, thus: that of the many the one who is just at the time the worst of all comes prominently before his mind. The verb טרף from the primary signification carpere (which corresponds still more exactly to חרף)…”