Verse-by-Verse Bible Commentary
Psalms 7:15

Clarke's Commentary

Verse Psalms 7:15. He made a pit — He determined the destruction of David. He laid his plans with much artifice; he executed them with zeal and diligence; and when he had, as he supposed, the grave of David digged, he fell into it himself! The metaphor is taken from pits dug in the earth, and slightly covered over with reeds, c., so as not to be discerned from the solid ground but the animal steps on them, the surface breaks, and he falls into the pit and is taken. "All the world agrees to acknowledge the equity of that sentence, which inflicts upon the guilty the punishment intended by them for the innocent." - Horne.

Bridgeway Bible Commentary

Psalms 7:0 Against Cush, a Benjaminite

During the reign of Saul, David won much fame for himself. Saul became jealous and attempted to murder David. When David escaped, Saul pursued him cruelly, being urged on by a group of zealous courtiers (probably from Saul’s tribe of Benjamin), who accused David of plotting to overthrow the king (1 Samuel 18:22-26; 1 Samuel 22:7; 1 Samuel 24:9; 1 Samuel 26:19; cf. 2 Samuel 16:5; 2 Samuel 20:1).

The time was one of considerable suffering and temptation for David, but he remained guiltless throughout. He refused to do anything against Saul, whom he still acknowledged as God’s anointed king. All he wanted was to save his own life (1 Samuel 20:1; 1 Samuel 24:11; 1 Samuel 26:9). Cush, the Benjaminite against whom David wrote this psalm, was probably one of those who falsely accused David and urged Saul to destroy him.

Unjustly pursued by fierce enemies, David turns to God for protection (1-2). In a strongly worded statement he boldly declares his innocence (3-5). He appeals to the judge of heaven and earth also to declare his innocence, and in addition to condemn his enemies (6-9). David’s confidence is that God always acts justly (10-11). Therefore, those who are evil should turn from their sin, otherwise they will be overtaken by God’s judgment (12-13).
Since evil deeds sooner or later bring about the downfall of those who practise them, David need have no fear of his enemies. His confidence in God’s overruling justice strengthens him in his present distress (14-17).

Curses on the wicked

The psalmists frequently request God to destroy the wicked without mercy (e.g. Psalms 7:6; Psalms 35:8; Psalms 139:19). This appears at first to be a display of hate and revenge that should have no place in the hearts of God’s people. Before considering this matter, we should, in fairness to the psalmists, note that the curses and punishments they spoke of were in keeping with the legal penalties and methods of warfare of their day. The Christian today may rightly hesitate to use such language (cf. Psalms 58:6; Psalms 109:6-15; Psalms 137:9).

However, the reason the psalmists called for divine punishment was not necessarily that they wanted personal revenge. This is seen in Psalms 7:3-6, where the psalmist, before praying down divine judgment, emphasizes that he has no desire to return evil for evil personally. The psalmists’ overwhelming desire was to see God’s standards of righteousness established. In fact, it often seems that, in regard to righteousness, they knew God better than we do. For this reason sin appeared worse to them than it does to us. They saw sin as God sees it and hated evil as God hates it (Psalms 139:21-22). They knew that wicked people had to be punished according to their wickedness (Psalms 109:16-19).

Cursing in ancient times was not a burst of bad language arising out of a fit of temper or hatred. It was an announcement that people believed could release powerful forces against the evildoer. The psalmists feel something of the divine anger against sin as they call on God to punish the evildoers with the sorrows that they intended to bring upon the innocent (Psalms 109:17; cf. Romans 12:9,Romans 12:19; Ephesians 4:26).

It should also be remembered that the ancient Israelites lived in the era before Jesus Christ came and revealed God’s purposes more fully. They did not have the fuller understanding that Christians have of a future judgment bringing rewards and punishments. For them righteousness was to be rewarded and wickedness punished in this life; and one could not occur without the other. If God was going to establish righteousness on the earth, this would mean punishing the wicked. If he was to deliver his people, this would mean overthrowing their foes.

The psalmists may not have had as clear an understanding as Christians have of the vastness of God’s grace, because the world-changing events of Christ’s life, death and resurrection had not yet taken place. But they were realistic enough to see that most people would not repent. The principle behind their attacks on their enemies was this: ‘God is a righteous judge . . . If people do not change their ways, God will sharpen his sword’ (Psalms 7:11-12; cf. 2 Thessalonians 1:6; 2 Thessalonians 1:6).

Coffman's Commentaries on the Bible

"He hath made a pit, and digged it. And is fallen into the ditch which he made. His mischief shall return upon his own head, And his violence shall come down upon his own pate."

Haman made a gallows upon which he planned to hang Mordecai, but it was Haman himself who was hanged there; and many another wicked man has experienced exactly the same kind of retribution.

It is of interest that Spurgeon in his "Treasury of David" interpreted these lines of God Himself; but the words "If a man turn not" in Psalms 7:12, it seems to this writer, require the understanding of the passage as indicated here.

Barnes' Notes on the Whole Bible

He made a pit - The allusion here is undoubtedly to a method of hunting wild beasts which was common in ancient times. It consists in digging a pit-fall, and covering it over with brush and grass so as to deceive the animals, and then enclosing them and driving them into it. See the notes at Isaiah 24:17.

And digged it - And hollowed it out so as to be large enough to contain his prey, and so deep that he could not escape if he fell into it. The idea is, that the enemy here referred to had laid a secret and artful plan to destroy others. He meant that they should not be aware of his plan until the mischief came suddenly upon them. He was preparing to ruin them, and supposed that he was certain of his prey.

And is fallen into the ditch which he made - Into the pit-fall which he had constructed for others; as if a man who had made a pit-fall for wild beasts had himself fallen into it, and could not extricate himself. That is, he had been snared in his own devices; his cunning had recoiled on himself, and instead of bringing ruin on others he had only managed to bring it on himself. See this sentiment illustrated in the notes at Job 5:13. A remarkable instance of the kind may be found in Esther (Est. 5–7), in the case of Haman. Indeed, such things are not uncommon in the world, where the cunning and the crafty are involved in the consequences of their own plans, and are taken in meshes from which they cannot free themselves. A straightforward course is easy, and men are safe in it; but it requires more skill than most men are endowed with to manage a crooked and crafty policy safely, or so as to be safe themselves in pursuing such a course. A spider will weave a web for flies with no danger to himself, for he is made for that, and acts as if he understood all the intricacies of his own web, and may move safely over it in every direction; but man was made to accomplish his purposes in an open and upright way, not by fraud and deceit; hence, when he undertakes a tortuous and crooked course - a plan of secret and scheming policy - in order to ruin others, it often becomes unmanageable by his own skill, or is suddenly sprung upon himself. No one can overvalue a straightforward course in its influence on our ultimate happiness; no one can overestimate the guilt and danger of a crooked and secret policy in devising plans of evil.

Calvin's Commentary on the Bible

Here David says not only that their wicked devices were without success, but that, by the wonderful providence of God, the result was the very opposite of what had been contemplated. He sets this forth in the first place metaphorically, by employing the figure of a pit and a ditch; and then he expresses the same thing in simple terms without figure, declaring, that the mischief intended for others returned upon the head of him who had devised it There is no doubt that it was a common proverb among the Jews, He who hath digged a pit falleth into it; which they quoted when they meant to say, that wicked and crafty men are caught in the snares and traps which they have set for others, or that the contrivers of the ruin of others perish by their own devices. ⁽¹²⁶⁾ There is a twofold use of this doctrine: the first place, however skilled in craft our enemies may be, and whatever means of doing mischief they may have, we must nevertheless look for the issue which God here promises, that they shall fall by their own sword. And this is not a thing which happens by chance; but God, by the secret direction of his own hand, causes the evil which they intend to bring upon the innocent to return upon their own heads. In the second place, If at any time we are instigated by passion to inflict any injury upon our neighbours, or to commit any wickedness, let us remember this principle of retributive justice, which is often acted upon by the divine government, that those who prepare a pit for others are cast into it themselves; and the effect will be, that every one, in proportion as he would consult his own happiness and welfare, will be careful to restrain himself from doing any injury, even the smallest, to another.

(126) “Tomboyent au mal qu’ils avoyent brasse.”—Fr. “Fall into the destruction which they had contrived.”

Smith's Bible Commentary

Psalms 7:1-17

The seventh psalm is Shiggaion. Which means the loud crying of David which he sang unto the Lord concerning the words of Cush, the Benjamite.

O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me ( Psalms 7:1 ):

Now David had his share of enemies, poor fellow. Always crying out against the oppressors, against the enemies.

Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver. O LORD my God, [if I have done this; if I am guilty of his accusations,] if there be any iniquity in my hands; If I have rewarded evil to him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:) ( Psalms 7:2-4 )

Now, evidently this is the accusation, that David had rewarded evil for a guy that was at peace with him. David said, "That isn't true. I actually delivered him, who without cause has become mine enemy."

Let the enemy ( Psalms 7:5 ),

If it's true, if the accusations are true, then,

Let the enemy persecute my soul ( Psalms 7:5 ),

Remember in Job, Job said much the same thing, "If I have done these things, if I have committed adultery or sin with my eyes, then let my wife be unfaithful. I deserve it." But Job was protesting his innocence, "I haven't." And David is much the same as did Job, "If I am guilty, then let this thing happen, let the enemy persecute my soul,"

and take it; yea, let him tread down my life upon the earth, and lay mine honor in the dust. Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded. So shall the congregation of the people encircle thee about: for their sakes therefore return on high. The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me ( Psalms 7:5-8 ).

Now, that is far from what David prayed in the fifty-first psalm. Here it is on this particular issue, and he felt that he was righteous in this particular issue. "I am not guilty here, so Lord, judge me here concerning my righteousness." But where he was guilty and knew he was guilty, in the fifty-first psalm, "Have mercy upon me, O God, according to the multitude of Thy tender mercies. Blot out my transgressions." He wasn't crying for justice there; he was crying for mercy. I have never cried for justice.

"Judge me, O Lord, according to my righteousness, according to mine integrity that is in me." Now, David knew that he was innocent of the charges that Cush had been making and so, "God, You know and You judge."

Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and the reins ( Psalms 7:9 ).

And God is gonna try the hearts; our motives will one day be judged. Actually, our works are all to be judged by fire to see what sort they are, and those that remain after the test of fire we will be rewarded for. But much of man's work will be destroyed. God judges the heart. God knows the motive, something that we are not even always aware of.

My defense is of God, which saves the upright in heart. God judges the righteous, and God is angry with the wicked every day. If he turn not, he will whet his sword [or sharpen his sword]; he has bent his bow, and made it ready. He has prepared for him the instruments of death ( Psalms 7:10-13 );

That's sort of a heavy scripture. God has already for the wicked the way by which he is going to die. "He's bent his bow, he has sharpened his sword, he already has planned the method of the destruction of the wicked."

Behold, he travaileth with iniquity and conceives mischief, he brought forth falsehood. He made a pit, he dug it and is fallen into the ditch which he made. His mischief shall return upon his own head, and violent dealing shall come down upon his own pate. I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high ( Psalms 7:14-17 ).

So, again, ending on a high note, as he tells of the judgment of God against his enemy. "I will praise the Lord according to His righteousness, sing praise to the name of the Lord most high." "

Dr. Constable's Expository Notes

Psalms 7

In the title, "shiggaion" probably means a poem with intense feeling. [Note: A. F. Kirkpatrick, Psalms, p. xx; Ross, p. 796.] Cush, the Benjamite, received no other mention elsewhere in the Bible. The Benjamites were, of course, King Saul’s relatives who were hostile to David before and after David became king.

David prayed for deliverance from his enemies on the ground that he was innocent, and he asked God to vindicate him by judging them. Elements of an individual lament (Psalms 7:1-2), an oath (Psalms 7:3-5), a psalm of Yahweh’s kingship (Psalms 7:6-12), and a thanksgiving hymn (Psalms 7:17) make designating this psalm’s genre very difficult.

Dr. Constable's Expository Notes

4. Description of justice 7:10-16

Dr. Constable's Expository Notes

The evil plots the wicked conceive in their minds and give birth to in their actions will not turn out the way they hoped (cf. Mark 7:21-22; James 1:14-15). Rather than snaring the righteous in their traps, they themselves will be caught in them. What they sow they will reap (cf. Exodus 21:24-25; Matthew 26:52; Galatians 6:7).

Gill's Exposition of the Whole Bible

He made a pit and digged it,.... That is, he digged a pit, and made it very large and capacious, to answer his purposes;

and is fallen into the ditch [which] he made; so it is said of the Heathen, Psalms 9:15; and is exemplified in the case of Haman, who was hanged upon the gallows he had built for Mordecai. Kimchi explains this of Saul's falling upon his own sword, and dying by it, which he drew against David; phrase is proverbial, Proverbs 26:27; the sense of this and the above figurative expressions is literally and properly given in Psalms 7:16.

Henry's Complete Commentary on the Bible

      10 My defence is of God, which saveth the upright in heart.   11 God judgeth the righteous, and God is angry with the wicked every day.   12 If he turn not, he will whet his sword; he hath bent his bow, and made it ready.   13 He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.   14 Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.   15 He made a pit, and digged it, and is fallen into the ditch which he made.   16 His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.   17 I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.

      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 (Psalms 7:10; Psalms 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, Proverbs 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 (John 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,Psalms 7:13; Psalms 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 (Psalms 7:13; Psalms 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, Psalms 7:14-16; Psalms 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, Psalms 7:14; Psalms 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 (Isaiah 26:18), stubble (Isaiah 33:11), death (James 1:5), 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.

Some apply it to Saul, who fell upon his sword.

      In singing this psalm we must do as David here does (Psalms 7:17; Psalms 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.