At the commencement of the psalm, David speaks of having many enemies, and in the second verse he specifies some one in the singular number. And certainly, since the minds of all men were inflamed against him, he had very good reason for praying to be delivered from all his persecutors. But as the wicked cruelty of the king, like a firebrand, had kindled against him, though an innocent person, the hatred of the whole people, he had good reason also for turning his pen particularly against him. Thus, in the first verse, he describes the true character of his own circumstances--he was a persecuted man; and, in the second verse, the fountain or cause of the calamity he was enduring. There is great emphasis in these words which he uses in the beginning of the Psalms O Jehovah my Godly in thee do I trust. The verb, it is true, is in the past tense in the Hebrew; and, therefore, if literally translated, the reading would be, In thee have I trusted; but as the Hebrews often take one tense for another, [1] I prefer to translate it in the present, In thee I do trust, especially since it is abundantly evident that a continued act, as it is termed, is denoted. David does not boast of a confidence in God, from which he had now fallen, but of a confidence which he constantly entertained in his afflictions. And this is a genuine and an undoubted proof of our faith, when, being visited with adversity, we, notwithstanding, persevere in cherishing and exercising hope in God. From this passage, we also learn that the gate of mercy is shut against our prayers if the key of faith do not open it for us. Nor does he use superfluous language when he calls Jehovah his own God; for by setting up this as a bulwark before him, he beats back the waves of temptations, that they may not overwhelm his faith. In the second verses by the figure of a lion, he represents in a stronger light the cruelty of Saul, as an argument to induce God to grant him assistance, even as he ascribes it to Him as his peculiar province to rescue his poor sheep from the jaws of wolves.

Footnotes

1 - "Mais pource que les Hebrieux prenent souvent un temps pour l'autre."--Fr.

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; Psalm 57:1; Psalm 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 "persecute" here refers to those who sought his life, who endeavored to deprive him of his rights. The language would apply to many occasions in the life of David - to the persecutions which he endured by Saul, by Absalom, etc. In this case the language was suggested by the opposition of Cush the Benjamite; and it was this that David had particularly in view. It is probable, however, that, whoever Cush was, he was not alone, but that others were associated with him in his opposition to David; and it was natural also that, in circumstances like these, David should remember his other persecutors, and pray that he might be delivered from them all. The prayer, therefore, has a general form, and the desire expressed is that which we all naturally have, that we may be delivered from all that troubles us.
And deliver me - Rescue me. It would seem from this expression, and from the following verse, that there was more to be apprehended in the case than mere reproachful words, and that his life was actually in danger.

O Lord my God - יהוה אלהי Yehovah Elohai, words expressive of the strongest confidence the soul can have in the Supreme Being. Thou self-existent, incomprehensible, almighty, and eternal Being, who neither needest nor hatest any thing that thou hast made; thou art my God: God in covenant with thy creature man; and my God and portion particularly. Therefore, in thee do I put thy trust - I repose all my confidence in thee, and expect all my good from thee.
Save me - Shield me from my persecutors; abate their pride, assuage their malice, and confound their devices!
Deliver me - From the counsels which they have devised, and from the snares and gins they have laid in my path.

O Lord my God, in thee do I put my trust,.... 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, and none that ever trusted in him were confounded;
save me from all them that persecute me, and deliver me; persecution is no new thing to the people of God; David had his persecutors, and many of them; the Church, in Jeremiah's time, had hers; the saints, in the times of the apostles, and in all ages since, have had theirs. Every one that will live godly in Christ Jesus must expect persecution in one shape or another; and there is none can save and deliver from it but God, and he can and will in his own time, 2-Corinthians 1:10. David was sensible of this, and therefore applies to him, and him only; and not to an arm of flesh, to his friends, or to neighbouring princes and powers.

David flees to God for succour. But Christ alone could call on Heaven to attest his uprightness in all things. All His works were wrought in righteousness; and the prince of this world found nothing whereof justly to accuse him. Yet for our sakes, submitting to be charged as guilty, he suffered all evils, but, being innocent, he triumphed over them all. The plea is, "For the righteous God trieth the hearts and the reins." He knows the secret wickedness of the wicked, and how to bring it to an end; he is witness to the secret sincerity of the just, and has ways of establishing it. When a man has made peace with God about all his sins, upon the terms of grace and mercy, through the sacrifice of the Mediator, he may, in comparison with his enemies, appeal to God's justice to decide.

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. (Psalm. 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 pieces (compare 1-Samuel 20:1; 1-Samuel 23:23; 1-Samuel 26:19).

(Hebrews.: 7:2-3) With this word of faith, love, and hope בּך חסיתּי (as in Psalm 141:8), this holy captatio benevolentiae, David also begins in Psalm 11:1; Psalm 16:1; Psalm 31:2, cf. Psalm 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 Psalm 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) means both to tear off and to tear in pieces (whence טרפה that which is torn in pieces); and פּרק from its primary signification frangere means both to break loose and to break in pieces, therefore to liberate, e.g., in Psalm 136:24, and to break in small pieces, 1-Kings 19:11. The persecutors are conceived of as wild animals, as lions which rend their prey and craunch its bones. Thus blood-thirsty are they for his soul, i.e., his life. After the painful unrest of this first strophe, the second begins the tone of defiant self-consciousness.