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Psalms 7:1

in Psalms 7

O LORD my God, I take refuge in You; save me and deliver me from all my pursuers,

BSB

The same verse in ASV and KJV ▾

ASV

O Jehovah my God, in thee do I take refuge: Save me from all them that pursue me, and deliver me,

KJV

O Lord my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:

This verse in Psalms 7

Commentary

15 notes on this verse

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 1 (1869)

David appears before God to plead with him against the Accuser, who had charged him with treason and treachery. The case is here opened with an avowal of confidence in God. Whatever may be the emergency of our condition we shall never find it amiss to retain our reliance upon our God. "O Lord my God, " mine by a special covenant, sealed by Jesus' blood, and ratified in my own soul by a sense of union to thee; "in thee, " and in thee only, "do I put my trust, "even now in my sore distress.

This site's exposition

I take refuge in You

on Psalms 7:1-2

David takes refuge in the LORD and asks to be saved from all his pursuers. The danger he pictures is a lion that shreds the soul and tears its prey to pieces, with no one to rescue him. He prays before he makes any defence.

The record, by era

The Church Fathers5 voices

A commentator

Augustine of Hippo

Exposition on Psalm 7 · Written before 430.

proposed

"O Lord my God, in You have I hoped: save me from all them that persecute me, and deliver me" [Psalm 7:1]. As one to whom, already perfected, all the war and enmity of vice being overcome, there remains no enemy but the envious devil, he says, "Save me from all them that persecute me, and deliver me [Psalm 7:2]: lest at any time he tear my soul as a lion." The Apostle says, "Your adversary the devil, as a roaring lion, walks about, seeking whom he may devour." [1 Peter 5:8] Therefore when the Psalmist said in the plural number, "Save me from all them that persecute me:" he afterwards introduced the singular, saying, "lest at any time he tear my soul as a lion." For he does not say, lest at any time they tear: he knew what enemy and violent adversary of the perfect soul remained. "Whilst there be none to redeem, nor to save:" that is, lest he tear me, while Thou redeemest not, nor savest. For, if God redeem not, nor save, he tears.

A commentator

Gregory of Nyssa

INSCRIPTIONS OF THE PSALMS 2:11.148-49 · Written before 395.

proposed

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.

A commentator

Jerome

Homily 3, on Psalm 7 · Written before 420.

proposed

Now let us come to the beginning of the seventh, which begins thus: 'A psalm of David, which he sang to the Lord for the words of Chusi the son of Jemini.' I know that many men, and certainly most learned ones, have interpreted this title in this way. At that time, they say, when Absalom rose up against David his father (I beg you to listen more patiently: for we wish to interpret the Scriptures, not to declaim) — at that time, therefore, when Absalom rose up against David, one of David's friends, by name Chusi, wished to go with David, but David sent him back to Absalom, that he might scatter the counsels of Ahithophel. At the time when Ahithophel gave counsel that Absalom should at once pursue David unprepared and kill him, Chusi then gave counsel and scattered the counsel of Ahithophel. And this Chusi himself sent a messenger to David, saying: Thus and thus is Absalom making ready; and David began to flee and to prepare himself. At the time when Chusi sent the words to David, David sang this psalm to the Lord, because the counsels of Ahithophel had been scattered. This they say, and indeed they have expounded it reasonably. But let us read the Scriptures carefully: for there it is written thus, that this Chusi is the son of Arachi. Then that Chusi is written with a different letter in Kingdoms: there Chusi is written with SAMECH, but here Chusi is written with the letter SIN. Then that Chusi is the son of Arachi; whence many of the Greeks, not knowing, read: 'Chusi the friend of David.' It is not so in the Hebrew, but it stands written thus: 'Chusi the son of Arachi, the friend of David.' You see, then, that the Greeks err even in the reading. It is therefore most manifest, according to the rule of the Scriptures, that that Chusi is the son of Arachi. But this Chusi is called Jemini. Since we said that that Chusi was the son of Arachi, who is this Jemini? […]

A commentator

Jerome

Homily 3, on Psalm 7 · Written before 420.

proposed

'O Lord my God, in thee have I hoped.' I have not hoped in my sword, I have not hoped in my strength: but I have hoped in thy help.

A commentator

Diodorus of Tarsus

COMMENTARY ON PSALM 7 · Written before 390.

proposed

While my son trusts in numbers, weapons, horses and above all the audacity and frenzy of those with him, I hope in you alone, who are capable of saving me not only from him but also from all those conspiring with him against me.
8 more voices on this verse

The Church Fathers2 voices

A commentator

John Chrysostom

COMMENTARY ON THE PSALMS 7:3 · Written before 407.

proposed

David wrote the psalm, offering songs of thanksgiving to God.… Not in Hushai, nor in human wisdom, nor in that man's shrewdness nor in my advice but "in you have I hoped." Let us therefore act likewise: even if some achievement comes to us through human beings, let us give thanks for them to God, both for the benefits that fall to us through our own means as well as through others.… See the wonderful frame of mind with which he speaks, which was customary with him. He did not say, note, "O Lord God," but "O Lord my God"; and elsewhere, "O God, my God, I look for you at break of day." … This is the way God acts with righteous people, and being God of everyone equally he says he belongs to righteous people individually. "I am the God of Abraham, the God of Isaac, the God of Jacob."

A commentator

Jerome

Homily 3, on Psalm 7 · Written before 420.

proposed

Names are imposed on individual things, so that from the names the things themselves may be known: so too the psalms have been prefaced with titles, so that from the titles the psalms themselves may be understood. The fifth psalm is prefaced with this title: 'Unto the end, for her that obtaineth the inheritance.' The sixth psalm is prefaced with this title: 'Unto the end, in hymns, for the octave, a psalm of David.' In the fifth it is said, 'For her that obtaineth the inheritance'; in the sixth it is said, 'For the octave.'

The Medieval Church1 voice

A commentator

Thomas Aquinas

Exposition on the Psalms of David · Written before 1274.

proposed

Above, Psalms were set forth for deliverance from enemies; here a Psalm is presented in which he seeks vengeance against them. And the following title is prefixed: "Unto the end, which he sang to the Lord for the words of Cushi, the son of the …

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

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.

quarantine:debris (2026-07-29) — leading-citation-number+unbalanced-parens+odd-straight-quotes

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.

The Nineteenth Century3 voices

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 1 (1869)

proposed

David appears before God to plead with him against the Accuser, who had charged him with treason and treachery. The case is here opened with an avowal of confidence in God. Whatever may be the emergency of our condition we shall never find it amiss to retain our reliance upon our God. "O Lord my God, " mine by a special covenant, sealed by Jesus' blood, and ratified in my own soul by a sense of union to thee; "in thee, " and in thee only, "do I put my trust, "even now in my sore distress. I shake, but my rock moves not. It is never right to distrust God, and never vain to trust him. And now, with both divine relationship and holy trust to strengthen him, David utters the burden of his desire— "save me from all them that persecute me." His pursuers were very many, and any one of them cruel enough to devour him; he cries, therefore, for salvation from them all. We should never think our prayers complete until we ask for preservation from all sin, and all enemies. "And deliver me, " extricate me from their snares, acquit me of their accusations, give a true and just deliverance in this trial of my injured character. See how clearly his case is stated; let us see to it, that we know what we would have when we are come to the throne of mercy. Pause a little while before you pray, that you may not offer the sacrifice of fools. Get a distinct idea of your need, and then you can pray with the more fluency of fervency.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

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 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 Jdg 9:15; Isa 30:2; Psa 57:1; Psa 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.

How the passage was read

What the Jewish commentators add

A shiggayon of David Menachem says (p. 170) that this, too, is one of the names of a melody named for the instrument, and so he explained “on shigyonoth,” [in Habakkuk:1]. But our Sages (Mid.
Rashi: France, 1040–1105 · Rashi on Psalms 7:1:1, via Sefaria, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 4 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

8 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • יְהוָ֣הO Yahweh

    yahwehH3068 →6520 times

  • אֱ֭לֹהַיGod my

    ʾelohaiH430 →2601 times

  • בְּךָ֣in you

    bekha

  • חָסִ֑יתִיI have sought refuge

    chasitiH2620 →37 times

  • הוֹשִׁיעֵ֥נִיsave me

    hoshieniH3467 →206 times

  • מִכָּל־from all

    mikolH3605 →5413 times

  • רֹ֝דְפַ֗יpursuers my

    rodefaiH7291 →143 times

  • וְהַצִּילֵֽנִי׃and deliver me

    vehatzileniH5337 →212 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Psalms 18:2

    The LORD is my rock, my fortress, and my deliverer. My God is my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold.

    it leads to

    • Psalms 144:2

      He is my steadfast love and my fortress, my stronghold and my deliverer. He is my shield, in whom I take refuge, who subdues peoples under me.

    • Psalms 62:7

      My salvation and my honor rest on God, my strong rock; my refuge is in God.

    • Psalms 19:14

      May the words of my mouth and the meditation of my heart be pleasing in Your sight, O LORD, my Rock and my Redeemer.

    • Proverbs 18:10

      The name of the LORD is a strong tower; the righteous run to it and are safe.

    • Psalms 91:2

      I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.”

  • Through

    1 Peter 4:19

    So then, those who suffer according to God’s will should entrust their souls to their faithful Creator and continue to do good.

    it leads to

    • Psalms 37:5

      Commit your way to the LORD; trust in Him, and He will do it.

    • 2 Timothy 1:12

      For this reason, even though I suffer as I do, I am not ashamed; for I know whom I have believed, and I am convinced that He is able to guard what I have…

  • Through

    Psalms 31:15

    My times are in Your hands; deliver me from my enemies and from those who pursue me.

    it leads to

    • Acts 1:7

      Jesus replied, “It is not for you to know times or seasons that the Father has fixed by His own authority.

Where this verse is studied

On this page

About Psalms

Narrow Road of Virtue and Wide Road of Sin. Jan Micker, not stated on the file page. National Museum in Warsaw. Public domain.
Narrow Road of Virtue and Wide Road of Sin. Jan Micker, not stated on the file page. National Museum in Warsaw. Public domain.
This page draws on 12 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Exposition on Psalm 7; Charles Spurgeon, The Treasury of David, Vol. 1; Diodorus of Tarsus, COMMENTARY ON PSALM 7; Gregory of Nyssa, INSCRIPTIONS OF THE PSALMS 2:11.148-49; Jerome, Homily 3, on Psalm 7; John Chrysostom, COMMENTARY ON THE PSALMS 7:3; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); Matthew Henry, Commentary on the Whole Bible and Thomas Aquinas, Exposition on the Psalms of David.