Exegetical and Hermeneutical Commentary of Psalms 55:1
To the chief Musician on Neginoth, Maschil, [A Psalm] of David. Give ear to my prayer, O God; and hide not thyself from my supplication.
1 3 a . The Psalmist’s passionate appeal to God for a hearing in his distress.
1. Give ear &c.] Cp. Psa 54:2.
hide not thyself ] As the unmerciful man turns away from misfortune and suffering which he does not want to relieve (Deu 22:1; Deu 22:3-4; Isa 58:7); or as though my prayer were the prayer of a hypocrite (Isa 1:15). Cp. Psa 10:1; Lam 3:56.
Fuente: The Cambridge Bible for Schools and Colleges
Give ear to my prayer – See the notes at Psa 5:1; Psa 17:6. This is the language of earnestness. The psalmist was in deep affliction, and he pleaded, therefore, that God would not turn away from him in his troubles.
And hide not thyself from my supplication – That is, Do not withdraw thyself, or render thyself inaccessible to my prayer. Do not so conceal thyself that I may not have the privilege of approaching thee. Compare the notes at Isa 1:15. See also Eze 22:26; Pro 28:27; Lev 20:4; 1Sa 12:3. The same word is used in all these places, and the general meaning is that of shutting the eyes upon, as implying neglect. So also in Lam 3:56, the phrase to hide the ear means to turn away so as not to hear. The earnest prayer of the psalmist here is, that God would not, as it were, withdraw or conceal himself, but would give free access to himself in prayer. The language is, of course, figurative, but it illustrates what often occurs when God seems to withdraw himself; when our prayers do not appear to be heard; when God is apparently unwilling to attend to us.
Fuente: Albert Barnes’ Notes on the Bible
Psa 55:1-23
Give ear to my prayer, O God; and hide not Thyself from my supplication.
The compassionable, the commendable, and the censurable in life
I. The compassionable. David appears here an object for pity and compassion, as the victim of–
1. Malignant oppression.
2. Overwhelming terror.
3. Foul treachery.
II. The commendable.
1. He lays all his troubles before Him who alone could help him. The fact that men in great trouble and danger, whatever be their theoretical beliefs, instinctively appeal to God for help, argues mans intuitive belief–
(1) In the existence of a personal God;
(2) In the accessibility of a personal God;
(3) In the compassion of a personal God.
2. Under all his troubles he strives to maintain his confidence in God.
(1) Men have burdens. What anxieties press upon the human soul, making the very frame to stoop, and the heart to break.
(2) Mens burdens may be transferred to God. Cast thy burden upon the Lord. How? By an unbounded confidence in His character and procedure.
(3) Those who transfer their burdens on the Lord will be sustained. He shall sustain thee. God gives men power to bear their burden, and will ultimately remove their burden from them.
III. The censurable–his imprecations. Revenge is a moral wrong; and what is morally wrong in the individual can never be right in any relationship or office that the individual may assume, or in any combination into which he may enter. (Homilist.)
The outcry of a soul in distress
I. The vivid complaint (Psa 55:1-11). The singers case is a sad one. His mind is restlessly tossed to and fro. Full of cares and anxieties he nowhere finds solid foothold, but continues distracted, and hence he must pour out his heart in groans and complaints. The reason is the voice of the enemy, that is, the reproaches and calumnies to which he is subjected. But word is accompanied by deed, for there is persecution as well as slander. Overwhelmed with horror, the one thought of the sufferer is escape. He longs for the pinions of a dove–itself the emblem of peace and quiet–that he may fly away and find repose.
II. The treacherous friend (Psa 55:12-15). The slanders of an avowed antagonist are seldom so mean and cutting as those of a false friend, and the absence of the elements of ingratitude and treachery renders them less hard to bear. We can bear from Shimei what we cannot endure from Ahithophel. So, too, we can escape from open foes, but where can one find a hiding-place from treachery? Hence the faithlessness of a professed friend is a form of sin for which there is not even the pretence of excuse. No one defends it or apologizes for it. Yet it occurs, and sometimes, like the case in the psalm, under the sanctions of a religious profession, so that the very altar of God is defiled with hypocrisy. It is right, therefore, that such atrocious wickedness should receive its appropriate recompense.
III. The anticipated result (Psa 55:16-23). By a fine antithesis the speaker turns to describe his own course in opposition to that of others. They pursue wickedness and reach its fearful end. He, on the contrary, calls upon God, who is his one refuge in times of distress and anxiety. He lives in an atmosphere of prayer, which is expressed by his mention of the three principal divisions of the natural day. Complain and moan are the same words that occur in Psa 55:2; only here they are accompanies by the assurance of being heard. God will assuredly redeem him from the heat of the conflict; and the interposition of His arm will be needed, for his adversaries are not few but many, too many for him to deal with alone. God therefore will hear and answer them just as He does to His own servant, but with a serious difference. His own He regards in mercy, others in judgment. God Himself so orders His providence that they are overtaken in their evil ways and plunged into the abyss. On the other hand, the sacred poet closes his lyric with a renewed asseveration of the only ground of his hope. As for me, whatever others may say or think, as for me, I trust in Thee. (T. W. Chambers, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM LV
David, in great danger and distress from the implacable malice
of his enemies, calls on God for mercy, 1-5;
wishes he had the wings of a dove, that he might flee away,
and be at rest, 6-8;
prays against his enemies, and describes their wickedness, 9-11;
speaks of a false friend, who had been the principal cause of
all his distresses, 12-14;
again prays against his enemies, 15;
expresses his confidence in God, 16-18;
gives a farther description of the deceitful friend, 19-21;
encourages himself in the Lord, and foretells the destruction
of his foes, 22, 23.
NOTES ON PSALM LV
The title, “To the chief Musician upon Neginoth, A Psalm of David, giving instruction.” This is the same as the preceding, which see. Ps 54:1
Verse 1. Give ear to my prayer] The frequency of such petitions shows the great earnestness of David’s soul. If God did not hear and help, he knew he could not succeed elsewhere; therefore he continues to knock at the gate of God’s mercy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Turn not away thy face and ear, as one resolved not to hear nor help.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. hide not thyself, c.(comparePsa 13:1 Psa 27:9),withhold not help.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Give ear to my prayer, O God,…. Which was for that which is just and right, and equitable to be given, as the word n used signifies; being promised in the covenant of grace, ratified and confirmed by the blood of Christ, Not only David was a man much given to prayer, as well as was the sweet psalmist of Israel; but the Messiah, as man, was much and often engaged in this work, in the days of his flesh, Lu 6:12;
and hide not thyself from my supplication; made for mercies and blessings, which spring from the free grace and goodness of God, which is the sense of the word o here used; and such are all mercies, whether temporal or spiritual; for none are merited by men: and from his supplication for such things the psalmist desires, that as he would not be as one deaf to him, so that he would not hide his eyes, or refuse to look upon him, and deny his, requests; see Isa 1:15.
n “orationem meam”, i.e. “secundum judicium”; so Arana. o “my supplication for grace”, Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
In this first group sorrow prevails. David spreads forth his deep grief before God, and desires for himself some lonely spot in the wilderness far away from the home or lurking-place of the confederate band of those who are compassing his overthrow. “Veil not Thyself” here, where what is spoken of is something audible, not visible, is equivalent to “veil not Thine ear,” Lam 3:56, which He designedly does, when the right state of heart leaves the praying one, and consequently that which makes it acceptable and capable of being answered is wanting to the prayer (cf. Isa 1:15). signifies a shrub (Syriac shucho , Arabic sh ), and also reflection and care (Arabic, carefulness, attention; Aramaic, , to babble, talk, discourse). The Hiph. , which in Gen 27:40 signifies to lead a roving life, has in this instance the signification to move one’s self backwards and forwards, to be inwardly uneasy; root , Arab. rd , to totter, whence rada , jaruda , to run up and down (IV to desire, will); raida , to shake (said of a soft bloated body); radda , to turn (whence taraddud , a moving to and fro, doubting); therefore: I wander hither and thither in my reflecting or meditating, turning restlessly from one thought to another. It is not necessary to read after Psa 77:4 instead of , since the verb = , Psa 42:6, 12, is secured by the derivatives. Since these only exhibit , and not (in Arabic used more particularly of the raving of love), , as also , is Hiph., and in fact like this latter used with an inward object: I am obliged to raise a tumult or groan, break out into the dull murmuring sounds of pain. The cohortative not unfrequently signifies “I have to” or “I must” of incitements within one’s self which are under the control of outward circumstances. In this restless state of mind he finds himself, and he is obliged to break forth into this cry of pain on account of the voice of the foe which he cannot but hear; by reason of the pressure or constraint ( ) of the evil-doer which he is compelled to feel. The conjecture (Olshausen and Hupfeld) is superfluous. is a more elegant Aramaizing word instead of .
The second strophe begins with a more precise statement of that which justifies his pain. The Hiph. signifies here, as in Psa 140:11 ( Chethb), declinare: they cast or roll down evil (calamity) upon him and maliciously lay snares for him , breathing anger against him who is conscious of having manifested only love towards them. His heart turns about in his body, it writhes ( ); cf. on this, Psa 38:11. Fear and trembling take possession of his inward parts; in the expression , as is always the case when followed by a tone syllable, is a so-called , i.e., it has the tone that has retreated to the penult. (Deu 1:38; Isa 7:24; Isa 60:20), although this is only with difficulty discernible in our printed copies, and is therefore (vid., Accentsystem, vi. 2) noted with Mercha. The fut. consec. which follows introduces the heightened state of terror which proceeds from this crowding on of fear and trembling. Moreover, the wish that is thereby urged from him, which David uttered to himself, is introduced in the third strophe by a fut. consec.
(Note: That beautiful old song of the church concerning Jesus has grown out of this strophe: –
Ecquis binas columbinas
Alas dabit animae?
Et in almam crucis palmam
Evolat citissime
“Who will give me?” is equivalent to “Oh that I had!” Ges. 136, 1. In is involved the self-satisfying signification of settling down (Eze 31:13), of coming to rest and remaining in a place (2Sa 7:10). Without going out of our way, a sense perfectly in accordance with the matter in hand may be obtained for , if is taken not as Kal (Psa 71:12), but after Isa 5:19; Isa 60:12, as Hiph.: I would hasten, i.e., quickly find for myself a place which might serve me as a shelter from the raging wind, from the storm. is equivalent to the Arabic rihin saijat – in , inasmuch as Arab. sa , “to move one’s self quickly, to go or run swiftly,” can be said both of light (Koran, 66:8) and of water-brooks (vid., Jones, Comm. Poes. Asiat., ed. Lipsiae, p. 358), and also of strong currents of air, of winds, and such like. The correction , proposed by Hupfeld, produces a disfiguring tautology. Among those about David there is a wild movement going on which is specially aimed at his overthrow. From this he would gladly flee and hide himself, like a dove taking refuge in a cleft of the rock from the approaching storm, or from the talons of the bird of prey, fleeing with its noiseless but persevering flight.
(Note: Kimchi observes that the dove, when she becomes tired, draws in one wing and flies with the other, and thus the more surely escapes. Aben-Ezra finds an allusion here to the carrier-pigeon.)
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Supplications of David in Distress. | |
To the chief musician on Neginoth, Maschil. A psalm of David.
1 Give ear to my prayer, O God; and hide not thyself from my supplication. 2 Attend unto me, and hear me: I mourn in my complaint, and make a noise; 3 Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me. 4 My heart is sore pained within me: and the terrors of death are fallen upon me. 5 Fearfulness and trembling are come upon me, and horror hath overwhelmed me. 6 And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest. 7 Lo, then would I wander far off, and remain in the wilderness. Selah. 8 I would hasten my escape from the windy storm and tempest.
In these verses we have,
I. David praying. Prayer is a salve for every sore and a relief to the spirit under every burden: Give ear to my prayer, O God!Psa 55:1; Psa 55:2. He does not set down the petitions he offered up to God in his distress, but begs that God would hear the prayers which, at every period, his heart lifted up to God, and grant an answer of peace to them: Attend to me, hear me. Saul would not hear his petitions; his other enemies regarded not his pleas; but, “Lord, be thou pleased to hearken to me. Hide not thyself from my supplication, either as one unconcerned and not regarding it, nor seeming to take any notice of it, or as one displeased, angry at me, and therefore at my prayer.” If we, in our prayers, sincerely lay open ourselves, our case, our hearts, to God, we have reason to hope that he will not hide himself, his favours, his comforts, from us.
II. David weeping; for in this he was a type of Christ that he was a man of sorrows and often in tears (v. 2): “I mourn in my complaint” (or in my meditation, my melancholy musings), “and I make a noise; I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me.” Great griefs are sometimes noisy and clamorous, and thus are, in some measure, lessened, while those increase that are stifled, and have no vent given them. But what was the matter? v. 3. It is because of the voice of the enemy, the menaces and insults of Absalom’s party, that swelled, and hectored, and stirred up the people to cry out against David, and shout him out of his palace and capital city, as afterwards the chief priests stirred up the mob to cry out against the Son of David, Away with him–Crucify him. Yet it was not the voice of the enemy only that fetched tears from David’s eyes, but their oppression, and the hardship he was thereby reduced to: They cast iniquity upon me. They could not justly charge David with any mal-administration in his government, could not prove any act of oppression or injustice upon him, but they loaded him with calumnies. Though they found no iniquity in him relating to his trust as a king, yet they cast all manner of iniquity upon him, and represented him to the people as a tyrant fit to be expelled. Innocency itself is no security against violent and lying tongues. They hated him themselves, nay, in wrath they hated him; there was in their enmity both the heat and violence of anger, or sudden passion, and the implacableness of hatred and rooted malice; and therefore they studied to make him odious, that others also might hate him. This made him mourn, and the more because he could remember the time when he was the darling of the people, and answered to his name, David—a beloved one.
III. David trembling, and in great consternation. We may well suppose him to be so upon the breaking out of Absalom’s conspiracy and the general defection of the people, even those that he had little reason to suspect. 1. See what fear seized him. David was a man of great boldness, and in some very eminent instances had signalized his courage, and yet, when the danger was surprising and imminent, his heart failed him. Let not the stout man therefore glory in his courage any more than the strong man in his strength. Now David’s heart is sorely pained within him; the terrors of death have fallen upon him, v. 4. Fearfulness of mind and trembling of body came upon him, and horror covered and overwhelmed him, v. 5. When without are fightings no marvel that within are fears; and, if it was upon the occasion of Absalom’s rebellion, we may suppose that the remembrance of his sin in the matter of Uriah, which God was now reckoning with him for, added as much more to the fright. Sometimes David’s faith made him, in a manner, fearless, and he could boldly say, when surrounded with enemies, I will not be afraid what man can do unto me. But at other times his fears prevail and tyrannise; for the best men are not always alike strong in faith. 2. See how desirous he was, in this fright, to retire into a desert, any where to be far enough from hearing the voice of the enemy and seeing their oppressions. He said (v. 6), said it to God in prayer, said it to himself in meditation, said it to his friends in complaint, O that I had wings like a dove! Much as he had been sometimes in love with Jerusalem, now that it had become a rebellious city he longed to get clear of it, and, like the prophet, wished he had in the wilderness a lodging place of way-faring men, that he might leave his people and go from them; for they were an assembly of treacherous men, Jer. ix. 2. This agrees very well with David’s resolution upon the breaking out of that plot, Arise, let us flee, and make speed to depart, 2 Sam. xv. 14. Observe, (1.) How he would make his escape. He was so surrounded with enemies that he saw not how he could escape but upon the wing, and therefore he wishes, O that I had wings! not like a hawk that flies swiftly; he wishes for wings, not to fly upon the prey, but to fly from the birds of prey, for such his enemies were. The wings of a dove were most agreeable to him who was of a dove-like spirit, and therefore the wings of an eagle would not become him. The dove flies low, and takes shelter as soon as she can, and thus would David fly. (2.) What he would make his escape from–from the wind, storm, and tempest, the tumult and ferment that the city was now in, and the danger to which he was exposed. Herein he was like a dove, that cannot endure noise. (3.) What he aimed at in making this escape, not victory but rest: “I would fly away and be at rest, v. 6. I would fly any where, if it were to a barren frightful wilderness, ever so far off, so I might be quiet,” v. 7. Note, Peace and quietness in silence and solitude are what the wisest and best of men have most earnestly coveted, and the more when they have been vexed and wearied with the noise and clamour of those about them. Gracious souls wish to retire from the hurry and bustle of this world, that they may sweetly enjoy God and themselves; and, if there be any true peace on this side heaven, it is they that enjoy it in those retirements. This makes death desirable to a child of God, that it is a final escape from all the storms and tempests of this world to perfect and everlasting rest.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 55
A Desperation Prayer
This psalm prayer was offered by David when 1) Absalom had rebelled against his father David and occupied the city of Jerusalem, and 2) at the time of Ahithophel’s treachery, as related 2Sa 15:12; Psa 41:9.
Scripture v. 1-23:
Verses 1, 2 relate a despairing cry of David from deep trouble and distress. In strophic, turning, repeated form, he cried out to God to give ear or heed to his cry, and hide or turn not away from his supplication, Deu 22:3; Isa 58:7; La 3:8, 42. Verse 2 adds that he mourned in his wandering complaint, let his mind wander, and made a noise, as one perturbed, frustrated, 1Sa 1:16.
Verse 3 declares that this perturbed state of anxiety and unanswered prayer was because of the voice of the oppressing wicked, who continually cut him with false, wicked aspersions, and attributed wickedness to him of which he was not guilty, Psa 27:12; Psa 35:11; 2Sa 15:3; 2Sa 16:7-8; 2Sa 19:19; Mat 26:59; Psa 41:7.
Verses 4, 5 confess that his heart was sore pained within and terrors of death bare down upon him. Fear, trembling, and emotions of horror covered him, like a dark cloud, or a wet blanket. He had trusted Ahithophel as his bosom friend, and chief counselor, who like Judas, had betrayed him. He too faced the ingratitude of a rebellious son,” sharper than a serpents tooth,” Psa 6:3; Mar 14:33-34; Joh 12:27; 2Co 1:8-10; Mat 21:37-38.
Verses 6-8 relate David’s selfish desire, so like ours, to flee trouble, on the wings of a dove and a breeze of the wind, to a lonely place in the mountains, to be alone, at rest, afar from the den and strife of life’s real battles. Such, however, does not work patience in one, Rom 5:3. Jeremiah once came to this doleful state, Jer 9:2. He would haste his escape from the windy storm and tempest, Exo 19:4; Rev 12:14; Job 30:15; 1Sa 27:1; Psa 104:3.
“A Lodge In the Wilderness,” -Cowper.
“O for a lodge in some vast wilderness, Some boundless continuity of shade, Where rumor of oppression and deceit, Of unsuccessful or successful war, Might never reach me more. My ear is pain’d, My soul is sick with every day’s report Of wrong and outrage with which earth is fill’d.”
Verses 9-11 plea, “destroy, O Lord, and divide, (split up) their tongues.” He added that unceasingly, day and night, without rest, he had seen his enemies with violent strife, stalking about the walls of Jerusalem, the city of God, devising, conniving, cunning mischief, and stirring sorrow and strife. His enemies did wickedness, through deceit and guile, in the streets of the holy city, by day and by night, unceasingly; David complained. For the destruction, termination of such, he appealed to the Elohim, the creating and sustaining God, Psa 145:18-19.
Verses 12-14 relate that David’s pain, sorrow, was caused by a friend turned traitor, Ahithophel, an equal, a guide, or a confidant. If any deserves two hells it seems It would be the person of treachery. The arm of the flesh is too weak to trust. All of one’s trust should not be placed in friends, but only to the extent they trust in God. Judas, Peter, Thomas, and all our Lord’s friends once forsook Him. Are we better, more noble, trustworthy than they, under similar trial? One has written:
“Beware of Peter’s words, Nor confidentially say, I’ll never deny my Lord, But trust I never may.”
Of broken friendship, Coleridge wrote:
Severed Friendship
“Alas! they had been friends in youth; But whispering tongues can poison truth; And constancy lives in realms above; And life is thorny; and youth is vain; And to be wroth with one we love, Doth work like madness in the brain. And thus it chanced, as I divine, With Roland and Sir Leoline. Each spoke words of high disdain And insult to his heart’s best brother: They parted … n’erto meet again! But never either found another To free the hollow heart from paining … They stood aloft, the scars remaining, Like cliffs which had been rent asunder; A dreary sea now flows between; … But neither heat, nor frost, nor thunder, Shall wholly do away, I ween, The marks of that which once hath been.”
Verse 15 calls, with imprecatory judgment for such traitors, “let death seize upon them, and let them go down quick into hell (or the grave), for wickedness is (exists) in their residences and among them; Num 16:30. Let it be noted that Ahithophel, like Judas Iscariot, committed suicide, and Absalom died a sudden death, as a traitor, 2Sa 17:23; 2Sa 18:14; Act 1:18.
Verses 16-18 relate David’s resolve to call upon God continually, day and night, in full faith that God might save or liberate him; He would pray evening, morning, and noon, at least three times a day, with a loud cry, Dan 6:10; Luk 18:1; Act 3:1; Act 10:3; 1Th 5:17.
Verse 18 declares that God will save him from battle in peace, for the many with him, 2Ch 32:7-8.
Verse 19 declares that the abiding God of old, ancient time, living God, will afflict, destroy the enemies in their hardened impenitence, Deu 33:27.
Verses 20, 21 describe the treacherous words of Absalom as “smoother then butter and softer than oil,” during all of which time his heart and hand were on the sword, resolved to make war and murder those who were at peace with God; He was continually profaning God’s covenant, v. 12, 13, even as the antichrist shall, Dan 9:27; Dan 11:30.
Verses 22, 23 exhort the righteous to cast their burdens upon the Lord, assured that He will sustain them, never permitting their defeat by Satan, Psa 37:5; Psa 37:24; Mat 6:25; Luk 12:12; 1Pe 5:7.
Verse 23 certifies that the bloody and wicked shall not live out half their days, without certain fixed doom, as they live and die without God, Psa 102:23; Pro 10:27. But David’s trust in God assured his deliverance, Psa 102:8.
Fuente: Garner-Howes Baptist Commentary
1. Give ear to my prayer, O God! From the language with which the psalm opens, we may conclude that David at this time was laboring under heavy distress. It could be no ordinary amount of it which produced such an overwhelming effect upon a saint of his distinguished courage. The translation which has been given of אריד, arid, I will prevail, does violence to the context, for, so far from boasting of the fortitude which would govern his address, he is anxious to convey an impression of his wretchedness, by intimating that he was constrained to cry out aloud. What is added in the third verse, By reason of the voice of the enemy, may be viewed as connected either with the first verse or that immediately preceding, or with both. By the voice some understand such a noise as is occasioned by a multitude of men; as if he had said, that the enemy was mustering many troops against him: but he rather alludes to the threatenings which we may suppose that Saul was in the habit of venting upon this innocent prophet. The interpretation, too, which has been given of the casting of iniquity upon him, as if it meant that his enemies loaded him with false accusations, is strained, and scarcely consistent with the context. The words are designed to correspond with the succeeding clause, where it is said that his enemies fought against him in wrath; and, therefore, to cast iniquity upon him means, in my opinion, no more than to discharge their unjust violence upon him for his destruction, or iniquitously to plot his ruin. If any distinction be intended between the two clauses, perhaps the fighting against him in wrath may refer to their open violence, and the casting of iniquity upon him (296) to their deceitful treachery. In this case, און, aven, which I have rendered iniquity, will signify hidden malice. The affliction of the wicked is here to be understood in the active sense of persecution. And in applying the term wicked to his enemies, he does not so much level an accusation against them as implicitly assert his own innocence. Our greatest comfort under persecution is conscious rectitude, the reflection that we have not deserved it; for there springs from this the hope that we will experience the help of the Lord, who is the shield and defense of the distressed.
(296) “Literally slide iniquity upon me; i. e. , by oblique and artful insinuations they asperse my character. The sentiment of the whole line I take to be this, that the enemies of the Psalmist, by sly insinuations, brought him under the suspicion of the worst enemies, and then wreaked their malice upon him under the color of a just resentment.” — Horsley.
Fuente: Calvin’s Complete Commentary
CONFESSION AND RECOVERY FROM SIN
Psalms 51-60
IN continuing the study of this second Book in the Psalter Pentateuch we come now to the question of the centuries, the sin question. This is not the first time that we have had to face it. From Gen 3:6, it has been the ever-present and never-solved problem.
This study is marvelously near the middle of our Book Divine; and the same question that has rung through the pages, already turned, will present itself in some form on practically every page of the Book till we come to Rev 22:21.
There are certain manifest suggestions in these ten chapters; but in a large way they are directly associated with the confession of sin, contrition for sin, and recovery from sin.
THE CONFESSION OF SIN Chapter 51
Have mercy upon me, O God, according to Thy loving kindness: according unto the multitude of Thy tender mercies blot out my transgressions.
Wash me throughly from mine iniquity, and cleanse me from my sin.
For I acknowledge my transgressions: and my sin is ever before me.
Against Thee, Thee only, have I sinned, and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest.
Behold, I was shapen in iniquity; and in sin did my mother conceive five.
Behold, Thou desirest truth in the inward parts; and in the hidden part Thou shalt make me to know wisdom.
Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
Make me to hear joy and gladness; that the bones which Thou hast broken may rejoice.
Hide Thy face from my sins, and blot out all mine iniquities.
Create in me a clean heart, O God: and renew a right spirit within me.
Cast me not away from Thy presence; and take not Thy Holy Spirit from me.
Restore unto me the joy of Thy salvation; and uphold me with Thy free Spirit.
Then will I teach transgressors Thy ways; and sinners shall be converted unto Thee.
Deliver me from bloodguiltiness, O God, Thou God of my salvation: and my tongue shall sing aloud of Thy righteousness.
O Lord, open Thou my lips; and my mouth shall shew forth Thy praise.
For Thou desirest not sacrifice; else would I give it; Thou delightest not in burnt-offering.
The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise.
Do good in Thy good pleasure unto Zion: build Thou the walls of Jerusalem.
Then shalt Thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering: then shall they offer bullocks upon Thine altar.
Here we have the acknowledgment of a personal transgression. We believe absolutely with those who hold that David was thinking upon his own past and reflecting with grief upon the Bathsheba incident, involving as it did, a practical combination of murder and lust.
As is usual with sin, the horror of it is only felt after the deed is effected; and for every prayer, such as our Lord taught us to say, Lead us not into temptation, a prayer that looks to avoiding the iniquitous, there are a hundred petitions of the sort here recorded
Have mercy upon me, O God, according unto Thy lovingkindness: according unto the multitude of Thy tender mercies blot out my transgressions.
Wash me throughly from mine iniquity, and cleanse me from my sin.
For I acknowledge my transgressions: and my sin is ever before me.
Against Thee, Thee only, have I sinned and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest.
Too few of our prayers anticipate danger; too many of them confess damnable acts already done.
There are those who see in this acknowledgment a corporate, rather than an individual confession. They think that this is the prophetic language of Israel when at last she realizes the iniquity of her rejection of Jesus. But such an interpretation, if it be at all possible, can only be accepted as an inference from David the type. The simple truth is that every word in this fifty-first Psalm fits exactly the spiritual experience of the speaker. The whole history of David shows him a man of tender conscience, unusually affectionate, and with a keen discernment of right and wrong. We are not in the least surprised, therefore, to hear from his lips this pathetic plea. It is a proof of conscious wrong on the part of a conscientious believer. It is the saints abhorrence of his own sin; and incidently, it introduces some of the most natural features of soul-experience. Take, for instance, the sentence, Against Thee, Thee only, have I sinned and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest (Psa 51:4).
Grant, in The Numerical Bible argues that such a confession, in Davids lips, would not have been true, even, since he had sinned against Uriah, against himself, and against Bathsheba; and so Grant sees in this, an application to repentant Israel.
But the argument is poorly based and far-fetched. The simple fact is, and millions of saved men would bear testimony to it, when the soul is convicted of sin that conviction seldom takes the form of conscious wrong to individual victims, or even that of willful transgression of the Law. The truth is as Delitzsch argues, Every relation in which man stands to his fellow-men, and to created things in general, is but the manifest form of his fundamental relationship to God; and as even Grant himself admits, At every point at which we touch His creatures, we touch God Himself; every blow struck at them is struck at Him.* * The guilt of every sin is fundamentally the same, revolt against God. This is, in a true sense, the only sin.
We knew a man well; in fact, we preached to him the truths that effected his salvation, and with our hands we laid him beneath the baptismal wave, who before his confession was a highway man, a gambler, a drunkard, an adulterer, and at the last, a would-be murderer. But his confession, following his salvation, was to this effect, When on that morning, the very day I had fixed upon for the destruction of my wife and children, and suicide, the Spirit of God came upon me with overwhelming conviction; and, as I walked out from my home, to fall on the grass of the back yard, face down, to cry for mercy, I had no sense of wrong concerning my past indolence, my past gambling, my past drunkenness, my past lusts; not even was I painfully sensible of the intention of murder and suicide. One great, overwhelming thought surged through my brain as loud as the sirens whistle, Against Thee, Thee only, have I sinned and done this evil in Thy sight.
It is interesting also to study the psychology of the sentence that follows, Behold, I was shapen in iniquity: and in sin did my mother conceive me This was not intended by the Psalmist in self-defense. He had passed that point and had admitted that God would be justified when He spake, and clearly defensible when He judged. It was said, rather, in explanation; it was an admission, I have always been wrong! I came from my mothers womb with a frightful twist in my moral nature and from the days when my steps toddled in uncertain paths I have been nothing but a sinner!
The phrases that follow indicate further Your eyes have searched my inward parts in vain. No truth is in them. You have looked for wisdom but it was not mine by nature; and if I am ever cleansed you must accomplish it; and if my soul is ever white, the cleansing must come from above! And then, as if to appeal if possible to the tenderness of God, he cries, Make me to hear joy and gladness; that the bones which Thou hast broken may rejoice. And that he may escape just judgment, he adds,
Hide Thy face from my sins, and blot out all mine iniquities.
And he pleads,
Create in me a. clean heart, O God; and renew a right spirit within me.
Cast me not away from Thy presence; and take not Thy Holy Spirit from me.
Rather,
Restore unto me the joy of Thy salvation; and uphold me with Thy free Spirit.
Then will I teach transgressors Thy ways; and sinners shall be converted unto Thee.
Alas, as if such a thought was too good to be true, he breathes and begins again, Deliver me from bloodguiltiness, O God, Thou God of my salvationremember against me no more Uriahs death; free my conscience from that whole subject by speaking my absolution. And then, My tongue shall sing aloud of Thy righteousness.
It looks now as if he had reached a higher table land; as if his heart would not sink again nor his feet mire; and he concludes the Psalm with these words,
Oh Lord, open Thou my lips; and my mouth shall shew forth Thy praise.
For Thou desirest not sacrifice; else would I give it; Thou delightest not in burnt-offering.
The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.
Do good in Thy good pleasure unto Zion; build Thou the walls of Jerusalem.
Then shalt Thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering: then shall they offer bullocks upon Thine altar.
Sweeping aside that whole school of interpreters who see in this Israels confession, we stand absolutely with those who believe it to be the utterance of a believers heart, broken with the sense of sin, conscious of just condemnation, and yet daring to hope in a merciful God. The verses 18 and 19 do not militate against that view. Few saints ever deplore their own sins, and forget the sanctuary. They grieve personal sin, lest it hinder the general cause, and so David prays for Zion, for Jerusalem, and for cleansing and consecration as symbolized in the temple ceremonies.
We now go to the study of another chapter, chapter fifty-two, and here we are tracing the history that led David into disappointment and difficulty.
Why boastest thou thyself in mischief, O mighty man! The lovingkindness of God endureth continually;
Thy tongue deviseth very wickedness, like a sharp razor, working deceitfully;
Thou lovest evil more than good, and lying rather than to speak righteousness.
Thou lovest all devouring words, O thou deceitful tongue.
God will likewise destroy thee for ever: He will take thee up, and pluck thee out of thy tent, and root thee out of the land of the living.
The righteous also shall see it, and fear, and shall laugh at him,
Saying, Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.
But as for me, I am like a green olive-tree in the house of God; I trust in the lovingkindness of God for ever and ever.
I will give Thee thanks for ever, because Thou hast done it; and I will hope in Thy Name, for it is good, in the presence of Thy saints. (Psa 52:1-9).
Here again, there are those who see in this Psalm a prophetic picture of the man of sin, the Anti-Christ to come. This view they rest in the phraseology of the Psalm. The boastful one if spoken of as mighty man, and the circumstance that he is a lying, deceitful man, is supposed to point to the great deceiver of prophetic Scriptures.
In our judgment such an interpretation is farfetched, and Psalms 52 is a natural sequence of Psalms 51. The whole setting of the Psalm is accounted for and explained in the incident of David meeting Doeg, the Edomite, the servant of Saul, when he visited Ahimelech, the priest, as recorded in 1 Samuel 21:l-9. It will be remembered that this information led to a fearful massacre, in which Doeg was a leader, and in which boastfulness and lying deceit played conspicuous part. Doeg was a mighty man, the chief of the herdmen. His arrogance is as great as his eventual ruin was eternal. When contemplating upon the former, David clearly prophesied the latter. God will likewise destroy thee for ever, He will take thee up, and pluck thee out of thy tent, and root thee out of the land of the living (Psa 52:5, A. S. V.).
Then he moralizes: The righteous also shall see it, and fear, and shall laugh at him, saying, Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness (Psa 52:6-7, A. S. V.). The record of that destruction is written into 1Sa 22:17-19. There are those who profess astonishment at Davids language. They are shocked by what they call gloating over the evil end of an enemy. But let it not be forgotten that true righteousness always rejoices in the overthrow, of the sinful, and the truly humble are, of necessity, glad to see the boastfully proud brought low.
What men call the imprecatory Psalms are not, as they imagine, merely curses of the self-confident, the malignant prayers of the man who imagines himself above and beyond his fellows; they are, instead, a legitimate expression of a heart that delights in good and hates evil. It is doubtful if there is ever a case in history in which the iniquitous are overthrown, but the righteous justly rejoice. As some one has said, The cross as the hope and refuge of repentant sinners, is Gods chief witness against sin.
The conclusion of this chapter I am like a green olive-tree in the house of God; I trust in the lovingkindness of God for ever and ever. I will give Thee thanks for ever, because Thou hast done it; and I will hope in Thy Name, for it is good, in the presence of Thy saints (Psa 52:8-9, A. S. V.) is not a mere expression of Phariseeism. On the contrary, it is the voice of gratitude that one has been kept, and of decision, concerning continued trust, together with that natural burst of praise that breaks from the lips of him, who rightly pleads and rightly interprets Gods acts in dealing with men.
From this review of the end of the evil man and this personal appreciation of Divine favor it is easy for the Psalmist to pass to the
FRUITFULNESS OF FOLLY
Psalms 5354 deal with that subject.
The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity; there is none that doeth good.
God looked down from Heaven upon the children of men, to see if there were any that did understand, that did seek God.
Every one of them is gone back; they are together become filthy; there is none that doeth good, no, not one.
Have the workers of iniquity no knowledge? who eat up My people as they eat bread: they have not called upon God.
There were they in great fear, where no fear was; for God hath scattered the bones of him that encampeth against thee; thou hast put them to shame, because God hath despised them.
Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of His people Jacob shall rejoice, and Israel shall be glad.
Save me, O God, by Thy Name, and judge me by Thy strength.
Hear my prayer, O God; give ear to the words of my mouth;
For strangers are risen up against me, and oppressors seek after my soul; they have not set God before them. Selah.
Behold, God is mine helper; the Lord is with them that uphold my soul.
He shall reward evil unto mine enemies; cut them off in Thy truth.
I will freely sacrifice unto Thee. I will praise Thy Name, O Lord, for it is good.
For He hath delivered me out of all trouble; and mine eye hath seen his desire upon mine enemies (Psalms 53-54).
There are those who would imagine that the Psalmist forgot himself, and on occasions did what the average preacher does, palmed off an old sermon. If you make a comparison between this fifty-third Psalm and Psalm fourteen, you will discover more than resemblance. There is practical identity, clear repetition; but the fifty-fourth Psalm presents entirely new material; and its pathetic plea for salvation, follows logically from the evident effects of infidelity. The man who sees others swelled with skepticism, begs to be saved from a kindred experience. The man who sees others plunging into corruption, and consuming even saints in their mad course of immorality, longs for deliverance from all such danger. God and God alone is his help, and God and God alone is his adequate defense. The grace of the past is his ground of hope for the future; and as he reflects upon the multitude of times that he himself has been delivered out of trouble, he can but praise the Name of the Lord.
Beyond all question, this chapter voices a memory of dark days for David. It is supposed to have been written about the time of Absaloms rebellion, when a conspiracy was formed against him, and to have involved the participation in that rebellion of his most familiar and trusted friend, Ahithophel. Those unhappy incidents of life explain many of the pathetic expressionsthe voice of the enemy, the oppression of the wicked, the betrayal of a friend, a man mine equal, my guide and mine acquaintance, one with whom he had taken sweet counsel and with whom he had walked to the house of God. The whole setting fits the circumstance of Absaloms rebellion and Ahithophels betrayal.
Few men ever occupy positions of importance without suffering after a kindred manner. The oppression of natural enemies is comparatively easy to be borne; but the betrayal of friends, that, indeed, is a grief that takes the heart out of one and tends to shake his confidence in humanity itself; tempts one to say, No man can be trusted, and to doubt the reality of unselfish and untarnished affection.
Such an experience, however, leads the truly intelligent to fall back on God and God alone. Thats what the Psalmist does. Listen to his language and learn well the lesson. The words fall hard, upon disappointment, deception, betrayal.
As for me, I will call upon God; and the Lord shall save me (Psa 55:16).
Evening and morning and at noon will I pray, and cry aloud; and He shall hear my voice.
He hath delivered my soul in peace from the battle that was against me: for there were many with me.
God shall hear and afflict them. * *
Cast thy burden upon the Lord and He shall sustain thee. He shall never suffer the righteous to be moved.
But Thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in Thee (Psa 55:17-23).
After all, its a good conclusion! The man who can take his eyes off the perfidy of his fellows and turn them to the faithfulness of his Heavenly Father, will never be fully discouraged.
From the old Baptist Hymnal, we used to sing,
Zion stands with hills surrounded,
Zion, kept by power Divine;
All her foes shall be confounded,
Though the world in arms combine;
Happy Zion,
What a favored lot is thine!
Every human tie may perish;
Friend to friend unfaithful prove;
Mothers cease their own to cherish;
Heaven and earth at last remove;
But no changes
Can attend Jehovahs love.
In the furnace God may prove thee,
Thence to bring thee forth more bright,
But can never cease to love thee;
Thou art precious in His sight;
God is with thee,
God, thine everlasting light.
This leads to a pledge of further praise (Psalms 56-57). Each of these opens with a prayer for mercy, but each of them moves to a burst of praise.
Be merciful unto me, O God; for man would swallow me up (Psa 56:1).
About a moment later
In God I have put my trust; I will not fear; what flesh can do unto me (Psa 56:4).
Be merciful unto me, O God, be merciful unto me; for my soul trusteth in Thee; yea, in the shadow of Thy wings will I make my refuge.
Until these; calamities be overpast (Psa 57:1).
My heart is fixed, O God, my heart is fixed; I will sing and give praise.
Awake up, my glory; awake, psaltery and harp; I myself will awake early.
I will praise Thee, O Lord, among the people; I will sing unto Thee among the nations (Psa 57:7-9).
H. M. Lischer was thinking along kindred lines with the Psalmist, when he wrote:
Upward I lift mine eyes;
From God is all my aid;
The God who built the skies,
And earth and nature made;
God is the tower to which I fly;
His grace is nigh in every hour.
My feet shall never slide
And fall in fatal snares,
Since God, my guard and guide,
Defends me from my fears;
Those wakeful eyes that never sleep
Shall Israel keep when dangers rise.
Hast Thou not given Thy Word
To save my soul from death?
And I can trust Thee, Lord,
To keep my mortal breath;
Ill go and come, nor fear to die,
Till from on high Thou call me home.
RECOVERY FROM SIN
Psalms 56, 59, 60 of this Book present the solemn phases of sin, but the grace and justice of God in saving His own not alone from sin but from the sinful.
In Psalms 58 Gods judgment rejoices the righteous. From Psa 58:2 to Psa 58:9 there is a picture of the wicked and of their wickedness; and a prayer that God will bring them to judgment. In Psa 58:10 and Psa 58:11 the Psalmist anticipates the question and declares the righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous: verily He is a God that judgest in the earth.
This figure may seem revolting to a people who are living at peace with their fellows, but it comes to have its meaning in the day when the violent seem about to capture the earth, and the wicked smite with the poison of the serpent.
Under all ordinary circumstances we grieve when a man is slain and his blood stains the earth but when such conditions arise as exist in Chicago now, when gangsters will line up men against the wall, seven in number, and shoot them dead as they stand huddled in fear and obedient to the command of a bandit, who will grieve if those men are overtaken and sent to the gallows; or even if the righteousness of the law obtain and they fall before the officers bullets? Gentleness, compassion and tears, these are for times of peace; but justice is essential when the violent threaten society and the wicked work their will against the same.
Gods judgment avenges the righteous. Hear Psalms 59:
Deliver me from mine enemies, O my God: defend me from them that rise up against me.
Deliver me from the workers of iniquity, and save me from bloody men.
For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O Lord.
They run and prepare themselves without my fault: awake to help me, and behold.
Thou therefore, O Lord God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah.
They return at evening: they make a noise like a dog, and go round about the city.
Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth heart
But Thou, O Lord, shalt laugh at them; Thou shalt have all the heathen in derision.
Because of his strength will I wait upon Thee: for God is my defense.
The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.
Slay them not, lest my people forget: scatter them by Thy power; and bring them down, O Lord our shield.
For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.
Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah.
And at evening let them return, and let them make a noise like a dog, and go round about the city.
Let them wander up and down for meat, and grudge if they be not satisfied.
But I will sing of Thy power; yea, I will sing aloud of Thy mercy in the morning: for Thou hast been my defense and refuge in the day of my trouble.
Unto Thee, O my strength, will I sing: for God is my defense, and the God of my mercy.
Here again the exercise of Divine power in judgment in behalf of the righteous is not only defensible, but is essential to the justification of Deity itself. The God who permits wickedness to stalk the land without speaking its rebuke, or smiting its head, would be a questionable God. There are instances in history that tend to show that God is the same yesterday, and to day and for ever. Narcissus was Bishop of Jerusalem, a man of faultless life, so John Foster tells us, faithful in rebuking vice of every kind, but was falsely accused. His first accuser, in closing his testimony on one occasion said, If these things are not so, may I be consumed by fire. A second accuser said, If these things are not so, may I be overtaken by some horrible disease. A third said, If these things are not so, may God smite me blind. And Foster continues, The day came when the house of the first was consumed by fire and he and his family perished in flames, and yet another day when the second was smitten and suffered long under a loathsome disease; and the third seeing the terrible end of his companions confessed his iniquity and wept over his crimes until his sight was utterly gone.
Finally, Gods power shall bring victory to the righteous.
O God, Thou hast cast us off, Thou hast been displeased; O turn Thyself to us again.
Thou hast made the earth to tremble; Thou hast broken it: heal the breaches thereof; for it shaketh.
Thou hast shewed Thy people hard things: Thou hast made us to drink the wine of astonishment.
Thou hast given a banner to them that fear Thee, that it may be displayed because of the truth. Selah.
That Thy beloved may be delivered; save with Thy right hand, and hear me.
God hath spoken in His holiness; I will rejoice, I will divide Shechem, and mete out the valley of Suecoth.
Gilead is Mine, and Manasseh is Mine; Ephraim also is the strength of Mine head; Judah is My lawgiver.
Moab is my washpot; over Edom will I cast out my shoe; Philistia, triumph thou because of Me.
Who will bring me into the strong city? who will lead me into Edom?
Wilt not Thou, O God, which hadst cast us off? and Thou, O God, which didst not go out with our armies?
Give us help from trouble; for vain is the help of man.
Through God we shall do valiantly: for He it is that shall tread down our enemies (Psa 60:1-12).
It is a glorious conclusion! Through God we shall be victorious; for it is He that shall tread down our enemies. In all the conflicts of life, the one thing that men need beyond all things else is the favor of God. If conquest is to be ours, if we are to come through victorious against them that would persecute and hurt us, if we are to triumph against trouble, vain is the help of man, he will fail us, but our God, never! If we are to have a victory against that impersonal enemy, and yet that most terrible of all, sin, He alone can give it to us.
God of our strength, enthroned above,The source of life, the fount of love;O let devotions sacred flame,Our souls awake to praise Thy Name
To Thee we lift our joyful eyes,To Thee on wings of faith we rise;Come Thou, and let Thy courts on earth Ring out Thy praise in holy mirth.
God of our strength from day to day,Direct our thoughts and guide our way;O may our hearts united be,In sweet communion, Lord, with Thee.
God of our strength, on Thee we call;God of our hope, our light, our all, Thy Name we praise, Thy love adore,Our Rock, our Shield for evermore.
Fuente: The Bible of the Expositor and the Evangelist by Riley
INTRODUCTION
Superscription.To the Chief Musician on Neginoth. See introduction to Psalms 54 Maschil, an instruction. Hengstenberg: The Psalmist wishes to show how, in such a situation of excitement, a person should conduct himself; how he should carry up what has occasioned it to God, and compose himself to rest again through the consideration of Gods love and righteousness.
Occasion.We have no doubt that the psalm has an historical reference; but to what occasion it refers cannot now be determined with certainty. Barnes: Of all the known events in the life of David, the supposition which regards the psalm as composed during the rebellion of Absalom, and at the special time when he learned that the man whom he trustedAhithophelwas among the traitors, is the most probable. All the circumstances in the psalm agree with his condition at that time, and the occasion was one in which the persecuted and much-afflicted king would be likely to pour out the desires of his heart before God (2Sa. 15:10-31).
A CRY FROM A SOUL IN DISTRESS
(Psa. 55:1-8.)
This cry of the troubled Psalmist reveals
I. The cause of his distress. This was the conduct of his enemies as set forth in Psa. 55:3 :
1. Their evil speeches. Because of the voice of the enemy. At this time David was assailed with reproaches, slanders, and threats (2Sa. 15:3-4). (See The Hom. Com., on Psa. 41:5-9; Psa. 42:2.)
2. Their wicked deeds. Because of the oppression of the wicked; for they cast iniquity upon me. Hengstenberg renders the last clause thus: for they bend mischief over me. And Conant: For they cause mischief to impend over me. Absalom and Ahithophel and their followers were doing their utmost to take away both the kingdom and the life of the poet-king. Their evil doings were an intolerable burden to him, beneath which his heart fainted and his strength failed.
3. Their deadly hatred. In wrath they hate me. Hengstenberg: In wrath they persecute me. Conant: In anger they lay a snare for me. They had nursed their ambitious and wicked schemes until their hearts were full of deep and deadly hatred against him who stood in the way and prevented their attainment. There was in their enmity both the heat and violence of anger, or sudden passion, and the implacableness of hatred and rooted malice.
II. The description of his distress. The Psalmist represents himself as suffering
1. Great mental anxiety. This seems to be the idea of the second clause of Psa. 55:2. I mourn in my complaint, and make a noise. Moll: I reel to and fro in my complaint and must groan. Conant: I am restless in my complaining and disquieted. Perowne: from a verb, , which occurs in three other passages, Gen. 27:40; Jer. 2:31; Hos. 12:1. Properly it signifies to wander restlessly, especially as homeless, without fixed abode, &c. Here it is used of the restless tossing to and fro of the mind, filled with cares and anxieties. The mind of David was at this time exercised by the most anxious thought as to the measures he should adopt, and the course he should pursue for his own safety and the good of his distracted realm.
2. Deep pain of heart. My heart is sore pained within me. Moll: My heart writhes within me. The trouble is not merely an external one, it affects his bowels, his vitals, his inmost soul. David was deeply wounded in the innermost and most sensitive part of his nature. His own son whom he loved was the head and origin of the rebellion. I have nourished and brought up children, and they have rebelled against me. And his bosom friend whom he trusted, Ahithophel, was chief counsellor of the rebels. Well may his heart writhe within him.
3. Overwhelming and unspeakable dread. The terrors of death are fallen upon me. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. Hengstenberg: The terrors of death seize the Psalmist, because the enemies threaten his life. Barnes: Horror hath overwhelmed me. Marg., as in Heb., covered me. That is, it had come upon him so as to cover or envelop him entirely. The shades of horror and despair spread all around and above him, and all things were filled with gloom. The word rendered horror occurs only in three other places; Eze. 7:18, rendered (as here, horror; Job. 21:6, rendered trembling; and Isa. 21:4, rendered fearfulness. It refers to that state when we are deeply agitated with fear. If we think of the scenes and circumstances through which David was passing, we shall see that they were likely to occasion feelings so deep and painful and dreadful, that even the strong language here used does not adequately express them. The ingratitude and rebellion of a son,the fact of being driven away from his throne,the number of his enemies,the unexpected news that Ahithophel was among them,and the entire uncertainty of the result, justified the use of this strong language.
III. His desire in his distress. And I said, Oh that I had wings like a dove, &c. He desires to escape quickly from the wrath and strife of men to the peace and safety of Natures retirements,to get away from the falsity and cruelty of human society into the solitudes of true and kindly Nature. Jeremiah: Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people and go from them! for they be all adulterers, an assembly of treacherous men.
Oh for a lodge in some vast wilderness,
Some boundless contiguity of shade,
Where rumour of oppression and deceit,
Of unsuccessful or successful war,
Might never reach me more. My ear is paind,
My soul is sick with every days report
Of wrong and outrage with which earth is filld.Cowper.
The Psalmist desired to depart
(1) quickly. Wings like a dove is a figure of rapid flight. I would hasten my escape.
(2) Completely. I would wander far off. I would make the distance far by wandering. He would completely separate himself from the strife and tumult of the city and human society.
(3) Permanently. I would flee away, and abide. This is more literal, and more in accordance with the parallelism than the translation, be at rest, of the A. V.; and is adopted by Delitzsch, Hengstenberg, Hupfield, Moll, et al.
1. This desire was natural. There was no feeling of revenge in it. He did not sigh for the wings of a hawk to fly upon the prey, but for those of the innocent dove, to escape from the birds of prey. Suffering as he was from men whom he had loved and trusted, it was natural that David should long to escape from man to nature, and to have done with the faithless and ungrateful.
2. This desire was mistaken. If he had obtained his wish, the issue would probably have been disappointing. Our well-being and joy depend on our inner condition, not on our outward circumstances. If the brain and heart be unquiet themselves, neither society nor solitude can give them rest. If the peace of God be in the soul, the worlds most tumultuous and trying scenes cannot deprive us of it.
3. This desire was significant. To us it clearly suggests that there is for man a place as well as a state of rest. The longing of the heart for rest is prophetic of a realm where peaceful souls dwell amid peaceful circumstances. There is a world into which sin and sorrow and strife never enter; but it is not here. Our rest, our home, is not here. Arise ye and depart; for this is not your rest, &c.
IV. His prayer in his distress. Give ear to my prayer, O God; and hide not Thyself from my supplication. Attend unto me, and hear me. These petitions involve a large measure of faith in God.
1. In His accessibleness. David believed in the possibility and privilege of man speaking unto his Maker. He regarded God as the hearer of prayer.
2. In His intreatibleness. Hide no Thyself, &c. Arnd: In great straits, it seems as if God hides Himself from us, as the prophet Jeremiah speaks in chap. 3 of his Lamentations: Thou hast covered Thyself with a cloud, that our prayer should not pass through. But our gracious God cannot hide Himself from our prayer; the prayer does still press through the clouds and find Him. Gods fatherly heart does not permit Him to hear us cry and beg, without turning to us, as a father when he bears his children cry. David regarded God as the answerer of prayer.
3. In His sufficiency. The Psalmist was convinced that if God graciously received his prayer and entertained his case, it would be well with him notwithstanding the malice and might and multitude of his foes. He is able to do exceeding abundantly, &c.
CONCLUSION.Learn:
1. That the best of men in this world are exposed to severest trials.
2. That religion does not make men insensible to pain and grief.
3. That religion provides for men an all-sufficient resource in trial. Prayer to a gracious, all-wise, and almighty Friend.
4. That religion faithfully promises full and blessed satisfaction to mans craving for rest.
(1) Here the rest of faith, satisfied affections, &c.rest amidst trial, peace in conflict.
(2) Hereafter, in addition to this rest of soul, complete rest from conflict, trial, suffering, and sin.
There shall no tempests blow,
No scorching noontide heat;
There shall be no more snow,
No weary wandring feet;
So we lift our trusting eyes
From the hills our fathers trod.
To the quiet of the skies
To the Sabbath of our God.
Hemans.
SAD SCENES AND PAINFUL EXPERIENCES
(Psa. 55:9-15.)
The tone of sadness and melancholy now gives way to one of hot and passionate indignation; and the poet sketches the sad scenes which he had witnessed in the city, and the painful experiences through which he had passed.
I. Sore evils in the city. I have seen violence and strife in the city, &c., Psa. 55:9-11.
1. The evils were manifold in form. Here we have:
(1) Rebellion against the civil power. Violence and strife in the city.
(2) Extortion and fraud in commerce. Deceit and guile depart not from her streets. Hengstenberg: There depart not from its market oppression and deceit. Conant: From her market-place depart not extortion and deceit. The word which is rendered streets and markets denotes the large open spaces at the gates of the oriental cities, where were the markets, the courts of justice, and general places of public concourse. Every phase of life seems to have become depraved. Wickedness was in the midst of the city.
2. The evils were universal in extent. They were in the city and going about it upon the walls; they were in the midst thereof and in the open spaces before the gates. The city was wholly and utterly filled with wickedness.
3. The evils were continuous in their activities. Day and night they go about, &c. They depart not, &c. Wickedness was unwearied and incessant in its doings.
4. The evils were painful in their results. Mischief and sorrow are in the midst of it. Conant: Trouble and sorrow are within her. The whole city in all its parts and at all times was full of wickedness; and the result was distress and grief. Where wickedness abounds, misery will not be wanting. Sin is the fruitful parent of sorrow. It is well that trouble does follow transgression. We wonder not that Davids heart was stirred with grief and indignation as he beheld the city so filled with untiring wickedness and sore anguish. No person of enlightened piety can contemplate the sins and sorrows of a great city without emotions of deep grief and earnest solicitude.
The poet also sketches some of his own painful experiences.
II. Base treachery in friendship. For it was not an enemy that reproached me, &c., Psa. 55:12-14. We see here:
1. Friendship enjoyed. The Psalmist dwells upon this point with touching minuteness. He shows us a friendship:
(1) Of great intimacy and trust. A man mine equal, my guide, and mine acquaintance. Mine equal. Friendship, according to the rule, binds only equals, and these, wherever it actually obtains, with peculiarly intimate bonds. My guide. is here not guide, but companion, associate, one joined in intimate communion. Barnes: The phrase mine acquaintance is a feeble expression, and does not convey the full force of the original, which denotes a more intimate friend than would be suggested by the word acquaintance. It is language applied to one whom we thoroughly know, and who knows us; and this exists only in the case of very intimate friends. David had regarded Ahithophel as such a friend.
(2) In holiest engagements. We walked unto the house of God in company. More correctly: We walked into the house of God in the festal crowd. They united as dear friends in acts of sacred worship to the one God. The fellowship of devotion entwines the hearts of men with the most tender cords. Such friendships should triumph over death itself.
(3) Affording great pleasure. We took sweet counsel together. Literally: We sweetened counsel together. Their familiar converse was mutually delightful. In public and in private, in religion and in politics, their friendship had been most intimate and confiding and pleasurable.
2. Friendship violated.
(1) By slander. It was not an enemy that reproached me. This trusted friend had taken part with his detractors and calumniators (2Sa. 15:31).
(2) By base and cruel opposition. Magnify himself against me. Conant: Hath acted proudly against me. The treacherous man was seeking to accomplish the downfall and ruin of David, that he might thereby rise to greater distinction and power. So the tender and holy bonds of friendship, which should ever be softer than gossamer, yet stronger than cable, were utterly outraged.
3. Friendship injured and complaining. David felt that he had been bitterly wronged, and very pathetically he complains of the wrong. His complaint suggests that the hostility of those we counted friends, is
(1) More painful than that of enemies. It was not an enemy that reproached me, then I could have borne it. Berleb. Bible: For from such one would expect nothing better, and might still find consolation respecting it from ones friends. The treachery of those whom we have taken into our innermost confidence is one of the most bitter of lifes experiences.
(2) More perilous than that of enemies. Then I would have hid myself from him. We can guard against the injuries of an open, or of a suspected enemy; but who can guard against the injuries of a secret, treacherous foe, whom we regard and trust as a friend?
(3) More criminal than that of enemies. Such hostility outrages the tenderest and holiest feelings, and violates the most sacred obligations. Such were some of the painful experiences of the poet at this time. Alas, that thousands have drank of the same bitter cup!
Where you are liberal of your loves and counsel
Be sure you be not loose; for those you make friends,
And give your hearts to, when they once perceive
The least rub in your fortunes, fall away
Like water from ye, never found again,
But where they mean to sink ye.
Shakespeare.
And what is friendship but a name,
A charm that lulls to sleep!
A shade that follows wealth or fame,
And leaves the wretch to weep!
Goldsmith.
See The Hom. Com., on Psa. 41:9.
III. Earnest prayer in suffering. David prays for
1. The defeat of his enemies plans by the division of their counsels. O Lord, divide their tongues. Alexander: Confound their speech, or make it unintelligible, and, as a necessary consequence, confound their counsels. There is obvious reference to the confusion of tongues at Babel (Gen. 11:7-9), as a great historical example of the way in which God is accustomed and determined to defeat the purposes of wicked men and execute His own.
2. The sudden destruction of his enemies. Destroy, O Lord. Hengstenberg: Devour, Lord. The word properly signifies, swallow up. Let death seize upon them, let them go down quick into hell. Conants translation is more accurate: Desolations are upon them; they shall go down alive to the under world. There is a reference here to the destruction of Korah, Dathan, and Abiram (Num. 16:33). David prays that a similar destruction may befall his enemies. And the reason upon which his prayer is based is that wickedness is in their dwellings, among them. Let them perish because of their wickedness.
CONCLUSION.
1. Be careful in the selection of friends and the formation of friendships.
2. Prize true friends.
The friends thou hast, and their adoption tried,
Grapple them to thy soul with hooks of steel.Shakespeare.
A man that hath friends must show himself friendly, &c.
3. Yet confide not too fully in any human friend; for even the truest may fail us in lifes great needs for lack of power to aid, &c.
4. God alone is supremely trust-worthy. He cannot fail either in faithfulness or in power, &c.
A TRIUMPHANT CONFIDENCE
(Psa. 55:16-23.)
In this portion of the Psalm the poet expresses his assured hope of deliverance from all his enemies and dangers. Consider
I. The nature of his confidence. As for me, I will call upon God, and the Lord shall save me, &c.
1. His confidence was comprehensive. He trusted that
(1) God would destroy his enemies. God shall hear and afflict them. Hengstenberg: God shall hear and answer them. He would hear the angry voices of the wicked, and in judgment He would give them a sharp answer. Thou, O God, shalt bring them down to the pit of destruction, &c. The pit of destruction is Sheol. The idea is, that God would cut them off even as the Psalmist had already prayed Him to do.
(2) God would save him. He regards this salvation as including () Support and preservation during his trials and dangers. He shall sustain thee, He shall never suffer the righteous to be moved. () Deliverance from his trials and dangers. The Lord shall save me He hath delivered my soul in peace from the battle that was against me. He was quite confident that God would deliver him in safety from those who were making war against him. This confidence had brought peace to him in the midst of danger, and he had an assured hope of the restoration of outward peace. This is a confidence which every believer in the Lord may cherish as regards his salvation from inward and from outward enemies. If our trust is in the Lord Jesus Christ our complete triumph and our full salvation are gloriously certain.
2. His confidence was strong. There is no trace of hesitation or doubt in the declaration of the Psalmist. He speaks with the clear accent of assured conviction. He is so certain of his deliverance that he speaks of it as already accomplished. He hath redeemed my soul in peace, &c. He is as sure of the victory as if it were already won. Such confidence
(1) honours God,
(2) imparts courage and strength, and
(3) insures a rich reward.
3. His confidence was intelligent. It was neither ignorant nor presumptuous, but intelligent and reverent. He does not helplessly and unreasonably look to God to save him by miracle; but recognises the fact that salvation is given to us in the use of the means. He mentions as means to his deliverance
(1) Prayer. As for me, I will call upon God, &c. He resolves to pray frequently. Evening, and morning, and at noon, will I pray. Moll: The three principal parts of the day, usually observed as the special times of prayer among the Orientals. Or it may, perhaps, be a practical expression for the whole day, equivalent to, at all times, without ceasing. He resolves to pray fervently. I will pray and cry aloud. Hengstenberg: I will meditate and cry aloud. Conant: I will lament and sigh. Moll: Complain and groan. The idea seems to be that his feelings were deep and strong, and that he would give to them appropriate expression in prayer to God. Deep emotions cannot be restrained in their utterance within the limits of formal and ordinary expressions. Such were the emotions of the Psalmist.
(2) Trust. He regarded the continuance of his confidence as essential to his salvation. Hence he exhorts himselfCast thy burden upon the Lord; and he resolves, I will trust in Thee. The continued exercise of faith is an essential condition of calmness and strength and conquest. And we know from the history that, in grappling with the rebellion of Absalom and the treachery of Ahithophel, David not only prayed and trusted, but planned and laboured also. To faith and prayer he added thought and effort (2 Samuel 15-18.). In all this the poet is an example to us. Our confidence in God should be intelligent. The faith which is inculcated and encouraged in the Bible, and which God has promised to reward, is sublimely reasonable. It is a discerning, strong, victorious thing. And God has promised to crown the exercise of it with His blessing.
II. The grounds of his confidence. The Psalmist shows to us that his faith was based on
1. The number of his enemies. For there were many with me. Moll: The translation of the A. V. with me is literal, but conveys a wrong meaning. The Heb. preposition, like the English with, has a double use, mutual action may be co-operative or antagonistic. Thus we say: fight with = against, to be angry with = against. The meaning here as determined by the context is clearly against. The rebel army that was waging war against David was a numerous one (2Sa. 15:12; 2Sa. 17:11; 2Sa. 18:7). David took encouragement from this fact to expect the interposition of God for his salvation. When our enemies are many and strong, then God will interpose for us, if our cause be righteous, and our trust reposed in Him (2Ki. 6:13-18; 2Ch. 20:12; 2Ch. 20:23-25).
2. The character of his enemies. They were
(1) Irreligious. They fear not God. They lived in open disregard of God.
(2) Persistent in evil. They have no changes. The word , translated changes, is used in Job. 10:17; Job. 14:14, in a military sense, signifying discharges, relief-troops. Accordingly Hengstenberg translates: To whom there is no discharge, and interprets it as signifying they who incessantly and constantly serve sin and fear not God. Or it may mean that there was no change in their conduct. They were not occasional, but persistent, evil doers. Thus in the latter part of Psa. 55:19 we have a compendium of Psa. 55:9-11.
(3) Treacherous. He hath put forth his hands against such as be at peace with him: he hath broken his covenant. The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords. The use of the singular points to some one who was pre-eminent in treachery, e.g., Ahithophel. These verses are a compendium of Psa. 55:12-14.
(4) Cruel. The Psalmist speaks of them as bloody and deceitful men. Violent and cruel were they in heart and in action. The wickedness of his enemies is to David a ground of assurance that God will deliver him from their base designs and doings. While God is God He must be hostile to men of such character. He must oppose and thwart their designs. He must deliver His servants from them.
3. The ancient sovereignty of God. He that abideth of old. Hengstenberg: He who is throned of old. Moll: He that sitteth on the throne of old. (Comp. Psa. 74:12; Hab. 1:12.) The deeds by which the Lord had manifested His righteous sovereignty in past ages encouraged the Psalmist to expect His interposition for his deliverance from present perils. M. Henry: Mortal men, though ever so high and strong, will easily be crushed by an eternal God, and are a very unequal match for Him. Arndt It is a great consolation when one is in trouble and persecution to think how God still lives, and has always proved Himself to be a gracious God towards those who fear Him.
Such, then, was the sure basis upon which the triumphant confidence of the distressed and imperilled poet-king rested.
CONCLUSION.See the conquering power of faith in God, and exercise it. See it in David. In Paul (2Co. 4:8-18). This is the victory that over-cometh the world, even our faith.
MANS BURDEN AND SUSTAINER
Psa. 55:22. Cast thy burden upon the Lord; and He shall sustain thee.
This verse is variously translated. Margin: Cast thy gift upon the Lord, &c. Hengstenberg: Cast upon the Lord thy salvation, and He shall take care of thee, &c. Gesenius: Cast upon Jehovah what He hath given (or laid upon) thee; that is, thy lot. Fuerst: Leave to God the lot, intrust God with it. According to another meaning of (to give up, to impose) may signify a burden. Moll: That which is laid upon thee. Conant: Cast thy burden on Jehovah, &c.
I. Man is burdened. This fact is too painfully obvious to require proof. Physically many are burdened by severe labours and sufferings. Mentally many are burdened by anxieties, perplexities, over-tasked brain, &c. Our social relations, which are frequently of much benefit and blessing to us, are seldom free from cares, sorrows, and distresses. Even the religious life has its burdens for man. Religion itself is not a burden; but, by becoming religious, a man becomes sensible of burdens that he did not feel before. The mysteries of the Divine administration of human affairs, the imperfection of our individual life, the seeming abortiveness of much of our effort for the good of ourselves and others, seasons of spiritual darkness, &c.these are burdens. The fact that we are burdened is significant.
1. It indicates that man is not in unison with the Divine order. God did not create man with a load, did not make him to be burdened, &c.
2. It indicates also the greatness of human nature. We feel the burden, we struggle against it, we bear up under it, we strive to be rid of it. In this we have a reminiscence of a free and blessed past, and a pledge of a free and glorious future. Our sense of the burden is an augury of approaching release from it.
II. Man is exhorted to cast his burden upon the Lord. We have a strong tendency to strive to bear our own burden even when we are almost sinking beneath it. In itself this tendency is good. It is the principle of self-reliance leading us to attempt self-help. But this tendency has become corrupted by association with pride and a false independence. Hence, when man is being crushed by it, in imagined self-sufficiency, he refuses to take his burden to the Lord. Spiritual weakness is ever boastful, while spiritual strength is ever humble. We mistake weakness for strength when we refuse to cast our burden upon the Lord. There are some who do not take their burden to the Lord because their ideas of Him are false, arising from a heart alienated from Him. They sayGod does not care for man; we may suffer, we may perish; but He does not care. He is indifferent, even if He be not cruel to us. Estrangement from God explains this. David exhorts his soul to cast its burden upon the Lord, &c. The strong part of the soul speaks to the weak. Or he speaks as one of the suffering righteous, and in their name. So let the troubled children of God do now. But how can we cast our burden upon the Lord? By believing prayer. Lay all at the foot of Gods throne: tell Him all your troubles, even as a child tells all its sorrows to its mother. You know how the heart is relieved by unfolding its burdens to a dear friend. We can tell all to Godnothing is too secret, nothing too sacred.
III. Man is encouraged to cast his burden upon the Lord by the assurance of his support. He shall sustain thee. How?
1. By removing the burden. The poverty that crushes, the mystery that bewilders, the suffering that distresses, in answer to prayer He sometimes removes.
2. By disclosing the design of the burden. When we know the reason of our troubles, in many instances their chief painfulness is gone, and we bow reverently to the will of God.
3. By increasing our strength, so that we shall not be crushed by its load. This is, perhaps, His most frequent method of relief. This the text distinctly promises, He shall sustain thee. My grace is sufficient for thee; for My strength is made perfect in weakness.
4. By unfolding to us a bright future. The toil and burden will not continue long: then rest and joy, &c.
CONCLUSION.The character of God, the promises of His Word, and the experience of His people in all ages, unite in encouraging us to trust the assurance, and comply with the precept of the text.
PRECEPT AND PROMISE
(Psa. 55:22.)
I. The duty enjoined. Cast thy burden upon the Lord. A persons burden is his trouble, his care, or whatever disturbs the peace of his mind. There is no trouble in heaven; there was none in Eden; and believers in Christ will be delivered from trouble when they shall be delivered from sin (Isa. 35:10).
To have a refuge in trouble is a great privilege. God has made Himself to be as a refuge through the mediation of Jesus Christ (Joh. 14:6; Eph. 2:18), God is a suitable refuge: He can sustain; He can deliver; He is all-sufficient, &c. By precept, by promise, by the example of others, and the deliverances which they have experienced, we are encouraged to cast our burden upon the Lord. We should do so
1. When oppressed with a sense of sin and guilt.
2. In times of temptation.
3. In times of trouble. There are personal troubles, family troubles, troubles from providential changes, e.g., Jobs, and troubles from the wickedness of our fellow-men, and the treachery of professed friends.
4. In seasons of affliction. Cast thy burden upon the Lord. Go to Him as you would to your best friend, and pour out your wants before Him.
II. The promises with which this precept is enforced.
1. He shall sustain thee. This implies that, if we make God our refuge,
(1) He will save us from despondency. He will sustain us with hope.
(2) He will impart to us spiritual strength. As thy days so shall thy strength be.
(3) He will overrule all our trials and afflictions for our good.
2. He shall never suffer the righteous to be moved. This promise applies to those who make God their refuge, and in all their trials pursue a course of holy obedience. It implies
(1) That they shall not be drawn aside by their trials from the path of obedience.
(2) That they shall not be moved from the source of their comfort.
(3) Some read the words, they shall not be moved for ever, implying that they shall not be utterly cast down.
APPLICATION.
1. Learn the importance of faith in the Divine promises.
2. In making God our refuge in our troubles we must be in the path of duty.
3. The miserable condition of those who have not God for their refuge.
4. The privilege of having God for our refuge shows the value and the importance of religion.
5. How awful will be the end of those who never make God their refuge!Abridged from an unpublished MS.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 55
DESCRIPTIVE TITLE
A Bitter Complaint of the Treachery of an Intimate Friend.
ANALYSIS
(Of the Psalm as Reconstructed.)
Stanza I., Psa. 55:1-7, Invocation of God under great Nervous Excitement, leading to a Desire to Escape like a Dove. Stanza II., Psa. 55:8; Psa. 55:16-19, Refuge sought in Prayer for Personal Deliverance and for the Punishment of Traitors. Stanza III., Psa. 55:12-14; Psa. 55:20-21, Vivid Delineation of Treacherous Friend. Stanza IV., Psa. 55:9-11; Psa. 55:15; Psa. 55:23 a, b, Graphic Picture of Civic Disorders and Terrible Imprecations on the Authors of them, Stanza V., Psa. 55:22-23 c, The Psalmist Admonishes Himself and Regains his Confidence in Jehovah.
(Lm.) An Instructive-psalmBy David.
1
Do give ear O God to my prayer
and do not hide thyself from my supplication:
2
Do attend to me and answer me
I may wander[601] in my murmuring[602] and may moan
[601] Or: shew restlessness.
[602] Or: soliloquy.
3
At the voice of an enemy
because of the pressure[603] of a lawless one;
[603] Gt.: outcry. O.G. 734 prefer pressure.
For they keep dislodging[604] on me trouble[605]
[604] Or: letting fall.
[605] Or: iniquity.
and in anger bear me a grudge.
4
My heart continues writhing within me
and terrors of death have fallen upon me:
5
Fear and trembling ever and anon enter me
and there overwhelmeth me a shudder and I say:
6
Would that I had pinions like a dove
I would fly away and settle down:
7
Lo! afar would I flee
I would lodge in a wilderness.
8
I would await a deliverer for me[606]
[606] So Sep. On marginal notation of verses, see Exposition.
from rushing wind from storm:
16
I unto God would cry
and Jehovah should save me;
17
Evening and morning and noon
would I murmur and moan:[607]
[607] M.T, adds: that he might hear my voice.
18
Ransom thou in peace my soul
that none may approach me ;[608]
[608] Cp. O.G. 897b.
for in multitudes have they come
who are against me.
19
May GOD hear who aforetime sat enthroned,
and may he humble them[609] who have no reliefs[610]
[609] So nearlyGn. and Dr. (note).
[610] Or: changes.
since they revere not God.
12
For it is not an enemy who keeps reproaching me
or I might bear it;
Nor one who had been hating me who against me hath magnified himself
or I could hide myself from him;
13
But thou a man mine equal
mine associate and mine intimate,
14
So that together we were wont to find sweet counsel
in the house of God used we to walk in the throng.
20
He hath thrust forth his hand against them who were wont to salute him
hath violated his covenant:
21
Smoother than curds was his face[611]
[611] So Br. after Sep.
yet war was in his heart;
Softer were his words than oil
yet they were drawn swords!
9
Confuse Sovereign Lord divide their tongue,
for I have seen Violence and Strife in the city;
10
Day and night they go round on her walls,
and Trouble[612] and Mischief are in her midst,
[612] NaughtinessDr.
11
Engulfing ruin is in her midst,
and there depart not from the broad place (within her gate[613]) Oppression and Deceit.
[613] Where the court of justice usually sat, and where Justice and Truth should have been conspicuous.
15
Desolations[614] on them! let them go down to hades alive[615]!
[614] Or (dividing one word into two): May death pounce on them. Then, as if recalling that wish to make it stronger: Let them go down, etc.
[615] Cp. Num. 16:30; Num. 16:33.
for wicked doings have their dwelling place within them.
23
But thou O God! bring them down to the well of the pit:
men of bloodshed and deceit let them not live out half their days!
22
Cast on Jehovah thy lot, and he will sustain thee:
he will not suffer to the ages that a righteous man be shaken.
I therefore will trust in thee O Jehovah![616]
[616] In Sep.: kyrie.
(Lm.) To the Chief Musician.
(CMm.) For the dove of the distant terebinths.[617]
[617] See Intro., Chap. I., Obs. 3, Fourthly.
PARAPHRASE
Psalms 55
Listen to my prayer, O God; dont hide Yourself when I cry to You!
2 Hear me, Lord! Listen to me! For I groan and weep beneath my woe.
3 My enemies shout against me and threaten me with death. They surround me with terror and plot to kill me. Their fury and hatred rise to engulf me.
4 My heart is in anguish within me. Stark fear overpowers me.
5 Trembling and horror overwhelm me.
6 Oh, for wings like a dove, to fly away and rest!
7 I would fly to the far off deserts and stay there.
8 I would flee to some refuge from all this storm.
9 O Lord, make these enemies begin to quarrel among themselvesdestroy them with their own violence and strife.[618]
[618] Literally, for I have seen violence and strife in the city.
10 Though they patrol their walls night and day against invaders, their real problem is internalwickedness and dishonesty are entrenched in the heart of the city.
11 There is murder and robbery there, and cheating in the markets and everywhere one looks.
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12 It was not an enemy who taunted methen I could have borne it; I could have hidden and escaped.
13 But it was you, a man like myself, my companion and my friend.
14 What fellowship we had, what wonderful discussions as we walked together to the Temple of the Lord on holy days.
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15 Let death seize them and cut them down in their prime, for there is sin in their homes, and they are polluted to the depths of their souls.
16 But I will call upon the Lord to save meand He will.
17 I will pray morning, noon and night pleading aloud with God; and He will hear and answer.
18 Though the tide of battle runs strongly against me, for so many are fighting me, yet He will rescue me.
19 God HimselfGod from everlasting ages pastwill answer them! For they refuse to fear Him or even honor His commands.
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20 This friend of mine betrayed meI who was at peace with him. He broke his promises.
21 His words were oily smooth, but in his heart was war. His words were sweet, but underneath were daggers.
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22 Give your burdens to the Lord. He will carry them. He will not permit the godly to slip or fall.
23 He will send my enemies to the pit of destruction. Murderers and liars will not live out half their days. But I am trusting You to have me.
EXPOSITION
The abrupt transitions observable in this psalm seem to have been noticed by all expositors, by some of whom dislocation has been suspected and transpositions accordingly proposed. It is comparatively easy to translate fragments, though always with risks due to losing the thread; but, in the present case, as soon as a resolute attempt was made at continuous interpretation, the irresistible conclusion was brought home that some ACCIDENT must have happened in the early history of this psalm, as violent as that which may be expected to result from the tearing out of a leaf and its re-insertion in the wrong place. Such readers as cannot be induced to believe that such an accident might happen, can restore the psalm to its traditional form by following the marginal notation of verses; and by the same means open-minded critics can trace and test the endeavour here made to present the psalm in an intelligible and profitable shape. Perfect success is not claimed for the result; but it is hoped that the candid will at least benefit by the endeavour now madean endeavour reluctantly begun and cautiously executed.
The problems confronted by the exposition of this psalm on its merits, become absorbingly interesting in proportion as they are understood. It is possible that David wrote this psalm? and if he did, what light is thrown on the events of his reign, additional to that which is obtainable elsewhere? For some, indeed, the bare fact of the ascription of this psalm To David will be conclusive evidence that he wrote it. Others there are, who, while regarding that fact as presumptive evidence of the Davidic authorship, are not at all disinclined to the testing of such presumption by internal evidence; and at least are prepared to give a candid consideration to any difficulties which can be legitimately shewn to stand in the way of such conclusion. There seems to be a general consent that if David wrote the Psalm, then AHITHOPHEL, his counsellor, must have been the treacherous friend who is so vividly portrayed in it. But then it is said by some, that a king could never have so emphatically called his servant his equal. Surely those who raise this objection underestimate the generosity of Davids nature; and assuming, as we must, that Davids counsellor was an exceedingly able man, and believing, as we well may, that he had until lately readily promoted the public interests which he knew lay near his masters heart, it is easy to think that the more Davids kingly position put a distance between himself and many of his subjects, the more would his heart be drawn out to the gifted man whose counsels he had learned to prize. The difficulty then may be dismissed as imaginary. A far more plausible objection may be based on the unlikelihood that David could ever have written of Jerusalem in such terms as are here employed of the city in which the psalmist finds himselfespecially considering Davids undoubted responsibility for the condition of the city. It is difficult to believe, says Kirkpatrick with great force, that Jerusalem can have been such a hotbed of discord and disorder and iniquity as the psalm describes; and still more difficult to imagine that David should use the language of this psalm in regard to a state of things for which he was largely responsible. The great responsibility of David in such a case no one can question. Whether, if such a deplorable state of things existed, David would have been likely so frankly to confess it, is a psychological problem depending for its solution on the play of some of the most subtle capabilities of the human heart. If we can imagine, as we readily may, that the unhappy king was now in a state of mind predisposed to make a clean breast of everything, and at least to look the ugliest facts full in the face; then, even though he is not now consciously weighing his own responsibility, but rather inclining to dwell on the responsibility of others, we may credit him with the rising courage to abate nothing of the truth, and therefore to give frank expression to his convictions, however appalling. Besides, all that was noblest in Davids ideals of what Jerusalem ought to be, and all that he had to be most proud of in his past endeavours to bring her up to those ideals, would now tend to make himif otherwise in a likely state of minda severe critic of Jerusalems present condition. So that the only serious question we have to confront is whether Jerusalems moral condition was in as bad a way (or nearly as bad, allowing something for unconscious exaggeration, due to morbid apprehensions) as is so forcibly set forth in this psalm. Alas! it may. The evidence is growing upon usthat it may. The connected study of foregoing psalms has been gradually preparing us to perceive the alarming possibilitythat it may. What are the principal factors of the situation? They are these. David has for years been the chief judge in Jerusalem; and he has now for a good long while been neglecting his judicial duties. His people have grown used vainly to look for him in the gate of the city. Grievances and wrongs have been unredressed. Justice delayed has been justice denied. Unvisited offences have fast begotten others, and worse. The chief judge absent, his subordinates have grown remiss. Even Kirkpatrick admits that Davids administration of justice seems to have been lax or inadequate (2 Samuel 15; 2 Samuel 2 ff.). A well-grounded admission! How long has this royal remissness been working out its consequences? We cannot exactly say; but we have several baleful influences to reckon with, for the play of which allowance must be made: the adulterythe murderthe impenitence: indisposing for attention to duty; the leper-strokethe painthe disfigurementthe shame, naturally and inevitably increasing and prolonging such indisposition. And then the habit of neglect would breed excuse for further neglect. All these influences would be additional to those absences from home on warlike expeditions, which would all tend indefinitely to prolong Davids absence from his post as judge in Israel. So that it is a natural surmise, that Davids neglect of his judicial functions in Jerusalem had extended to many months complete absence from his post in the gate of the city; and that, during those weary months, civic disorders had been growing apace. He awakes at length to the stern realities of Jerusalems internal condition; institutes inquiries, receives information, compares the notes of his informants; and this is what he sees; and, being a poet, this is the graphic picture drawn by his muse: Violence, Strife, Trouble, Mischief, Engulfing Ruin, Oppression, Deceit, walking abroad, stalking through the city, circumambulating her walls, by day, by nightcausing a rapid and awful moral deterioration and even devastation. Alas! in the circumstances, it is not too bad to be true; but it is a terrible revelation. Instead, therefore, of being content, with Kirk-patrick, with a negative conclusion, by saying we cannot tell Who wrote this psalm, much rather are we entitled to revert to Davids terrible fall, and to discover here, drawn by his own hand, this further effect of his sin.
Further: it just like him,not as though he were essentially a revengeful man, but as undoubtedly a passionately devoted lover of Zion and an inborn hater of perversity,that, on surveying the picture his own hand has drawn, he should break out in terrible imprecations on those who had done so much to degrade the city of his love! Desolations on them!
But is it fully as much like him, to haveif not whined like a whipt curat least mournfully cooed like a timid, disconsolate dove? This too is life-likeunder the circumstances, the peculiarities of which should not for a moment be forgotten. Months of suffering and shame have wrought havoc on his personal condition. He is fitful, moody, morbidly imaginative. He is so conscious of his disturbed mental condition, that, when he begins to compose this psalm, he anticipates he shall wander. The voice of an enemy, which he overhears, alas! is the voice of an old friend. He can perceive, acting on his old friends, the pressure of a lawless one, and enigmatic phrase, most apt and illuminating when understood as an allusion to the as yet absent Absalom,whose name, we have before noted Davids reluctance to mention. Ahithophel has set the ball of calumny rolling. One damaging fact after another has been whispered in conclave; so that, to Davids heated imagination, his enemies are rolling down boulders upon him! No wonder, then, that for a few moments, he longs for the strong pinions of a dove in the vain hope of leaving all trouble behind himat least till the tempest of rebellion has passed. For a few moments only! For although the timid spirit of the dove still lingers on him, after he has in his own imagination finished his flight far away, yet his cooing soon turns to cursing, especially when fired with dark memories of Ahithophel.
It has been too hastily concluded, from 2Sa. 15:31, that David could not have known of his counsellors treachery when he wrote this psalm. That, however, is not in evidence. He may have been well aware of that some time before Absaloms Insurrection had become an accomplished fact.
The suicide of Ahithophel (2Sa. 17:23) comes into a most suggestive relation to Psa. 55:23 of this psalm; and, on the whole, the ancient Jewish expositors seem to have had a truer insight into this relation than modern Christian interpreters. The Talmud and Midrashim occasionally refer to him (Ahithophel). In the latter he is classed with Balaam as an instance of the ruin which overtakes wisdom that is not the gift of Heaven; and in the former (Baba bathra, b 7) the great lesson of his life is said to be, Be not in strife with the house of David, and break off from none of its ruleHastings Bible Dictionary, Vol. I., p. 57.
QUESTIONS FOR DISCUSSION
1.
The abrupt transitions of this psalm are worked out in the paraphrasehow does Rotherham account for such change of thought? Do you agree? Discuss.
2.
Spurgeon interestingly remarks The Spiritual eye ever and anon sees the Son of David and Judas, and the chief priests appearing and disappearing upon the glowing canvas of this psalm. See if you can exercise your spiritual eyes.
3.
To What period in Davids life is this psalm usually referred? (Read 2 Samuel 15-18) Who is Davids close friend who became his bitter enemy?
4.
4 In what area of rule was David evidently sadly remiss? How does this relate to the psalm?
5.
David fled Jerusalem from Absalom with out resistencewhy? If the conditions described here prevailed in Jerusalem who was at fault?
6.
Rotherham becomes increasingly convinced that David did indeed write this psalmWhat led him to this conclusion?
7.
The psalmist longs to fly away like a doveis this a healthy attitude? Discuss.
8.
Why did Ahithophel commit suicide? How does this relate to the psalm? (Cf. Psa. 55:23 and 2Sa. 17:23)
9.
Read Psa. 55:17 of this psalm and pause to ask yourselfWhen did we lose the holy habit of regular private worship? The early church practiced itDiscuss.
10.
There is a marvelous provision and promise in Psa. 55:22what is it?how can we make it ours?
Fuente: College Press Bible Study Textbook Series
1. Give ear hide not thyself Strong, anthropomorphic words. His urgent cause requires instant personal attention and public action. God seems to conceal himself, or not to hear, when he withholds or delays the sensible answer of prayer. Isa 1:15; Lam 3:56
Fuente: Whedon’s Commentary on the Old and New Testaments
Heading ( Psa 55:1 a).
‘For the Chief Musician; on stringed instruments. Maschil of David.’
As with Psalms 54 we have a Psalm dedicated to the Choirmaster, or chief musician, which was to be played on stringed instruments, and was a Maschil of David. No indication is given of the specific ‘situation in life’ of the Psalm. It does, however, describe the bitter attacks in some way of the Psalmist’s enemies and his betrayal by a close and formerly trusted friend who has become a bitter enemy (compare Psa 41:5). It would fit well into the time when David, having been one of Saul’s leading commanders, had to flee from him for his life, and would suggest that at that time, not only did those who were jealous of him seek to undermine him, but one of his trusted companions turned against him. We have no indication in the Book of Samuel of any such person, but it is a very likely scenario, and it may have in mind a situation like that in 1Sa 19:11-17. He was probably well admired, and it is quite possible that one who professed to be his loyal friend was sent by Saul to kill him. A similar kind of rejection would also happen to great David’s greater son, our Lord, Jesus Christ.
(Some connect it with Absalom and the treacherous Ahithophel, but the language is hardly suitable. Absalom was not David’s equal, he was his son, nor would David as king have spoken of Ahithophel in such terms. Indeed, it is difficult to see how David could have spoken of his son whom he loved so dearly without making that fact clear. As suggested it could rather possibly have in mind the incident in 1Sa 19:11-17).
A strange thing about the Psalm is that the use of Selah is unusual in that it does not, as in most cases, bring about a pause at a place which indicates an immediate change of emphasis in the Psalm. On the other hand, in each case good reason can be seen for the pause.
Fuente: Commentary Series on the Bible by Peter Pett
A Desperate Plea For God To Hear Him In The Light Of The Terrible Oppression And Persecution That He Is Facing ( Psa 55:1-3 ).
David calls on God to hear his cries for help as he faces the threatenings of his enemies who are persecuting him.
Psa 55:1-3
‘Give ear to my prayer, O God,
And do not hide yourself from my supplication.
Listen carefully to me, and answer me,
I am restless in my complaint, and moan agitatedly,
Because of the voice of the enemy,
Because of the oppression of the wicked,
For they roll iniquity on me,
And in anger they persecute me.’
Using three different methods of expression (‘give ear to — do not hide yourself from my supplication — listen carefully’), an indication of the completeness of his intercession, he calls on God to hear what he has to say. He is desperate for an answer. He is restless (roams around and therefore cannot sit still) as he considers what he has to complain about, and moans agitatedly, because of what his enemy is saying about him, and because of the oppression of unrighteous men. He is being verbally attacked on every side, and having his reputation ruined. For they are accusing him of all kinds of things (rolling iniquity on him as stones are rolled on an enemy) and in their rage against him are persecuting him. The darling of Israel’s womenfolk has become the butt of men’s jealous hatred. They are out to get him.
Fuente: Commentary Series on the Bible by Peter Pett
Psalms 55
Psa 55:1 (To the chief Musician on Neginoth, Maschil, A Psalm of David.) Give ear to my prayer, O God; and hide not thyself from my supplication.
Psa 55:1
Most modern translations do as the KJV and transliterate this Hebrew word as “maschil,” thus avoiding the possibility of a mistranslation. The LXX reads “for instruction.” YLT reads “An Instruction.” Although some of these psalms are didactic in nature, scholars do not feel that all fit this category. The ISBE says, “Briggs suggests ‘a meditation,’ Thirtle and others ‘a psalm of instruction,’ Kirkpatrick ‘a cunning psalm.’” [75]
[75] John Richard Sampey, “Psalms,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
Psa 55:12-14 Betrayal – Comments – The greatest hurts in life come from those who are closest to you, not from a stranger. The description here could very well be a reference to Ahithophel, who was King David’s counselor (2Sa 15:31). Note Psa 55:14, “We took sweet counsel together.” Note:
2Sa 15:31, “And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness.”
Psa 55:17 Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.
Psa 55:17
“See Me early; seek Me late; seek Me in the midst of the day. Ye need Me in the early hours for direction and guidance and for My blessing upon thy heart. Ye need Me at the end of the day to commit into My hands the day’s happenings both to free thyself of the burdens and to give them over into My hands that I may continue to work things out. And ye need Me more than ever in the busy hours, in the activities and responsibilities, that I may give thee My grace and My tranquility and My wisdom. I do not ask you to take time for Me with the intention of placing a burden upon thee in requiring thee to do so. Rather than adding a requirement, I seek to lift thy load. Rather than burdening thee with a devotional obligation, I desire to take from thee the tensions of life.” [76]
[76] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 174.
Fuente: Everett’s Study Notes on the Holy Scriptures
A Complaint of False Friends.
v. 1. Give ear to my prayer, O God, v. 2. Attend unto me, v. 3. because of the voice of the enemy, v. 4. My heart is sore pained within me, v. 5. Fearfulness and trembling are come upon me, v. 6. And I said, Oh, that I had wings like a dove! v. 7. Lo, then would I wander far off, v. 8. I would hasten my escape, v. 9. Destroy, O Lord, and divide their tongues, v. 10. Day and night they go about it upon the walls thereof, v. 11. Wickedness is in the midst thereof, v. 12. For it was not an enemy that reproached me, v. 13. But it was thou, a man mine equal, v. 14. We took sweet counsel, v. 15. Let death seize upon them, v. 16. As for me, v. 17. Evening and morning and at noon, v. 18. He hath delivered my soul in peace from the battle, v. 19. God shall hear and afflict them, v. 20. He, v. 21. The words of his mouth were smoother than butter, v. 22. Cast thy burden upon the Lord, v. 23. But Thou, O God, shalt bring them,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THIS psalm has been assigned to Jeremiah by Hitzig, and by others to an unknown writer of the seventh century b.c. But no solid grounds have been shown for setting aside the traditionary evidence of the “title,” which ascribes it to David. It is Davidic in its depth of feeling, in its abrupt transitions (verses 9, 15, 20), and in its reference to a faithless friend, who is the chief cause of the writer’s sufferings (verses 12-14, 20, 21; comp. Psa 41:9). The Davidic authorship is accepted by Hengstenberg, Dr. Kay, and Canon Cook. The probable date of the psalm is the time of Absalom’s rebellion. David, still a dweller at Jerusalem (verses 9-11), has become aware of the conspiracy which has been formed against him (verses 3-8), and of the participation in it of his “familiar friend,” Ahithophel (verses 12-14). He is already contemplating flight from Jerusalem (verses 6-8), since he knows that his enemies seek his life (verse 4). Under these circumstances, he pours out his soul to God, first depicting in eight verses (verses 1-8) his desperate condition and longing for deliverance; then, in seven verses (verses 9-15), describing the prevailing wickedness and ungodliness; and finally, in eight verses (verses 16-23), giving vent to a feeling of confidence that God will come to his aid in answer to his earnest prayers,” afflict” his enemies, and rescue him from their hands.
Psa 55:1
Give ear to my prayer, O God; and hide not thyself from my supplication (comp. Psa 54:2; and, for the second clause, see Psa 13:1; Psa 27:8; Psa 69:17; Psa 89:46, etc.).
Psa 55:2
Attend unto me, and hear me. A very special need is indicated by these four petitions to be heard (Psa 55:1, Psa 55:2). I mourn in my complaint, and make a noise; rather, I wander in my musing, and moan aloud. “I wander,” i.e. “from one sad thought to another” (Kay); and, unable to constrain myself, I give vent to meanings. Orientals are given to open displays of their grief (Herod; 8.99; AEschylus, ‘Persae,’ passim).
Psa 55:3
Because of the voles of the enemy, because of the oppression of the wicked. Professor Cheyne says that by “the wicked” heathen men are primarily intended. But the word usedis” the wicked man,” in the simplest and widest sense (see Psa 1:1, Psa 1:4, Psa 1:5, Psa 1:6; Psa 7:9; Psa 9:16, etc.). For they cast iniquity upon me; or, “hurl wickedness at me” (Cheyne). And in wrath they hats me; rather, they persecute me (Hengstenberg, Kay, Cheyne, Revised Version).
Psa 55:4
My heart is sore pained within me. The attacks of his enemies (Psa 55:3) deeply grieve and pain the heart of the psalmist. It is not as if they were foreigners, whose hostility was to be expected. They are his own countrymen; one of them is his own familiar friend (Psa 55:12). Yet they threaten his life. And the terrors of death are fallen upon ms. When a king is the object of a conspiracy, he well knows, especially in the East, that nothing but his death will satisfy the conspirators. So on David, long before he made up his mind to quit Jerusalem (2Sa 15:14), the “terrors of death” must have fallen.
Psa 55:5
Fearfulness and trembling are come upon me, and horror hath overwhelmed me. A graphic description of the feelings which the apprehension of death naturally excites in a man. Where the expectation of a life beyond the grave was so dim and shadowy as in Judaea at this time, the “horror” of death would be the greater.
Psa 55:6
And I said, Oh that I had wings like a dove! The beauty of this passage has sunk deep into the Christian heart. Great composers have set to it some of their most exquisite music. The desire is one which finds an echo in almost every human breast, and the expression of it here has all the beauty of the best Eastern poetry. Jeremiah’s words are far tamer, “Oh that I had in the wilderness a lodging-place of wayfaring men, that I might leave my people, and go from them!” For then would I fly away, and be at rest. The desire of “rest” is universal. Whatever the delights of action, they can only charm us for a time. In our hearts we are always longing to have done with action, and to be at rest.
Psa 55:7
Lo, then would I wander far off, and remain in the wilderness; rather, and lodge in the wilderness. Doves, ring-doves, and others, are abundant in Palestine, and frequent wild and rocky places, far from the haunts of man. Speaking of a rocky gorge near the Lake of Gennesaret, Canon Tristram says, “But no description can give an adequate idea of the myriads of rock-pigeons. In absolute crowds they dashed to and fro in the ravine, whirling round with a rush and a whirr that could be felt like a gust of wind“.
Psa 55:8
I would hasten my escape from the windy storm and tempest. As doves fly from storm and tempest to their nests in the rocks, so the psalmist would fain haste away from the passions and perils of the city to some safe refuge in the wilds. What he here anticipates, he afterwards accomplished, when he fled from Absalom over Jordan (2Sa 15:14).
Psa 55:9-15
With a sudden transition, the writer passes from his own suffering, fears, and longings, to imprecations on his enemies, and a description of their wicked proceedings. In the course of his description he singles out one individual for special remarkone who had been his own guide, companion, and friendbut who had turned against him, and joined the company of his adversaries (Psa 55:12-14).
Psa 55:9
Destroy, O Lord, and divide their tongues. The second clause contains a reference to the confusion of tongues at Babel (Gen 11:7). “Introduce confusion into their counsels, and disperse them, as thou didst with the wicked ones who were forced to leave off to build the Tower.” For I have seen violence and strife in the city. Such quarrels and broils, i.e; as usually precede revolutionary disturbance.
Psa 55:10
Day and night they go about it upon the walls thereof. “It is not a siege or blockade that is described; and the persons spoken of are not foreign, but native enemies. These are compared to watchmen on the walls; only, instead of keeping watch against the enemy, they ‘watch for iniquity’ “(Cheyne). Mischief also and sorrow are in the midst of it; rather, iniquity also and trouble. Compare the “violence and strife” of Psa 55:9. Society is disorganized. It is not only that wickedness prevails, but throughout the city there is violence and contention.
Psa 55:11
Wickedness is in the midst thereof; deceit and guile depart not from her streets; literally, out of her street (rehob)“the open square, where justice ought to have been administered “(Kay), “adjoining the vaulted passage of the city gate” (Cheyne); comp. Job 29:7.
Psa 55:12
For it was not an enemy that reproached me; then I could have borne it. The psalmist passes from the general to the particularfrom the great mass of his opponents to one special individual. Even Professor Cheyne allows this, and suggests that we have here Jeremiah inveighing against Pashur. But the general sentiment of commentators has always been that Ahithophel is intended. And, if we allow the psalm to be David’s, we can scarcely give any other explanation. Ahithophel was known as “David’s counsellor” (2Sa 15:12), i.e. his chief adviser, his “grand vizier,” his “prime minister? What he counselled was considered as a sort of “oracle of God” (2Sa 16:23). His defection was the bitterest drop in the cup of the unhappy king. Anything else he “could have borne;” but this was too much. Neither was it he that hated me that did magnify himself against me. It was not one among my professed and open enemiesnot one of those whose hatred I had long known and reckoned on. Then I would have hid myself from him. Instead of opening all my heart to him, as I have done to Ahithophel.
Psa 55:13
But it was thou, a man mine equal; literally, a man according to my valuing; i.e. one of my social rank, with whom I was on familiar terms. My guide; or, “my companion.” But the LXX. have . And mine acquaintance. “My confidant” (Kay); “my familiar friend” (Cheyne, and Revised Version).
Psa 55:14
We took sweet counsel together. And walked unto the house of God in company; rather, in the throng (Cheyne, Revised Version); i.e. in the midst of the crowd of worshippers. When David went up to the house of God, who is more likely to have accompanied him than his chief “counsellor”?
Psa 55:15
Let death seize upon them. As this strophe begins (Psa 55:9), so it ends, with an imprecation. The psalmist calls on God to bring destruction upon the whole mass of his enemies. Of the two readings in the original, the one adopted by our translators seems the best, “Let death come suddenly upon them.” Let them go down quick (i.e. alive) into hell. There is an allusion to the fate of Korah and his company (Num 16:30-33), who “went down quick into the pit;” but probably the psalmist neither expected nor desired a literal fulfilment of his imprecation. The deaths of Ahithophel (2Sa 17:23) and Absalom (2Sa 18:14, 2Sa 18:15), and of so many of Absalom’s followers (2Sa 18:7, 2Sa 18:8), were quite a sufficient fulfilment. For wickedness is in their dwellings, and among them. (comp. Psa 55:3, Psa 55:9-11).
Psa 55:16-23
In conclusion, the psalmist turns altogether to God, whom he now addresses as “Jehovah” (Psa 55:16, Psa 55:22), and expresses his confidence that, in answer to his continual prayers (Psa 55:17), God will come to his aid, will deliver his soul from the machinations of his enemies, and will visit them with “affliction” (Psa 55:19) and “destruction” (Psa 55:23). Still grieved chiefly by the defection of his unfaithful friend, he once more describes the treachery and heinousness of his conduct (Psa 55:20, Psa 55:21), before winding up with a word of comfort for all the righteous (Psa 55:22), and of menace against all the ungodly (Psa 55:23).
Psa 55:16
As for me, I will call upon God; and the Lord (Jehovah) shall save me. The call is upon the God known to man by nature as the Almighty Ruler of the universe; the answer is from the covenant God of Israel, the Self-existent One, in whom Israel trusts. The two are different aspects of one and the same Being.
Psa 55:17
Evening, and morning (comp. Gen 1:5, Gen 1:8, etc.), and at noon, will I pray, and cry aloud. From this passage and from Daniel’s conduct (Dan 6:10) we learn that devout Israelites habitually offered prayer to God at these three times of the day. The “morning “and “evening” devotions were doubtless suggested by the law of the morning and evening sacrifice (Exo 29:38-42); but the midday prayer, being nowhere commanded, can only be ascribed to natural piety. And he shall hear my voice. Constant unremitting prayer is certain of an answer. Compare the parable of the importunate friend (Luk 11:5-8).
Psa 55:18
He hath delivered my soul in peace from the battle that was against me. Once mere “the preterite of prophetic certainty.” David sees his deliverance effected. He beholds the coming battle (2Sa 17:11; 2Sa 18:6-8). He sees that there are many with him; i.e. “many that contend with him;” but his courage does not failhe is assured of being “delivered” and re-established in his kingdom “in peace.”
Psa 55:19
God shall hear, and afflict them; i.e. “God will hear my prayers, and will afflict my adversaries;” or, perhaps, “God will hear me and answer me.” But this requires a change in the reading. Even he that abideth of old; or, “he that is enthroned of old;” he, i.e; that sitteth, and has always sat, on his eternal throne in the heavens. Selah. The “selah” here marks probably a pause for adoration of the great and eternal King enthroned in all his glory. Because they have no changes; rather, the men who have no changesexegetical of “them” in the first clause of the verse. The wicked “have no changes,” i.e. no great reverses of fortune, until their end comes (see Job 21:7-15). Therefore they fear not God; rather, and who do not fear God.
Psa 55:20
He hath put forth his hands against such as be at peace with him. Some explain “he” as “the wicked collectively,” and maintain that in this verse and the next no particular person is pointed at; but it seems better to regard the psalmist as “suddenly reverting to the fixed and deepest thought in his heartthe treachery of his friend” (Canon Cook). Ahithophel had put forth his hand against such as were at peace with him.” He hath broken his covenant. The covenant of friendship with David (Psa 55:14), not, perhaps, a formal one, but involved in the terms on which they stood one towards the other.
Psa 55:21
The words of his mouth wore smoother than butter; literally, smooth were the butters of his mouthi.e; his flattering utterances. But war was in his heart; literally, but his heart was war. His words were softer than oil, yet were they drawn swords; i.e. keen, cuttingaccording to our own idiom, “like daggers.”
Psa 55:22
Cast thy burden upon the Lord; rather, thy portionor, the lot assigned theethat which God has given thee to bear. And he shall sustain thee. God will support thee under the lot which he assigns, however hard it is. He shall never suffer the righteous to be moved; i.e. to be disturbed, shaken, unsettled from their faith in him. Note that these promises are made to the righteous only; and, among them, only to those who cast themselves in full faith upon God.
Psa 55:23
But thou, O God, shalt bring them down into the pit of destruction. We must understand by “them” the ungodly, the thought of whom is associated with that of the righteous by the law of contrast. While God sustains and supports the righteous, he “brings down” and crushes the ungodly. The “pit of destruction” is the grave. Bloody and deceitful men shall not live out half their days (comp. Jer 17:1). Of course, the statement is not intended for a universal law, and indeed was probably pointed especially at the “bloody and deceitful men” of whom the psalmist had been speaking. The suicide of Ahithophel, and the slaughter of Absalom with so many of his followers, furnished a striking commentary on the statement. But I will trust in thee; i.e. but I, for my part, will put no trust in violence or deceitI will trust in nothing and no one but God (comp. Psa 7:1; Psa 11:1, etc.).
HOMILETICS
Psa 55:6-8
A pathetic prayer.
“Oh that I had wings,” etc.! A very natural wish, pathetically and beautifully expressed. The Prophet Jeremiah gave utterance to the same wish, and for similar reasons (Jer 9:2). Hence some have conjectured he was the author of this psalm. The title, ascribing it to David, represents ancient Jewish tradition, which there is no adequate ground for rejecting. But the psalm contains nothing certainly to indicate at what time in David’s history it was composed, or who was the treacherous friend referred to. The fact is, the Book of Psalms is a treasury, not of history, but of spiritual experience; a manual of prayer, praise, meditation, faith, for the Church in all ages. Its perennial meaning and value are rather raised than lowered by the uncertainty besetting special occasions and dates which keen critics labour to drag to light.
I. THESE WORDS PICTURE FOR US A HEART WEARY OF THE WORLD. The writer longs passionately to be quit of it, out of sight and hearing, in restful solitude. He feels as our English poet, when taking up Jeremiah’s thought he wrote
“Oh for a lodge in some vast wilderness,
Some boundless contiguity of shade,
Where rumour of oppression and deceit,
Of unsuccessful or successful war,
Might never reach me more!”
This world-weariness may be of different kindsfrom widely opposite causes. There is the case of the man who has loved the world with all his heart, and is sick and sated, and still hungry and unsatisfied. He has loved pleasure, laid the reins on the neck of his lusts; and his reward is a diseased body, a worn-out heart, a blighted character, a guilty conscience. Or money; and while he has been piling up what men call a fortune, his heart has dried up, friends have grown estranged, the power of enjoyment has dwindled as the material means of buying it grew. Or political power; and has learned how thankless a task it is to serve people against their prejudices, how futile is popularity, party allegiance, how unstable earthly greatness. Like many a monarch and statesman, he is longing for freedom and rest. It is not these kinds of world-weariness the Holy Spirit depicts here. Those tired-out worldlings do not write psalms. They have sown to the flesh, and reaped corruption. What David and Jeremiah were so weary of was the wickedness of the world (verses 3, 9, 11, 19). This is the key to the tremendous denunciations of the guilt and fate of sinners, in other psalms as well as here. Intense personal feeling is no doubt implied; but it is as rebels against God, not as private foes, they are described. The kingthe Lord’s anointedought to have punished them if he could; feeling his inability, he appeals to God. And be it borne in mind, God did punish them; as (e.g.) Ahithophel and Absalom. It is often askedHow can we reconcile these denunciations with our Lord’s prayer, “Father, forgive them”? Answer: Remember the ground on which this forgiveness was possible: “They know not what they do.” They were to have room for repentance. Remember, that only two or three days before, Jesus had uttered, in the temple, denunciations more severe than any in the Psalms; and, lastly, that these woes were fulfilled to the letter, after forty years, in the destruction of Jerusalem.
II. EVERY REAL CHRISTIAN MUST KNOW SOMETHING OF THIS HEART–SICKNESS, SOUL–WEARINESS, ON ACCOUNT OF THE PREVALENCE OF SIN IN THE WORLD. The better he knows the world, the more he feels this. Once our Saviour gave a momentary glimpse of the daily burden this was to him (Mat 17:17). If so very imperfect a saint as Lot “vexed his righteous soul from day to day” (2Pe 2:7, 2Pe 2:8), what must the Holy One of God have endured in the hourly contact with sin! He was the “Friend of sinners.” The Christian Church of the present dayand society outside the Churchshows more than in any former age of the likeness of his compassion for sinners. But are we not sorely lacking in that righteous indignation against wrong, and deep grief at the dishonour offered to God’s Name, which are no less part of “the mind that was in Christ Jesus”?
III. WE MUST NOT ALLOW THIS HEART–WEARINESS TO SLIDE INTO DESPAIR. It must not abate hope, slacken effort, hinder prayer. The temptation may be strongpartly from forgetfulness or ignorance of the past. When a great poet allows himself to exclaim, “When was age so crammed with meanness, madness, written, spoken lies?” the reply isWhat former age was less so? Not the age of Isaiah, or of Jeremiah, or of Malachi. Not the age which cried, “Not this Man, but Barabbas!” Nor the ages of the decline and fall of Rome. Nor what some call “the age of faith;” others, more justly, “the dark ages.” Nor of the Tudors and Stuarts. Nor the coldhearted, cruel eighteenth century. No! It is an old story, “The whole world lieth in wickedness.” It is an ancient cry, “How long, O Lord, how long?” We are “as they that watch for the morning.” But courage! “The night is far spent” (Rom 13:12). Armour is not for flight, but fight. “Like a dove!” Yes, David; if thou wert a dove! But thou art a kingGod’s servant, Israel’s champion and prophet (Eph 6:13).
If this prayer is David’s, it is pathetic and instructive to remember that it was granted, though not as he desired (2Sa 17:23). God can show us the unwisdom of our prayers by granting as well as denying. For the present, our Saviour’s prayer for his own is not that they be taken out of the world (Joh 17:15). But whatever is right and true in this prayer shall in due time be answered (Rev 21:3, Rev 21:4, Rev 21:27).
Psa 55:16
Prayer.
“As for me, I will call,” etc. In this versethe crisis or turning-point of the whole psalmyou see the storm-tossed vessel making for the harbour, and casting anchor in safe shelter. A sorely wounded soul, vexed and out of heart with the tumult and strife of life, the wickedness of men, longs for
“A lodge in some vast wilderness,
Some boundless contiguity of shade;”
where, far from the sight of violence and fraud, the din of business, politics, or war, he might be alone with God. But he discerns that if he cannot flee from mankind, he can take refuge in God. He appeals from an unjust and cruel world to eternal righteousness, infinite love, Divine faithfulness. He pours out his heart to God, and lays hold on him; and light and peace begin to stream in (Psa 55:18, Psa 55:22, and closing words of psalm). The text suggests some very important views of prayer.
I. ITS PERSONAL CHARACTER; as expressing individual need and desire; the voluntary confidential converse of the heart with God. Custom, fashion, human sympathy, and opinion are all out of court. If in the whole world not another heart or voice were raised in prayer, the believer would yet say, “As for me, I will call upon God.” There are other kinds of prayer: the united prayer of two or three, agreed touching what they shall ask; the public prayer of the assembled Church. In private prayer, too, all is not petition for one’s self or others; there is confession, thanksgiving, consecration, submission, adoration. Worship may be wordless, silent. But the most wonderful, instructive, encouraging examples of prayer recorded in the Bible show us some strong earnest spirit face to face with God, in direct petition; alone with the Father of spirits, the Almighty Creator, even though a multitude were looking on. Abraham; Jacob; Moses; Joshua; Elijah; Hezekiah; Paul. This is what makes this Book of Psalms so precious a manual for the Church and for each Christian; a storehouse of liturgies, a magazine of prayers. This makes David’s life, in spite of his faults and sins, so true and grand a type of real godliness; the clear, full sense and unhesitating utterance, of personal relationship to God; the reality, blessedness, duty, glorious privilege, of drawing nigh to God. Think of it. There is something more than sublimeappallingin this view of prayer. That a child of dust, yesterday in the cradle, hanging on God’s absolute power over the gulf of nothingness, whose voice can reach so few, even of his fellow-men, whose knowledge, thought, will, are bounded in such strait limits, should be able at will to speak with the Ruler and Author of the universe; to make his wish, weakness, misery, or his boldest hope and loftiest purpose, known beyond the stars, above the thrones of archangels, behind all the laws and causes and inmost springs of natureto God himself; and that he should have a right to expect an answer! Is not this, I say, an amazing, sublime, appalling contemplation? How poor and low are all the heights of worldly dignity compared with the point to which these words lift our thoughts, to which you or I may soar if we make them our own! “As for me,” etc.
II. THE CERTAINTY THAT GOD HEARS PRAYER; its sure warrant, reasonable assurance, joyful encouragement. “And the Lord shall save me.” If this certainty were merely an inward persuasion, born of strong desire, it would be worthless. If based on any supposed claim of merit or special favouritism, it would be blind presumption. If on the experience of fact, that God does often answer prayer, it would rest on as sure foundation as the discoveries of science, and what we call “laws of nature” But the haunting uncertainty would paralyze faithWill God hear my prayer? It rests:
1. On God‘s promises. If the Bible contains any Divine promises, they are promises to prayer.
2. On the mediation of the Lord Jesus. The Old Testament believer took his stand on the ground of God’s covenant; and securely, because, though the priesthood and sacrifices were but shadows, they were shadows of the great RealityChrist. How much more boldly may we draw near, to whom the reality stands unveiled (Heb 4:16; Rom 8:34)!
3. On the promised help of the Holy Spirit. (Rom 8:26, Rom 8:24.) Let us take up David’s purpose (verse 17), and hold fast David’s faith, “He shall hear my voice.”
HOMILIES BY W. FORSYTH
Psa 55:1
The godly man in three aspects.
“Uneasy lies the head that wears a crown.” David felt this. Often had he been in trouble, but never perhaps had he been brought so low before. Evils dreaded had become realities. The dark clouds, long gathering, had now burst over him in furious tempest. Absalom, his dearly loved son, has risen in revolt, and multitudes flock to his standard. Even old companions in arms desert, and the very friend most trusted turns traitor. It was a terrible time. The aged monarch, sad and dispirited, his name traduced, his tenderest feelings outraged, his life and kingdom threatened, is compelled, with the few found faithful, to seek safety in flight (2Sa 15:1-37.). But even then there was no rest for the king. His mind is in a turmoil; his heart is borne down by cruel doubts and fears, and the sorrows of death compassed him about. But in the dark hour he found rest and hope in God. The good man is presented in this psalm as
I. THE SUBJECT OF GREAT MENTAL DISTRESS. (Psa 55:1-8.) The cares of a divided house and the complaints of a disaffected people pressed heavy on David’s soul. But worse things still troubled himprivate sorrows, which he could tell only to God. Human nature is not changed. Trials are much the same now as they were three thousand years ago. How thankful should we be for such a record as we have in this psalm! We are taught that when sorrow comes it is not as if any strange thing happened to us. We see as in a glass how others have suffered, and we learn from them not only how to be patient, but where to find sure relief. How many, in all ages, since the days of David, have found, in his confessions and prayers, words wherewith fitly to express the surging feelings of their hearts!
II. THE VICTIM OF SOCIAL TREACHERY. We mix with our fellow-men. We have our friends and, it may be, our enemies. However it be, we cannot live long without knowing something of the bitterness of disappointment and the pain of betrayal. In such circumstances we have need to walk circumspectly. We must watch and pray, lest our grief should pass into unholy passion, and our just resentment rise to cruel revenge. There is a better way. Bather let the sense of injury breed in us a hatred of all injury. Bather let the feeling that we suffer wrongfully move us to sympathy with all others suffering in like manner. Bather let the faithlessness of man make us rejoice the more in the faithfulness of God, whose care of us never ceases, and whose love never fails.
III. THE OBJECT OF DIVINE DELIVERANCE. “As for me” (Psa 55:16) marks the difference between the godly and the ungodly, and points the way to the true Resource in every trouble. Help comes largely from prayer (Psa 55:17). Recollection of past deliverances is reviving (Psa 55:18). There is also comfort from a clearer insight into the purposes and doings of God (Psa 55:19). But the great relief, even when face to face with the most grievous trials, is in casting all our cares upon God, who careth for us (Psa 55:22). The burden which is too heavy for us, and which is crushing us to the earth, we roll upon God, and therefore enter into rest and assured hope. The last words of the psalm are a fit watchword for life and for death ‘ “But I will trust in thee.”W.F.
Psa 55:6
Seeking rest.
“Oh that I had wings like a dove!” David was not the first nor the last to utter this cry. Men in all ages have suffered. Everywhere we find the game unconquerable desire for rest. This longing underlies all religions and philosophies. And there are times when the cry rises instinctively, and presses for an answer. Who is there who has not, in sorrow or in pain bodily and mentally, or when sick and weary and overborne by earthly troubles, been moved to cry, Oh for rest! And yet the wish may be vain. We need to examine and try ourselves. There is a wrong as well as a right way of seeking rest.
I. IT IS VAIN TO HOPE FOR REST BY SEEKING THE IMPOSSIBLE. Man was made “but a little lower than the angels;” and yet, though all things are said to have been put under him, there are points in which the “beasts of the field and the fowls of the air” have the advantage of him. Hence they may become objects of envy. We are limited beings; but we can conceive ourselves endowed with powers beyond what we possess. There is danger in such fancies. The dove flies past, and all seems peace. But this may be a delusion. We know not what fate awaits it. Besides, we cheat ourselves with a silly thought. We know we have not, and cannot have, “wings.” Wishing for the impossible only leaves us the more weak and discontented. Better face difficulty manfully. Better do what God has made us capable of doing, if we are willing, than waste time and strength in idle fancies of what cannot be. The doubter wants a “sign.” The anxious sinner craves some sensible proof of acceptance. The troubled mind, tossed to and fro amidst the endless strife of controversy, longs for some infallible guide. There is what Wordsworth calls, “the universal instinct of reposethe longing for confirmed tranquillity.” But this is not God’s way. “Every man shall bear his own burden” (Gal 6:5).
III. IT IS VAIN TO HOPE FOR REST BY MERE CHANGE OF OUTWARD CONDITIONS. Place has much to do with feeling. What is near seems more real than what is far off. What we see touches us more keenly than what we only hear of from others (Lam 3:15). So with respect to “rest.” We are prone to blame circumstances. We delude ourselves with the thought that, if things were altered, all would be well The “imagined otherwise” is the heaven of many. So it is with many of the sick, the poor, the oppressed, the discontented. Absalom played cunningly upon this feeling (2Sa 15:4). But “rest” is a state of the mind. It does not come from without, but from within. It is not won by change of condition, but by change of heart. So Paul learned (Php 4:11).
III. IT IS VAIN TO HOPE FOR REST BY FLIGHT FROM THE IMMEDIATE CAUSES OF DISTRESS. There are times when flight may be expedient (Mat 10:23; 2Ti 2:22). Again, there are times when flight would be a sin (Neh 6:11; 2Ti 4:10). Besides, flight may be a vain resource (Amo 5:19). The question isWhat is our duty? Then, when we have settled that, like Paul, we should stand firm (Act 20:24). There are people who would quiet conscience by silencing the preacher, like Herod; or get rid of an unpleasant duty by flying, like Jonah; or hasten their escape from trouble, like David. But this will not avail. It is better to stand than to fly; to do our duty humbly and quietly in the place where God calls us, than to seek an easier lot. Elijah was a nobler figure confronting singly the hosts of Baal, than hiding in the desert. Peter and Paul and Stephen were truer men, and did a grander work by not holding their lives dear, than if they had cared more for themselves than for Christ. The true way of rest is the way of self-sacrifice. It is when we surrender ourselves wholly to Christ, to be his and his only, and to love and do his will for evermore, that we enter into rest (Mat 11:28-30). The psalmist in his better moments felt this. If his first impulse was “to flee away,” when he came to himself he turned to the Lord as his sure Refuge (verse 9). And what he learned for himself he commends with confidence to others: “Cast thy burden upon the Lord, and he shall sustain thee” (verse 22).W.F.
HOMILIES BY C. SHORT
Psa 55:1-8
The true and the false way of encountering the difficulties of life.
Sorrow, danger, and terror had come upon the psalmist with the force of a tempest. He thinks of two ways of escapecasting himself upon God and flight. Suggests the true and the false way of encountering the difficulties of life.
I. TAKE THE FALSE FIRST. “Oh that I had wings,” etc.! (Psa 55:6-8). We must conquer difficulties, not fly from them:
1. Because the post of difficulty is often the post of duty. And we find no rest in flight, because we have sought to evade or neglect our duty.
2. The post of difficulty is the post of discipline. Difficulty is one of the Divine instruments of our training; gives health and strength.
3. Solitude brings an exchange of difficulties, and does not free us from the power of the world. It is better to fight the battle of life than for the heart to prey upon itself apart from the fellowship of men and women.
II. THE TRUE WAY OF ENCOUNTERING THE DIFFICULTIES OF LIFE. By seeking the help of God. (Psa 55:1, Psa 55:2.)
1. God will help us to a greater faith. “This is the victory that overcometh the world, even your faith’ faith in Divine help, and faith in the good and righteous cause.
2. God will inspire us with a truer courage. “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”
3. God will give to those who are faithful all needed strength. Will fulfil the promise, “As thy day'[or, ‘need’] is so shall thy strength be.”
4. Victory is easier to us than to the psalmist, through Christ. Faith in God through faith in Christ will give every believer the victory.S.
Psa 55:9-15
A picture of corrupt city life and private life, and a denunciation of God’s judgments upon them.
I. CORRUPT CITY LIFE. (Psa 55:10, Psa 55:11.)
1. Corrupt in every part, on the walls and in the interior. Violence and strife reign unchecked universally.
2. Falsehood and deceit ruled in the market-place. (Psa 55:11.) In the square, or market-place, near the gates, where was the general place of concourse, men cheated and deceived each other in their ordinary intercourse.
II. PICTURE OF CORRUPT PRIVATE LIFE. The sanctities of friendship were openly violated and renounced. The offence was aggravated by two things.
1. That he who had become the psalmist‘s enemy had been a closely intimate friend. Love had turned to hate, because of the triumph of evil designs or passions, or of “the whispering tongues that can poison truth.”
2. Their friendship had been consecrated by religious associations. (Psa 55:14.) A depraved life can sweep out of the mind the tenderest memories and the most holy associations, human and Divine.
III. THE PSALMIST PRAYS FOR GOD‘S JUDGMENTS UPON THIS CORRUPT LIFE. The two forms of judgment which he imprecates are:
1. The judgment that fell upon the builders of Babel. (Psa 55:9.) Discord among themselves and their counsels, so that they might destroy one another.
2. That they might go down to the grave alive. (Psa 55:15.) Like Korah and his company, let them be carried away by death in the fulness of life and strength. The psalmist knew of none but violent means and temporal judgments by which such wickedness could be removed.S.
Psa 55:16-23
Contrasts in the character and experience of the righteous and the wicked.
I. CHARACTER AND EXPERIENCE OF THE RIGHTEOUS.
1. His life is a continued exercise of prayer and faith. Calls upon God, evening, morning, and at noon. Carries all his anxieties and fears to God; casts upon him his burden (Psa 55:22). And he does all this with an assured faith (Psa 55:16, Psa 55:17). “And he shall hear my voice.” “The Lord shall save me.”
2. He has been already delivered from great dangers. (Psa 55:18.) “Many were against him.” Every good man has a past full of such experiences.
3. He has confident assurance of future protection and guidance. “He shall sustain thee: he shall never suffer the righteous to be moved.” God is good and righteous. and this is the foundation of his assurance.
II. CHARACTER AND EXPERIENCE OF THE WICKED.
1. Generally, they have no fear of God. Without God in the world; living, therefore, without restraint.
2. They are traitors to former vows of friendship. They violate without compunction former oaths and covenants.
3. They are guilty of the most cruel deceit. (Psa 55:21.) Bloody and deceitful men.
4. God shall afflict and humble them. (Psa 55:19.)
5. They shall die a premature death. (Psa 55:23.)S.
Fuente: The Complete Pulpit Commentary
Psalms 55.
David in his prayer complaineth of his fearful case: he prayeth against his enemies, of whose wickedness and treachery he complaineth: he comforteth himself in God’s preservation of him, and confusion of his enemies.
To the chief Musician on Neginoth, Maschil, A Psalm of David.
Title. lamnatseach binginoth maskiil ledavid. This Psalm was written on account of the perfidy and treason of Achitophel. The Psalmist begins with earnest prayers to God for support and relief, upon account of the greatness of his distress, through the conspiracy which was formed against him under Absalom, and the confusion and clamour, the treachery and violence, which abounded in the city on that unhappy occasion. These made such an impression on his mind, and excited within him such strong apprehensions of his own danger, that he wished, as it were, for the wings of a dove, that he might immediately hasten his escape, from that scene of confusion and wickedness, which excited his abhorrence, and threatened his destruction. The circumstance which gave him peculiar distress, was the baseness and treachery of one, who had been his particular intimate and friend, who loaded him with calumnies, and treacherously joined in the conspiracy against him; and he describes their former mutual friendship by such tender and affecting circumstances, that the reader will scarcely be able to refrain from joining in the imprecations [or prophesies] of the Psalmist, against such a monster of ingratitude and perfidy, and wishing he might be made a public example of the divine vengeance. As to himself, he expresses his firm confidence that God would protect and save him, and that sooner or later he would avenge his cause, and cut off his bloody and deceitful enemies by a sudden and unexpected destruction; as in our version. There are many excellencies in this Psalm.
The description of David’s own distress is very pathetic, and the occasion of it such as must deeply affect any men of real virtue; viz. the undeserved reproaches with which his enemies loaded him. His wishing for the wings of a dove to carry him into the wilderness, and representing the confusions and violences which were occasioned by the rebellion, under the similitude of a sweeping storm, and furious tempest, is truly poetical. The character and treachery of his false friend is painted in such strong colours, that no one who reads it can help detesting the man, and abhorring his falsehood and treason. His conduct in casting his cares upon God, under all the distresses he was involved in, and his assurance that God would sustain him, and cause him at last to triumph over all his treacherous and bloody enemies, discover his high sentiments of the benevolence and faithfulness of God, and shew us, that the principles of religion will support good men under the greatest afflictions, and most threatening dangers, to which they can be exposed. Chandler. We just observe, that the title of this Psalm, in the Syriac version, tells us, “It is a prophesy of those who sought the destruction of Christ.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 55
To the chief Musician on Neginoth, Maschil, A Psalm of David
Give ear to my prayer, O God;
And hide not thyself from my supplication.
2Attend unto me, and hear me:
I mourn in my complaint, and make a noise;
3Because of the voice of the enemy, because of the oppression of the wicked:
For they cast iniquity upon me,
And in wrath they hate me.
4My heart is sore pained within me:
And the terrors of death are fallen upon me.
5Fearfulness and trembling are come upon me,
And horror hath overwhelmed me.
6And I said, O that I had wings like a dove!
For then would I fly away, and be at rest.
7Lo, then would I wander far off,
And remain in the wilderness. Selah.
8I would hasten my escape
From the windy storm and tempest.
9Destroy, O Lord, and divide their tongues:
For I have seen violence and strife in the city.
10Day and night they go about it upon the walls thereof:
Mischief also and sorrow are in the midst of it.
11Wickedness is in the midst thereof:
Deceit and guile depart hot from her streets.
12For it was not an enemy that reproached me; then I could have borne it:
Neither was it he that hated me that did magnify himself against me;
Then I would have hid myself from him:
13But it was thou, a man mine equal,
My guide, and mine acquaintance.
14We took sweet counsel together,
And walked unto the house of God in company.
15Let death seize upon them, and let them go down quick into hell:
For wickedness is in their dwellings, and among them.
16As for me, I will call upon God;
And the Lord shall save me.
17Evening, and morning, and at noon, will I pray, and cry aloud:
And he shall hear my voice.
18He hath delivered my soul in peace from the battle that was against me:
For there were many with me.
19God shall hear, and afflict them,
Even he that abideth of old. Selah.
Because they have no changes,
Therefore they fear not God.
20He hath put forth his hands against such as be at peace with him:
He hath broken his covenant.
21The words of his mouth were smoother than butter,
But war was in his heart:
His words were softer than oil,
Yet were they drawn swords.
22Cast thy burden upon the Lord,
And he shall sustain thee:
He shall never suffer the righteous to be moved.
23But thou, O God, shalt bring them down into the pit of destruction:
Bloody and deceitful men shall not live out half their days;
But I will trust in thee.
EXEGETICAL AND CRITICAL
Its Contents and Composition.The language of the Psalm is pictorial and powerful, its turns of thought bold, its expressions striking and peculiar, the meanings of the words in part obscure and disputed, the individual clauses abrupt, the transition in topics and thoughts is sudden and rapid; all this is in accordance with the excited feelings and the change in the experiences of a man who takes refuge in prayer to God, but in such great anxiety (Psa 55:1-5) that he wishes that he had wings to fly into the wilderness for safety (Psa 55:6-8), away from the city, which is full of violence, strife, and cunning (Psa 55:9-11), where a previously trusted friend has taken sides with his enemies (Psa 55:12-14), whose sudden and complete ruin the Psalmist desires, on account of their wickedness (Psa 55:15). Whilst he continually calls upon God, and in the assurance of being heard, gains confidence in his deliverance from the many enemies which fight against him, they do not turn away from their wickedness to God (Psa 55:16-19), but associate with flattering, hypocritical, and unfaithful men (Psa 55:20-21). With reference to all these afflictions I and pains the Psalmist keeps before his own soul the exhortation to persevering devotion to Jehovah, in the assurance of His assistance of the righteous, and His punishment of the evil doers (Psa 55:23). He concludes with a strong expression of his personal trust in God. All is so pithy, lively and individual that there is no reason to go back from the historical references to a typical reference to Jesus, the Jews and Judas (Stier, after older interpreters), or to let them pass out of view in the devotional interpretation of the Psalm as a model prayer of a pious man in affliction through the ungodly, particularly through unfaithful friends (Luther, Geier, J. H. Mich., Hengstenberg). The historical references, however, lead neither to the Maccabean times, with reference to the high-priest Alkimos (Olsh.), nor to the prophet Jeremiah and the anarchical period of the invasion of the Scythians, in which the prophet was at variance with the authorities (Hitzig), nor to a prince in the period of the internal commotion during the last century before the destruction of Jerusalem (Ewald). None of these references have any such evidence that we should abandon the Davidic composition. In retaining this reference to David, however, we are not to think of Doeg, Psalms 52, or the Ziphites, Psalms 54, or of Davids being shut up in Keilah in the time of Saul (1 Samuel 23), but of Ahithophels unfaithfulness and the rebellion of Absalom (Chald., the Rabbins, and most interpreters), and indeed not after the outbreak of the rebellion, but shortly before it. Its composition accordingly was shortly after Psalms 41(Delitzsch).
Changes of Reading.The supposition that in many passages single verses have been taken out of their original connection (Hupfeld), mistakes the character of the impassioned discourse; and the proposals to change many words are sometimes ingenious, but unnecessary, since the present readings may likewise be explained, and the change is immaterial to the sense.
Str. I. [Ver 2. I reel to and fro in my complaint and must groan.The reference here is to the movement of the soul, the restless reeling to and fro of thoughts and cares (Hupf.). Perowne: , from a verb, (the Kal, not Hiphil, from ), which occurs in three other passages, Gen 27:40; Jer 2:31; Hos 12:1. The meaning assigned to it by the older versions and the Rabbins is different in different places. Here the LXX. have , Chald. , murmuro. Later commentators follow Schultens and Schrder in referring it to the Arab root=vagari, discurrere. Properly, it signifies to wander restlessly, especially as homeless, without fixed abode, etc. This is probably the meaning in Gen 27:40, when thou wanderest, i. e., becomest a free nomad people (not as in the A. V., when thou shalt have the dominion). Here it is used of the restless tossing to and fro of the mind, filled with cares and anxieties. The optative or the cohortative expresses the internal necessity, as in Psa 88:15. Comp. Bttcher, Lehrb. 965, 5; Ewald, 228 a.C. A. B.]
Psa 55:3. The burden of the wicked.The parallelism does not compel us to read: cry (Olshausen, Hupfeld), since the reading: , has been proved in Hebrew through the Hiphil in Amo 2:13, and a derivative, Psa 66:11; and neither of these passages give the meaning of oppression, need (most interpreters), but that of burden, which is suitable here, so that we need not think of the Aramaic word which is used by the Chald. for , Jer 16:19; Jer 19:9, and which is added, Jer 13:21, so as to get the meaning of pressure (Hitzig) or anxiety (Delitzsch).[They roll mischief upon me.The idea is that their mischief was rolled down upon the Psalmist as from a wall or tower, the weight of which, its burden caused him to reel and groan.
Psa 55:4. My heart writhes within me.The trouble is not merely an external one, it affects his bowels, his vitals, his inmost soul.Terrors of death.=those which threaten death (Hupfeld).
Psa 55:5. Horror hath overwhelmed me.Barnes: That is, it had come upon him so as to cover or envelop him entirely. The shades of horror and despair spread all around and above him, and all things were filled with gloom. The word rendered horror occurs only in three other places: Eze 7:18, rendered (as here) horror; Job 21:6, rendered trembling; and Isa 21:4, rendered fearfulness.C. A. B.]
Str. II [Psa 55:6. Wings like the dove.Hupfeld: This is a figure of rapid flight, as elsewhere the clouds, Isa 60:8, and eagles wings, Exo 19:4; Deu 28:49; 2Sa 1:23; Rev 12:14. A still stronger figure of far distant flight are the wings of the morning, Psa 139:9.Fly away and abide.So Hupfeld, Delitzsch, Moll, et al. This is more literal and more in accordance with the parallelism than the translation: be at rest of the A. V. and many ancient and modern interpreters.
Psa 55:7. Flee far away, lodge in the wilderness.This is the usual refuge place of the persecuted and the oppressed, whither David had often fled and wandered and lodged, comp. Jer 9:2.C. A. B.]
Psa 55:8. A place of refuge from the violent winds, from the tempest.The proposal to read (Hupfeld), instead of would give an easy expression, but an unendurable tautology, since the following word, means precisely the same, namely, storm. In order to avoid this tautology, they then suppose a gloss (Clericus, Hupfeld), which is yet more objectionable than to take the last expression in the sense of an apposition, whereby the unusual word of the text would be more closely defined, whose meaning as rushing, that is to say, violent wind (Chald., and most ancient interpreters), may be gained through the Arabic (most recent interpreters after A. Schultens). is then a figure of the angry breath of enemies, Jdg 8:3; Isa 25:4 (Hitzig), of the rude actions of those who surrounded David which were directed to his ruin (Delitzsch), against which the severely-visited king could oppose no weapons, from which he would flee away to a peaceful place of refuge, as the shy dove, unfitted for the battle, with, its wings, which are noiseless and hold out for a long time, 2Sa 1:23; Isa 60:8; Psa 139:9. For this sense it makes no difference whether we take the verb as Kal after Psa 71:12=I would hasten my escape (parallel with Psa 55:7, I would flee far away), or whether we take it as Hiphil, after Isa 5:19; Isa 60:12=I would hastily provide a place of refuge for myself. In both interpretations it is again possible to regard the as comparative=quicker than the wind (many interpreters after Vatab. and Drusius, likewise Hengstenberg and Hupfeld); but this is not advisable, because the haste of the flight has been already otherwise expressed.
[Str. III Psa 55:9 2Destroy, Lord, divide their tongues.Alexander. The first word properly means swallow up. See above, Psa 21:9. The object to be supplied is not their tongue, but themselves. Divide their tongue, i. e., confound their speech, or make it unintelligible, and as a necessary consequence, confound their counsels. There is obvious reference to the confusion of tongues at Babel (Gen 11:7-9), as a great historical example of the way in which God is accustomed and determined to defeat the purposes of wicked men and execute His own.
Psa 55:10. They go about it upon the walls thereof.Perowne: Most probably the wicked, mentioned Psa 55:3, who are the subject, and hardly violence and strife (Psa 55:9) personified, as the ancient versions render, and as the Rabbinical commentators generally suppose. The figure may perhaps be borrowed from sentinels keeping their watch upon the walls; others think from besiegers watching the walls in order to find some weak point. In the former case we must render upon, in the latter, round about the walls. But neither figure need be pressed. The walls in this clause of the verse are parallel to the interior of tie city in the next clause, so that the whole city may be represented in all its parts to be full of wickedness.
Psa 55:11. Depart not from her (public) places.These were the large open squares or open spaces at the gates of the oriental cities, where were the markets, the courts of justice, and general places of public concourse. The Hebrew word corresponds with the Greek agora, the Latin forum, and is only imperfectly represented by the market-places and public squares of modern times.C. A. B.]
[Str. IV Psa 55:12. For not an enemy is it.etc.Perowne: For gives a special reason for the prayer in Psa 55:9, his eye falling upon one in particular among the crowd of enemies and evil doers. This is a sufficient explanation of the use of the particle, which is often employed rather with reference to something in the mind of the speaker, than in direct logical sequence.I should bear it.Hupfeld: I should know how to bear it as an evil unavoidable among men, to which one finally submits; whilst such an experience from friends is to be endured with the utmost difficulty.I could hide myself from him,i.e., as David did from Saul when he used his power against him, but this he could not do from a secret, treacherous foe.
Psa 55:13. But thou,a man of like estimation with myself.Literally, according to my estimation, i. e., the estimation or worth which I put upon him, the suffix being regarded as the subject of the action. But this is not suitable here. It is better therefore to regard the suffix as objective=in accordance with the estimation in which I am held=of like estimation with me.My companion and my intimate friend. is here not guide, as Gen 36:15 (the Rabbins and the older interpreters, likewise A. V.), but companion, associate, one joined in intimate communion, Pro 2:17; Pro 16:28 et al., is the Pual part, of , and means one well-knownone with whom one is familiar as an acquaintance and intimate as a friend.
Psa 55:14. We made sweet together our intimacy.The Hebrew word is the same as that used in Psa 25:14, of intimate communion with God. By the mutual enjoyment of this intimacy they made it sweet for one another. This clause refers to private intimacy, the next to association in public, at the great festivals when in the throngs of the temple they went side by side.C. A. B.]
Psa 55:15. Desolations upon them, let them go down to the world below alive. is confirmed by the local name, Eze 25:9 (Clericus, Gesenius, Hengstenberg, Hupfeld)=desolaliones, and it is unnecessary to read: , instead of it, although most MSS. by a division into two words point to this reading, which is followed by the ancient versions and Rabbins, and is approved by most interpreters. For the explanation is very different and uncertain. It is explained after the derivation: death brings upon them forgetfulness (Aben Ezra), or: mors debitum exigat s. exactorem agat (Kimchi, Piscator, J. D. Mich.), or: death comes upon them (Septuagint, Syriac), or surprises them (Luther), falls upon them (Sym., Calvin, Geier, Rosenm., et al.), ensnares them (Delitzsch), bounces upon them (Bttcher). Still less necessary is it to change the first word into =let death be torpid on their account3 (Hitzig). For although the going down to Sheol alive is to take place, and this is not used=in full powers of life, Pro 1:12 (Hupfeld), of sudden and unexpected death in general (Calvin), but with a living body with reference to the ruin of the band of Korah, Num 16:30 sq., there is no inconsistency here with the preceding statement, whatever sense is given to it. The allusion is moreover to be accepted the more since there is likewise a reference to ancient times in Psa 55:9, in , Gen 10:25, which explains the choice of the word (comp. Isa 19:3), and reminds us of destruction by division and confusion of tongue =language (, Genesis 11); so likewise in Psa 55:19, where God is called the one sitting from primeval times, with expressions which are used of the judicial sitting of God upon His throne, Deu 33:27; Psa 9:4; Psa 9:7; Psa 74:12; Hab 1:12. Yet it does not follow from this that the desolations, Psa 55:15, allude to the ruin of Sodom and Gomorrah (Hengstenberg).For wickedness is in their dwelling, within them.There is no reason to make here the same as , Psa 55:10-11, with the view that we are to think here likewise of the interior of the city, to regard it in connection with the preceding words, which do not mean=in their assembly (Aquila, Symm., Jerome), but=in their dwelling (Septuagint, Chald.), as a hendiadys=in the midst of their dwelling (Geier, Rosenm., et al.), or to explain it=in their midst, that is to say, among them (J. H. Mich.), which would render it really superfluous, and therefore it might be omitted (Luther). Moreover it is hardly a gloss (Hupfeld), but rather an explanatory apposition designating the breast of the enemy, as the true dwelling or more accurately the storehouse, the barn (Hag 2:19) of their wickedness. Yet it is easiest to regard it as a climax, since we cannot see why such a combination of dwelling and heart should be unsuitable, as Olshausen and Hupfeld contend.
Str. V [Psa 55:17. Evening and morning and at noon.The three principal parts of the day, usually observed as the special times of prayer among the Orientals. Or it may perhaps be a poetical expression for the whole day,=at all times, without ceasing.Complain and groan.The same words as in Psa 55:2.
Psa 55:18. From the war against me.Some take as an infinitive, and translate: that they may not draw nigh me (the ancient versions, Luther, Hitzig, Delitzsch, et al.) This gives a good sense. But it is better to take it as the substantive=war. Some again translate the as the dative of reference (Perowne, Alexander, et al.), but it is better to consider it as the prep, against and translate with Hupfeld, Moll, et al.: war against me.For with many are they against me.The translation of the A. V. with me is literal, but conveys a wrong meaning. The Heb. preposition like the English with, has a double use, mutual action may be co-operative or antagonistic. Thus we say: fight with=against, to be angry with=against. The meaning here as determined by the context is clearly against.C. A. B.]
Psa 55:19. God will hear and answer themand indeed He that sitteth on the throne of old, Selah!those who have no change and who fear not God.It is unnecessary to suppose that a short clause has fallen off before somewhat as the cry of the righteous, to which the answer of God might refer (Olsh.); or to read =He will answer me (Hupfeld). For the supposition of a play upon words for the sake of the explanation He will humble them (the ancient versions, Kimchi, Geier, et al.) is indeed scarcely tenable so far as the language is concerned, yet the idea of an answer in a real sense by judgments (Venema, Hengst.), or with allusion to the same in irony (Calv., Stier, De Wette) is indeed admissible, especially if the hearing is referred not to the complaining prayer of the Psalmist, but to the raging of the enemies (Hengstenberg, Delitzsch). Yet if hearing and answering are taken in the usual sense of prayer and its answer (for they certainly are in mutual relation to one another), then we are not forced to understand the close of the verse of the ungodly who continue in wickedness, but to change into (Hitzig) in order to be able to understand the clause as of (the pious with whom there is no evil and who do not weary God, Isa 7:13; Jer 15:6. It is objectionable and unnecessary to explain away the first half of this clause after the Arabic, as with whom there is no respect for oaths (Ewald), although the reference to the ungodly is to be retained. The word means not exactly change of mind (Chald.), but it may be referred to this (Delitzsch) or rather, since the word does not occur elsewhere in the moral sense, but designates a change of condition (Job 14:14) and is used elsewhere of changing the clothing, of guards and laborers, it may refer to the fact that they have received no dismission from their posts upon the city walls (Hengst.), or better, in general of a change of their conduct and behaviour in every respect, to which likewise the plural refers. To think of ragged people, who have no clothing to change, and are ungodly from barbarousness (Cleric.) is as far from the context as the explanation that those who experience no change of fortune easily become proud, and have no fear of God (Aben Ezra, Calvin, J. D. Mich.) So likewise the following clause does not allow us to think of the unchangeableness of God, for which is changed into (Kimchi, Venema). The here is neither strange (Hupf.) nor to be changed into =auferet eos (Venema), more properly abstulit, rejecit,Lam 1:15 (Hupf.), comp. Psa 68:32.
Str. VI [Psa 55:20. The individual traitor again becomes prominent as the profaner of the solemn covenant of intimate friendship.C. A. B ]
Psa 55:21. Smooth are the words of butter of his mouth. is a denominative of (for its formation comp. Hupfeld)=made or consisting of butter or cream (Hitzig, Delitz.) The things of butter of the mouth are not the lips (Ewald), but the words, and we have a very usual metaphor (Hupf.) instead of a comparison. In order to gain a comparison here in strong parallelism with the following clause of the verse=smooth as butter (Chald., Symm., Jerome, Luther, Calvin) the first syllable has sometimes been changed into after 2 codd. de Rossi (De Wette, Maurer, Olsh.), or the usual reading has been explained in this sense as a comparative (Aben Ezra, Kimchi, Gesenius). But this gives rise to difficulties of construction which call for further alterations of the text, or inadmissible and forced explanations.4
Str. 7 Psa 55:22. That which is laid upon thee.The interpretation of as a perfect and an elliptical clause=what He has given thee, that is to say, imparted to thee (Hupfeld), hence: thy gift (Calvin), or thy lot (Kimchi, J. H. Mich.); or as an imperfect=and He will endow thee (Hitzig), is not so good as the interpretation of it as an accusative of the object (Delitzsch). But yet its derivation from =give, impart, must be maintained (Bttcher), which explains the Chald. translation of , Psa 11:6; Psa 16:5, by a word from this root and the use of it in the Talmud for a burden. To accept this latter meaning here, (Jerome, Aben Ezra, Isaki, Ewald) is an unnecessary limitation of the idea. It is the same with the translation: care, trouble (Sept., Syr., Luther, et al.) which besides seem to regard as = Psa 119:131, whose radical meaning is: desire. 1Pe 5:7 does not enable us to decide; still less the following verb, which not only means sustentare, to support with nourishment (Hengst.), but properly tenere, sustinere, and hence likewise maintain, Psa 112:5 (Hupf., Delitzsch), and it agrees well with the to be moved which is directly mentioned.
Psa 55:23. Depth of the pit.This is not to be translated: well or pit, or depth of destruction (most interpreters after the ancient versions [so A. V.]), but: pit of the grave (Hitzig), or since the reference is to Sheol (Cleric.) and not to the grave, better: hole of sinking (Delitzsch) Eze 36:3; Pro 8:31, or depth of the grave. The connection of synonyms serves to strengthen the idea. The meaning well is derived from the idea that it is dug out.
DOCTRINAL AND ETHICAL
1. There are times of trouble, when terrible and harassing appearances may put even a believer in great uneasiness of heart, anxiety, and excitement, so that he knows not how to advise or help himself, and would rather flee away ; but at last his soul is quieted and comforted by taking refuge with God in prayer, and whilst he sinks back in faith into the assurance of the love and righteousness of God he regains courage for further warfare, patience to persevere in sufferings, hope in the delivering and judging interposition of God, and confidence in the hearing of his prayer.
2. Among the phenomena of evil times, under the pressure of which even a David is somewhat dejected, and thinks not as usual of springing over the walls (Berl. Bib.), belong particularly on the one side the rapid increase and the bold advance of ungodliness and unrighteousness in all classes of society, on the other side, the no less relentless than inconsiderate rupture of the bands of previous communion whereby love is changed into hate, friendship into hostility, trust into treachery and hypocrisy.
3. Prayer has so great importance for the sanctification of the life and strengthening in the communion with God on the one hand, and the danger is so great on the other hand of being distracted by the pressure of the world and the pliability of human nature, that we can hardly dispense with a daily exercise of prayer in connection with a fixed order of prayer. And although the three periods of prayer, evening, morning, and noon, did not appear as legally prescribed until later times (Dan 6:11; Act 10:9), yet they have been connected with the characteristic changes of the day from the most ancient times.
HOMILETICAL AND PRACTICAL
So long as a man can pray, though anxious, he does not despair.The wickedness of men may prepare much injury for us, but Gods righteousness does not endure the victory of evil.When new enemies join old foes, and former friends are found among them, then we should search carefully for the causes of this hostility.It is often worse in the world than we imagined in quiet times, but God can do infinitely more than all that we ask and understand.We cannot escape that which our life brings with it in the world, but we may in the severest conflict gain the victory over the worst enemies through the assistance of God.He who does not stand on Gods side cannot hope in God.We should not rely upon the world, our friends, ourselves, but solely upon the faithful God alone.We must oppose Gods righteousness, faithfulness, and truth, against the wickedness, unfaithfulness, and hypocrisy of men.Strength of faith does not disclose itself as insensibility to suffering, but as the power to be comforted with God, to hope in God, overcome through God.
Starke: God lets us feel our weakness, when we fall into great fear and extreme anxiety, in order that we may see what we are without Him and what He is to us.As long as the builders of Babel are united, they would take heaven by storm; but as soon as God divides their tongues all their prospects fail. Thus easily can God put His enemies to shame.How cautious a Christian should be in the selection of friends.The best friendship and union of spirits is when we are of one mind and heart before God.Would you overcome by faith, then your heart must not depend upon any creature, but upon God alone, whose power is shown the most in weakness.
Osiander: Those who persecute the pious transgress the commandments of God in many ways, and become involved, generally, in horrid sins and blasphemies.Franke: It is vain to talk of Christ and His sufferings if you remain far away from His mind and cross.The true saving knowledge of sin is gained only by considering rightly the sufferings and death of Christ.Arndt: God cannot hide Himself from our prayers, prayer finds Him out and presses through the clouds to Him. Gods fatherly heart does not admit of His hearing us crying and imploring and not turning to us.Tholuck: When smitten by a friend we not only gain an enemy, but likewise lose a friend.David cannot grasp the answer with his hands, but can with his faith.Taube: The persevering prayer of faith finally gains the victorious assurance of a hearing.
[Matt. Henry: If we in our prayers sincerely lay open ourselves, our case, our hearts to God, we have reason to hope that He will not hide Himself, His favors, His comforts from us.Gracious souls wish to retire from the hurry and bustle of this world, where they may sweetly enjoy God and themselves; and if there be any true peace on this side of heaven, it is they that enjoy it in those retirements.Barnes: How often do we wish that we could get beyond the reach of enemies; of sorrows; of afflictions! How often do we sigh to be in a place where we might be assured that we should be safe from all annoyances; from all trouble! There is such a place, but not on earth.
Spurgeon: If our enemies proudly boast over us we nerve our souls for resistance, but when those who pretend to love us leer at us with contempt, whither shall we go?If any bonds ought to be held inviolable, religious connections should be.There is justice in the universe, love itself demands it; pity to rebels against God, as such, is no virtue.We pray for them as creatures, we abhor them as enemies of God.We need in these days far more to guard against the disguised iniquity which sympathizes with evil, and counts punishment to be cruelty, than against the harshness of a former age.It is the bell of the heart that rings loudest in heaven.A fathers heart reads a childs heart.The crisis of life is usually the secret place of wrestling.He who is without trouble is often without God.C. A. B.]
Footnotes:
[2][Perowne: The tone of sadness and melancholy now gives way to one of hot and passionate indignation. He would have escaped if he could from that city of sinners, who vexed his righteous soul from day to day with their ungodly deeds, but as he could not do this, he would gladly see Gods judgments executed upon them.C. A. B.]
[3][That is, let them be years in dying, let them go down alive into hell, as those buried alive.C. A. B.]
[4][The metaphor of the butter that issues from the mouth is to be compared with the honey that drops from the strange womans lips, Pro 5:3. The comparison of the words with oil is in Pro 5:3 of her mouth. Comp. Sol. Son 4:11, where milk is united with honey. The strong contrast of war in the heart and drawn swords here, may be compared with the bitterness of wormwood and the sharp two-edged sword, Pro 5:4,C. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Psalmist is still at the mercy-seat, praying for strength against his enemies; and for strength and grace in his own soul. Here are some sweet things in this Psalm, typically considered, which refer to Christ, David’s Lord, and also of the enemies of God’s Anointed.
To the chief musician on Neginoth, Maschil, A Psalm of David.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
This beautiful Psalm will be rendered exceedingly profitable to our souls in the reading, if the Holy Ghost, who hath given it by inspiration for the church’s profit, shall, by his divine teaching, give us to see the many blessed things contained in it. As it refers to the personal exercises of the writer, David, it will be profitable; and as it becomes from his instance an example to all the church of Jesus, it will be no less so; and yet, more particularly than either, as it represents Jesus himself in some of the most interesting seasons of his ministry, concerning which there can be but one opinion, that David here was eminently his type. Reader, do observe the expressions in this prayer; and then recollect Christ’s cries in the garden, when his soul was so convulsed with agony, that the Lamb of God declared he was sorrowful even unto death. Mar 14:34 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Security of Insecurity
Psa 55:19
Did you ever know so remarkable a reason assigned for irreligion? Here is the peril of a settled life. Here is the security of insecurity.
The idea of the word ‘changes’ is, as Poole the Puritan indicates, ‘destructive changes’. They have no unpleasant, painful, changes. They live securely. All is always well with them. And this smooth, unruffled life is the ruin of their souls: ‘They fear not God’. The Revised Version simply renders it as a fact without asserting the reason: ‘The men who have no changes, and who fear not God’. The idea is evidently the same. Their settled life is the secret of their practical atheism. Earthly tranquillity is infinite spiritual impoverishment.
‘Because they have no changes, therefore they fear not God.’
I. The Fact that ‘they have no Changes’.
1. They have no regenerative changes.
2. They have no changes of circumstance.
3. Some have no intellectual changes.
4. It is possible to have no emotional changes.
5. I have known Christians who hoped to have no experimental changes. It is a vain, delusive hope. The right use of changes is a wonderful instrument of sanctification. Tribulations give permanence to the fear of God. In the lack of a continuing city here we seek a city out of sight.
II. The Consequent Fact that ‘they fear not God’.
1. ‘Because they have no changes, therefore they fear not God.’ It all but inevitably follows. There is an influence in changes which tends to the fear of God. Changes cast us upon God.
2. Changes make us pray.
3. Changes evoke praises.
4. Changes make us sympathetic.
5. Changes inspire hope in God.
Dinsdale T. Young, The Gospel of the Left Hand, p. 123.
The Discipline of Change
Psa 55:19
It is strange that this discipline of change should be such an important factor, for we almost feel it to be unnatural.
I. There is no real rest in the world for body or mind or heart or soul. We must admit also, if we are honest with ourselves, that we need the stimulus of constant change if life is to attain its best results. Changelessness would only lull the senses and the faculties to sleep. In the stress and strain of life character is formed. If all went smoothly and softly, if life knew no dread menace, if every wind were tempered for us, and an easy path ever prepared for the feet, would we be better men and women? If there were no changes would we fear God?
II. As a matter of fact, degeneracy has always set in with both nations and men when prosperity has been unalloyed. Science is the daughter of wonder, and wonder is the fruit of all the changes and movements of the world. Religion even has her secure empire in the hearts of men through the needs of men’s hearts, the need for which they crave of a changeless centre in the midst of change. Moral degeneracy creeps upon the man or the nation that sits at ease, as the stagnant pool breeds malaria. The cloudless sky is a mockery if it speak not to us of God.
III. The discipline of change is meant to drive us out beyond the changing hour to the thought of eternity, out from the restless things of sense to find rest in God. What failure is like that of those who have been chastened and yet never softened, who have gone through the fire without learning the lesson, who have tasted the sorrow without the sympathy, who have borne the cross without the love? If it be failure to have missed the fear of God, even though fortune has smiled its fairest, what failure is that which has been broken by chains, and come through all its discipline and yet is deaf to the lesson? Blessed are they who learn the Divine meaning of life’s limitations.
Hugh Black, Homiletic Review, 1904, vol. XLVIII. p. 211.
References. Lev 19 . J. Martineau, Hours of Thought, vol. i. p. 127. Preacher’s Monthly, vol. iv. p. 249.
The Religious Ground of Lightheartedness
Psa 55:22
I. There has always been in the world a great admiration for carelessness. A young man has a great pride in saying ‘I don’t care’. When a command is imposed on him by a higher authority, he often resists it; but his main motive in the resistance is to show the absence of care. When the advice of a friend arrests him in a downward path, he frequently brushes it aside; but he is not so much actuated by love of the downward path as by the wish to appear reckless and free. Recklessness is to him the synonym of manliness. Now, what is it that in our young days makes this spirit to us so attractive? It is its apparent resemblance to something which is really its contrary the religious life.
II. There is such a thing as Christian absence of care a freedom from weight, anxiety, depression. But it is an absence of care, not an annulling of it. The social epicurean tells his comrade to cast away his burden; the Christian tells his comrade, not to cast it away, but to lay it somewhere else: ‘Cast thy burden on the Lord’. There is a very great difference between the two commands. It is the difference between throwing your money into the sea, and putting it in a bank beyond the possible risk of failure. A Christian’s care is always to him his money his treasure. He does not want to lose it; he would place it nowhere except in hands where it had no chance of being neglected. Let us say, for example, that you are anxious about the future of your child. The social epicurean will tell you: ‘Live for the day; do not look forward; enjoy the present hour and let tomorrow shift for itself’. But the Christian will say: ‘You will best live for the present by making tomorrow sure. If you want to enjoy the hour you need not become cold to your child’s future you need not even think less about it. You have only to put tomorrow in other hands in safer hands in God’s hands.’
III. It is not forgetfulness you need; it is mind fulness without mourning. It is not the trampling of care under your feet, but the transference of care to another bosom. Destroy it not, ignore it not, bury it not, escape it not; but take it up tenderly, fold it up cautiously, and lay it on the heart of the Lord.
G. Matheson, Messages of Hope, p. 145.
References. Lev 22 . J. Vaughan, Fifty Sermons (8th Series), p. 147. Preacher’s Monthly, vol. ii. p. 30. LV. International Critical Commentary, vol. ii. p. 19. LVI. 3,4. A. Maclaren, Weekday Evening Addresses, p. 103.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 55:1 To the chief Musician on Neginoth, Maschil, [A Psalm] of David. Give ear to my prayer, O God; and hide not thyself from my supplication.
A Psalm of David ] Whether made upon occasion of his flight from Keilah, 1Sa 23:2 , or from Absalom, 2Sa 15:16 . Idem est argumentum, et idem usus huius Psalmi atque, superioris, saith Beza; this and the former psalm are of the same argument and for the same use. It is most probable that this psalm was written when Absalom was up, and Hushai related unto Zadock the troubled state of the city, 2Sa 17:15 , with which compare Psa 55:9-11 of this psalm. For thereupon David, put into a great perturbation, as Psa 55:4-5 , wished for the wings of a dove, not the pinions of a dragon, that he might fly far away.
Ver. 1. Give ear to my prayer, O God ] David’s danger was present, his prayer therefore is pressing, being not the labour of his lips, but the travail of his heart. The breath that cometh from the lips is cold, not that which cometh from the lungs.
Hide not thyself
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This like the last is “To the chief musician on Neginoth (stringed instruments): an instruction of David.”
It was an awful time for a godly Jew to feel and to say that the wilderness was better than the city; but so it is here. The worst was within, even in the nearest circle: how Christ was moved at this, Joh 13 testifies. But it looks onward to a day of wider if not more literal accomplishment. In all their affliction He was afflicted. Divine judgment alone will solve and fulfil all.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 55:1-3
1Give ear to my prayer, O God;
And do not hide Yourself from my supplication.
2Give heed to me and answer me;
I am restless in my complaint and am surely distracted,
3Because of the voice of the enemy,
Because of the pressure of the wicked;
For they bring down trouble upon me
And in anger they bear a grudge against me.
Psa 55:1-3 This, like many Psalms in this section, deals with personal attacks. This Psalm is particularly painful because the assailants are friends (cf. Psa 55:12-14).
There are several imperatives of request, one jussive, and two cohortatives.
1. give ear BDB 24, KB 27, Hiphil imperative, cf. Psa 5:1; Psa 17:1; Psa 39:12; Psa 49:1; Psa 54:2, etc.
2. do not hide Yourself BDB 761, KB 834, Hithpael imperfect used in a jussive sense, cf. Psa 10:1; Lam 3:56
3. give heed BDB 904, KB 1151, Hiphil imperative, cf. Psa 5:2; Psa 10:17; Psa 17:1; Psa 61:1; Psa 86:6; Psa 142:6
4. answer me BDB 772, KB 851, Qal imperative, cf. Psa 4:1; Psa 13:3; Psa 17:6; Psa 38:15; Psa 60:5; Psa 69:13; Psa 69:16-17; Psa 86:1, etc.
5. I am restless BDB 923, KB 1194, Hiphil imperfect used in a cohortative sense
a. rare word used only four times, only here in Wisdom Literature; its meaning is unsure
b. JPSOA takes this word as moan, BDB 242, cf. Ps. 42:12; Ps.43:5; Ps. 77:4
c. NKJV has moan (BDB 242) noisily (BDB 223)
6. I am surely distracted (lit. be noisy) BDB 223, KB 242, Hiphil cohortative, cf. LXX
The reasons for the psalmist’s cry for help is given in Psa 55:3.
1. because of the voice of my enemy
2. because of the pressure of the wicked
3. for they bring down (NET Bible suggests rain down, cf. Psa 140:10) upon me
4. for in anger they bear a grudge against me
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. Maschil = Instruction. The eighth of thirteen so named. See note on Title, Psa 32:1, and App-65. The occasion of this Psalm is seen in 2Sam. 15. Hence 934BC.
God. Hebrew Elohim. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 55:1-23
Psa 55:1-23 :
Give ear to my prayer, O God; and hide not thyself from my supplication. Attend unto me, and hear me: I mourn in my complaint, and make a noise; Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me ( Psa 55:1-3 ).
I told you, David was capable of inspiring hate or love. You either loved the guy or hated the guy. And the feelings towards David were quite strong. And he was always praying about his enemies, and those that were after him, and those that were seeking to destroy him.
“For they cast iniquity upon me, in wrath they hate me.”
My heart is sore pain within me: the terrors of death have fallen upon me. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. And I said, Oh that I had the wings like a dove! for I would fly out of this place, and be at rest. Lo, then I would wonder far off, and remain in the wilderness. I would hasten my escape from the windy storm and the tempest. Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city. Day and night they go upon the walls thereof: and mischief also and the sorrows are in the midst of it. Wickedness is in the midst thereof: deceit and guile depart not from her streets ( Psa 55:4-11 ).
Now David evidently wrote this psalm when he was fleeing from Absalom. For David’s close counselor and friend, Ahithophel, actually revolted against David when Absalom did. He went with Absalom. And Ahithophel began to counsel Absalom on how to destroy David. This is the thing that really hurt David, is that Absalom had turned against him. David said,
For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him: But it was you, a man mine equal, my guide, my acquaintance. We took sweet counsel together, we walked into the house of God in company ( Psa 55:12-14 ).
So David is so hurt because it really wasn’t an enemy to David that had done such a dirty thing to him, but it was a fellow that he had had beautiful fellowship with. They had talked together. They had counseled together. They had gone into the house of God and fellowshipped together, and yet he turned himself against David. And that is always, I think, some of the greatest hurts that we experience, are when men that we have trusted and put our confidence, utmost confidence in, and we have trusted them unquestionably. And they have worked together with us and labored together with us. And we have given them great responsibilities. And suddenly they turn, and they begin to tell vicious lies. They violate the trust that you have put in them. They turn against you. They take from you, and that hurts. Because you have put all kinds of confidence in them. You have trusted them completely, implicitly. And suddenly you realize, as did David in verse Psa 55:21 , the words of his mouth were smoother than butter. But war was in his heart. His words were softer than oil, yet they were like a drawn sword.
And that’s what really hurts, is when someone that you have really placed complete confidence and trust in, and entrusted with a great part of the ministry. And then they turn and try to take it. That hurts beyond anything that I have ever had hurt, as far as the ministry goes.
And David felt this very hurt himself. The hurt of a friend, a comrade, an associate, one that you had fellowshipped and trusted, when they turn against you. So David speaks about this, the turning of Ahithophel. And David isn’t so kind with him after he turned. He said,
Let death seize upon them, let them go down quick into hell: for wickedness is in their dwellings, and among them. As for me, I will call upon God; and the LORD shall save me ( Psa 55:15-16 ).
You know, it’s not going to destroy me. The Lord is going to take care of me. But the tragedies that will befall those.
Evening, and at morning, and at noon, will I pray, and cry aloud: and he shall hear my voice. He hath delivered my soul in peace from the battle that was against me: for there were many with me. God shall hear, and afflict them, even he that abideth of old. Because they have no changes, therefore they fear not God. He hath put forth his hands against such as be it peace with him: he hath broken his covenant ( Psa 55:17-20 ).
Broken promises and covenants.
The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet they were like drawn swords. [David said,] Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved. But thou, O God, shall bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee ( Psa 55:21-23 ).
That is the only place to move, into the Lord. And there is comfort and blessing and joy. “
Fuente: Through the Bible Commentary
To the chief Musician on Neginoth, Maschil, A Psalm of David. It needed the chief musician to sing such a Psalm as this; it is so full of sorrow, and yet so full of confidence in God. It is a Psalm upon the stringed instruments, and it sings not of man only, but of that Son of man that greatest of men, who was also greatest in grief as greatest in faith. Maschil: that is, instructive, full of teaching. The experience of one child of God is instructive to another, and especially the experience of the great First-born among many brethren. A Psalm of David David, that many-sided man, who seemed not one, but all mankinds epitome. Who has not found his own experience when he has read the Psalms of David? It is a looking-glass this Book of Psalms which reflects us all. See how he begins.
Psa 55:1. Give ear to my prayer, O God;
All the saints pray. There is no exception to this rule. And in their times of trouble they pray with greater vehemence than ever. They delight in prayer. But observe how eager they are that God should hear them. It is not praying for prayings sake for the use of good words only. Give ear to my prayer, O God.
Psa 55:1. And hide not thyself from my supplication.
When a man passes by his fellow in his distress, he is said to hide himself.
O God, do not pass me by, When thou hearest my plaintive voice, do not hurry on and leave me to my woes. Forget not, beloved, that our Lord Jesus Christ did suffer the hidings of Gods face. You and I may trust that in our hour of prayer we shall not have to do so. My God, my God, why hast thou forsaken me? But even if we should have to drink of that cup, better lips than ours have tasted its bitterness long ago.
Psa 55:2. Attend unto me, and hear me:
That is three times he thus implores God to give him a hearing. It reminds me of that Gethsemane pleading of our Lord when thrice he prayed using the same words. Here David begins makes his exordium in prayer with a threefold cry to God. Give ear to me; hide not thyself from me; attend unto my prayer, and hear me.
Psa 55:2. I mourn in my complaint, and make a noise;
Sometimes prayer is scarcely articulate. I make a noise. He was very free with God. He spoke out his heart as best his heart would speak, and he seemed to ramble. I believe that some of our sweetly-composed prayers have no prayer in them, and some of our broken petitions are those that reach the heart of God. Groanings that cannot be uttered are prayers that cannot be refused. There may be most strength in the passion of the soul when there is least order in the expression of the soul. I mourn in my complaints, and make a noise.
Psa 55:3. Because of the voice of the enemy,
He can speak, and speak clearly too. Malice is never short of language, because of the voice of the enemy.
Psa 55:3. Because of the oppression of the wicked:
The best men have often been the most oppressed of men. Men have often spoken worst of those who have deserved the best. David is in that plight, and so was our Lord. He, too, knew the voice of the enemy and the oppression of the wicked.
Psa 55:3. For they cast iniquity upon me,
They bespatter me with their mire; they slander me. They speak evil of my good.
Psa 55:3. And in wrath they hate me.
It is the old story. The seed of the serpent naturally hates the seed of the woman. Even our Lord had a bruised heel. Know ye not that Ishmael persecutes Isaac, the child of the promise? All down history there runs this line the mark of blood and suffering. It must be so, for they cast iniquity upon me, and in wrath they hate me.
Psa 55:4. My heart is sore pained within me: and the terrors of death are fallen upon me.
I suppose that David may have written this after he had been driven out of Jerusalem by the party under the leadership of his son Absalom and Ahithophel. When it is all over he sings his song of dolour, and yet of confidence before his God. You know that our Lord Jesus Christ could use this language with very great emphasis. My heart is sore pained within me, and the terrors of death have fallen upon me as if mid-night came down upon his soul came down from God. Are fallen upon me. Descended therefore; and those are the heaviest of griefs which seem to come down just when we expected that showers of mercy would come down. Our Saviour knew what this meant.
Psa 55:5-6. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.
If he could not have the wings of an eagle to fight out the conflict, he begged for the wings of a dove to fly from it. But what would you and I be if we had wings? Where could we go if we had wings, but, like the dove of Noah, fly to the Lord? And we can get there without wings, brethren. We can get there by faith in him. It is a vain wish, then, and yet how many have sighed: Oh! for a lodge in some vast wilderness, Some boundless contiguity of shade, Where rumor of oppression and deceit might never reach me more. Ah! we sigh for solitude, and when we get solitude we sigh to get out of it.
Psa 55:7. Lo, then would I wander far off, and remain in the wilderness. Selah.
Why, David had been in the wilderness, and then he sighed to get back to the temple of God; but such foolish creatures are we at our very wisest that we know not what we sigh for. It was good for David that he had not wings, and it is good for you that you cannot run away. God has made you no armor for your back because you must go forward. Long ago he burnt our boats. We cannot return. We must forward now to the eternal victories in his strength.
Psa 55:8. I would hasten my escape from the windy storm and tempest.
But he that would fly away from slander must fly very fast. How can we escape it? That cruel tongue, that wicked tongue walks through the earth and smites with its sword the best of Gods people. Now, like a soldier, David prays as his Master would never pray.
Psa 55:9. Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city.
That was not a bad prayer, for God heard it. He did divide their tongues. The counsels of the wicked were put to naught, and so they made a mistake, and David escaped through their divisions. I see not how a king driven from his throne and hunted by rebels, can pray differently from this.
If he be a warrior and fights at all, he must wish for victory. Yet let me remind you that these verses need not be read in the imperative, neither may they necessarily be understood to be prayers. They can be read as prophecies. God will destroy and divide the tongues of the wicked. The divisions of error are the hope of truth. God divides the tongues of those who use their tongues against his Word, and so his truth conquers.
Psa 55:10. Day and night they go about upon the walls thereof: mischief also and sorrow are in the midst of it.
Remember, Jerusalem was in the hands of a band of wicked men.
Everywhere sin prevailed when David had quitted it.
Psa 55:11-12. Wickedness is in the midst thereof: deceit and guile depart not from her streets. For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:
Here you get to the center of Davids grief. Ahithophel had betrayed him, and here you begin to see the portrait of Christ coming out on the canvas.
David seems to be painted first, and then there is painted an image of our Lord, which is seen here and there. It was not an enemy; then I could have borne it.
Psa 55:13. But it was thou,
In the original it runs thus: But thou. The ardor of poetry is upon the Psalmist. He sees him: Thou. And he looks at him with indignation: Thou.
Psa 55:13-14. A man mine equal, my guide, and mine acquaintance. We took sweet counsel together, and walked unto the house of God in company.
It is Ahithophel; it is Judas Iscariot; it is either; it is both. Oh! what a grief it is to be betrayed by one whom we have trusted, one whom we treated as our equal, one whom we followed as a trusted guide, one to whom we told our secret and linked our heart. Mine acquaintance. One whose friendship was sanctified by the sanctions of religion. We took sweet counsel together, and walked to the house of God in company. Have any of you had to suffer from this serpents tongue? Be not surprised. Your Master endured it before you. And now David bursts out in words of prayer, Let death seize upon them. Let them go down quick into hell.
Psa 55:15. Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.
And this prayer also was heard, for Ahithephel was hanged with a rope,
and Absalom without one; and their followers perished by thousands in the wood of Ephraim; and so God swept away the good mans slanderers.
Psa 55:16. As for me,
What would I do? Plot against their plots, and set cunning against their cunning? No, not I.
Psa 55:16-17. I will call upon God; and the LORD shall save me. Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.
He would pray often, but not too often. Where time sets her boundaries there are we to set up our altars: evening and morning, and at noon. It seems natural that our undertakings should be begun, continued, and ended in God, and that each day. Oh! pray much when your enemies plot much. If, morning, noon, and evening, they are seeking your ill, then just as often seek you good from God. How beautifully he puts it. He shall hear my voice. He does not pray at a peradventure. He is certain that prayer will come up to God. Yea, more than that, he anticipates a blessing; he foresees, nay, he sees the blessing.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 55:1-2
PRAYER IN THE FACE OF A WICKED CONSPIRACY INVOLVING
A FORMERLY TRUSTED FRIEND
This is another psalm accredited to David; and as Maclaren stated it, “Davidic authorship has at least as much to say for itself as any of the other conjectures that have been offered. The title we have selected is from Leupold.
Spurgeon declared that, “It would be idle to fix a time and occasion for this Psalm with any dogmatism; but it reads like a song of the times of Absalom and Ahithophel.
“It could also be the prophetic prayer of Christ in his humiliation, despised and rejected of men, when he was made sin for his people that they might be made the righteousness of God `in Him,’ when He was about to suffer their punishments, pay their debts, and discharge their sins, by giving His body upon the Cross as a ransom for the sins of the whole world.
There is nothing whatever to prevent the psalm’s being both a song of the times of Ahithophel, and a prophetic forerunner of the prayers of Jesus Christ. Also, Ahithophel in the story of David occupies a position very closely akin to that of Judas Iscariot, of whom he seems to have been a type.
We like the way Anthony Ash broke the psalm down into small units (seven in all); and shall follow the same pattern here.
DAVID’S CRY TO GOD
Psa 55:1-2
“Give ear to my prayer, O God;
And hide not thyself from my supplication.
Attend unto me, and answer me:
I am restless in my complaint, and moan.”
“Give ear to my prayer, O God” (Psa 55:1). These words teach us that God Himself hears and attends the prayers of his people, that he is accessible to hear their petitions, and that he will not hide his face from praying saints.
“I am restless … and moan” (Psa 55:2). Clarke translated a part of this verse as, “I am strongly agitated. If our ascription of this psalm to David during the rebellion of Absalom is correct, then there can be no wonder at all of David’s agitation and concern.
E.M. Zerr:
Psa 55:1. Prayer and supplication differ chiefly in degree of intensity. The latter is a very earnest form of the former.
Psa 55:2. Make a noise means to be greatly agitated, not merely to produce a loud sound. The point was that David’s troubles were so grievous that he was constrained to express himself with emphasis.
Fuente: Old and New Testaments Restoration Commentary
This is the outcry of a man of faith in sore peril. The emotional nature is moved to its very center, and tides of deep feeling surge through his soul. He has been cruelly betrayed by his familiar friend, who would seem to have headed a conspiracy against him. It is really a revelation of how fellowship with God leads ultimately to the victory of faith.
Three movements are manifest. The first is fear. Appeal is made to God out of a consciousness of fearfulness, trembling, horror. So terrible is this fear that the man fain would fly away and escape it all (verses Psa 55:1-8). The troubled heart then breaks forth into fury. So mean is the method of the foe that the anger of the man is aroused, and he cries for vengeance against the oppressor (verses Psa 55:9-15). He then appeals to God, and at once declares that he is delivered. The wrong of the wicked is no less, but, calmly stated in the light of God, it is a burden to be cast on Him, and the conviction that He will deliver is created. Fear leads only to desire to flee. Fury only emphasizes the consciousness of wrong. Faith alone creates courage.
Fuente: An Exposition on the Whole Bible
Fleeing the Citys Ills
Psa 55:1-11
This psalm was suggested by Absaloms rebellion and Ahithophels treachery. But it contains references which, in their full extent, are chiefly applicable to Judas treatment of our Lord. The terrors of the unseen, the stealthy tread of the assassin, the treachery of a friend, the drawn sword under unctuous speech-such were the bitter ingredients mingled for this deeply-tried soul. But we have all known something of his disappointment and anguish, and have longed for the swift wings of a dove to escape to the bosom of God.
One of the Puritans says: My Spouse is ascended higher than the highest heavens, and I, poor soul, am left desolate and disconsolate in this valley of tears. The weight of my weakness and my sins doth so clog and shackle me, so glue and nail me to the earth, that I cannot rise. Let Him descend and give me wings whereby I may ascend. Who will give-humility. Who will give wings-celerity. Like a dove-innocence. Fly away-aspirations to the Lord, whom having not seen, we love. Rest-permanent security.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 55:6
I. Don’t spend your time in wishing for wings, or for anything else that is impossible. Not that there is anything wrong in a wish, unless we wish for what is wrong. Wishes will come flying into our minds, as little birds sometimes hop in at an open window. But do not pet, and feed, and fondle them. Let them fly away again. Wishing is profitless work, even for possible things.
II. God gave David something much better than wings. Read vers. 16, 17, 22, of Psalm lv., and look at the last six words of ver. 23, and you will see how this was. Often God denies our wishes that He may give us something better than we ask or think. The Lord Jesus needed no wings to fly up to heaven. And we need no wings to get near enough to Him to talk to Him. Ask Him to help you to use your hands and feet in His service. Love to Him will be better than the winged shoes you read of in the old Greek fables. It will make your feet swift and your hands nimble for every duty and every kindness.
E. R. Conder, Drops and Rocks, p. 120.
References: Psa 55:6.-Homiletic Magazine, vol. xi., p. 12; W. Wilkinson, Thursday Penny Pulpit, p. 1 vol. iii., p. 301; G. Dawson, Sermons on Daily Lifeand Duty.
Psa 55:6-8
I. This is the cry of the faithful soul overpressed by temptation.
II. It is the sigh of the heart, weary of the strain of spiritual aspiration and effort.
III. It is the cry of a man who is forced to be spectator of a dread conflict.
IV. But man is not only a spectator of the conflict. He is bound to be the servant of the Divine kingdom, and in sympathy with the Lord of the kingdom, to bear all the burden of it on his heart. “Oh that I had wings like a dove!” that I might be loosed from this weary task, and cease to be bound to think and to care for thankless, senseless men.
V. We believe in progress; we believe in the golden pictures of the prophets; we believe in the reign of the Lord Jesus over all hearts, in all worlds. But eyes grow weary with expectation. “Where is the promise of His coming?”
VI. To comfort a man is to make him strong by standing by him. This is our strength to bear, to hope: the Lord is with us.
J. Baldwin Brown, The Higher Life, p. 266.
I. This sigh of David is the sigh of many men. We find it in literature; we find it in our own hearts; it is a part of our life. We get tired of the daily sameness of life. We are tired of the unrelenting past, tired of the dreary present, tired of the uncertain future. We are tired of the weary struggle in our own hearts, the to and fro conflicting witnesses of impulse and repression, broad, rejoicing, sunlit tides of spiritual emotion, leaving behind them the flat, oozing shores of ebbing enthusiasm.
II. This being the fact regarding human life, where is the remedy? The great resource in every perplexity is to look to Christ. He, too, though sinless, was forced to sigh for the sad world of sin and death; but the sigh had scarcely been uttered when once more He was engaged in works of mercy and thoughtful care. For sorrow and disaster, for weariness and discouragement, God has given four great and perfect remedies: (1) action; (2) patience; (3) faith; (4) hope. One day, not far hence, we too shall have the wings of a dove. Though we have lain among earth’s sods, yet at death, if we be God’s children, we shall all be as the wings of a dove which is covered with silver wings, and whose feathers are like gold.
F. W. Farrar, Christian World Pulpit, vol. xvii., p. 1 (see also Ephphatha, p. 123).
References: Psa 55:8, Psa 55:22.-Homiletic Magazine, vol. xii., p. 16. Psa 55:11.-A. Fletcher, Thursday Penny Pulpit, vol. vii., p. 289. Psa 55:12, Psa 55:14.-G. Forbes, Voice of God in the Psalms, p. 220.
Psa 55:19
No changes! We must not take the expression in a hard and narrow literal sense, or it would be true of no man. The changes of which the Psalmist speaks mean changes that disturb, changes that unhinge all plans and arrangements, changes that frustrate hopes, changes that, like earthquakes, upheave, when least expected, fair fields and smiling villages. These are the changes which some men have not, and because they have them not they fear not God.
I. It is a melancholy fact that the general tendency of prosperity is to produce self-confidence and forgetfulness of God. When the hand is full, and the purse is full, and the heart has all it can wish, what danger there is lest men should forget God!
II. Even health can be a peril. It can be a source of temptation. It can stimulate men to sin. The best work and the most work is not done by the strongest men and women in the world, especially the work which is of a moral and spiritual kind.
III. The absence of change produces hardness of nature. No man can understand the sorrows, and therefore no man can truly succour the sorrows, of others who is perpetually preserved from having sorrows of his own.
IV. The absence of change produces neglect of eternity. “Soul, take thine ease,” is a very common feeling among those whose circumstances are on the whole fairly pleasant. They have no desire to see God, no desire to be with God. Let them be without changes, and they do not feel that God is essential to them at all, and they do not fear Him.
V. All the changes of this life which unsettle us, derange our schemes, and destroy our pleasures are meant to appeal to us and to remind us that “here we have no continuing city,” that this is not our rest. That is a glorious moment when the soul can say, and feel as well as say, “Here we have no continuing city, but we seek one to come.”
E. Mellor, The Hem of Christ’s Garment, p. 311.
References: Psa 55:19.-Homiletic Magazine, vol. xiii., p. 327; Preacher’s Monthly, vol. iv., p. 249; J. Martineau, Hours of Thought, vol. i., p. 127.
Psa 55:22
A great part of the burden of daily life is the sin that is in it. Take out the sin, and there will not be much burden left.
I. As regards those common burdens which every one bears, God says, “Cast thy burden on the Lord.” It is very difficult to sympathise with one another’s burdens; and of course each, knowing only his own, thinks his own the heaviest. Christ alone can sympathise with all. But your burden is the one main thing you have to do with, suited for present discipline, a selected, ordained, adjusted thing-“thy burden.” Leave the balancing, and trust the Balancer.
II. What is casting? It needs an effort to believe. It needs an effort to do the first step; it needs an effort to make it once and for ever. What is the way? (1) Take loving views of Jesus-of His sympathy, His nearness, His power, His undertakings, His interest, personal, in you. (2) Open to Him your whole heart, not the burden only, but what surrounds it. (3) Do not go back to your own castings. Put them too far away for that.
III. Observe how the Lord deals with cast burdens. He does not say, “I will take away thy burden,” but “I will sustain thee.” To this end He will unite Himself to you more closely, so that, just as the ivy on the rock, you will both borrow a strength from the rock not your own and pass on to the rock the pressure that you feel. He will be “your arm every morning,” on which leaning you cannot faint. He will feed you with such hidden manna that you will grow so strong that you can carry anything.
J. Vaughan, Fifty Sermons, 8th series, p. 147.
References: Psa 55:22.-Preacher’s Monthly, vol. ii., p. 30. Psalm 55-A. Maclaren, Life of David, p. 240; J. Hammond, Expositor, 1st series, vol. iv., p. 67. Psa 56:3.-A. Rowland, Christian World Pulpit, vol. xxiii., p. 404.
Fuente: The Sermon Bible
Psalm 55
In the Throes of the Great Tribulation
1. Prayer for help (Psa 55:1-3)
2. Longings to escape (Psa 55:4-8)
3. The great tribulation (Psa 55:9-21)
4. The comfort of hope (Psa 55:22-23)
The man of sin, the Antichrist, stands out prominently in this Psalm. Because of him and his oppression, the godly remnant calls for help. They are overwhelmed with horror and beholding the abomination, they wish for wings like a dove and escape from the storm and the tempest of the great tribulation. This is in accordance with Mat 24:15-16, which refers to the same time. They will actually flee to the mountain and will be away from Jerusalem as we learned in Psa 42:1-11. The great tribulation has begun and of Jerusalem it will be true wickedness is in the midst thereof, deceit and guile depart not from her streets. And this wicked one, the Antichrist, is one of the nation, not a stranger, the man with a flattering tongue, who even walked in the house of God. And now his character and the character of his followers is exposed as they turn against the godly. Hence the imprecatory prayer (Psa 55:15). Here is the 70th week of Daniels prophecy, the last seven years, divided into half. In the first half the Antichrist is the man who claims friendship, with words smooth as butter, but in the middle of the week he breaks the covenant and puts his hands against such as are at peace with him (Psa 55:20). Psa 56:1-13; Psa 57:1-11; Psa 58:1-11; Psa 59:1-17; Psa 60:1-12
Fuente: Gaebelein’s Annotated Bible (Commentary)
Give: Psa 5:1, Psa 17:1, Psa 64:1, Psa 80:1, Psa 84:8, 1Pe 3:12
hide: Psa 28:1, Psa 80:4, Psa 143:7, Lam 3:8
Reciprocal: Psa 54:2 – General Psa 61:1 – Hear Psa 102:1 – Hear Psa 130:2 – let thine ears Psa 140:4 – Keep me Psa 140:6 – hear Isa 1:15 – I will Lam 3:56 – hide Hab 3:19 – stringed instruments Rom 8:26 – with
Fuente: The Treasury of Scripture Knowledge
The apostate.
To the chief musician, on stringed instruments: Maskil of David.
With the fifty-fifth psalm we reach the close of this Maskil series, and find the last word as to the wicked one. He has been seen in a certain relation to the dwelling-place of God, the “tent” in which He has sojourned among men. We have seen him also among the mass of the godless -atheists in heart -who carry to its height the lawlessness and rebellion of the last days. Here we go back to see how he has broken the bands and cast off the yoke of the Most High. Once an associate of the godly, and moving among the throng of worshipers in the house of God, he is become the persecutor of the righteous, the profaner of his covenant with God and man, his profession all through is shown to be mere subtlety and treacherous wickedness, under which Jerusalem itself becomes like another Babel, and its inhabitants invite a corresponding doom.
These psalms share the character of all prophecy in needing to be put together in order to their full understanding. They are not meant for “private” or “separate interpretation” (2Pe 1:20). They are connected together by the common title of Maskil as instruction for the men of understanding, the wise who are to instruct others (Dan 11:33; Dan 12:3). Put together, the awful figure of Antichrist emerges clearly enough, and in harmony with prophecies elsewhere, both Christian and Jewish. Like some image formed in the rock, you must catch it at the right angle to discern it; while when there, its features are too marked and many to be possibly mistaken.
The accompaniment of “stringed instruments” is justified as the psalm goes on; though it begins with a wail of sorrow and an inward tumult under which the numerical structure for awhile seems to be lost, but to manifest itself again as faith more firmly lays hold upon divine strength, and the light of a new day begins to penetrate the gloom.
1. The first three verses give us the cry to God, with the cause of the cry, -the voice of the enemy and the oppression of the wicked, by whom the suppliant is traduced as well as suet with open violence. The conjunction of these things is too common to need much comment. Slander makes malice take the form of righteousness; and the strongest tyranny finds the necessity of justifying itself after this manner. Involuntarily it does homage to the moral government of God, even while its homage is itself immoral. “They cast iniquity on me,” says the sufferer, “and in anger persecute me.”
2. The next section dwells upon the misery of the remnant amid the general departure from God. They long to escape from the city which is yet to them the city of God; but defiled, profaned, the Spirit of Christ makes them cry out for separation from it. Accordingly opportunity is given them, as we know (Mat 24:15 seq.), and they are found outside it in the first psalm of this book.
The distress is extreme, and the confusion of mind seems to affect the numerical structure itself, which here at least I am unable to trace in two out of the five verses. This may be, of course, only from dullness of sight on my own part, or because the numbers themselves have not been traced out sufficiently in their application in the sphere of human emotion. Yet the only other place in these psalms in which we have hitherto found such an absolute failure (Psa 10:8-10) is so near akin to this one as at least to suggest a designed connection between them. The former psalm; like the present, gives us a picture of the wicked one; and there the alphabetic construction fails, as well as (and to a greater extent than) the numerical. Thus there seems purpose manifest in this. In the present psalm, however, there is this difference, that the failure is not found in that part of it which speaks of Antichrist himself, but in that which speaks of the effect of the evil in the awful horror and dread which well-nigh overwhelm the godly. This is plainly a great difference, and must justly raise the question again, Is it anything more than a failure of discernment, such as here and there may well be expected in a first endeavor to trace out the numerical clue. On the other hand, it is still possible that as in the tenth psalm the moral disorder is reflected in the structural one, -God’s government appearing for a while to be lost in the uprising of human will against it, -so here may be intimated the blur of vision that may be induced by the contemplation of successful wickedness, even on the part of the righteous, and against which the thirty-seventh psalm warns us. In this case, may not the irregularity of the alphabetic structure of both the ninth and tenth psalms (even where it does not fail) point to a similar perturbation? especially as only in the mind of man can the government of God lapse at all, even for a moment.
And is not this indeed an evil so great and so universal as to make it necessary to enforce the warning upon us in an exceptional manner? Alas, how the disorder manifest in the world tends to induce a similar disorder, even among those who dread and abhor it! as with an infectious disease, the dread of which increases the susceptibility of infection. How the simple lesson needs to be continually repeated in our ears, that “God sitteth upon the throne, judging right.” How little frankly do we accept this first postulate of faith! and if there be but hesitation here, how the vision fails, how the heart sickens and faints, what a collapse is there of strength! And is it not so in the psalm before us?
“My heart is writhing within me; and the terrors of death are fallen upon me! Fear and trembling is come upon me; and horror hath wrapped me round!”
Then notice how in the next verse the numerals appear again: for not without meaning is it that the dove, the type of heavenly purity and love and sorrow, -the symbol of the Spirit of Christ, as in the gospels, -is named here rather than any other bird. The wing of the dove bore Christ indeed into the scene of sin and misery to deliver men; but here, when grace has been rejected, and the sin of men has ripened as just ready for the harvest, the dove is preparing for her flight away. Holiness now means only separation from stubborn rebellion and implacable enmity to God; and now the solitude of the wilderness attracts her: the earth is become truly that; and judgment is foreseen, -a tempest of wrath, from which she would hasten the escape of those that sigh and cry for these abominations.
3. And now the city is brought before us -Jerusalem; though her name cannot now be named; she does not answer to it. Rather is she now Babylon, and with the doom of Babylon upon her. Violence and strife issue naturally in divided tongues, into which her whilom unity is broken up. Strife characterizes her, and with violence goes about her walls, which instead of shutting out the evil, shut it in. Cavernous depths of wickedness yawn in the midst of her; and openly in her public streets stalk all the time oppression and deceit.
4. Now we come to the apostate. Not an open enemy had he been in that case it would have been easy to turn away from him as such. But he had been one admitted to terms of equality, an associate, an intimate; nor that only, but professedly also among the godly, and among the throngs frequenting the house of God. Thus we see what bonds had been broken through -Godward as well as manward. For him and those with him the psalmist predicts the sudden calamity of the apostates in the wilderness, death surprising them in such a way that Sheol might seem to swallow them up alive. This is another link with prophecy: for it is written of the two great confederates in evil in the fast-hastening day of the Lord, that they shall be taken and cast alive into the lake of fire (Rev 19:20).
5. The fifth section of the psalm displays in contrast with all this the assured hope of the righteous. He calls upon God, from whom the wicked had departed; he knows that God will save him. Complain and groan though he may, it is to One who hears his voice. And redemption is realized at last from the midst of many enemies, who are incapable of doing him the harm they seek to do.
6. But again he returns to speak of the wicked one and his company. He sees the Unchangeable and Eternal setting Himself against the unchanging stubbornness of impenitent sinners. Again he singles out one special one among these, marking him out by another sign which is very distinct in prophecy, the breach of the covenant. So the angel says to Daniel of the “prince that shall come,” that “he shall confirm a covenant” -make a binding agreement -“with many for one week” -of years; “and in the midst of the week shall he cause sacrifice and oblation to cease.” Idolatry takes the place of the worship of the true God: “for the overspreading (or ‘wing’) of abominations there shall be a desolator” (Dan 9:27,
Heb.). Thus we have the “abomination of desolation” afterwards referred. to (Dan 11:31; Dan 12:11; Mat 24:15); and the nature of the broken covenant is plainly shown. Israel back in the land is sheltered by it in the setting up again of their old ritual worship: the “prince” or his representative in the land takes his place with the rest in apparently heartfelt homage to the King of kings. For the first half of the week he is the smooth-tongued hypocrite described in the psalm. Then comes a change; the cessation of prescribed legal offerings; the setting up of idolatry in its place: “he hath put forth his hands against those that were at peace with him; he hath profaned the covenant.” This completes the instruction of these Maskil psalms.
7. The seventh and last section closes therefore now with the contrary portions of the righteous and the wicked; in which God appears at last as Jehovah -Israel’s God. How the covenant-Name here shines out in contrast with all human dependence! That treacherous covenant they had trusted in, and it had deceived them; now, “cast thy burden on Jehovah, and He shall sustain thee: He shall never suffer the righteous to be moved.” On the other hand, “Thou, Jehovah, shalt bring them down to the pit of destruction: men of blood and deceit shall not live half their days; but I will trust in THEE.”
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 55:1-3. Hide not thyself from my supplication Either as one unconcerned and not regarding it, or as one displeased, and resolved not to hear nor help. I mourn and make a noise I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me. The word , veahimah, here rendered and make a noise, is translated by Chandler, and am in the greatest consternation. He was brought into such immediate danger, as that he scarcely knew what method to take to avoid the destruction which threatened him. Because of the voice of the enemy That is, their clamours, and threats, and slanders, and insolent boastings; all which are hateful to thee, as well as injurious to me. They cast iniquity upon me They make me the great object of their wicked and mischievous practices; or rather, they lay many crimes to my charge falsely, as if by my own wickedness I was the cause of all my calamities. And in wrath they hate me Their anger and rage against me is not a sudden and transitory passion, but has increased and ripened into constant malice and settled hatred.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Psa 55:6. Oh that I had wings like a dove, to outfly the hawks which seek my life. The Latin reads, Who will give me wings like a dove? But the English is preferable, as uttering the heart before the Lord.
Psa 55:13. But it was thou. The Chaldaic reads, But thou, Ahithophel.
Psa 55:15. Let death, seize upon them. These are the usual prayers before a battle. They were just prayers, such as God answered in the wood of Ephraim, where the rebels were forced over a precipice, as stated in 2Sa 18:6-8.
Psa 55:16-18. The Lord shall save me. Jerome reads, from the battle that was fought against me; for there were many against me.
Psa 55:23. The pit of destruction. The Chaldee, The abyss of gehenna, which is a punishment beyond the grave.
REFLECTIONS.
We have here another psalm of grief and deep distress. It was written after David had fled from his capital, to avoid Absalom and the rebels. It is very useful to men under calumny and reproach, and cannot but remind us of what Christ suffered in the garden, and from the Jews.
We here see what was the conduct of those who originated this rebellion. While Absalom was conciliating popularity by degrading condescensions, those initiated into his plot were degrading the king throughout the city, by false and shameful imputations of wickedness; for rebellion unfolds the depravity of man on a full scale. It paints sometimes the grandeur, but oftener the enormity of his passions; and exhibits him as capable of perpetrating crimes, at which in a cooler moment every feeling of his soul would revolt.
When David was apprized of the nature and extent of the plot; indignation at the perfidy, horror at the crimes, and the terrors of the carnage seized his soul. He sighed not for the throne; he was weary of royalty; but he envied the happy liberty of the dove, who in a moment of danger, stretches her wings to a peaceful retreat. So Jeremiah, unsuccessful in his ministry in the like evil age, sighed for a shepherds hut, or even a tent in the desert among wayfaring men, that he might weep for their wickedness. So also the good man, long assailed with calamities and pains, sighs for a retreat at his masters feet; and by and bye, his master will grant his utmost wish. He shall gain the peaceful shore, and smile to leave the raging floods behind.
David at first, having no adequate help in man, nor knowing whom to trust, sought his help in God. He prayed the Lord to destroy the slander of their tongues, and to divide their counsel. This the Lord did when Absaloms officers preferred Hushais counsel before Ahithophels. No man succeeds as candidate for a throne but he who has first received his commission from above, and no prince falls but he whom the Lord forsakes.
The horror with which David viewed Ahithophels treason and hypocrisy is next finely painted. This man, consummate in address, and famed as an oracle of wisdom, had so far ingratiated himself with the king as to fill the first place in his council. David had made this man his equal and friend; he had imparted to him every secret, and allowed him to dictate in all the affairs of state. This man, to complete his ascendancy over the royal mind, had affected also to be religious. He daily walked with his master to the house of God; he talked delightfully on religious subjects, and the affairs of salvation. Thus while he flattered his sovereign, and seemed a saint of the first class, he was secretly plotting his destruction. What then must have been Davids indignation when he learned that this saint had joined Absalom; that this saint had advised the prince to dishonour his fathers bed? Well might he exclaim, Let death seize them; let them go down, like Korah, Dathan, and Abiram, alive into hell. But when David in this manner pours maledictions on his foes, we should remember that he had a right to speak as a prophet and a judge; and that his sentence or prediction was in a few days most awfully executed against them, as has already been explained. But we are not to rejoice in the destruction of those that hate us, nor indulge in a spirit of malevolence. Job 31:29.
We are farther told that bloody and deceitful men shall not live out half their days. As a candle in a calm place burns out its full time, but sweals away in a draft; so human life is shortened by intemperance, and the wicked destroy one another by contention and war. This more fully evinces that when David thus sentenced the rebels, he did it by the Holy Spirit. See Psalm 35. 59. 69.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
LV. A Prayer for Deliverance from Treacherous Foes.
Psa 55:1-11. The Psalmist tells God of his disquiet and terror. His desire to flee from Jerusalem to the wilderness.
Psa 55:12-15. A description of the treacherous friend, ending with an imprecation: let them go down suddenly to the pit.
Psa 55:16-19. The Psalmists continuous prayer and his trust that God will defeat his enemies.
Psa 55:20 f. The treachery of his foes described.
Psa 55:22 f. Gods care for the godly: His vengeance on the wicked.
On the traditional view that David wrote this Ps., commentators, beginning with T., have identified the treacherous friend with Ahitophel (2 Samuel 15-17). He, however, was not Davids equal (Psa 55:14). With better reason it has been suggested that Alcimus (pp. 385, 607) is the traitor intended. He being a descendant of Aaron became High Priest with the assent of the Hasidim (see Psalms 4), but afterwards took the side of the Hellenising party. He died in 159 B.C. But this ingenious conjecture is only a conjecture after all. We do not know even approximately the date of the Ps., though we cannot doubt that it is post-exilic, nor can we explain the historical reference with any confidence. The text is very corrupt, but the corruption leaves its general sense unaltered, and the difficulties are mostly grammatical merely. There is no sufficient reason for dividing the Ps. into two.
Psa 55:6. A reminiscence of Jer 9:2. The words like a dove are absent from Jer. and may be a gloss. Doves do not find their home in the wilderness.
Psa 55:9. The Psalmists enemies go about the city walls like watchmen, but with evil purposes.
Psa 55:12. The traitor was apparently a high official in the Temple who, in the struggle between Jews of strict observance and Hellenising Jews, had changed sides.
Psa 55:15. The Psalmist is thinking of Korah, Dathan, and Abiram, and of their fate, as recorded in Numbers 16. The section ends with a sudden imprecation.
Psa 55:18. Read will redeem and strive.
Psa 55:19. Translate, He will hear (i.e. will hear the Psalmist) and will humble them, he that is enthroned of old. The rest of the verse is unintelligible. The men who have no changes is generally taken to mean Men who do evil incessantly. But this is a far-fetched and unnatural mode of expression. The VSS gives no help and no plausible emendation has been made.
Psa 55:22. Translate, Cast thy lot (i.e. the cares which are thy portion) upon Yahweh.
Fuente: Peake’s Commentary on the Bible
PSALM 55
The prayer of a godly man, expressing the exercises of the believing remnant of the Jewish nation, when antichrist apostatizes from God, breaks the covenant, and persecutes the godly.
(vv. 1-3) The psalm opens by presenting the supplication of the godly man, and the cause of his sorrow – the voice of the enemy, and the oppression of the wicked. The voice of the wicked is raised in slander against the godly man; for he can say, They cast iniquity upon me. As ever, slander is followed by persecution, In anger they persecute me (JND).
(vv. 4-8) The verses that follow present the misery of the godly remnant in Jerusalem, during the reign of antichrist. Within, the heart of the godly man is sore distressed; without he is faced with death. He longs to flee from the defiled city to some lonely spot where he may escape the storm and tempest of judgment about to break over the doomed city (see Mat 24:15-22).
(vv. 9-11) There follows a vivid description of the city of Jerusalem during the days of antichrist. The walls, that should have protected the city from every attack, are marked by violence and strife. Iniquity and mischief are in the midst of it, and the streets are marked by oppression and deceit. From the centre to the walls all is corruption and violence.
(vv. 12-15) There follows, what would appear to be a description of the apostate character of antichrist. He had professed to be amongst the godly, as an intimate and familiar friend. He had gone to the house of God in company with the people of God. Now he had turned against the godly, heaping reproaches upon them, and venting his hatred against them, while seeking to magnify himself (cp. Dan 11:37-38).
For this wicked man, and those associated with him, the psalmist predicts a sudden and overwhelming judgment (Rev 19:20).
(vv. 16-21) In contrast with the wicked, who are marked by violence and strife, day and night (v. 10), the godly man will call upon the Lord, evening and morning and at noon. He is conscious that God will hear and deliver his soul, and afflict those who refuse to repent and own God (Rev 16:9). Moreover the wicked, not only refuses to glorify God, but he puts forth his hand against the godly and breaks the covenant with them, in spite of all the smooth words he had uttered (Dan 11:31; Dan 12:11; Mat 24:15).
(vv. 22-23) The psalmist closes with a beautiful expression of confidence in Jehovah. Let the godly in their distress cast their burdens upon the unchanging One who will never break His covenant with His people, nor suffer the righteous to be moved, whatever the sorrows they may have to pass through. In contrast to the godly, the violent and deceitful man, who has exalted himself, will be brought down to destruction. Well may the godly conclude by saying, I will trust in thee.
Fuente: Smith’s Writings on 24 Books of the Bible
55:1 [To the chief Musician on Neginoth, Maschil, [A Psalm] of David.] Give ear to {a} my prayer, O God; and hide not thyself from my supplication.
(a) The earnestness of his prayer declares the vehemency of his grief in so much as he is compelled to burst out into cries.
Fuente: Geneva Bible Notes
Psalms 55
The occasion that inspired the composition of this individual lament psalm was David’s betrayal by an intimate friend. We do not know with certainty who he was, though some commentators have suggested Ahithophel (2Sa 15:31). One manuscript of Jerome’s Latin Version has the title "The voice of Christ against the chiefs of the Jews and the traitor Judas." [Note: Kirkpatrick, p. 308.]
David prayed that God would deliver him from his plight. He also lamented his distress that a trusted friend had betrayed him, and he voiced confidence in God who redeems His elect.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. A cry out of agony 55:1-8
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David began this psalm with a prayer in which he called on God to hear his petition.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 55:1-23
THE situation of the psalmist has a general correspondence with that of David in the period of Absaloms rebellion, and the identification of the traitorous friend with Ahithophel is naturally suggested. But there are considerable difficulties in the way of taking that view. The psalmist is evidently in the city, from which he longs to escape; but Ahithophels treachery was not known to David till after his flight. Would a king have described his counsellor, however trusted, as “a man my equal”? The doubt respecting the identity of the traitor, however, does not seriously militate against the ordinary view of the date and occasion of the psalm, if we suppose that it belongs to the period immediately before the outburst of the conspiracy, when David was still in Jerusalem, but seeing the treason growing daily bolder, and already beginning to contemplate flight. The singularly passive attitude which he maintained during the years of Absaloms plotting was due to his consciousness of guilt and his submission to punishment. Hitzig ascribes the psalm to Jeremiah, principally on the ground of the resemblance of the prophets wish for a lodge in the wilderness {Jer 9:2} to the psalmists yearning in Psa 55:6-8. Cheyne brings it down to the Persian period; Olshausen, to the Maccabean. The Davidic authorship has at least as much to say for itself as any of these conjectures.
The psalm may be regarded as divided into three parts, in each of which a different phase of agitated feeling predominates, but not exclusively. Strong excitement does not marshal emotions or their expression according to artistic proprieties of sequence, and this psalm is all ablaze with it. That vehemence of emotion sufficiently accounts for both the occasional obscurities and the manifest want of strict accuracy in the flow of thought, without the assumption of dislocation of parts or piecing it with a fragment of another psalm. When the heart is writhing within, and tumultuous feelings are knocking at the door of the lips, the words will be troubled and heaped together, and dominant thoughts will repeat themselves in defiance of logical continuity. But, still, complaint and longing sound through the wailing, yearning notes of Psa 55:1-8; hot indignation and terrible imprecations in the stormy central portion (Psa 55:9-15); and a calmer note of confidence and hope, through which, however, the former indignation surges up again, is audible in the closing verses (Psa 55:16-23).
The psalmist pictures his emotions in the first part, with but one reference to their cause, and but one verse of petition. He begins, indeed, with asking that his prayer may be heard; and it is well when a troubled heart can raise itself above the sea of troubles to stretch a hand towards God. Such an effort of faith already prophesies firm footing on the safe shore. But very pathetic and true to the experience of many a sorrowing heart is the psalmists immediately subsequent dilating on his griefs. There is a dumb sorrow, and there is one which unpacks its heart in many words and knows not when to stop. The psalmist is distracted in his bitter brooding on his troubles. The word means to move restlessly, and may either apply to body or mind, perhaps to both; for Eastern demonstrativeness is not paralysed, but stimulated to bodily tokens, by sorrow. He can do nothing but groan or moan. His heart “writhes” in him. Like an avalanche, deadly terrors have fallen on him and crushed him. Fear and trembling have pierced into his inner being, and “horror” (a rare word, which the LXX here renders darkness) wraps him round or covers him, as a cloak does. It is not so much the pressure of present evil, as the shuddering anticipation of a heavier storm about to burst, which is indicated by these pathetic expressions. The cause of them is stated in a single verse (Psa 55:3). “The voice of the enemy” rather than his hand is mentioned first, since threats and reproaches precede assaults; and it is budding, not full-blown, enmity which is in view. In Psa 55:3 b “oppression” is an imperfect parallelism with “voice,” and the conjectural emendation (which only requires the prefixing of a letter) of “cries,” adopted by Cheyne, after Olshausen and others, is tempting. They “fling down iniquity” on him as rocks are hurled or rolled from a height on invaders-a phrase which recalls Davids words to his servants, urging flight before Absalom, “lest he bring down evil upon us.”
Then, from out of all this plaintive description of the psalmists agitation and its causes, starts up that immortal strain which answers to the deepest longings of the soul, and has touched responsive chords in all whose lives are not hopelessly outward and superficial-the yearning for repose. It may be ignoble, or lofty and pure; it may mean only cowardice or indolence; but it is deepest in those who stand most unflinchingly at their posts, and crush it down at the command of duty. Unless a soul knows that yearning for a home in stillness, “afar from the sphere of our sorrow,” it will remain a stranger to many high and noble things. The psalmist was moved to utter this longing by his painful consciousness of encompassing evils; but the longing is more than a desire for exemption from these. It is the cry of the homeless soul, which, like the dove from the ark, finds no resting place in a world full of carrion, and would fain return whence it came. “O God, Thou hast made us for Thyself, and we are unquiet till we find rest in Thee.” No obligation of duty keeps migratory birds in a land where winter is near. But men are better than birds, because they have other things to think of than repose, and must face, not flee, storms and hurricanes. It is better to have wings “like birds of tempest-loving kind,” and to beat up against the wind, than to outfly it in retreat. So the psalmists wish was but a wish; and he, like the rest of us, had to stand to his post, or be tied to his stake, and let enemies and storms do their worst. The LXX has a striking reading of Psa 55:8, which Cheyne has partially adopted. It reads for Psa 55:8 a “waiting for Him who saves me”; but beautiful as this is, as giving the picture of the restful fugitive in patient expectation, it brings an entirely new idea into the picture, and blends metaphor and fact confusedly. The Selah at the close of Psa 55:7 deepens the sense of still repose by a prolonged instrumental interlude.
The second part turns from subjective feelings to objective facts. A cry for help and a yearning for a safe solitude were natural results of the former; but when the psalmists eye turns to his enemies, a flash of anger lights it, and, instead of the meek longings of the earlier verses, prayers for their destruction are vehemently poured out. The state of things in the city corresponds to what must have been the condition of Jerusalem during the incubation of Absaloms conspiracy, but is sufficiently general to fit any time of strained party feeling. The caldron simmers, ready to boil over. The familiar evils, of which so many psalms complain, are in full vigour. The psalmist enumerates them with a wealth of words which indicates their abundance. Violence, strife, iniquity, mischief, oppression, and deceit-a goodly company to patrol the streets and fill the open places of the city! Psa 55:10 a-is sometimes taken as carrying on the personification of Violence and Strife in Psa 55:9, by painting these as going their rounds on the walls like sentries; but it is better to suppose that the actual foes are meant, and that they are keeping up a strict watch to prevent the psalmists escape.
Several commentators consider that the burst of indignation against the psalmists traitorous friend in Psa 55:12-14 interrupts the sequence, and propose rearrangements by which Psa 55:20-21, will be united with Psa 55:12-14, and placed either before Psa 55:6 or after Psa 55:15. But the very abruptness with which the thought of the traitor is interjected here, and in the subsequent reference to him, indicates how the singers heart was oppressed by the treason; and the return to the subject in Psa 55:20 is equally significant of his absorbed and pained brooding on the bitter fact. That is a slight pain which is removed by one cry. Rooted griefs, overwhelming sorrows, demand many repetitions. Trouble finds ease in tautology. It is absurd to look for cool, logical sequence in such a hearts cry as this psalm. Smooth continuity would be most unnatural. The psalmist feels that the defection of his false friend is the worst blow of all. He could have braced himself to bear an enemys reviling; he could have found weapons to repel, or a shelter in which to escape from, open foes; but the baseness which forgets all former sweet companionship in secret, and all association in public and in worship, is more than he can bear up against. The voice of wounded love is too plain in the words for the hypothesis that the singer is the personified nation. Traitors are too common to allow of a very confident affirmation that the psalm must point to Ahithophel, and the description of the perfidious friend as the equal of the psalmist does not quite fit that case.
As he thinks of all the sweetness of past intimacy, turned to gall by such dastardly treachery, his anger rises. The description of the city and of the one enemy in whom all its wickedness is, as it were, concentrated, is framed in a terrible circlet of prayers for the destruction of the foes. Psa 55:9 a begins and Psa 55:15 ends this part with petitions which do not breathe the spirit of “Father, forgive them.” There may be a reference to the confusion of tongues at Babel in the prayer of Psa 55:9. As then the impious work was stopped by mutual unintelligibility, so the psalmist desires that his enemies machinations may be paralysed in like manner. In Psa 55:15 the translation “desolations” follows the Hebrew text, while the alternative and in some respects preferable reading “May death come suddenly” follows the Hebrew marginal correction. There are difficulties in both, and the correction does not so much smooth the language as to be obviously an improvement. The general sense is clear, whichever reading is preferred. The psalmist is calling down destruction on his enemies; and while the fact that he is in some manner an organ of the Divine purpose invests hostility to him with the darker character of rebellion against God, and therefore modifies the personal element in the prayer, it still remains a plain instance of the lower level on which the Old Testament saints and singers stood, when compared with the “least in the kingdom of heaven.”
The third part of the psalm returns to gentler tones of devotion and trust. The great name of Jehovah appears here significantly. To that ever-living One, the Covenant God, will the psalmist cry, in assurance of answer. “Evening, and morning, and noon” designate the whole day by its three principal divisions, and mean, in effect, continually. Happy are they who are impelled to unintermitting prayer by the sight of unslumbering enmity! Enemies may go their rounds “day and night,” but they will do little harm, if the poor, hunted man, whom they watch so closely, lifts his cries to Heaven “evening, and morning, and noon.” The psalmist goes back to his first words. He had begun by saying that he was distracted as he mused, and could do nothing but groan, and in Psa 55:17 he repeats that he will still do so. Has he, then, won nothing by his prayer but the prolongation of his first dreary tone of feeling? He has won this-that his musing is not accompanied by distraction, and that his groaning is not involuntary expression of pain, but articulate prayer, and therefore accompanied by the confidence of being heard. Communion with God and prayerful trust in his help do not at once end sadness and sobbing, but do change their character and lighten the blackness of grief. This psalmist, like so many of his fellows, realises deliverance before he experiences it, and can sing “He has redeemed my soul” even while the calamity lasts. “They come not near me,” says he. A soul hidden in God has an invisible defence which repels assaults. As with a man in a diving bell, the sea may press on the crystal walls, but cannot crush them in or enter, and there is safe, dry lodging inside, while sea billows and monsters are without, close to the diver and yet far from him.
Psa 55:19 is full of difficulty, and most probably has suffered some textual corruption. To “hear and answer” is uniformly an expression for gracious hearing and beneficent answering. Here it can only mean the opposite, or must be used ironically. God will hear the enemies threats, and will requite them. Various expedients have been suggested for removing the difficulty. It has been proposed to read “me” for “them” which would bring everything into order-only that, then, the last clauses of the verse, which begin with a relative (“who have no changes,” etc.), would want an antecedent. It has been proposed to read “will humble them” for “will answer them,” which, is the LXX translation. That requires a change in the vowels of the verb, and “answer” is more probable than “humble” after “hear.” Cheyne follows Olshausen in supposing that “the cry of the afflicted” has dropped out after “hear.” The construction of Psa 55:19 b is anomalous, as the clause is introduced by a superfluous “and,” which may be a copyists error. The Selah attached is no less anomalous. It is especially difficult to explain, in view of the relative which begins the third clause, and which would otherwise be naturally brought into close connection with the “them,” the objects of the verbs in a. These considerations lead Hupfeld to regard Psa 55:19 as properly ending with Selah, and the remaining clauses as out of place, and properly belonging to Psa 55:15 or Psa 55:18; while Cheyne regards the alternative supposition that they are a fragment of another psalm as possible. There is probably some considerable corruption of the text, not now to be remedied; but the existing reading is at least capable of explanation and defence. The principal difficulty in the latter part of Psa 55:19 is the meaning of the word rendered “changes.” The persons spoken of are those whom God will hear and answer in His judicial character, in which He has been throned from of old. Their not having “changes” is closely connected with their not fearing God. The word is elsewhere used for changes of raiment, or for the relief of military guards. Calvin and others take the changes intended to be vicissitudes of fortune, and hence draw the true thought that unbroken prosperity tends to forgetfulness of God. Others take the changes to be those of mind or conduct from evil to good, while others fall back upon the metaphor of relieving guard, which they connect with the picture in Psa 55:10 of the patrols on the walls, so getting the meaning “they have no cessation in their wicked watchfulness.” It must be acknowledged that none of these meanings is quite satisfactory; but probably the first, which expresses the familiar thought of the godlessness attendant on uninterrupted prosperity, is best.
Then follows another reference to the traitorous friend, which, by its very abruptness, declares how deep is the wound he has inflicted. The psalmist does not stand alone. He classes with himself those who remained faithful to him. The traitor has not yet thrown off his mask. though the psalmist has penetrated his still retained disguise. He comes with smooth words; but, in the vigorous language of Psa 55:21, “his heart is war.” The fawning softness of words known to be false cuts into the heart, which had trusted and knows itself betrayed, more sharply than keen steel.
Psa 55:22 has been singularly taken as the smooth words which cut so deep; but surely that is a very strained interpretation. Much rather does the psalmist exhort himself and all who have the same bitterness to taste, to commit themselves to Jehovah. What is it which he exhorts us to cast on Him? The word employed is used here only, and its meaning is therefore questionable. The LXX and others translate “care.” Others, relying on Talmudical usage, prefer “burden,” which is appropriate to the following promise of being held erect. Others (Hupfeld, etc.) would read “that which He has given thee.” The general sense is clear, and the faith expressed in both exhortation and appended promise has been won by the singer through his prayer. He is counselling and encouraging himself. The spirit has to spur the “soul” to heroisms of faith and patience. He is declaring a universal truth. However crushing our loads of duty or of sorrow, we receive strength to carry them with straight backs, if we cast them on Jehovah. The promise is not that He will take away the pressure, but that He will hold us up under it; and, similarly, the last clause declares that the righteous will not be allowed to stumble. Faith is mentioned before righteousness. The two must go together; for trust which is not accompanied and manifested by righteousness is no true trust, and righteousness which is not grounded in trust is no stable or real righteousness.
The last verse sums up the diverse fates of the “men of blood and deceit” and of the psalmist. The terrible prayers of the middle portion of the psalm have wrought the assurance of their fulfilment, just as the cries of faith have brought the certainty of theirs. So the two closing verses of the psalm turn both parts of the earlier petitions into prophecies; and over against the trustful, righteous psalmist, standing erect and unmoved, there is set the picture of the “man of blood and deceit,” chased down the black slopes to the depths of destruction by the same God whose hand holds up the man that trusts in Him. It is a dreadful contrast, and the spirit of the whole psalm is gathered into it. The last clause of all makes “I” emphatic. It expresses the final resolution which springs in the singers heart in view of that dread picture of destruction and those assurances of support. He recoils from the edge of the pit, and eagerly opens his bosom for the promised blessing. Well for us if the upshot of all our meditations on the painful riddle of this unintelligible world, and of all our burdens and of all our experiences and of our observation of other mens careers, is the absolute determination, “As for me, I will trust in Jehovah!”