Exegetical and Hermeneutical Commentary of Psalms 57:1
To the chief Musician, Al-taschith, Michtam of David, when he fled from Saul in the cave. 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.
1. Be merciful unto me ] Be gracious unto me, as in Psa 56:1.
for my soul &c.] Render:
For in thee hath my soul taken refuge,
And in the shadow of thy wings will I take refuge,
Until destruction’s storm be overpast.
The distinction of tenses is significant. He has placed himself under Jehovah’s protection, and in his present distress claims his rights as Jehovah’s client. The shadow of thy wings is a beautiful metaphor from the care of the mother-bird for her young. When danger threatens, they run to her for shelter. Cp. Psa 17:8; Psa 36:7; Psa 61:4; Psa 63:7; Psa 91:4; Rth 2:12; Mat 23:37.
Calamities is the same word as that rendered mischiefs in Psa 52:2, wickedness in Psa 55:11 (see notes), and the verb suggests the metaphor of a storm. Cp. Isa 26:20.
Fuente: The Cambridge Bible for Schools and Colleges
1 5. Beset by fierce and cruel enemies, the Psalmist throws himself upon God’s protection, with the confident assurance of speedy help.
Fuente: The Cambridge Bible for Schools and Colleges
Be merciful unto me, O God – The same beginning as the former psalm – a cry for mercy; an overwhelming sense of trouble and danger leading him to come at once to the throne of God for help. See the notes at Psa 56:1.
For my soul trusteth in thee – See the notes at Psa 56:3. He had nowhere else to go; there was no one on whom he could rely but God.
Yea, in the shadow of thy wings will I make my refuge – Under the protection or covering of his wings – as young birds seek protection under the wings of the parent bird. See the notes at Psa 17:8. Compare Psa 36:7.
Until these calamities be overpast – Compare Job 14:13, note; Psa 27:13, note; also at Isa 26:20, note. He believed that these calamities would pass away, or would cease; that a time would come when he would not thus be driven from place to place. At present he knew that he was in danger, and he desired the divine protection, for under that protection he would be safe.
Fuente: Albert Barnes’ Notes on the Bible
Psa 57:1-11
Be merciful unto me, O God.
Spiritual experimentalism
I. A blessed religious exercise.
1. Praying. Be merciful unto me, etc. An epitome of all true prayer. Mercy is what we need; to remove our sense of guilt, to break our moral chains, to clear our spiritual vision, to quicken and harmoniously develop all the powers of our higher nature.
2. Trusting. My soul trusteth in Thee. This implies–
(1) A knowledge of the trustworthiness of God.
(2) A supreme love for the excellency of God.
3. Resolving. Yea, in the shadow, etc. God is the natural Protector of souls.
4. Hoping (Psa 57:3). All godly souls are in a waiting attitude.
II. A wretched social condition. Among savage, crafty and deadly enemies (Psa 57:4; Psa 57:6). That men should feel thus to their fellow-men argues two things.
1. That morally they are in an abnormal condition.
2. That sin is essentially malignant. Sin, when it enters the soul, scorches all benevolent sympathy. Sin never fails to make its subject a tormenting devil.
III. A happy moral state. Moral fixation, or godly decision of soul, My heart is fixed. In our unregenerate state the heart is unsettled, divided, distracted, and herein is its misery. This fixation originates–
1. High happiness. I will sing and give praise. Awake, psaltery and harp, etc.
2. High worship. I will praise Thee, O Lord, etc. (Homilist.)
Sorrowful, yet always rejoicing
The writer begins in deep distress; but he prays himself out of the pit; and in the end he rises to a sunny height of security and faith, where he praises the God who has delivered him.
I. The art of prayer (Psa 57:1-6). Here he, first, clearly and fully describes his trouble. This is part of the art of prayer. It is often because we have nothing definite to pray about that our devotions are unsatisfactory. God is as interested in the trials of His people to-day as He was in those of David. Next, he argues his ease. And this also is part of the art of prayer. God likes us to put our intellect as well as our feeling into our prayers. His first argument is that he is trusting in God (Psa 57:1): he is trusting, he says, as the fledgeling cowers beneath the wing of the mother bird. Can God leave in the lurch any one who is thus depending on Him? But in Psa 57:2 he uses a still stronger argument: he appeals to Gods character, calling Him God that performeth–or rather perfecteth–all things for me. God the Perfecter, who, when He has begun a good work, must finish it–how can He leave the career of His servant in its broken and incomplete condition? This is an argument we can all use, and it is one which cannot fail with God. He has now raised himself to complete confidence that God will deliver him; and to this he gives exquisite expression in the third verse, describing Mercy and Truth as two angels, whom God will send forth to rescue him from his necessities. In the same way in the 23rd psalm Goodness and Mercy are represented as attendants, following a good man all the days of his life, watching over his footsteps and always at his service.
II. The art of praise (Psa 57:7-11). First, praise begins with the fixing of the heart–My heart is fixed, O God, my heart is fixed. The flutter of excitement is over, and he is able to collect his powers in perfect repose. But, secondly, they are not to go to sleep, though they are in repose; for he says, Awake up, my glory; awake psaltery and harp; I myself will awake early. My glory is a name in Scripture for the soul, and surely a very fine one; the soul is the glory of man. But it needs to be awaked to engage in Gods praise. There is music in it, as there is in a piano when it is shut; but the instrument must be opened and the keys touched. The music in our souls is allowed to slumber too much. The words, I myself will awake early, ought rather to read, I will awake the dawn. David was to be so early astir at his devotions that, instead of the dawn awaking him, he would awake it: he would summon it to arise out of the east and help him to praise his Maker. But it is not Nature alone he would inspire with his enthusiasm: so full is he of joy in God that he wishes to communicate his emotions to all his fellow-creatures (Psa 57:9). How marelously has this wish been fulfilled! The Psalter has been translated into scores of languages, and wherever it has been known it has been loved. Finally he gives the reasons for praise (Psa 57:10), For Thy mercy is great unto the heavens, and Thy truth unto the clouds. These will always be the reasons for praise that is truly hearty–to know the mercy that is as far above our sins as the dome of heaven is above the earth, and to know the faithfulness which, having begun a good work in us, will complete it unto the day of Christ. (J. Stalker, D. D.)
In the shadow of Thy wings will I make my refuge.—
Christ our refuge
What a beautiful illustration is the city of refuge of olden time of Christ as our Refuge! We have heard the solemn words, The soul that sinneth it shall die. How can we escape from death? There is a Refuge, even Jesus; and we can hide in Him and be safe.
1. The cities of refuge were so scattered over the country that one of them could be easily reached from any part. Kedesh in the north, and Hebron in the south, while Shechem lay midway. Bezer was situated in the flat country, while Ramoth and Golan were on elevated ground. So our Refuge is easily reached by any one, it is whosoever believeth in Him, and him that cometh unto Me I will in no wise cast out. It is the simple coming to Him and the taking Him at His word.
2. The gates of the cities of refuge were open day and night, that the man-slayer might enter at any time. And we, too, may go to our Refuge at any time. He is ever ready to hear our cry and to rescue us, and to save us; but let us not delay.
3. Any one might flee thither, the stranger as well as the Israelite. So it is with Christ: all may come to Him, of whatever nationality (Gal 3:28).
4. When the man-slayer reached the city of refuge, he had to plead his cause to the elders of that city, and then, if necessary, before the congregation of the children of Israel; and it was only when his innocence of the crime of murder had been proved that he was allowed to take refuge there; otherwise he was delivered up to the avenger of blood to be slain. But in Christ the murderer may take refuge, and find pardon and peace; the worst of sinners have found refuge there.
5. Then we read that the man-slayer who had fled for refuge should stay in that city, for if he went out of the gate at any time the avenger of blood might slay him, and his blood would be upon his own head. He should have remained in the city whither he had fled. So with us; if we are not in Christ the Refuge, we are out at our own risk. (L. Shorey.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM LVII
David cries to God for mercy, with the strongest confidence of
being heard, 1-3;
he describes his enemies as lions, 4;
thanks God for his deliverance, 5;
and purposes to publish the praises of the Lord among his
people, 6-11.
NOTES ON PSALM LVII
The title is, To the chief Musician, Al-taschith, (destroy not,) a golden Psalm of David, (or one to be engraven,) where he fed from Saul in the cave. It is very likely that this Psalm was made to commemorate his escape from Saul in the cave of En-gedi, where Saul had entered without knowing that David was there, and David cut off the skirt of his garment. And it is not improbable that, when he found that Saul was providentially delivered into his hand, he might have formed the hasty resolution to take away his life, as his companions counselled him to do; and in that moment the Divine monition came, al tascheth! Destroy not! lift not up thy hand against the Lord’s anointed! Instead, therefore, of taking away his life, he contented himself with taking away his skirt, to show him that he had been in his power. When, afterwards, he composed the Psalm, he gave it for title the words which he received as a Divine warning. See the history 1Sa 24:1-22. See also my note upon the fourth verse of that chapter. 1Sa 24:4.
Verse 1. Be merciful unto me] To show David’s deep earnestness, he repeats this twice; he was in great danger, surrounded by implacable enemies, and he knew that God alone could deliver him.
My soul trusteth in thee] I put my life into thy hand; and my immortal spirit knows no other portion than thyself.
In the shadow of thy wings] A metaphor taken from the brood of a hen taking shelter under her wings when they see a bird of prey; and there they continue to hide themselves till their enemy disappears. In a storm, or tempest of rain, the mother covers them with her wings to afford them shelter and defence. This the psalmist has particularly in view, as the following words show: “Until these calamities be overpast.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Be merciful unto me: the repetition implies both the greatness of his danger, and the fervency of his spirit in this request, and withal that his whole trust and hope was in Gods mercy. In the shadow of thy wings, i.e. of thy protection; to which alone I trust, and not to the shadow of this dark cave, in which I now hide myself. These calamities; or, the time of these calamities, which I know will shortly have an end.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. my soulor self, or life,which is threatened.
shadow of thy wings(Psa 17:8; Psa 36:7).
calamitiesliterally,”mischiefs” (Psa 52:2;Psa 55:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Be merciful unto me, O God,…. Or “be gracious to me” k; which words are repeated by him. “Be merciful”, or “gracious, unto me”; to show the greatness of his distress, the eagerness, vehemency, and importunity he used in prayer; his case requiring a speedy answer, and immediate relief; and that he expected only from the mercy and grace of God; [See comments on Ps 56:1];
for my soul trusteth in thee; or “in thy word”; as the Targum; and in thee only, both as the God of providence and the God of grace; and a great act of faith this was to trust in the Lord in such circumstances; and it was not a bare profession of trust, but it was hearty and sincere; his “soul” trusted in the Lord; he trusted in him with all his heart and soul, and trusted him with his soul or life: and this he makes a reason or argument for mercy; seeing, as the mercy of the Lord is an encouragement to faith and hope; so the Lord has declared, that he takes pleasure in those that hope and trust in it; wherefore mercy may be expected by such;
yea, in the shadow of thy wings will I make my refuge; or “I will hope” l; the meaning is, that he would betake himself to the power and protection of God, and make him his refuge from the enemy: the allusion is either to the hen, or any other bird covering its young with its wings, when a bird of prey is near, till that is gone; or to the cherubim, whose wings overshadowed the mercy seat, between which the glory of God dwelt; and so the Targum,
“in the shadow of thy Shechinah, or glorious Majesty, will I trust;”
which agrees with his applying to the mercy seat, or to God on a throne of grace and mercy: and here he determines to abide,
until [these] calamities be overpast; the storm of them was over, which was very black and threatening. The Targum is,
“until the tumult is over;”
and so the Syriac version; until Saul and his men were gone, of whom he was afraid. The Septuagint version, and those that follow it, render the words “until sin passeth away”; the cause of these troubles; unless sin is put for sinful men; and so the sense is as before; see
Isa 26:20.
k “gratiam fac mihi”, Junius Tremellius, Cocceius so Piscator, Ainsworth. l “sperabo”, V. L. Pagninus, Montanus, Vatablus; “spero”, Tigurine version, Musculus, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
By means of the two distinctive tense-forms the poet describes his believing flight to God for refuge as that which has once taken place ( from = out of pause, like the same forms in Psa 73:2; Psa 122:6), and still, because it is a living fact, is ever, and now in particular, renewed ( ). The shadow of the wings of God is the protection of His gentle, tender love; and the shadow of the wings is the quickening, cordial solace that is combined with this protection. Into this shadow the poet betakes himself for refuge now as he has done before, until , i.e., the abysmal danger that threatens him, be overpast, praeteriverit (cf. Isa 26:20, and on the enallage numeri Psa 10:10, Ges. 147, a). Not as though he would then no longer stand in need of the divine protection, but he now feels himself to be specially in need of it; and therefore his chief aim is an undaunted triumphant resistance of the impending trials. The effort on his own part, however, by means of which he always anew takes refuge in this shadow, is prayer to Him who dwells above and rules the universe. is without the article, which it never takes; and ( Psa 57:3) is the same, because it is regularly left out before the participle, which admits of being more fully defined, Amo 9:12; Eze 21:19 (Hitzig). He calls upon God who accomplisheth concerning, i.e., for him (Est 4:16), who carrieth out his cause, the cause of the persecuted one; is transitive as in Psa 138:8. The lxx renders , as though it were (Psa 13:6, and frequently); and even Hitzig and Hupfeld hold that the meaning is exactly the same. But although and fall back upon one and the same radical notion, still it is just their distinctive final letters that serve to indicate a difference of signification that is strictly maintained. In Psa 57:4 follow futures of hope. In this instance “that which brings me deliverance” is to be supplied in thought to (cf. Psa 20:3) and not as in Psa 18:17, cf. Psa 144:7; and this general and unmentioned object is then specialized and defined in the words “His mercy and His truth” in Psa 57:4. Mercy and truth are as it were the two good spirits, which descending from heaven to earth (cf. Psa 43:3) bring the divine to an accomplishment. The words sdro standing between a and c have been drawn by the accentuators to the first half of the verse, they probably interpreting it thus: He (God) reproacheth my devourers for ever ( Sela). But always (e.g., Isa 37:23) has God as its object, not as its subject. is to be connected with what follows as a hypothetical protasis (Ges. 155, 4, a): supposing that he who is greedy or pants for me ( inhians mihi ) slandereth, then Elohim will send His mercy and His truth. The music that becomes forte in between, introduces and accompanies the throbbing confidence of the apodosis.
In Psa 57:5, on the contrary, we may follow the interpretation of the text that is handed down and defined by the accentuation, natural as it may also be, with Luther and others, to take one’s own course. Since (has Zarka ( Zinnor) and Olewejored, it is accordingly to be rendered: “My soul is in the midst of lions, I will (must) lie down with flaming ones; the children of men – their teeth are a spear and arrows.” The rendering of the lxx, of Theodotion, and of the Syriac version accords with the interpunction of our text so far as both begin a new clause with ( , and I slept); whereas Aquila and Symmachus (taking , as it seems, as a periphrastic expression of the subject-notion placed in advance) render all as afar as as one clause, at least dividing the verse into two parts, just as the accentuators do, at . The rendering of Aquila is ; that of Symmachus: ; or according to another reading, . They are followed by Jerome, who, however, in order that he may be able to reproduce the , changes into : Anima mea in medio leonum dormivit ferocientium . This construction, however, can be used in Greek and Latin, but not in Hebrew. We therefore follow the accents even in reference to the Zarka above (a plural form that only occurs in this one passage in the Psalter, = ). In a general way it is to be observed that this in connection with is not so much the accusative of the object as the accusative of the place, although it may even be said to be the customary local accusative of the object with verbs of dwelling; on cf. Rth 3:8, Rth 3:14, and Psa 88:6; Mic 7:5 (where at least the possibility of this construction of the verb is presupposed). But in particular it is doubtful (1) what signifies. The rendering “flaming ones” is offered by the Targum, Saadia, and perhaps Symmachus. The verb obtains this signification apparently from the fundamental notion of licking or swallowing; and accordingly Theodotion renders it by , and Aquila most appropriately by (a word used of a ravenous furious longing for anything). But nowhere means “to devour;” the poet must, therefore, in connection with , have been thinking of the flaming look or the fiery jaws of the lions, and this attributive will denote figuratively their strong desire, which snorts forth as it were flames of fire. The question further arises, (2) how the cohortative is meant to be taken. Since the cohortative sometimes expresses that which is to be done more by outward constraint than inward impulse-never, however, without willing it one’s self (Ew. 228, a) – the rendering “I must,” or “therefore must I lie down,” commends itself. But the contrast, which has been almost entirely overlooked, between the literal beasts of prey and the children of men, who are worse than these, requires the simple and most natural rendering of the cohortative. We need only picture to ourselves the situation. The verb here has the sense of cubitum ire (Ps 4:9). Starting from this we look to Psa 57:9, and it at once becomes clear that we have before us an evening or nightly song. David the persecuted one finds himself in the wilderness and, if we accept the testimony of the inscription, in a cave: his soul is in the midst of lions, by which he means to say that his life is exposed to them. Here bold in faith, he is resolved to lie down to sleep, feeling himself more secure among lions than among men; for the children of men, his deadly foes both in word and in deed, are worse than beasts of prey: teeth and tongue are murderous weapons. This more than brutal joy at the destruction of one’s neighbour
(Note: Cf. Sir. 25:15, in the Hebrew: (no poison exceeds the poison of the serpent, and no wrath exceeds the wrath of an enemy).)
which prevails among men, urges him to put forth the prayer that God, who in Himself is exalted above the heavens and the whole earth, would show Himself by some visible manifestation over the heavens above as the exalted One, and the prayer that His glory may be, i.e., may become manifest (or even: exalted be His glory, ), over the whole earth beneath, – His glory which to His saints is a health-diffusing light, and to the heartless foes of men and God a consuming fire, – so that the whole world shall be compelled to acknowledge this glory in which His holiness manifests itself, and shall become conformed to it after everything that is hostile is overthrown.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Prayer in Affliction. | |
To the chief musician, Al-taschith, Michtam
of David, when he fled from Saul in the cave.
1 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. 2 I will cry unto God most high; unto God that performeth all things for me. 3 He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth. 4 My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. 5 Be thou exalted, O God, above the heavens; let thy glory be above all the earth. 6 They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.
The title of this psalm has one word new in it, Al-taschith–Destroy not. Some make it to be only some known tune to which this psalm was set; others apply it to the occasion and matter of the psalm. Destroy not; that is, David would not let Saul be destroyed, when now in the cave there was a fair opportunity of killing him, and his servants would fain have done so. No, says David, destroy him not,1Sa 24:4; 1Sa 24:6. Or, rather, God would not let David be destroyed by Saul; he suffered him to persecute David, but still under this limitation, Destroy him hot; as he permitted Satan to afflict Job, Only save his life. David must not be destroyed, for a blessing is in him (Isa. lxv. 8), even Christ, the best of blessings. When David was in the cave, in imminent peril, he here tells us what were the workings of his heart towards God; and happy are those that have such good thoughts as these in their minds when they are in danger!
I. He supports himself with faith and hope in God, and prayer to him, Psa 57:1; Psa 57:2. Seeing himself surrounded with enemies, he looks up to God with that suitable prayer: Be merciful to me, O Lord! which he again repeats, and it is no vain repetition: Be merciful unto me. It was the publican’s prayer, Luke xviii. 13. It is a pity that any should use it slightly and profanely, should cry, God be merciful to us, or, Lord, have mercy upon us, when they mean only to express their wonder, or surprise, or vexation, but God and his mercy are not in all their thoughts. It is with much devout affection that David here prays, “Be merciful unto me, O Lord! look with compassion upon me, and in thy love and pity redeem me.” To recommend himself to God’s mercy, he here professes,
1. That all his dependence is upon God: My soul trusteth in thee, v. 1. He did not only profess to trust in God, but his soul did indeed rely on God only, with a sincere devotion and self-dedication, and an entire complacency and satisfaction. He goes to God, and, at the footstool of the throne of his grace, humbly professes his confidence in him: In the shadow of thy wings will I make my refuge, as the chickens take shelter under the wings of the hen when the birds of prey are ready to strike at them, until these calamities be over-past. (1.) He was confident his troubles would end well, in due time; these calamities will be over-past; the storm will blow over. Non si male nunc et olim sic erit–Though now distressed, I shall not always be so. Our Lord Jesus comforted himself with this in his sufferings, Luke xxii. 37. The things concerning me have an end. (2.) He was very easy under the divine protection in the mean time. [1.] He comforted himself in the goodness of God’s nature, by which he is inclined to succour and protect his people, as the hen is by instinct to shelter her young ones. God comes upon the wing to the help of his people, which denotes a speedy deliverance (Ps. xviii. 10); and he takes them under his wing, which denotes warmth and refreshment, even when the calamities are upon them; see Matt. xxiii. 37. [2.] In the promise of his word and the covenant of his grace; for it may refer to the out-stretched wings of the cherubim, between which God is said to dwell (Ps. lxxx. 1) and whence he gave his oracles. “To God, as the God of grace, will I fly, and his promise shall be my refuge, and a sure passport it will be through all these danger.” God, by his promise, offers himself to us, to be trusted; we by our faith must accept of him, and put our trust in him.
2. That all his desire is towards God (v. 2): “I will cry unto God most high, for succour and relief; to him that is most high will I lift up my soul, and pray earnestly, even unto God that performs all things for me.” Note, (1.) In every thing that befalls us we ought to see and own the hand of God; whatever is done is of his performing; in it his counsel is accomplished and the scripture is fulfilled. (2.) Whatever God performs concerning his people, it will appear, in the issue, to have been performed for them and for their benefit. Though God be high, most high, yet he condescends so low as to take care that all things be made to work for good to them. (3.) This is a good reason why we should, in all our straits and difficulties, cry unto him, not only pray, but pray earnestly.
3. That all his expectation is from God (v. 3): He shall send from heaven, and save me. Those that make God their only refuge, and fly to him by faith and prayer, may be sure of salvation, in his way and time. Observe here, (1.) Whence he expects the salvation–from heaven. Look which way he will, in this earth, refuge fails, no help appears; but he looks for it from heaven. Those that lift up their hearts to things above may thence expect all good. (2.) What the salvation is that he expects. He trusts that God will save him from the reproach of those that would swallow him up, that aimed to ruin him, and, in the mean time, did all they could to vex him. Some read it, He shall send from heaven and save me, for he has put to shame him that would swallow me up; he has disappointed their designs against me hitherto, and therefore he will perfect my deliverance. (3.) What he will ascribe his salvation to: God shall send forth his mercy and truth. God is good in himself and faithful to every word that he has spoken, and so he makes it appear when he works deliverance for his people. We need no more to make us happy than to have the benefit of the mercy and truth of God, Ps. xxv. 10.
II. He represents the power and malice of his enemies (v. 4): My soul is among lions. So fierce and furious was Saul, and those about him, against David, that he might have been as safe in a den of lions as among such men, who were continually roaring against him and ready to make a prey of him. They are set on fire, and breathe nothing but flame; they set on fire the course of nature, inflaming one another against David, and they were themselves set on fire of hell, Jam. iii. 6. They were sons of men, from whom one might have expected something of the reason and compassion of a man; but they were beasts of prey in the shape of men; their teeth, which they gnashed upon him, and with which they hoped to tear him to pieces and to eat him up, were spears and arrows fitted for mischiefs and murders; and their tongue, with which they cursed him and wounded his reputation, was as a sharp sword to cut and kill; see Ps. xlii. 10. A spiteful tongue is a dangerous weapon, wherewith Satan’s instruments fight against God’s people. He describes their malicious projects against him (v. 6) and shows the issue of them: “They have prepared a net for my steps, in which to take me, that I might not again escape out of their hands; they have digged a pit before me, that I might, ere I was aware, run headlong into it.” See the policies of the church’s enemies; see the pains they take to do mischief. But let us see what comes of it. 1. It is indeed some disturbance to David: My soul is bowed down. It made him droop, and hang the head, to think that there should be those that bore him so much ill-will. But, 2. It was destruction to themselves; they dug a pit for David, into the midst whereof they have fallen. The mischief they designed against David returned upon themselves, and they were embarrassed in their counsels; then when Saul was pursuing David the Philistines were invading him; nay, in the cave, when Saul thought David should fall into his hands, he fell into the hands of David, and lay at his mercy.
III. He prays to God to glorify himself and his own great name (v. 5): “Whatever becomes of me and my interest, be thou exalted, O God! above the heavens, be thou praised by the holy angels, those glorious inhabitants of the upper world; and let thy glory be above or over all the earth; let all the inhabitants of this earth be brought to know and praise thee.” Thus God’s glory should lie hearer our hearts, and we should be more concerned for it, than for any particular interests of our own. When David was in the greatest distress and disgrace he did not pray, Lord, exalt me, but, Lord, exalt thy own name. Thus the Son of David, when his soul was troubled, and he prayed, Father, save me from this hour, immediately withdrew that petition, and presented this in the room of it, For this cause came I to this hour; Father, glorify thy name,Joh 12:27; Joh 12:28. Or it may be taken as a plea to enforce his petition for deliverance: “Lord, send from heaven to save me, and thereby thou wilt glorify thyself as the God both of heaven and earth.” Our best encouragement in prayer is taken from the glory of God, and to that therefore, more than our own comfort, we should have an eye in all our petitions for particular mercies; for this is made the first petition in the Lord’s prayer, as that which regulates and directs all the rest, Father in heaven, hallowed by thy name.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 57
Psalm of Praise and Perils
This is a psalm of David when he fled from Saul and hid in a cave, either at Adullam, 1Sa 22:1 or at En-gedi; 1Sa 24:13. The cave was a symbol of the gloom of his position in Israel, Heb 11:38. The psalm had two stanzas: v. 1-5 and v. 6-11 each of which concludes with the refrain, “Be thou exalted, O God, above the heavens; let thy glory be or exist above all the earth.”
Scripture v. 1-11:
Verse 1 pleas “Be merciful” or “be a mercy covering over me, O God.” For he declared that his trust existed in the Lord; Even under the security-shadow of His wings did he flee for his refuge. He resolved to remain there until these calamities passed by, passed away, or passed on, and were gone, Psa 56:1-2; 1Sa 24:11; Psa 17:8; Psa 36:7; Psa 121:5-6.
Verse 2 resolves “I will cry (aloud) unto God (Elohim) most high, unto God that performeth all things for me,” a seeming cry from En-gedi, 1Sa 24:13-15. He trusted in the promise of Israel’s covenant God to perform all things that he needed, Psa 138:8. See also Psa 56:4; 1Sa 2:9; 1Sa 3:12; 1Sa 23:17; 1Sa 24:21; Job 10:3; Job 8; Job 14:15; Php_1:6; Isa 26:12.
Verse 3 triumphantly rejoices that God would send angelic help from heaven to save (deliver) him and secure him from those who would devour his life, like a revenous, blood thirsty beast, “Selah,” meditate on it, Psa 34:7; Psa 144:5. God would mandate mercy and truth to rescue him, Joh 1:17.
Verse 4 laments “my soul (life) is among lions; I lie among those that are set on fire (inflamed) as sons of depraved men,” He adds, “their teeth are spears and arrows, and their tongue a sharp sword,” with the venom of murder and death in every breath and movement, Pro 30:14; Psa 64:3.
Verse 5 begs “be thou exalted (lifted up) O God, above the heavens, let thy glory be (exist) above all the earth,” as described 1Ch 29:11; Psa 21:13; Psa 108:5; Isa 2:11; Isa 2:17; Isa 12:4; Isa 37:20; Mat 6:9-10.
Verse 6 complains “they have prepared a net for my steps,” an entrapment against me, “my soul is humbled, pressed down,” and “they have digged a pit into which they are themselves fallen,” from which they could not escape the righteous, indignation judgment of God; “Selah,” meditate on, draw nourishment from this thought, Psa 7:15-16; Psa 9:15; Psa 35:7-8; Psa 140:5.
Verse 7 vows “my heart is fixed (firmly set), or placed, O God, my heart is fixed or prepared,” to give glory and praise to God, Psa 108:1. Nothing beats an heart fixed on God, in an unfixed world of sin.
Verses 8, 9 relate David’s resolve to awake, or to wake up, and give glory to God, all day long, even with the psaltery and harp, that men may hear, know, and praise God for His Divine protection and deliverance as the anointed; coming King of Israel, by Divine covenant promise, Jdg 5:12. With zeal and unwearied earnestness he declared that he would bless and praise the Lord, from sunrise to sunset, even before heathen nations, Psa 63:1; Psa 78:34; Mar 1:35; Psa 18:49.
Verse 10 explains “for (because) thy mercy is great (gracious or magnanimous) unto the heavens, and thy truth unto the clouds,” beyond the reach of natural man, Psa 36:5; Psa 108:4. They are even higher than the heavens above the earth, Isa 55:9.
Verse 11 concludes the second stanza with the refrain of v. 5. “Be thou exalted (lifted up),” by the praise of men and angels, “O God, above the heavens; and thy glory above all the earth;” so may it be, even as it is ordained to be, through redeemed men, in and through the church of Jesus Christ, into the ages of the ages, Joh 1:14; 1Co 10:31; Eph 3:21; Rev 5:11-12; Rev 21:10-11; Rev 21:23.
Fuente: Garner-Howes Baptist Commentary
1. Be merciful unto me, O God! The repetition of the prayer proves that the grief, the anxiety, and the apprehension, with which David was filled at this time, must have been of no common description. It is noticeable, that his plea for mercy is, his having hoped in God. His soul trusted in him; and this is a form of expression the force of which is not to be overlooked: for it implies that the trust which he exercised proceeded from his very innermost affections, — that it was of no volatile character, but deeply and strongly rooted. He declares the same truth in figurative terms, when he adds his persuasion that God would cover him with the shadow of his wings. The Hebrew word חסה, chasah, which I have translated to hope, signifies occasionally to lodge, or obtain shelter, and in this sense it may be understood with great propriety in the passage before us, where allusion is made to the shadow of wings. David had committed himself, in short, entirely to the guardianship of God; and now experienced that blessed consciousness of dwelling in a place of safety, which he expresses in the beginning of the ninetieth psalm. The divine protection is compared to the shadow of wings, because God, as I have elsewhere observed, the more familiarly to invite us to himself, is represented as stretching out his wings like the hen, or other birds, for the shelter of their young. The greater our ingratitude and perversity, in being so slow to comply with such an endearing and gentle invitation! He does not merely say, in general, that he would hope in God, and rest under the shadow of his wings, but, particularly, that he would do so at the time when wickedness should pass over him, like a storm or whirlwind. The Hebrew word הוה, hovah, which I have rendered wickedness, some translate power. Be that as it may, it is evident he declares that God would prove his refuge, and the wings of God his shelter, under every tempest of affliction which blew over him. There are seasons when we are privileged to enjoy the calm sunshine of prosperity; but there is not a day of our lives in which we may not suddenly be overtaken by storms of affliction, and it is necessary we should be persuaded that God will cover us with his wings. To hope he adds prayer. Those, indeed, who have placed their trust in God, will always direct their prayers to him; and David gives here a practical proof of his hope, by showing that he applied to God in his emergencies. In addressing God, he applies to him an honorable title, commending him as the God who performed whatsoever he had promised, or (as we may understand the expression) who carries forward to perfection the work which he has begun. (339) The Hebrew word גמר , gomer, here employed, would seem to be used in the same sense as in Psa 138:8, the scope of both passages being the same. It materially confirms and sustains our hope to reflect that God will never forsake the workmanship of his own hands, — that he will perfect the salvation of his people, and continue his divine guidance until he have brought them to the termination of their course. Some read, to God, who rewards me; but this fails to bring out the force of the expression. It would be more to the purpose, in my judgment, to read, God, who fails me; in which case the sentence would, of course, require to be understood adversatively: That though God failed him, and stretched not out his hand for his deliverance, he would still persist in crying to him. The other meaning, which some have suggested, I will cry to God, who performs, or exerts to the utmost, his severity against me, is evidently forced, and the context would lead us to understand the word as referring to the goodness of God, the constancy of which in perfecting his work when once begun, should ever be present to our remembrance,
(339) Horsley reads the last clause of the verse, “Upon God, who will bring things to a conclusion for me.”
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. The chief musician was the director of the music in public worship. And the Psalms which were addressed to him were intended for use in the Temple services. Al-taschith = destroy not. According to some expositors, the expression denotes the melody to which the Psalm was to be sung. The Psalm was to be sung to the same tune as the song known as, Destroy not. According to others it is a musical expression, probably denoting the key in which the Psalm was to be sung. And, according to others, it must be a maxim, which the Psalmist at that time continually revolved in his heart, and must indicate the quintessence of the Psalm. Michtam of David. See Introduction to Psalms 56. When he fled from Saul in the cave. Moll: We cannot decide whether the cave is the one mentioned in 1 Samuel 21 as the cave of Adullam, or that situated by the sheepcotes upon the Alpine heights of Engedi (1 Samuel 24). These caves are numerous in the limestone and chalk mountains, and are often of great extent, and are still the hiding-places of fugitives.
A SAFE REFUGE IN SORE PERIL
(Psa. 57:1-6.)
Let us consider
I. The extreme perils in a good mans life. David mentions three things as causes of danger and trial to him at this time.
1. The bitter reproaches of his enemies. The reproach of him that would swallow me up. The rendering of Hengstenberg and Moll presents what we regard as the true idea of this clause. He reproaches that snuffs after me. He reproacheth who snorts at me. It is not that God would reproach the enemies, but that the enemies reproached the Psalmist. Calumny and slander were freely plied by Saul and his party at this time against David.
2. The fierce cruelty of his enemies. My soul is among lions, &c. The enemies are lions, greedy of their prey, but the teeth of these men-lions are spears and arrows, and the tongues of these men-lions are a sharp sword. As the lion uses his teeth and tongue, these children of men use their spears, arrows, and swords to destroy their prey, having the same greedy, lickerish natures as the wild beasts.(C. A. Briggs.) Their eagerness for the destruction of the Poet is brought into prominence. They snorted at him as enraged wild beasts, or as wild beasts greedy for their prey. We know how eagerly and ferociously Saul and his companions at this time sought to kill David.
3. The subtle schemes of his enemies. They have prepared a net for my steps, &c. Not content with open and fierce pursuit, they concocted deep plans, hoping, by means of them, to ensnare the Poet. They used fraud as well as force against him. They left no means unemployed by which they thought they might effect his overthrow. Such were the trials from which the Psalmist was suffering, and the perils to which he was exposed. The enemies had so far succeeded that, in some measure, the spirit of the Psalmist drooped. They have bowed down my soul. He was not insensible to trial. He felt the pressure of their persecutions. He was aware of the dangers with which they surrounded him.
II. The secure refuge from the perils of a good mans life. In the shadow of Thy wings will I make my refuge. The figure is very beautiful and expressive. Perowne: This exceedingly striking image may have been suggested by Deu. 32:11. (See Psa. 17:8.) Still more tender is the New Testament figure (Mat. 23:37). Perhaps there is nothing more remarkable in the Psalms than this ever-recurring expression of a tender personal affection on the part of the sacred poets to God. There is no parallel to this in the whole range of heathen literature. Delitzsch: The soft shading of Gods wings is the protection of His soft, sweet love, and the shadow of His wings is the refreshing, trusting comfort connected with this protection. In this shadow the Poet takes his refuge until the ruinous danger which threatens him passes by. The image is suggestive of affection, rest, shade, safety. The Psalmist indicates
1. The ground of his trust in God.
(1) His supremacy. I will cry unto God Most High. However great the power and the multitude of our enemies, they cannot injure us if we have made the Most High our Refuge. Now that he takes in view the Most High, the giants of the earth become changed into pitiful dwarfs. Franke: When it is clearly manifested to the heart of man that God is the Most High, he fears nothing, not even the devil and his hosts of hell, but is confident and unterrified.
(2) His continuous activity on his behalf. God that performeth all things for me. Or, God who accomplisheth for me. The Lord will perfect that which concerneth me. He who hath begun a good work in you will perform it until the day of Jesus Christ. Hengstenberg: With God the beginning furnishes a pledge for the finishing, the word for the deed.
(3) His kindness toward him. God shall send forth His mercy. David confided in the infinite and free favour of God.
(4) His fidelity. And His truth. The Psalmist had an unshaken reliance on the faithfulness of God. He knew that He would fulfil His promises, and save those who trusted in Him. Heaven and earth shall pass away, but My words shall not pass away. Surely here we have most firm and ample ground for trusting in God. He in whom all these perfections inhere must be worthy of the fullest confidence as a secure Refuge in the trials of life.
2. The expression of his trust in God. Be merciful unto me, O God, be merciful unto me. I will cry unto God Most High. The trust expresses itself here in prayer. Calvin: He makes the calling upon to follow the confiding, for it cannot fail, but that those who trust in God should direct their prayer to Him, In this brief prayer there are three points worthy of notice.
(1) It reveals a just estimate of the poets own moral condition. He pleads no merit of his own; he does not urge his innocence, but asks for mercy.
(2) It honours God. By appealing to the Divine mercy, David manifests an exalted estimate of the kindness and faithfulness of God;he honours Him by his faith, &c.
(3) It is fervent. The urgency of need and desire is indicated by the repetition of the cry.
3. The greatness of his trust in God. This is seen
(1) In his sense of his own perfect security. I lie among them that are set on fire, &c. In the midst of his enemies he lay down to rest calmly as on a soft couch in perfect safety. Moll: It expresses not a complaint of his dangerous situation, but the resolution of trust in God, with which he will lie down to sleep in the midst of dangerous circumstances. Faith is triumphant over fear.
(2) In his supreme desire for the universal honour of God. Be Thou exalted, O God, above the heavens, Thy glory above all the earth. The grand wish of the Psalmist, to which all other feelings were subordinated, was that God might be supremely and universally glorified. The Psalmist loses sight of his own peril, or rises quite superior to it, in his fervent desire for the exaltation of God.
(3) In his assurance that the wicked designs and doings of his enemies would issue in their own ruin. They have digged a pit before me, into the midst whereof they are fallen themselves. In the cave, when Saul thought David should fall into his hands, he fell into the hands of David, and lay at his mercy. God beats the enemies of His servants with their own weapons. (See The Hom. Com. on Psa. 7:14-16.)
CONCLUSION.The application is obvious.
1. To all, life is more or less a scene of trial.
2. Trial involves danger.
3. In trial, every man needs a refuge.
4. Various are the refuges resorted to by men in trial.
5. Only one Refuge it adequate and trustworthy.
6. To that One all may have access.
7. Trust in Him at all times; ye people, pour out your heart before Him; God is a Refuge for us.
A LIFE OF CONFIDENCE IN GOD
(Psa. 57:1.)
Consider
I. The grounds on which a life of confidence in God is encouraged. His holy Word affords the greatest encouragement unto His people to put their trust in Him. The whole life of a believer consists in trusting in God. The very first exercise of religion is an act of confidence in the mercy of God, &c. The believer may take encouragement to trust in God, from
1. The relation which the Divine Being sustains to him. He is his Father. Like as a father pitieth, &c. A child trusts, &c. He is his God. All His Divine perfections are engaged on behalf of His people.
2. The efficiency of the mediation of Jesus Christ. The atonement for sin which He has made, and the intercession which He offers on our behalf are perfect, and should encourage our trust (Heb. 4:14-16).
3. The promises of God. These are suited to all our circumstances, &c.
4. The deliverances which He has wrought for His people.
II. The nature of trust in God, and the circumstances in which we should trust Him.
1. The nature of trust in God. It consists in relying upon the declarations and promises of God, in believing the truth of God, and in acting accordingly.
(1.) Trust in God can be exercised only in connection with a proper regard to the precepts of His Word; without this, reliance upon His promises would be presumption, not the confidence of faith.
(2) To rely upon the Divine promises whilst regarding the Divine precepts is the proper exercise of confidence in God.
2. The circumstances in which we should trust in God. We should trust in Him at all times and in all circumstances, but especially
(1) When oppressed with guilt.
(2) In seasons of temptation.
(3) In seasons of persecution (2Ti. 3:12.)
(4) Under all the trials of life (Psa. 50:15).
III. The advantages of a life of confidence in God. Trust in God is a duty enjoined by many precepts, and enforced by many examples. It is also a privilege of the greatest value (Psa. 146:5.) A life of confidence in God will be attended with
1. Peace (Isa. 26:3).
2. Security. The arm of Omnipotence is engaged for the defence of those who trust in God.
3. Support under trial.
4. Deliverance from troubles.
5. The sanctification of trials to our good.
CONCLUSION.
1. It is manifestly our wisdom to trust in God.
2. A life of confidence in God is one of the best evidences of true religion. If we would know whether we are the subjects of religion, let us inquire whither we go for refuge, &c.
3. The believer has the prospect of everlasting rest in God, &c. There remaineth a rest for the people of God.Abridged from an unpublished M.S.
THE PROVIDENCE OF GOD A MOTIVE TO PRAYER
(Psa. 57:2.)
The Psalmist felt himself and all his affairs in the hands of Providence. He knew that God performed all things for him. From this view of providence he took encouragement to make Him his refuge. I will cry unto God, &c. These words suggest the interesting and important truth that the providence of God presents us with a powerful motive to prayer.
I. Endeavour to illustrate this truth.
1. The providence of God is closely connected with His existence. If we believe in His existence we cannot consistently deny His providence.
2. The Sacred Volume teaches the doctrine
(1) It represents all the affairs of the universe as under the government of God (Psa. 31:15; Psa. 103:19; et al.)
(2) Its precepts which enforce the duty of putting our trust in Him imply that His providence is universal, and extends to all our concerns (Pro. 3:5-6; Mat. 6:31-34; et al.)
(3) The history of the Church and of individual believers, which it records, testifies to the exercise of the Divine providenceJewish Church, Jacob, Joseph, Job, David, Daniel.
3. The conduct of providence is governed by the infinite perfections of God. Wisdom, goodness, faithfulness, power.
4. We are at all times, and under all circumstances, under the care of the Divine providence. In infancy, youth, &c. In prosperity, adversity, &c.
5. It is important to realise the universality of the Divine providence. Such realisation will lead us to commit our ways unto Him, will afford peace, &c.
II. The circumstances in which it is important to realise this truth, and to make God a refuge by prayer. It is important to realise it continually; but especially
1. In difficulties. These arise from various causes.
2. In troubles from enemies. David at this time.
3. In painful trials.
4. Prayer ought to be esteemed a privilege.
III. The advantages of a life of faith and prayer are many and great.
1. We realise that some wise end is to be answered by trials.
2. Our trials are accounted as for our good.
3. Support under trial and deliverance from it are granted in answer to prayer.
4. A review of the conduct of providence may be profitable under peculiar trials. David found it so. Every man may study Divine providence to his profit.
CONCLUSION.
1. Bring all troubles to the throne of grace.
2. Every deliverance in answer to prayer should be acknowledged by praise.
3. Past providences afford encouragement to trust God for the future.
4. The mysteries of providence will be explained in a better state.Abridged from an unpublished MS.
EXEMPLARY PRAISE
(Psa. 57:7-11.)
The Psalmists praise of God expressed in these verses is worthy of imitation in each and all of its main features.
I. In its Theme. I will sing and give praise. For Thy mercy is great unto the heavens, and Thy truth unto the clouds. Mercy and truth are the Divine perfections which are most prominent in Gods covenant relations with His people. His mercy is the source of all blessings to sinful men. And His truth is an assurance that He will fulfil His word, that He will perform His promises. The poet represents these perfections as infinite. Such is the meaning of the figures which he employs. Great unto the heavens, &c. From the infinity of Gods mercy and truth we infer
1. That the blessings which flow from them reach unto all men.
2. That they are worthy of the unreserved confidence of all men.
II. In the spirit of its Offerer. The poet manifests
1. Strong confidence in God. My heart is fixed, O God, my heart is fixed. Perowne: My heart is steadfast. Moll: My heart is confident. His confidence in God was firm and abiding. It enabled him to rise above all fear of danger.
2. Fervent gratitude and reverent admiration towards God. I will sing and give praise. His confidence was religious. He was sensible of his obligations to God, and gratefully praised Him. He recognised the perfections of God, and reverently adored Him. This is the true spirit in which praise should be offered to the Most High.
III. In its enthusiasm. This is clearly seen in his resolution to praise God
1. With the noblest powers of his being. Awake up, my glory. His glory is his soul, with all its wondrous faculties and capacities, as created in the image of God. David summons his noblest powers to the worship of God. Soulless praise is worthless, and even offensive in the sight of God.
2. With choice instrumental accompaniment. Awake, psaltery and harp. David would use the sweetest and most musical aids in this hallowed exercise. He seeks to give worthy expression to the feelings of his soul in praise of so glorious a Being.
3. With affectionate zeal. I myself will awake early. More correctly: I will awake the morning-dawn. He resolves to anticipate the morning-dawn with his songs of praise, so great were his zeal and love for the hallowed exercise. To him the praise of God was the purest pleasure. Surely this enthusiasm in the worship of God is worthy the imitation of all.
IV. In its sphere. I will praise Thee, O Lord, among the people; I will sing unto Thee among the nations. He would celebrate the praise of God to the widest possible extent. Delitzsch: His song of praise is not to sound in a narrow space where it can scarcely be heard; he will appear, as an evangelist of his deliverance and his Deliverer, among the nations of the world; his calling extends beyond Israel; the experiences of his person are for the benefit of humanity. The praise of God should be universal, as His mercy and truth are.
V. In the sense of its imperfection. The Psalmist was conscious that his song fell far below the merit and glory of his theme; and he, therefore, prays, Be Thou exalted, O God, above the heavens, Thy glory above all the earth. Our most reverent and most enthusiastic praise is inadequate to so sublime and glorious a theme.
Weak is the effort of my heart,
And cold my warmest thought;
But when I see Thee as Thou art,
Ill praise Thee as I ought.
Newton.
CONCLUSION.
1. Let us not make that narrow which Gods love has made widewide as the heavens (Psa. 57:10).
2. Let us, like the Psalmist, anticipate the promised deliverances of God with our praises.
3. Let us strive to make our praise of God commensurate with His mercy and truth. In this we shall never succeed; yet the effort will be pleasing to Him and beneficial to us. The glory of the Lord should be praised early and late, near and far, in heaven and on earth, and yet it would immeasurably surpass our praise.
DECIDED PIETY
(Psa. 57:7.)
Consider
I. The properties of a pious or godly life.
1. True piety has its seat in the heart. My heart is fixed.
2. True piety springs from just views of truth. The heart will not be fixed until the great facts which lie at the foundation of religion are known, &c.
3. Decided piety may be traced to just views of redemption and the greatness of its blessings.
4. Relief from the burden of guilt, through the great sacrifice for sin, tends to fix the heart, &c.
5. Piety is strengthened by religious exercises.
6. Divine deliverances strengthen piety. Answers to prayer promote firmness of purpose to trust in God.
7. Progress in religion strengthens piety.
II. The advantages of a life of decided piety. Decided piety
1. Is attended with security. Religious principles in the heart are a safeguard, &c.
2. Recommends religion (Mat. 5:16).
3. It attended with happiness. Deliverance from guilt, fear, &c. Experience of the joy of salvation, &c.
4. Inspires confidence in God.
5. Strengthens hope in God.
6. Inspires praise to God. I will sing and give praise.
CONCLUSION.Learn
1. The importance of the heart being right with God.
2. The importance of a correct acquaintance with the principles of religion.
3. The importance of religious decision. Indecision is dangerous (Matt. 12, 30).Abridged from an unpublished MS.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 57
DESCRIPTIVE TITLE
A Reminiscence of Davids Early Troubles when Pursued by Saul, Subsequently Adapted to Brighter Times.
ANALYSIS
Stanza I., Psa. 57:1-5, Prayer for Deliverance from Outward Trouble, marked by Resignation during its Continuance. Stanza II., Psa. 57:6-11, Further Reference to the Trouble speedily gives place to Joyful Praise. A Refrain, Psa. 57:5; Psa. 57:11, of Comprehensive Beauty Lights up the Whole Psalm.
(Lm.) By DavidA Tablet
When he fled from the face of Saul into a cave.
1
Be gracious unto me O God be gracious unto me,
for in thee hath my soul taken refuge:
yea in the shadow of thy wings do I take refuge,
until the storm of ruin shall pass.
2
I will cry unto God Most High
unto GOD who is carrying through my cause for me.
3
He will send out of the heavens to save me,
he hath given to reproach[626] one who would trample upon me.
[626] So Sep.
God will send forth his kindness and his truth.
4
My soul is in the midst of lions,
I must lie down amidst such as consume the sons of men:
their teeth are spears and arrows,
and their tongue is a sharp sword.
5
Be exalted above the heavens O God!
above all the earth be thy glory!
6
A net made they ready for my steps
bowed down was my soul:
They digged before me a pit, they fell into the midst thereof.
7
Steadfast is my heart O God, steadfast is my heart:
I would fain sing and would play!
8
Oh awake my glory! oh awake lute and lyre!
I would fain waken the dawn!
9
I will thank thee among the peoples Sovereign Lord,
I will celebrate thee in psalm[627] among the races of men;
[627] Or: make melody unto thee.
10
For great unto the heavens is thy kindness,
and unto the skies[628] thy truth.
[628] Or: fleecy clouds.
Be exalted above the heavens O God!
11
above all the earth be thy glory!
(Lm.) To the Chief Musician.
(CMm.) Do not destroy.
PARAPHRASE
Psalms 57
O God, have pity, for I am trusting You! I will hide beneath the shadow of Your wings until this storm is past.
2 I will cry to the God of heaven who does such wonders for me.
3 He will send down help from heaven to save me, because of His love and His faithfulness. He will rescue me from these liars who are so intent upon destroying me.
4 I am surrounded by fierce lionshotheads whose teeth are sharp as spears and arrows. Their tongues are like swords.
5 Lord, be exalted above the highest heavens! Show Your glory high above the earth.
6 My enemies have set a trap for me. Frantic fear grips me. They have dug a pitfall in my path. But look! They themselves have fallen into it!
7 O God, my heart is quiet and confident. No wonder I can sing Your praises!
8 Rouse yourself, my soul! Arise, O harp and lyre! Let us greet the dawn with song!
9 I will thank You publicly throughout the land. I will sing Your praises among the nations.
10 Your kindness and love are as vast as the heavens. Your faithfulness is higher than the skies.
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11 Yes, be exalted, O God, above the heavens. May Your glory shine throughout the earth.
EXPOSITION
It is with confidence submitted that the early portion of this psalm abundantly sustains its ascription To David. The latter part was probably added at a later period: hence its duplicate appearance as the early portion of Psalms 108,a conclusion confirmed by the unshadowed brightness of Psa. 57:7-10. The singular reappearance of trouble in Psa. 57:6, after the first occurrence of the joyful refrain in Psa. 57:5, raises some doubt as to the preservation of this part of the psalm. But, for the moment, it seems fitting to give ourselves up to the undisturbed persuasion that in Psa. 57:1-4, not excluding Psa. 57:6, we have a genuine Davidic fragment. It is just like David; and, by several delicate strokes, exactly reflects the peculiar position he occupied in those early days when he was harassed by Saul. He is not in a fighting mood; but is hunted, seeks refuge, is prepared to wait for deliverance. His cause is in Gods hands, who (Psa. 57:2) will carry through his cause for him: an expectation which finds fitting use for the unusual word gmr, which has given the critics troubleit is exactly the happy word. Then, too, Psa. 57:3 vividly reminds us of Psa. 18:16; and the allusion to Saul himself in Psa. 57:3 b is so unmistakable, and yet so delicate, as to sustain the conviction that it was conceived just to suit such a reference; Psa. 57:3 c being almost as vivid an assurance that the breastplate of the high-priest would not fail him (Cp. 1Sa. 23:9-12) ; while the spears and tongues of Sauls warriors, in the midst of which he now was, formed a closely compacted series of dangers, which David was the last man to underrate. Even the awkwardly recurring danger of Psa. 57:6 is too apt not to have originally belonged to the Davidic representation. Although it may, plausibly, be alleged that this part of the psalm fitted the troublous days before Nehemiahs arrival at Jerusalem, yet that does not stop us from saying that here, in Davids own unique situation and experience, we discover the actual genesis of the words. Their subsequent adaptation to a different set of circumstances, bearing some resemblance to the original, was a comparatively easy matter.
With respect to the latter half of the psalmnamely, the joyful portion of it,it is quite natural to conclude it to have been of later origin than the former half. This, however, is no reason why David himself should not have written it, after his position was secured. Or Hezekiah may have penned it. Even Isaiah may have supplied it. It is of small importance; and the evidence is perhaps too scanty to warrant a conclusion. This may be said: That Psa. 57:9 reminds us of Psa. 18:49 and Psa. 57:5; Psa. 57:11 are similar to Psa. 57:1; Psa. 8:9. We may be sure that in the earlier days of Davids reign over all Israel, a great joy filled his heart; and congenial influences would predispose him to just such an outburst of song as here delights us: when the sweet singer would anticipate the dawn, awaken it with song to the accompaniment of lute or lyre, give expression to his messianic hopes for the nations of the earth, and mount to the skies in his grateful recognition of the kindness and faithfulness of his God.
With all those memories and hopes of his noble ancestor to inspire him in the dark days of Sennecheribs invasion, HEZEKIAH could most appropriately commit this psalm to his Chief Musician with the injunction to associate it with the sentiment Do not destroy.
QUESTIONS FOR DISCUSSION
1.
The subjective element is such a strong factor in the thought that only half of this psalm belongs to the pen of David. Discuss the reason for the use of the subjective element.
2.
Read these words from Spurgeon concerning this psalm: When he fled from Saul in a cave. This is a song from the bowels of the earth, and, like Jonahs prayer from the bottom of the sea, it has a taste of the place. The poet is in the shadow of the cave at first, but he comes to the caverns mouth at last, and sings in the sweet fresh air, with his eye on the heavens, watching joyously the clouds floating therein. How could two men read the same psalm and come to so wide a difference in understanding? Discuss.
3.
This is one of the golden psalmsthe title also contains the admonition: destroy not.What golden truth can you discover in this psalm? (As an example consider the twenty-one times God is referred to in the eleven verses of this psalm.) If this psalm was destroyed what would we lose? Be specific.
Fuente: College Press Bible Study Textbook Series
(1) Trusteth.Better, has taken refuge. The future of the same verb occurs in the next clause.
Shadow of thy wings.See Note, Psa. 17:8.
Until these calamities.Danger of destruction gives the feeling of the Hebrew better than camities.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Be merciful be merciful The repetition springs from a soul in agony.
Shadow of thy wings The metaphor denotes protection and tenderness. Psa 94:1; Psa 94:4; Mat 23:37.
Until these calamities be overpast The plural noun with a singular verb denotes that it is to be taken distributively until every one of these calamities shall pass.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heading ( Psa 57:1 a).
‘For the Chief Musician; set to Al-tashheth. A Psalm of David. Michtam; when he fled from Saul, in the cave.’
This is one of many Psalms dedicated to the Choirmaster or Chief Musician. It may simply indicate Psalms put at his disposal. It is set to the tune Al-tashheth (‘Do not destroy’), and is one of the ‘Psalms of David’. Michtam is probably to be seen as a plea for protection Its provenance is said to be ‘when he fled from Saul in the cave’, which probably refers to his exploits in the wilderness of Engedi, near the Dead Sea, rather than to his time in the Cave of Adullam. There is nothing in the Psalm which excludes Davidic authorship.
It commences in the same way as the previous Psalm and in the same way speaks of those who would ‘swallow him up’ (Psa 57:3). It continues the theme of God’s protection from his enemies, and from those who speak against him (Psa 57:4), forecasting the downfall of his enemies (Psa 57:6). There is thus some relationship between the two Psalms.
The Psalm can be divided into three parts:
A Call For God’s Favour And Protection In The Face Of His Enemies (Psa 57:1-3).
A Description Of His Enemies And Their Fate (Psa 57:4-6).
An Expression Of Praise And Thanksgiving For God’s Intervention On His Behalf (Psa 57:7-11).
Psa 57:1-3
A Call For God’s Favour And Protection In The Face Of His Enemies ( Psa 57:1-3 ).
He calls for God’s favour to be shown towards him because he has taken refuge under the shadow of His wings until all danger is past, and because he looks to Him to save him from the reproaches of his enemy.
Psa 57:1
‘Show favour to me, O God, show favour to me,
For my person takes refuge in you,
Yes, in the shadow of your wings will I take refuge,
Until these calamities are overpast.’
He twice calls on God to show him favour in the midst of his calamities, confident that at some stage they will pass, as they must do in the face of God’s promises to him. He reminds Him that at His word he has taken refuge in him, and that he will continue to take refuge under the shadow of His wings. God has called him and he looks to Him to protect him. The picture is of nestlings sheltering under the wings of the mother bird, secure from all that is happening around including storms and tempests, not emerging until all is safe. It was a favourite illustration of David, see Psa 17:8; Psa 36:7; Psa 61:4; Psa 63:7. Compare also Psa 91:4; Rth 2:12; Mat 23:37.
Psa 57:2-3
‘I will cry to God Most High,
To God who performs all things for me.
He will send from heaven, and save me,
When he who would swallow me up reproaches. [Selah
God will send forth his covenant love and his truth.’
He declares that his cry is to God Most High (Elohim Elyon), the God Who is above all things, and Whom he knows will perform all things that are necessary for him. He is confident that God will send from heaven and deliver him from the reproaches of ‘him who would swallow him up’. This last can only be Saul, who began so well, but failed in the end through disobedience. As we know David was innocent of the charges of being a traitor that were laid against him. So David’s confidence lies in the fact of the God Who will send forth His covenant love and truth. He will be faithful to His promises given in the covenant, revealing His love towards those who walk in it, and establishing them in truth. Or ‘truth’ may be a description of God’s own faithfulness. He is true to those who look to Him. Compare Psa 57:10 where he again exalts God’s covenant love and truth.
As in Psalms 55 the selah appears in mid theme. It is drawing attention to God’s intervention on David’s behalf. Note that David expects His help ‘from heaven’, not from Zion. He is aware that God is over all. He is God Most High.
This is the only use of the title God Most High by David, although he does refer to Him as YHWH Most High in Psa 7:17. It is used in a Maschil of Asaph in Psa 78:56. YHWH Most High is also used by the sons of Korah in Psa 47:2. When used it is therefore significant.
Fuente: Commentary Series on the Bible by Peter Pett
Psalms 57
Structure – The refrains of Psalms 57 divide it into two sections. Psa 57:1-5 are a cry for God’s mercy in the midst of evil. Psa 57:6-11 are a response of praise for God’s steadfastness in our lives. Psa 57:5; Psa 57:11 are refrains, indicating that this Psalm was used as a song in temple worship.
Psa 57:1 (To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave.) 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
NLT, “A psalm of David”
Rotherham, “A Precious Psalm of David”
DRC, “The inscription of a title to David himself”
LXX, “ ”
VgClem, “Tituli inscriptio, ipsi David”
Comments – A similar Hebrew word ( ) (3800) means, “something carved out, i.e. ore; hence, gold.” Peter Craigie tells us that some scholars translate the title “A Golden Psalm” from “early rabbinical interpretations.” [80] Therefore, we get a variety of translations that carry the idea of treasure or gold.
[80] Peter C. Craigie, Psalms 1-50, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 19, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 154.
LITV, YLT, “A Secret Treasure of David”
Luther, “Ein glden Kleinod David”
There are six so called “Michtam Psalms” (16, 56, 57, 58, 59, 60), which open with the phrase “Michtam of David.” A similar title “the writing of Hezekiah” is used as the title for the psalm of Hezekiah in Isa 38:9-20, which uses a similar Hebrew word ( ) (H4385), means “a writing, the characters of something written, or a document such as a letter, a copy, an edict, or a poem.”
Psa 57:6 They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.
Psa 57:7-11
Fuente: Everett’s Study Notes on the Holy Scriptures
The True Confidence of Faith.
v. 1. Be merciful unto me, O God, be merciful unto me, v. 2. I will cry unto God Most High, v. 3. He shall send from heaven, v. 4. My soul is among lions, v. 5. Be Thou exalted, O God, above the heavens, v. 6. They have prepared a net for my steps, v. 7. My heart is fixed, O God, v. 8. Awake up, my glory, v. 9. I will praise Thee, O Lord, among the people, v. 10. For Thy mercy is great unto the heavens, v. 11. Be Thou exalted, O God, above the heavens; let Thy glory be above all the earth,
Fuente: The Popular Commentary on the Bible by Kretzmann
Cheth. True Piety the Calling of the Believers.
v. 57. Thou art my Portion, O Lord; I have said that I would keep Thy words. v. 58. I entreated Thy favor, v. 59. I thought on my ways, v. 60. I made haste, v. 61. The bands of the wicked have robbed me, v. 62. At midnight, v. 63. I am a companion of all them that fear Thee, v. 64. The earth, O Lord, is full of Thy mercy,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
This psalmthe “twin psalm” with the lasthas also an elaborate “title,” which runs thus: “To the precentor (or chief musician): destroy not; David’s; Michtam; when he fled from Saul; in the cave.” The meaning of the second and fourth headings is doubtful Some explain the second as “musical;” others as an allusion to David’s words when he bade Abishai not to kill Saul. The last two clauses give the place and occasion of the composition. It was written “in the cave”probably the cave of Adullam (1Sa 22:1)when David was flying from Saul. No valid reason can be urged against these statements.
The psalm is divided by its refrain (Psa 57:5, Psa 57:11) into two parts, which are further subdivided by the pause mark, “Selah.” The initial strophe (Psa 57:1-5) is a mixture of prayer and complaint; the concluding one (Psa 57:6-11) begins with complaint (Psa 57:6), but almost immediately changes into “a strain of exulting and triumphant confidence,” so exulting and triumphant as to cause its selection by our Church for recitation on Easter Day.
Psa 57:1
Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee (compare the preceding psalm, Psa 57:1 and Psa 57:4). Yea, in the shadow of thy wings will I make my refuge (see the comment on Psa 17:8; and comp. Psa 36:7; Psa 61:4; Psa 63:7; Psa 91:4). The metaphor is first used in Deu 32:11. Until these calamities (rather, these wickednesses, or these malignities) be overpast. That they will pass away the psalmist has no doubt. What he needs is support while they endure.
Psa 57:2
I will cry unto God most High. In the original, “unto Elohim ‘elyon“an expression which only occurs here and in Psa 78:56. El elyon, however, occurs in Psa 78:45; as in Gen 14:18, Gen 14:19, Gen 14:22, and Jehovah ‘elyon in Ps 7:18. Unto God that performeth all things for me (comp. Psa 138:8). God “accomplishes” for his saints whatever is good for them.
Psa 57:3
He shall send from heaven, and save me from the reproach of him that would swallow me up. The two clauses stand unconnected in the original, which runs, “He shall send from heaven and save memy pursuer reproachesGod shall send,” etc. The second clause is really parenthetic, and, as Dr. Driver says, “circumstantial,” noting the circumstances under which God would take action. God shall send forth his mercy and his truth. His mercy, to relieve the psalmist; his truth, to confound the psalmist’s enemies.
Psa 57:4
My soul is among lions (comp. Psa 7:2; Psa 10:9; Psa 17:12; Psa 22:21, etc.). And I lie even among them that are set on fire, even the sons of menliterally, I lie on firebands, sons of menwhose teeth are spears and arrows, and their tongue a sharp sword. David occupies the cave (of Adullam?), while around him prowl lion-like men, whose fury is like that of firebrands, who threaten to devour him with their sharp teeth, and to pierce his soul with their cruel tongues.
Psa 57:5
Be thou exalted, O God, above the heavens; or, exalt thyself, O God, above the heavens; i.e. show forth thy might in such a signal way that the heavens (i.e. the angels) may stand to gaze at it. Let thy glory be above all the earth. Let thy exaltation equally draw the attention of the whole earth.
Psa 57:6-11
The strophe of “triumphant confidence” now begins, but with an echo from the strophe of complaint. The enemy is still at work, still plotting against the psalmist, still seeking to do him a mischief; but the efforts made are in vain. They only bring the enemy himself into trouble (Psa 57:6), and cause the psalmist to pour forth a song of joy (Psa 57:7-11).
Psa 57:6
They have prepared a net for my steps (comp. Psa 9:15; Psa 10:10; Psa 25:15; Psa 31:4; Psa 35:7). These metaphors from the chase are peculiarly appropriate at the time when Saul was “hunting David upon the mountains” (1Sa 26:20). My soul is bowed down; rather, they have bowed down my soul; literally, he has bowed down; but the alternate use of the singular and the plural, without any real change of subject, is very common. They have digged a pit before me (comp. Psa 7:15; Psa 119:85). Into the midst whereof they are fallen themselves. Here is the first note of triumpha very familiar note (Psa 7:15; Psa 9:15; Psa 39:8; Psa 141:10), but one always sounded with marked satisfaction.
Psa 57:7
My heart is fixed, O God, my heart is fixed; or, my heart is steadfastit does not doubt or waver, it is firm in its trust on thee. I will sing and give praise. Sing to thee, i.e; and praise thy Name.
Psa 57:8
Awake up, my glory; i.e. “my soul” (comp. Psa 16:9; Psa 30:12). The psalmist stirs his soul to earnest, heartfelt devotion. Awake, psaltery and harp; i.e. awake, my musical instruments and my musical powers, which have slept, as it were, while I was in affliction. I myself will awake early; or, “will awaken the dawn” (comp. Ovid, ‘Metaph.,’ 11.597, “Vigil ales evocat auroram;” and Milton, “Cheerly rouse the slumbering morn.”
Psa 57:9
I will praise thee, O Lord, among the people (rather, peoples); I will sing unto thee among the nations. The psalmist’s joy is toe great to be confined within any narrower limits than those of the entire earth. He will have his hymn of praise go forth to all “peoples,” “nations,” and languages. Michaelis notes that his desire has had a full accomplishment.
Psa 57:10
For thy mercy is great unto the heavens, and thy truth unto the clouds. “Thy mercy, thy truth” (comp. Psa 57:3).
Psa 57:11
Be thou exalted, O God, above the heavens: let thy glory he above all the earth (compare the comment on Psa 57:5, with which this verso is identical).
HOMILIES BY W. FORSYTH
Psa 57:1-11
One of God’s rescues.
The Bible is full of records of deliverances, not only deliverances of nations, hut rescues of individuals. These things are “written for our learning, that we through patience and comfort of the Scriptures might have hope” (Rom 15:4). We have in this psalm the story of one of God’s rescues. We see
I. RESCUE SORELY NEEDED. The enemies of the soul are represented as strong, crafty, and merciless. They are savage as “lions.” They use guile and deceit, and “hunt every man his brother with a net” (Mic 7:2). Though they wound body and soul, this is not enough. Blood is what they want. If they had their will, they would cast the Joseph of their hate into the “pit,” caring not if he perish miserably. In this world of sin and sorrow and temptation, we are always in danger; but there are times when peril comes closer, and “calamities” crowd on every side, leaving no way of escape. Happy are we if, in our helplessness and, fear, we “flee for refuge to lay hold of the hope set before us”!
II. RESCUE EARNESTLY SOUGHT. (Psa 57:1-3.) Here is a difference between the ungodly and the godly. The ungodly seeks deliverance by his own devices; the godly seeks deliverance from God. He cries for rescue, not in his own way, but in the way that accords with God’s character and will. When it comes, it must be in the line of “mercy and truth.” What God was, he is. What God has done is earnest of what God will do. What God undertakes, he will carry out. Man promises more than he performs. God performs more than he promises. The nearer we get to God, the more clearly we see things in God’s light. Our faith gains force and our hopes grow stronger. If dangers press, we cry with the more urgency for help. God is “able to do for us exceeding abundantly above all that we ask or think” (Eph 3:20).
III. RESCUE GRATEFULLY ACKNOWLEDGED. (Psa 57:7-11.) Religion is for the whole of life, but there are times when special services are proper. Deliverances wrought for us by God are not to be kept secret, but to be openly acknowledged. Our gratitude should be sincere, hearty, and demonstrative. Like the woman of Capernaum, who was healed of the issue of blood, we should yield to the gentle solicitings of love, and declare unto our Lord, before all the people, what he has done for us. Like the Samaritan cured of his leprosy, though alone, we should come with a full heart to God, and to give thanks for his goodness and wonderful works (Luk 8:47; Luk 17:18). How inspiring and comforting it is to read of the great deliverances which God wrought for David and the prophets, and for the saints of every land and tongue! When we remember these things, our hearts burn within us; for this God is our God, this Saviour is our Saviour. Nay, more; in thought of what God is and has done, we rise to the sight of the things not yet seen, and to the vision of the latter day when the kingdom shall not be limited to Israel, but the glory of the Lord shall fill the whole earth.W.F.
Psa 57:3
Mercy and truth.
I. MARK GOD‘S CHARACTER. When God proclaimed his Name to Moses, he put “mercy” in the forefront: “The Lord God merciful;” but “truth” had also its place, for it is added,” abundant in truth” (Exo 34:6). The same order is observed in the Psalms. Thus it is said (Psa 86:15), “Thou, O Lord, art a God full of compassion, and gracious, long suffering, and plenteous in mercy and truth“ (cf. Psa 89:2).
II. SHINE FORTH IN GOD‘S JUDGMENTS. What God does shows what he is. His works express his character. “Mercy and truth” are, so to speak, the rails on which his judgments travel (Psa 25:10; Psa 103:17).
III. CHARACTERIZE GOD‘S DEALINGS WITH HIS PEOPLE. They need “mercy; and unto the Lord “belongeth mercy” (Psa 62:12). They need “truth,” and God is “the God of truth” (Psa 31:5). In the salvation which God has wrought, both are blended in beautiful harmony (Psa 85:10). As has been quaintly said, “Mercy and truth are but the transverse arms of the cross of Christ. Righteousness and peace are but its upper and lower limbs. The one springs out of the earth, the other has looked down from heaven, and they have kissed each other, in token of God’s love and of his reconciliation with the sons of men.”
IV. FOUNDATION OF HOPE TO THE CHILDREN OF MEN. Mercy and truth are the two outspread wings of God. Under them there is sure shelter and peace (Psa 36:7; Psa 61:1-4). Here there is hope for the sinner. Here there is comfort for the troubled in heart (Psa 57:3-10). Here there is inspiration for all who are minded to serve God (Psa 69:13; Psa 98:3; Psa 115:1). Here there is earnest and foreshadowing of the everlasting rest (Psa 61:7; Psa 63:7; Psa 138:8).W.F.
HOMILIES BY C. SHORT
Psa 57:1-11
Expectation and assurance of deliverance.
In many respects this psalm is very like the previous one. May be regarded under two general aspects. As expressing
I. THE PSALMIST‘S EXPECTATION OF DELIVERANCE FROM DANGER. (Psa 57:1-6.) Founded:
1. Upon his trust in God‘s tender protection. (Psa 57:1; Deu 22:11, Deu 22:12.) This faith in the tender love of God “has no parallel in heathen literature.”
2. God could not fail to perform or complete the work he had begun for him. (Psa 57:2.) “He who hath begun a good work in you,” etc. God does not abandon his own work.
3. God‘s retributive justice must give the victory to the righteous. (Psa 57:3, Psa 57:4, Psa 57:6.) The designs of wicked men recoil in the end upon themselves, and ensure their own destruction. This is true, in the long run, of God’s providence.
II. THE JOYFUL, INWARD ASSURANCE OF DELIVERANCE. (Verses 7-12.)
1. His heart is steadfast with fearless confidence in God. (Psa 57:7.) The psalm records the gradual progress of his mind towards the highest rejoicing in the Divine deliverance.
2. He calls upon himself to celebrate the praise of God in the highest strains. (Psa 57:8.) “His glory,” equivalent to “his soul.” He will wake the dawn with his earnest, fervent songs.
3. He will make his praises to sound forth among the heathen. (Psa 57:9.) Not only among his own people.
4. He calls upon heaven to unite with earth in praising the glory of God. (Verse 12.) His triumph in God over his enemies has now reached its culminating point.S.
Fuente: The Complete Pulpit Commentary
Psalms 57.
David, in prayer fleeing unto God, complaineth of his dangerous case; he encourageth himself to praise God.
To the chief Musician, Al-taschith, Michtam of David, when he fled from Saul in the cave.
Title. Al-taschith Destroy not. This psalm is thus intitled, because some of David’s men, observing the advantage that he had over Saul, would fain have dispatched him, if David had not forbidden the person who was ready to strike the blow, saying, Destroy not. The same title is prefixed to the two following, and to the 76th psalm, most probably to shew that they were to be sung to the same tune. See the history referred to 1 Samuel 24.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 57
To the chief Musician, Al-taschit, Michtam of David, when he fled from Saul in the cavs
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.
2I will cry unto God most high;
Unto God that performeth all things for me.
3He shall send from heaven, and save me,
From the reproach of him that would swallow me up. Selah.
God shall send forth his mercy and his truth.
4My soul is among lions:
And I lie even among them that are set on fire,
Even the sons of men, whose teeth are spears and arrows,
And their tongue a sharp sword.
5Be thou exalted, O God, above the heavens;
Let thy glory be above all the earth.
6They have prepared a net for my steps;
My soul is bowed down:
They have digged a pit before me,
Into the midst whereof they are fallen themselves. Selah.
7My heart is fixed, O God, my heart is fixed:
I will sing and give praise.
8Awake up, my glory; awake psaltery and harp:
I myself will awake early.
9I will praise thee, O Lord, among the people:
I will sing unto thee among the nations.
10For thy mercy is great unto the heavens,
And thy truth unto the clouds.
11Be thou exalted, O God, above the heavens:
Let thy glory be above all the earth.
EXEGETICAL AND CRITICAL
Its Contents and Composition.For the title comp. Introduction, 12 and 88. The repetition of the same verse, Psa 57:5; Psa 57:10, divides the Psalm into two halves. In the first half the hope of faith, in the near and sure help of God, out of great peril of life occasioned by violent men, which hope is based on experience, declares itself in the prayer for new exhibitions of Divine grace, whereby the truth and the trustworthiness of God may be actually proved. In the last half of the Psalm, after a short description of the snares which turned out to the ruin of the enemies themselves, the certainty of victory expresses itself in an exhortation of his own soul to praise God in the whole world on account of Gods revelation of Himself in His glory. The resemblances with other Davidic Psalms are numerous; with Psalms 7, not only in the comparison of enemies with lions, which likewise occurs in Psalms 10, 22, 58, but at the same time in the designation of the soul as glory in the figure of the pit; with Psalms 22, in the reference to the proclamation of the acts of God among all nations; with Psalms 36, in the hiding under the wings of God and the comparison of grace and truth with the height of heaven; with Psalms 46, in the opening words and the similar expressions for persecutor; with Psalms 42, in the poetical word for fulness of ruin, and at the same time with Psalms 55, 59, 64, in the figure of the sword of the tongue, which in Psalms 120 is compared with arrows as here the teeth. Respecting its relation to Psalms 107, see the explanations there. The emphatic repetition of the same word in Psa 57:1; Psa 57:3; Psa 57:7-8, is peculiar to this Psalm. We cannot decide whether the cave mentioned in the title is the one mentioned in 1 Samuel 22 as the cave of Adullam, or that situated by the sheepcotes upon the Alpine heights of Engedi. These caves are numerous in the limestone and chalk mountains, and are often of great extent and are still the hiding-places of fugitives (Robinsons Bib. Researches, vol. I. p.500).
Str. I. Psa 57:1. Has sought refuge with Thee.The perfect, which is important for the sense, in distinction from the imperfect of the same word in the next line, is overlooked by many interpreters [so A. V.], although expressed by the more ancient ones (Chald., Jerome, Flamin., Calvin), and expressly made prominent by Venema.[In the shadow of Thy wings.Perowne: This exceedingly striking image may have been suggested by Deu 32:11, see above on Psa 17:8. Still more tender is the N. T. figure, Mat 23:37.9 Delitzsch: The shading of Gods wings is the protection of His soft, sweet love and the shadow of His wings is the refreshing, trusting comfort connected with this protection. In this shadow the poet takes his refuge again as before, until , that is to say, the ruinous danger which threatens him passes by, prteriverit (comp. Isa 26:20, and for the enallage numeri Psa 10:10, Gesenius, 147 a.) Not as if he would not then need the Divine protection any more, but now he feels himself especially needy, and therefore his first aim is the brave, victorious endurance of the sufferings which hover over him.C. A. B.]
Str. II. Psa 57:2. Who accomplisheth concerning me.It is better to supply: His purposes, than: His mercy (Kimchi), or: His promises (Calvin), or indeed: my wishes (Flamin.), or: my undertakings (Rosenm., De Wette). For since the object is not mentioned, we must not supply an actual limitation of it, but only a comprehensive general term. There is no reason for the translation: who makes an end of my sorrow (Luther), or to regard as the same with the related root, =who is my benefactor (Septuagint, Ewald, Hitzig, Hupfeld, [Perowne]). Psa 138:8 affords a parallel which explains this clause.
Psa 57:3. He will send from heaven.This likewise does not need to have any specific object supplied, neither: His arm (Deu 33:27), nor: His hand (Psa 18:16; Psa 144:7), nor: His help (Psa 20:2); nor from the following clause: His grace and truth. The singer is satisfied at the beginning with the fact that: if this is sure, he has good ways with the what (Hengstenberg). The additional words: from heaven, give the idea of a wonderful, extraordinary deliverance (Calvin).He reproacheth who snorts at me.To regard this clause as a simple continuation and therefore a statement of an action of God=He gives my persecutor to shame (the ancient versions, Kimchi, Flaminius, Ewald), is as well against the parallel passage, Psa 42:10; Psa 44:16; Psa 55:12; Psa 55:21; Psa 56:5; Psa 59:7, as against the context, which leads, by the change of word and the close description, Psa 57:4, to a reproach proceeding from the enemies. That the object of the reproach cannot be here as sometimes elsewhere, God (Cocc. De Wette), is shown by the grammatical construction, which does not allow of the acceptance of a relative clause. The accents indeed point to a clause dependent upon the preceding one; but this can only be a hypothesis, so that we have to supply a particle (Aben Ezra, Geier, and most interpreters). Since, however, in this case the imperfect would be expected, we must, in order to explain with grammatical accuracy, regard the clause as a parenthesis, explaining the situation, with a selah, as Psa 55:20. Kster would remove it to the close of the verse. To connect it with the following clause, thus making it a hypothetical antecedent: supposing that he reproached (Delitzsch), requires not only that the accents should be altered, but brings about a too close connection with the consequent which would then be, and this is not expressed. The supposition that these words are in the wrong place (Olsh., De Wette), is especially objectionable from the fact that no other suitable place for the clause can be shown. And the alteration of the reading in order to get the sense: from the first of those who snort against me (Hitzig), is mere conjecture. The translation: from the reproach of him that would swallow me up (Luther, [A. V.]), is against the form of the word and the meaning of the passage.
Str. 3. Psa 57:4. I will lie down among the lickerish.The reference here is not to flames (Ewald) but to lions, which then are designated as (greedy) lickerish, yet, not as devouring (Hupfeld, or as breathing out flames (Chald., Rabbins, and most interpreters). But we must not overlook the fact that does not express the idea of prostrate, jacere (most interpreters) but cubare, and that this verb is here in the optative or cohortative. Accordingly it expresses not a complaint of his dangerous situation, but the resolution of trust in God, with which he will lie down to sleep in the midst of dangerous circumstances. But it is not said that he will lie down to sleep among the lions of the wilderness, and that hostile men are worse than these beasts of prey, Sir 25:15 (Delitzsch), but the enemies are called directly lions. Their name of lickerish, which expresses their greed of murder, forms the transition to the direct designation of the enemies as sons of men, whose teeth and tongue are then directly mentioned as the instruments of their attack and pursuit. If there was any reference to flames, this certainly might, according to a figure used in most language, be called as well licking as flattering, but without such occasion we must abide by the usual fundamental meaning of the word, and there is no more reason to think of fiery look and revenge (Delitzsch), than to pass over from the figure of lions to a new comparison by the translation: I lie upon fire-brands (Hengstenberg), or, omitting the accents, connect the lying with the first member of the verse, with my soul I lie in the midst of the lions, and then add in apposition: fire-breathing children of men (Hitz., similarly, Aquila, Symm., Jerome), or begin a new clause=men are flames (Luther).[Whose teeth are spears and arrows,etc.The enemies are lions, greedy of their prey, but the teeth of these men-lions are spears and arrows, and the tongues of these men-lions are a sharp sword. As the lion uses his teeth and tongue, these children of men use their spears, arrows, and swords to destroy their prey, having the same greedy, lickerish natures as the wild beasts.C. A. B.]
Psa 57:5. Exalt Thyself above the heavens,etc.This prayer cannot be here synonymous with the appeal for interference: lift up Thyself, properly: stand up, as Isa 21:14; Isa 33:10, but must either mean: be exalted=praised (Psa 18:46) by the inhabitants of heaven and earth (Hengstenberg), or: show Thyself in Thy sublimity (Aben Ezra, Kimchi, and most interpreters), Psa 46:10.10
Str.IV. Psa 57:6. Have bent down my soul.This expression is striking, at the same time incorrect and against the parallelism; yet the change of the reading in order to get the sense: his soul, that is to say, himself is seized upon (Hitzig), is mere conjecture. [The Anglican Prayer Book has: He pressed down my soul. This is approved by Alexander, with the idea that he was caught, held down by a trap or snare. Perowne, whilst admitting that the word occurs everywhere else in a transitive meaning, assumes an indefinite subject: one hath bowed down my soul =my soul is bowed down [so the A. V.]. But it is better with Moll to regard the enemies as the subject in parallelism with the preceding and following clauses.C. A. B.]
Str.V. Psa 57:7. My heart is confident.The translation: my heart is ready (Septuagint, Chald., Calvin, Luther), though possible in itself, does not agree with the repetition so well as the literal: steadfast (Hitzig, et al.), in the sense which is likewise usual: confident, fearless (Symm., Hupfeld, Delitzsch).
Psa 57:8. [My glory=my soul, comp. Psa 7:5; Psa 16:9; Psa 30:12C. A. B.]I will awake the dawn.The intransitive interpretation of the verb, Psa 35:23, which is here parallel with the Kal, is highly objectionable, the interpretation of as an accusative of time, unheard of, accordingly the translation: I will awake at the time of the dawn (the ancient versions, most Rabbins and interpreters), must be given up. The true interpretation, followed by all recent exegetes, occurs moreover already by itself. The legend of the Talmud is very interesting (according to Delitzsch): A either hung over Davids bed, and when midnight came, the north wind blew upon the strings, so that it sounded of itself; he arose at once and occupied himself with the law until the pillars of the dawn arose. Isaki remarks upon this: the other kings are awakened by the dawn, but I, said David, will awaken the dawn.
[Str. VI. Psa 57:9. Delitzsch: His song of praise is not to sound in a arrow space where it can scarcely be heard; he will appear as an evangelist of his deliverance and his deliverer, among the nations of the world; his calling extends beyond Israel, the experiences of his person are for the benefit of humanity. We see here the self-consciousness of an all-comprehensive mission, which has accompanied David from the beginning to the end of his royal course (Psa 18:49). That which is said, Psa 57:10, is the motive and at the same time the theme of the preaching among the nations: Gods grace and truth towering up to heaven, Psa 36:5. That they reach even to the heavens, is only an earthly idea of the infinity of them both (comp. Eph 3:18). In Psa 57:11, which differs from Psa 57:5 only by one letter [article before ], the Psalm returns to prayer. Heaven and earth have a comparative history, and the blessed, glorious end of this is the sunrise of the Divine glory over both, which is here implored.C. A. B.]
DOCTRINAL AND ETHICAL
1. A fugitive is not so safe and hidden in the gloom of the mountain cave as in the shadow of Gods wings. He who flees thither gains a courageous spirit and a steadfast, confident heart, so that he can lie down to sleep with calmness amidst numerous and mighty enemies, greedy for his life, and can commit himself and his cause to the Almighty in heartfelt prayer, resign his soul and rely upon Him for deliverance. If he is able to appeal to previous experiences of Divine help, his trust in God gains a firm foundation, and his prayer for grace a great confidence and a joyous flight. For the pressure of wickedness passes by; whilst grace and truth, which God sends, remain with the pious, and with every new sending from above, there follows, together with the confirmation of a Divine promise, a strengthening of the faith, and the designs of the wicked will be frustrated, and their attacks as well as their reproaches, slanders, and threats, remain fruitless, whilst God accomplishes His purposes.
2. Grace and truth come down from heaven and reach again up to heaven. These are as immeasurable, inexhaustible, invincible as the latter, but they unite both worlds together, and manifest in both the glory of God. Therefore the acts of God towards His anointed receive through them a universal historical character and a significance as well as to the praise of God. The servant of God will not only late and early praise God, awake cither and harp and anticipate the dawn, so that he is not called by it, but the dawn by him; he will likewise encourage and lead the nations throughout the earth by his praise of God that they may praise Him likewise. He has a missionary calling, and he knows it.
HOMILETICAL AND PRACTICAL
Let him who flees from enemies see to it where he remains and whither he turns.We may hide from men but not from God; and we cannot hide with men, but with God and in God.Among the good gifts that come down from above, grace and truth are as valuable as they are indispensable for us; they unite heaven and earth.If we pray to God for what we want, He will give us what we need.Wickedness must not only pass by the pious without injuring them, it likewise ruins its own servants and instruments.The arrows of wickedness rebound harmless from the armor of faith.Much depends upon how we close the evening and greet the morning.It would be a bad sign if you had only complaints and no prayer and no thanksgiving.Grace and truth reach as far as their origin is high, and should be praised accordingly.The glory of the Lord should be praised early and late, near and far, in heaven and on earth, and yet there would be no recompense for what God has done for us by sending His grace and truth.
Starke: The higher and stronger our enemies are, the more does faith depend on God, who alone is exalted above all the majesty and power of the creature.Where all human help fails, there Gods help begins in earnest.Better that sleep should be broken off than prayer.What we love we speak of more than once.Osiander: God cannot and will not forsake those who trust in Him with all their hearts.Selnekker: God protects His own children in a wonderful manner, and gives their enemies into their hands when they rage the most.Franks: When it is clearly manifested to the heart of man that God is the Most High, he fears nothing, not even the devil and his hosts of hell, but is confident and unterrified.Renschel: The cross is a storm; it passes by; in the meanwhile we sit under the shadow of His wings.Tholuck: O how sleepy man remains when the praise of God for undeserved bounties is in question.Guenther: The delivered must yet inquire: why and wherefore has God spread His wings over you? What would He with you, of you, for you?Taube: Davids first cry of need is not a call for help, but for grace.Make not that narrow which Gods love has made wide, wide as the heavens.
[Matt. Henry: To God as the God of grace will I fly, and his promise shall be my refuge, and a sure passport it will be through all these dangers.We need no more to make us happy, but to have the benefit of the mercy and truth of God.When God is coming towards us with His favors, we must go forth to meet Him with our praises.Barnes: The welfare of the universe depends on God; and. that God should be true, and just, and good, and worthy of confidence and love,that He should reign,that His law should be obeyed,that His plans should be accomplished,is of more importance to this universe than anything that merely pertains to us; than the success of any of our own plans; than our health, our prosperity, or our life.Spurgeon: Urgent need suggests the repetition of the cry, for thus intense urgency of desire is expressed. If he gives twice who gives quickly, so he who would receive quickly must ask twice.Blessed be God, our calamities are matters of time, but our safety is a matter of eternity.Gods attributes, like angels on the wing, are ever ready to come to the rescue of His chosen.C. A. B.]
Footnotes:
[8][This Psalm begins a series of three Psalms , 57, 58, 59, all of which have Al-taschith in their titles.C. A.B.]
[9][Perowne: Perhaps there is nothing more remarkable in the Psalms, than this ever-recurring expression of a tender personal affection on the part of the sacred poets to God. There is no parallel to this in the whole range of heathen literature. Monsters to be feared and propitiated were the deities of Paganism, but what heathen ever loved his god? The apotheosis of mans lusts could only produce a worship of servility and fear.C. A.B.]
[10][The same refrain is found in Psa 57:11, at the close of the Psalm.C. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Psalmist, still at the mercy seat, finds confidence and comfort. And from hence he gathers strength against his foes.
To the chief musician, Al-taschith, Michtam of David, when he fled from Saul in the cave.
Psa 57:1
We must not pass over the title of this Psalm, for every part of it seems interesting; and if we regard the writer, David, both as a type of Christ and as a prophet predicting Christ, nothing can be more worthy attention by way of throwing light upon it. If, as hath been before remarked, the dedication of it to the chief musician refers to Jesus, the Al-taschith, which signifies destroy not, is very important. Destroy not: David must not be destroyed, for Christ is of the seed of David after the flesh. And Michtam intimates that this is a golden Psalm, a precious Psalm: and so it is indeed, if read typically or prophetically. And how beautifully do the words of the supplication begin! The repetition is striking. And how did Christ, in the days of his flesh, send forth strong crying and tears! Heb 5:7 . If the Reader wishes to consult the history of David, as the title of the Psalm refers to him, he will find the account, 1Sa 24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
XVI
THE MESSIANIC PSALMS AND OTHERS
We commence this chapter by giving a classified list of the Messianic Psalms, as follows:
The Royal Psalms are:
Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;
The Passion Psalms are:
Psa 22 ; Psa 41 ; Psa 69 ;
The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;
The Missionary Psalms are:
Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .
The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.
The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.
The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).
The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).
It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.
The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:
1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .
2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .
3. They sang after the Supper in fulfilment of Psa 22:22 .
4. Piercing his hands and feet, Psa 22:16 .
5. They cast lots for his vesture in fulfilment of Psa 22:18 .
6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .
7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .
8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”
9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .
10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .
11. He is represented as dead, buried, and raised in Psa 16:10 .
12. His suffering as a substitute is described in Psa 69:9 .
13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .
The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.
The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”
There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:
1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.
2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.
3. The third theory is that the thought in these psalms advances by degrees.
4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.
Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.
Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.
Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.
David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .
A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.
The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.
On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.
Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
QUESTIONS
1. What are the Royal Psalms?
2. What are the Passion Psalms?
3. What are the Psalms of the Ideal Man?
4. What are the Missionary Psalms?
5. What are the predictions before David of the coming Messiah?
6. What are the prophecies of history concerning the Messiah?
7. Give a regular order of thought concerning the messianic offices as taught in the psalms.
8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?
9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.
10. Name the Penitential Psalms and show their occasion.
11. What are the Pilgrim Psalms?
12. What is this section of the Psalter called?
13. When and under what conditions were these psalms collected?
14. Who is the author of the central psalm of this collection?
15. What Davidic Psalms are in this collection?
16. When were the others written?
17. What are they called in the Septuagint?
18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?
19. What scriptures give the true idea of these titles?
20. Give proof of their singing as they went.
21. To what feasts did they go singing these Psalms?
22. What was the special use made of Psa 121 and Psa 122 ?
23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?
24. Expound Psa 133 .
25. What is an alphabetical psalm, and what are the several kinds?
26. Who originated these Alphabetical Psalms?
27. What are the most complete specimen?
28. Of what is it an expansion?
29. Why is a certain group of psalms called the Hallelujah Psalms?
30. What are the Hallelujah Psalms?
31. Which of the Hallelujah Psalms was a doxology?
32. Which of these were used as anthems?
33. Which psalm calls on all creation to praise God?
34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?
35. Which of these psalms calls for all varieties of instruments?
36. What is the Egyptian Hallel?
37. What is their special use and how were they sung?
38. Then what hymns did Jesus and his disciples sing?
39. At what other feasts was this sung?
40. Why was the name of God delayed so long in Psa 114 ?
41. What are the characteristics of Psa 115 ?
42. What is the theme and special use of Psa 116 ?
43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.
44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.
45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
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 57:1 To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. 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.
Al-taschith ] i.e. Destroy not; (Sept.). David being in imminent danger of destruction in the cave, might send up this short request as it were in a fright, before he uttered this ensuing prayer. Al-taschith in such an exigent might well be an effectual prayer; as was the woman of Canaan’s Lord, help me, and the sick man’s Abba, Father; or these might now be his words (to Abishai, or some other of his servants, whose fingers even itched to be doing with Saul), as afterwards they were upon a like occasion, 1Sa 26:9 . Destroy not Saul. See thou do it not.
Michtam of David
When he fled from Saul in the cave
Ver. 1. Be merciful unto me, O God, be merciful ] q.d. Now or never help at a dead lift. Bis, pro more rogantium, ad corroborandum, saith Kimchi. Other Jewish doctors give this reason of the repetition of his petition: “Be merciful,” &c., lest either I fall into Saul’s hands, or Saul into mine; lest desire for revenge prick me on to kill him. Or, have mercy on me, that I sin not; or if I do sin, that I may repent (Midr. Tillin.)
For my soul trusteth in thee
Yea, in the shadow of thy wings, &c.
Until these calamities be over past
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This too is “To the chief musician; Al-tascheth (destroy not), of David, Michtam, on his fleeing from Saul in the cave.”
In the evidently close companion of Psa 56 , the progress of soul in confidence is more complete. It is no longer the plea, “for man would swallow me up,” but the quiet assurance, “for my soul is trusting in thee.” And God’s word was not praised in vain. Intervention from heaven is counted on, God’s loving-kindness too and truth, with the grand result of His exaltation above the heavens, and His glory above all the earth. All things work together for good to those that love Him, as the godly remnant will; and as we do now by grace.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 57:1-3
1Be gracious to me, O God, be gracious to me,
For my soul takes refuge in You;
And in the shadow of Your wings I will take refuge
Until destruction passes by.
2I will cry to God Most High,
To God who accomplishes all things for me.
3He will send from heaven and save me;
He reproaches him who tramples upon me. Selah.
God will send forth His lovingkindness and His truth.
Psa 57:1 This Psalm is characterized by the double use of words (i.e., Hebrew parallelism, see Special Topic: Hebrew Poetry). See Contextual Insights, A.
Be gracious to me Psa 57:1 (twice). See note at Psa 56:1-7.
refuge The verb (BDB 340, KB 334) is a recurrent theme in the Psalms. See note at Psa 2:12; Psa 5:11-12. Here there is a play between
1. the perfect denoting completed action and a resulting state
2. the imperfect denoting ongoing continuing action
the shadow of Your wings This is one of several feminine metaphors to describe God.
1. as a mother bird Gen 1:2; Exo 19:4; Deu 32:11; Deu 33:12; Isa 31:5
2. nursing mother Isa 49:15; Isa 66:13; Hos 11:4 (emendation)
See SPECIAL TOPIC: SHADOW AS METAPHOR FOR PROTECTION AND CARE .
until destruction passes by This continues the metaphor of God as a mother bird. Note destruction (i.e., destructive winds or storm, BDB 217, cf. similar terms in Psa 55:8) is personified (cf. Isa 26:20).
Psa 57:2 God Most High This is the name Elohim (BDB 43, see SPECIAL TOPIC: NAMES FOR DEITY ) combined with Elyon (BDB 751 I). See notes at Psa 7:17; Psa 46:4 b.
God This is El (BDB 42), the general name for deity in the ANE.
who accomplishes all things for me What an inclusive faith assertion (cf. Psa 138:8). Experience tells us that all must be defined and limited. But this faithful follower believes (cf. Php 1:6).
In this context God’s actions are noted in Psa 57:3.
1. send from heaven who or what is not specified
2. save me from vicious enemies (cf. Psa 57:4; Psa 57:6)
3. reproach those who trample (cf. Psa 56:2) BDB 357 I; it means rebuke or put to shame those who say sharp things (see the enemies described as wild lions with sharp teeth, Psa 57:4)
4. send forth His personified lovingkingness and truth/faithfulness, cf. Psa 89:14 and also Psa 43:3, where light and truth are personified as YHWH’s servants
Psa 57:3 sent from heaven The term heaven has two distinct usages.
1. the atmosphere above the earth (cf. Psa 57:5, see Special Topic: Heaven)
2. the place YHWH dwells (cf. Psa 57:5, see Special Topic: Heaven and the Third Heaven)
In OT thought God was transcendent. The Holy One of Israel was separated from sinful creations after Genesis 3. He dwelt with Israel in the Holy of Holies, between the wings of the Cherubim, above the mercy seat of the ark of the covenant (which symbolized the place of atonement, cf. Leviticus 16). There is a purposeful tension between YHWHs transcendent holiness and immanence with Israel.
Selah See note at Psa 3:2 and Intro. to Psalms, VII.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. Michtam = Resurgam. One of the six Psalms so called. See App-65.
when, &c. Compare 1Sa 22:1.
the cave. Probably at En-gedi (1Sa 24:7, 1Sa 24:8), where David probably used the words “Al-taschith”. See the sub-scription.
Be merciful = Be gracious, or favourable. Compare Psa 56:1.
God. Hebrew. Elohim.
be merciful. Figure of speech Epizeuxis, for emphasis.
soul. Hebrew. nephesh. App-13.
trusteth in = hath fled for refuge to. Hebrew. hasah. App-69. Same word as “make my refuge” in next line.
Thy wings. Figure of speech Anthropopatheia.
Until, &c.: or, Until one shall have overpast these calamities.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 57:1-11
Psa 57:1-11 . To the chief musician, and that Altaschith is “destroying not.” It is a prayer of David when he fled from Saul and was hiding in the cave. So Saul is looking for David; he is hiding in the cave. And David says,
Be merciful unto me, O God, be merciful unto me: for my soul trusts in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities are over. I will cry unto God most high; unto God that performs all things for me. He shall send from heaven, and save me from the reproach of him that would swallow me up. God shall send forth his mercy and his truth. My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Be thou exalted, O God, above the heavens; let thy glory be above all the earth. For they have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, and in the midst whereof they are fallen themselves ( Psa 57:1-6 ).
Remember, Saul came in and went to sleep there in the cave. And David, when they were sound asleep, went down and he took his sword and cut off Saul’s skirt. And then he got out of there and he got over a safe distance and cried, “Saul, look at what I’ve got.” So he speaks about him falling in the net that they had prepared for me. “My soul is bowed down. They have digged a pit before me wherein the midst they have fallen.”
My heart is fixed, O God, my heart is fixed: I will sing and give praise. Wake up, my glory; awake, psaltery and harp: I myself will awake early. For I will praise thee, O Lord among the people: I will sing unto thee among the nations. For thy mercy is great unto the heavens, and thy truth unto the clouds. Be thou exalted, O God, above the heavens: and let thy glory be above all the eaRuth ( Psa 57:7-11 ). “
Fuente: Through the Bible Commentary
1. 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.
The heading of this Psalm To the chief musician, Aitaschith Michtam of David, when he fled from Saul in the cave, tells us when it was written. It is one of Davids golden Psalms. What a mixture of feebleness and strength there is in this first verse, the feebleness so beautified by being clothed with the strength of faith! What a turning away from man, and what a turning wholly unto the Lord! And, in coming to the Lord, what humility, and what pleading for mercy, and for mercy only! Be merciful unto me, O God, be merciful unto me. Yet what holy boldness also! For my soul trusteth in thee. And what joyous confidence and what sweet repose in God! Yea, in the shadow of thy wings, will I make my refuge. If I cannot see the brightness of thy face, the shadow of thy wings shall be enough for me. Only let me get near thee, only permit me humbly to trust thee, and it shall be enough for me, unto these calamities be overpass.
2. I will cry unto God most high; unto God that performeth all things for me.
Do you pray like that, my brother, my sister? I hope you do cry unto God most high; but do you pray to him as the One that performeth all things for you; not merely who can perform all things for you, but who is actually doing it at the present moment, working out your lasting good by everything that is transpiring around you?
3. He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah.
If all the forces on earth are not sufficient to save his saint, God will send sufficient reserves from the ranks of the heavenly host to preserve his people; or if he does not determine to preserve them on earth, he will take them away from the earth, to be with him in glory; but, in one way, or another, they shall be eternally secure.
Mark what the psalmist says of the voracity of his enemy: he speaks of Saul as him that would swallow me up; and the believer in Jesus is, at times, such an object of the unbelievers detestation that he would annihilate him if he could; but God will sooner send help from heaven for his people than that ouch a calamity should ever happen.
3, 4. God shall send forth his mercy and his truth. My soul is among lions:
What peril David was in, and what dangers often surround the best of the men, if not from arrows, and swords, and spears, from the hellish artillery of unbridled tongues! A human tongue is soft, but it can cut to the very quick; and the wounds from a cruel tongue are not easily healed. Many a man will bear, as long as he lives, the scars that were made by a slanderous tongue. God can save us, however, even from this great trial, and enable us actually to rejoice in this sharp affliction. It is no strange thing that has happened unto us, for so evil men persecuted the prophets that were before us, as they said all manner of evil against them falsely. God himself was slandered by the old serpent in the garden of Eden, so it is not surprising that his children should be still slandered by the serpents seed.
4. And I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Be thou exalted, O God, above the heavens; let thy glory be above all the earth.
A grand burst of praise, and all the grander because of the condition of the man from whom it came. My soul is among lions, says he; but, be thou exalted, O God; as if he would say, It does not matter what becomes of me, I shall be content even in this den of lions, so long as thou art exalted above the heavens, and thy glory above all the earth.
6. They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.
He knew that it would be so, and he looked upon it as already accomplished; their nets and pits would only injure themselves. Now look at the next verse in the light of the prayer David had been praying. See what a marvellous act of faith, and what a grand result of unwavering confidence in God it is, for a man to be able to sing as David does even when his soul is among lions, and fierce and powerful enemies are all round him, seeking his hurt.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 57:1-5
PRAYER FOR DELIVERANCE AND THANKSGIVING TO GOD
THE SUPERSCRIPTION: FOR THE CHIEF MUSICIAN; SET TO ALTASHETH.
A PSALM OF DAVID. MICHTAM; WHEN HE FLED FROM SAUL IN THE CAVE.
Set to Altasheth. This, or course, was the tune to which the psalm was to be sung; but no one has the slightest idea what that tune was. Delitzsch tells us that “There were three of the Davidic psalms set to this tune, namely, Psalms 57; Psalms 58; and Psalms 59, and also one of the Psalms accredited to Asaph, Psalms 75. Following the Douay Version of the Old Testament, Spurgeon, translated the name of this tune, as “Destroy Not.”
He commented that, “David had said, `Destroy Not,’ in reference to Saul, when he had him in his power; and now he takes pleasure in the employment of the same words in his supplications to God. We may thus infer from the spirit of the Lord’s Prayer, that God will spare us if we spare our foes.
When he fled from Saul in the cave. “This occasion was either David’s stay in the cave of Adullum (1Sa 22:1), or the incident in the cave of Engedi (1Sa 24:3); but there is no direct reference in the psalm to either.
A Psalm of David. It is customary for liberal commentators to reject these superscriptions; but they are all we have as identification of authors and of the occasions when certain psalms were written. Their comments that, “we don’t know” casts no reflection whatever upon these ancient words in the superscriptions. Until valid objections and intelligent reasons are brought forth in refutation of what is written in them, we shall continue to respect them; although, of course, no one claims to be able “to prove” their reliability. “No valid reasons can be urged against these statements (in the superscription). “Many interpreters recognize that in this instance, the heading (in the superscription) may be regarded as historically valid.
In the previous Psalms 56, we mentioned the fact of that psalm and this being called, `twins.’ There are indeed some remarkable similarities.
(1) Both psalms begin with exactly the same words. (2) In both, a refrain divides the psalm into two paragraphs. (3) The distressing situation is the same in both (Psa 56:1 and Psa 57:3). (4) The ends of the earth (“nations,” “Gentiles,” or “peoples”) in both are envisioned as ultimately concerned with David’s deliverance (Psa 56:7, and Psa 57:9). It is also of interest that verses 7-11 are repeated (with slight variations) in Psa 108:7-11. That fact, of course, has led to screams of “disunity” by some; but as Leupold noted, “We lack evidence for such claims.
No one can be unaware of the constant repetition throughout the Book of Psalms, repetition of themes, laments, imprecations, praises, etc., and the constant recurrence of stereotyped phrases, sentences and conceptions. “In this psalm, we have the familiar truths that God hears prayers, punishes the wicked and justifies the righteous. Faith in God does not keep us from trials but enables us to triumph over them.
The title we have placed at the head of this chapter is taken from Kyle Yates. The paragraphing is suggested by the placement of the refrains in Psa 57:5 and Psa 57:11.
Psa 57:1-5
“Be merciful unto me, O God, be merciful unto me;
For my soul taketh refuge in thee:
Yea, in the shadow of thy wings will I take refuge,
Until these calamities be overpast.
I will cry unto God Most High,
Unto God that performeth all things for me.
He will send from heaven, and save me,
When he that would swallow me up reproacheth; (Selah)
God will send forth his lovingkindness and his truth.
My soul is among lions;
I lie among them that are set on fire,
Even the sons of men, whose teeth are spears and arrows,
And their tongue a sharp sword.”
“In the shadow of thy wings will I take refuge” (Psa 57:1). This metaphor reminds us of the words of Jesus, “How often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not” (Mat 23:37).
“Until these calamities be overpast” (Psa 57:1). “The word here rendered `calamities’ may also be translated as `wickednesses,’ or `malignities.’ That they would indeed pass the psalmist was certain; but what he needed was support while they endured.
“Unto God who performeth all things for me” (Psa 57:2). “This indicates that already the psalmist’s confidence in God’s deliverance begins to be felt. Perhaps this confidence may spring in part from the titles of God here, which are “[~’Elohiym], [~’Elyon], Almighty God, Most High.
“When he that would swallow me up reproacheth” (Psa 57:3). These were nothing other than “people eaters” who were attacking David. The use of mixed figures of speech in Psa 57:4, which speaks of both wild beasts (`lions’), and spears and arrows, “Along with the traditional phrases and stereotyped images make it difficult to reconstruct the personal circumstances of the psalmist. Was he being physically attacked, or falsely accused?
Spurgeon took the view that it was the vicious tongues of these “people eaters” which constituted the principal trouble. He spoke to the gossips of his church as follows:
“You eat men up; you eat their souls, the finest part of men. You are more than glad if you can whisper a word that is derogatory to a neighbor, or his wife, or his daughter. The morsel is too exquisite to be lost. Here is the soul of a person, his hope in this life and his hope of heaven; and you have it on your fork, and you can’t refrain from eating it and asking others to taste it. (Spurgeon then quoted Henry Ward Beecher).
“You are cannibals, eating men’s honor and rejoicing in it; and that too when ninety-nine times out of a hundred the probabilities are there’s not a word of truth in it. – Beecher.
“Among lions … and the sons of men whose teeth are like spears and arrows” (Psa 57:4). The NIV has “tongue” instead of “teeth” here. Ash stated that, “The mixed metaphor of the `lions’ and the `military’ show how precarious the situation was. Deliverance would have been hopeless without God.
“Them that are set on fire” (Psa 57:4). “These were they whose hearts were on fire with enmity and hatred and who spoke words which were as sharp as military weapons.
E.M. Zerr:
Psa 57:1. The bodily parts of God are like those of a human being and not a dumb creature. The comparison to wings, therefore, is figurative, and means that as the wings of a bird would provide a shelter, so the Lord would protect David in his trials.
Psa 57:2. The cry was an earnest prayer to God for help. God is the one who performeth whatever is done to protect the righteous from their enemies. Psa 57:3. Send from heaven signifies the source from which all true help must come. The mercy that God will send forth will be according to his truth. See comments at ch. 3:2 for meaning of Selah.
Psa 57:4. Lions are devouring beasts and fire is a tormenting, destructive element. Spears, arrows and swords are instruments of death. All of these things are used to compare the character of David’s enemies.
Psa 57:5. As a comparison, David exalts God above the heavens. The word is plural and refers to the 1st and 2nd heavens. That means the regions of the air and the planets. Then the psalmist adds the earth in his comparison which makes it complete for the material universe. It would have been inappropriate to name the 3rd heaven, for that is where God dwells as a spiritual Being.
Fuente: Old and New Testaments Restoration Commentary
Yet again the theme is the same, but the triumph of trust is even more conspicuous. Compare the opening here with that of the previous song. The cry is the same, but the reason is different. There it was a cry born of the consciousness of the enemy. Here it is born of the vision of God, and of trust in Him. Compare also the wish of Psa 55:6 with the experience in this case. There the desire was for the inefficient wings of a dove for flight. Here the sense is of the sufficient wings of God for refuge until calamities are past. Now the cry is one of real need, for the opposition is stated in terns as pointed as ever, but all the while it is a song of confidence. In the psalm that speaks of fear and flight the heart is “sore pained.” Now in trust it is “fixed,” and a rush of praise is the issue.
Faith does not free us from trial, but it does enable us to triumph over it. Moreover, faith lifts us high above the purely personal sense of pain, and creates a passion for the exaltation of God among the nations. The heart at leisure from itself is always the heart fixed in God.
Fuente: An Exposition on the Whole Bible
In the Shadow of Thy Wings
Psa 57:1-11
This is one of the choicest psalms. It dates from Adullam or Engedi. It consists of two sections, each of which ends with the same refrain, Psa 57:5; Psa 57:11.
First strophe, Psa 57:1-5
The fugitive among rocky fastnesses hears the roar of the wild beast, but lies quietly in his hiding-place. Gods angels will shut lions mouths. As the wings of a mother-bird intercept the danger that menaces her nestlings, so the loving care of God protects His people. Is there not here a trace of words uttered earlier by Davids ancestor? Rth 2:12; Deu 32:11.
Second strophe, Psa 57:6-11
Before we can awake and sing, we must be conscious that we are touching bedrock. If we are without assurance of salvation, we shall be songless and joyless. In this short psalm the singer has sung himself clear into the blue heaven. He awakes the dawn with His notes. Gods mercy and truth-or faithfulness-like guardian angels in the meanwhile keep watch.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psalm 57
Perfect Trust in God
1. Sheltered until the trouble is past (Psa 57:1-5)
2. Deliverance and praise (Psa 57:6-11)
The inscription is Al-taschith, which means destroy not; it is the Michtam of David when he fled from Saul. It shows us once more the exercise of faith in the godly of Israel. In the shadow of His wings they take refuge till these calamities are overpast. They look for intervention from above, from where it will surely come at the close of the days of tribulation. He shall send from heaven, and save me. Then they know they will be delivered in anticipation of which the voice of praise is heard. Be Thou exalted, O God, above the heavens, let Thy glory cover all the earth.
Fuente: Gaebelein’s Annotated Bible (Commentary)
trusteth
(See Scofield “Psa 2:12”).
Fuente: Scofield Reference Bible Notes
when: Psa 142:1, *title 1Sa 22:1, 1Sa 24:3, 1Sa 24:8
be: Psa 56:1, Psa 69:13-16, Psa 119:76, Psa 119:77
soul: Psa 9:10, Psa 13:5, Psa 125:1, Isa 50:10
shadow: Psa 17:7, Psa 17:8, Psa 36:7, Psa 61:4, Psa 63:7, Psa 91:1, Psa 91:4, Psa 91:9, Rth 2:12, Luk 13:34
until: Isa 10:25, Isa 26:20, Mat 24:22, Joh 16:20, Jam 5:10, Jam 5:11, Rev 7:14, Rev 21:4
Reciprocal: 2Sa 22:4 – so Psa 4:1 – have mercy upon me Psa 27:5 – hide Psa 41:10 – be merciful Psa 86:3 – Be merciful Psa 102:1 – Hear Psa 109:26 – save me Psa 123:3 – Have mercy Pro 27:12 – General Ecc 7:12 – a defence Son 2:3 – I sat Isa 18:1 – shadowing Jer 11:20 – revealed Jer 36:26 – but Zep 2:3 – hid Mat 23:37 – even
Fuente: The Treasury of Scripture Knowledge
Faith’s present shelter and final deliverance.
To the chief musician, Al-tashcheth: Michtam of David, when he fled from Saul into the cave.
The Al-tashcheth (“Destroy not”) which is in the title of the two following psalms, and the Asaphic seventy-fifth, as well as the present, is hard from its brevity to understand, as well as from its apparent applicability in so many ways. The historical occasion of the psalm also, while there is no difficulty attending it, has, in the same way, no special noteworthiness that I can discover. An opportunity this which men will take to disparage Scripture in favor of their own ignorance; but the stars do not the less shine because our sight may be too dull to behold them. Thank God, they do not!
In the psalm itself, there is no peculiar difficulty. It goes on from present shelter to future deliverance and these are (speaking broadly) the two parts into which it is divided, each part being closed with the refrain.
1. In the first part the soul casts itself upon divine grace, as that which will surely meet the faith that takes refuge in it. The bird that, according to the ancient story, would shelter itself from the pursuer in the bosom of man may have cause to repent its confidence; but who shall ever say that his confidence in God has deceived him? Nay, rather, when all other trust is found to be in vain, this becomes the only and all-sufficient one. “Depths” of evil and abysses of sorrow there are indeed on every side; but the shadow of Jehovah’s wings is not merely a place of escape but a home rest, where the Eternal Light subdues itself to our weakness, and yet is an infinite glory of truth and holiness and fostering care.
How sweet then may be the self-abandonment to Love so competent: “I cry unto God most High: to the Mighty that accomplisheth for me.” Where He has charge of all one’s concerns, how surely shall they all prosper; how deep may be the peace resulting.
But there is not merely an indefinite confidence. The future has been marked out for us by Him to whom all His works are known from the beginning; and Israel’s portion glows in the page of prophecy, for faith to possess itself beforehand of it. David is himself the forerunner of the later prophets, the leader of that magnificent choir of divine song. Here he foresees the intervention of God for His people: “He shall send from heaven and save me” -“God shall send forth His mercy and truth.” In the meanwhile, however, there is plenty to test this confidence; and patience must have its perfect work. “My soul is among lions: I lie among them that are on fire, -children of men, whose teeth are spears and arrows, and their tongue a sharp sword.”
But he cries in distress no more. His heart is full of another longing, in which prophecy and prayer are found together, and God fills the whole scene. But then, and thus only, man’s blessing is accomplished, as it is indeed by Man -the Son of man -that the prayer is fulfilled. “Be Thou exalted, O God, above the heavens” has its answer in the psalm of the Son of man, the eighth psalm, “Thou hast set Thy glory above the heavens,” while “glory over all the earth” is the well-known result of the uprising of the Sun of righteousness in the appearing of the same blessed Person. God is with men -in Man: a consummation to which these psalms are leading on.
2. Accordingly the second part is occupied with the salvation of Israel -personated by the psalmist -and the blessing following for the earth. It begins with the recompense awarded to their enemies in divine righteousness. They have dug a pit and fallen into it. According to the eternal law of retribution, they have been taken in their own craftiness. Israel is delivered, and their heart, already turned to Him, is established as His by the grace shown them. “They will sing and psalm”: not only themselves praise, but make the mute things vocal -which is just man’s office as head of the lower creation. Israel’s worship accordingly begins: her glory awakes; psaltery and harp awake; and this music of hers awakes the dawn of day for the whole earth. She is the herald of salvation for the nations also, the “first-born,” to be followed by the later-born. She praises among the gathered peoples, and sings her psalms among the races of men.
God is with men. His mercy is great unto the heavens: -not, as before and afterwards said, His glory above them. The heavenly people will be witnesses of this mercy; and the parallel of His “truth unto the clouds” would seem to speak of heavenly influences for the earth, -whether the rule of the saints with Christ specifically, or in general the windows of heaven open, no restraint of those ministries from above, upon which all blessing for the earth depends. God is with men; but the supreme triumph of divine love is found even beyond and above this, God in Man, the visible glory and consummation of grace in Christ set above the heavens, while embracing all the earth in the lustre of His beams.
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 57:1. Be merciful unto me, O God Thus the psalmist prays, and looks to God for help, when surrounded with enemies: and he repeats his petition because of the greatness of his danger, and through the fervency of his spirit in his request, withal implying that his whole hope and trust was in Gods mercy. Yea, in the shadow of thy wings In thy almighty protection; will I make my refuge Will I still depend, as I have hitherto done, for defence and preservation; until these calamities be overpast Or the time of these calamities, which I know will soon have an end: or till this danger be past, which is now impending over me, and threatens to destroy me.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
This was anciently called the golden psalm, for it is the touchstone of illustration with regard to the cares of providence. While David was in the cave of Adullam, in the wilderness of Engedi, hiding from Saul, behold, Saul, leaving his adjacent army, entered the cave to cover his feet, and perceived not that David and his men were in the interior. See 1 Samuel 24.
The title, Al-taschith, destroy not, refers to the charge of David to his men not to kill Saul, which they were eager to do; but others turn it to a prayer, Oh Lord, do not suffer Saul to kill me. Michtam signifies a golden ornament, from which we gather that this and other psalms, where the word occurs, were called golden psalms. The like appellation is given to the golden verses of Pythagoras.
REFLECTIONS.
David, being suddenly hurled from his elevation as a prince in Israel, and a general in the army, carried his anguish to the bosom of a heavenly parent. He repeats his cry for the divine mercy, because from men he expected none. Here is the deepest anguish, and the most elevated confidence united, for he trusted his safety to the shadow of his wings who dwells on the mercyseat.
He was sensible of his situation, that he was among lions, wild beasts that would swallow him up; that their teeth were spears and arrows, and their tongues a sharp sword. But as danger rose, confidence encreased. He saw a God above the heavens, and his glory above the earth; a God of counsel and of power, that could frustrate and defeat all the cruel and bloody complots of his foes.
David regarded his enemies as falling victims to their own schemes; as falling into pits dug in narrow places for taking lions and beasts of prey, and as into nets spread for birds and smaller beasts. So the Lord would lead them into the snares which they had set for their neighbours life. This confidence was realized on a broad scale when Davids foes fell successively in future wars. David, after prayer, feeling and knowing that his prayer was heard, began to praise God, as though all the work were accomplished. Awake up my glory, awake psaltery and harp, I myself will awake right early. Those words are equivalent to a declaration that David had evening and morning worship in his camp, and that he took the lead in those services. In all these effusions of his soul, he is a just and chaste model for christians to follow.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
LVII. Here two Pss. are united: A containing Psa 57:1-6, B, Psa 57:7-11.
Psa 57:1-6. The Ps. is closely allied to the preceding, also a michtam Ps. (p. 373). The author flees to Gods protection against his foes and is confident in his own safety and their overthrow.
Psa 57:1. will I take refuge: read, I will hide.
Psa 57:2. performeth all things for me: read, will requite me.
Psa 57:3. save me . . . reproacheth: read, perhaps, and save my life from the hand of him that would swallow me up.
Psa 57:4. Read, I dwell among them that greedily devour the sons of men.
Psa 57:5. Quite out of place here; finds its proper position in Psa 57:11.
Psa 57:6. My soul is bowed down: this cannot be right. The idea of the verse is that the wicked are caught in their own trap. Read b, In the net they have set for my feet their own hand was caught.
LVII. B. A Morning Hymn.Found also in Psa 108:2-6 with variants.
Psa 57:7. Translate, ready, i.e. to sing and play.
Psa 57:8. awake up my glory: in Psalms 108 we have also my glory, which is meaningless but probably presupposes the original reading, Thou art my glory.Translate I will awake the dawn (mg.). This is a natural personification. The dawn has eyelids (Job 3:9*, Job 41:18) and wings (Psa 139:9).
Psa 57:9. among the peoples: i.e. wherever the exiled Jews found a home.
Fuente: Peake’s Commentary on the Bible
PSALM 57
The confidence of the soul in God as a refuge, until all evils are past, the soul delivered, God exalted, and His glory displayed in all the earth.
(v. 1) In the midst of the calamities that meet the godly man on every side, he trusts in the mercy of God, and finds his refuge and home in the tender loving care of God set forth, in figure, by the shadow of thy wings.
(vv. 2-3) His cry is unto God the Most High, conscious that God will undertake for him in all things. God will send from the heavens and save the godly man, while covering with reproach those that seek his life (JND). God will send forth His mercy to deliver the godly; His truth to deal with the wicked. His judgment will be according to truth.
(vv. 4-5) In the meanwhile, as to actual circumstances, the godly man is among lions that breathe out destruction, even the sons of men who gnash upon him with rage and malice. Having God for his refuge, and in the consciousness that God will perform all things for him, the psalmist can look beyond the violence of men to the time when God will be exalted above the heavens, and His glory shine over all the earth.
(v. 6) The wicked may indeed have prepared a net to entangle the steps of the godly man, and a pit to encompass his fall; but, in the retributive ways of God, they will be taken in their own craftiness.
(vv. 7-11) Though faced with calamities, surrounded by violent men, with pitfalls at every step, the heart of the believer remains fixed and steadfast in the consciousness that God is His refuge, and will perform all things for His own glory and the salvation of His people. Therefore the psalmist breaks into praise; and his singing anticipates a new day for the world; it will wake the dawn (JND). With the dawn of this new day, the praise of God will spread among the peoples and the nations. Heaven and earth will join in witnessing to the truth of God. Thus God will be exalted, and His glory shine over all the earth.
Fuente: Smith’s Writings on 24 Books of the Bible
57:1 [{a} To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave.] 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] {a} calamities be overpast.
(a) This was either the beginning of a certain song, or the words which David uttered when he stayed his affection.
(b) He compares the afflictions which God lays on his children, to a storm that comes and goes.
Fuente: Geneva Bible Notes
Psalms 57
David’s hiding from Saul in a cave is the background of this individual lament psalm (1 Samuel 22; 1 Samuel 24; cf. Psalms 142). The tune name means "Do not destroy." This psalm resembles the preceding one in its general theme and design. It, too, has a recurring refrain (Psa 57:5; Psa 57:11). It is, however, more "upbeat."
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The psalmist’s need for God’s help 57:1-5
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David began by comparing himself to a little bird that takes refuge from a passing enemy by hiding under the wing of its parent (cf. Psa 17:8; Psa 36:7; Psa 61:4; Psa 63:7; Psa 91:4). The overarching side of the cave in which David hid may have reminded him of a bird’s wing.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 57:1-11
THIS psalm resembles the preceding in the singers circumstances of peril and in his bold faith. It has also points of contact in the cry, “Be gracious,” and in the remarkable expression for enemies, “Those that would swallow me up.” It has also several features in common with the other psalms ascribed by the superscriptions to the time of the Sauline persecution. Like Psa 7:1-17 are the metaphor of lions for enemies, that of digging a pit for their plots, the use of glory as a synonym for soul. The difficult word rendered “destructions” in Psa 57:1 connects this psalm with Psa 55:11, dated as belonging to the time of Sauls hostility, and with Psa 5:9; Psa 38:12, both traditionally Davidic. There is nothing in the psalm against the attribution of it to David in the cave, whether of Adullam or Engedi, and the allusions to lying down among lions may possibly have been suggested by the wild beasts prowling round the psalmists shelter. The use in Psa 57:1 of the picturesque word for taking refuge derives special appropriateness from the circumstances of the fugitive, over whose else defenceless head the sides of his cave arched themselves like great wings, beneath which he lay safe, though the growls of beasts of prey echoed round. But there is no need to seek for further certainty as to the occasion of the psalm. Baethgen thinks that it can only have been composed after “the annihilation of the independence of the Israelite state,” because the vow in Psa 57:9 to make Gods name known among the nations can only be the utterance of the oppressed congregation, which is sure of deliverance, because it is conscious of its Divine call to sing Gods praise to heathens. But that vow is equally explicable on the assumption that the individual singer was conscious of such a call.
There is no very sharp division of parts in the psalm. A grand refrain separates it into two portions, in the former of which prayer for deliverance and contemplation of dangers prevail, while in the latter the foe is beheld as already baffled, and exuberant praise is poured forth and vowed.
As in Psa 54:1-7 and often, the first part begins with an act of faith reaching out to God, and strengthening itself by the contemplation of His character and acts. That energy of confidence wins assurance of help, and only after that calming certitude has filled the soul does the psalmist turn his eye directly on his enemies. His faith does not make him oblivious of his danger, but it minimises his dread. An eye that has seen God sees little terror in the most terrible things.
The psalmist knows that a soul which trusts has a right to Gods gracious dealings, and he is not afraid to urge his confidence as a plea with God. The boldness of the plea is not less indicative of the depth and purity of his religious experience than are the tender metaphors in which it is expressed. What truer or richer description of trust could be given than that which likens it to the act of a fugitive betaking himself to the shelter of some mountain fastness, impregnable and inaccessible? What lovelier thought of the safe, warm hiding place which God affords was ever spoken than that of “the shadow of Thy wings”? Very significant is the recurrence of the same verb in two different tenses in two successive clauses (Psa 57:1 b, c). The psalmist heartens himself for present and future trust by remembrance of past days, when he exercised it and was not put to shame. That faith is blessed, and cannot but be strong, which is nurtured by the remembrance of past acts of rewarded faith, as the leaves of bygone summers make rich mould for a new generation of flowers. When kites are in the sky, young birds seek protection from the mothers wing as well as warmth from her breast. So the singer betakes himself to his shelter till “destructions are gone by.” Possibly these are likened to a wild storm which sweeps across the land, but is not felt in the stillness of the cave fortress. Hidden in God, a man “heareth not the loud winds when they call,” and may solace himself in the midst of their roar by the thought that they will soon blow over. He will not cease to take refuge in God when the stress is past, nor throw off his cloak when the rain ceases; but he will nestle close while it lasts, and have as his reward the clear certainty of its transiency. The faith which clings to God after the tempest is no less close than that which screened itself in Him while it raged.
Hidden in his shelter, the psalmist, in Psa 57:2 tells himself the grounds on which he may be sure that his cry to God will not be in vain. His name is “Most High,” and His elevation is the pledge of His irresistible might. He is the “God” (the Strong) who accomplishes all for the psalmist which he needs, and His past manifestations in that character make His future interventions certain. Therefore the singer is sure of what will happen. Two bright angels-Lovingkindness and Troth or Faithfulness their names-will be despatched from heaven for the rescue of the man who has trusted. That is certain, because of what God is and has done. It is no less certain, because of what the psalmist is and has done; for a soul that gazes on God as its sole Helper, and has pressed, in its feebleness, close beneath these mighty pinions, cannot but bring down angel helpers, the executants of Gods love.
The confidence expressed in Psa 57:2 is interrupted by an abrupt glance at the enemy. “He that would swallow me up blasphemes” is the most probable rendering of a difficult phrase, the meaning and connection of which are both dubious. If it is so rendered, the connection is probably that Which we have expressed in the translation by inserting “For.” The wish to destroy the psalmist is itself blasphemy, or is accompanied with blasphemy; and therefore God will surely send down what will bring it to nought. The same identification of his own cause with Gods, which marks many of the psalms ascribed to the persecuted David, underlies this sudden reference to the enemy, and warrants the conclusion drawn, that help will come. The Selah at the end of the clause is unusual in the middle of a verse; but it may be intended to underscore, as it were, the impiety of the enemy, and so corresponds with the other Selah in Psa 57:6, which is also in an unusual place, and points attention to the enemys ruin, as this does to his wickedness.
The description of the psalmists circumstances in Psa 57:4 presents considerable difficulty. The division of clauses, the force of the form of the verb rendered I must lie down, and the meaning and construction of the word rendered “those who breathe out fire,” are all questionable. If the accents are adhered to, the first clause of the verse is “My soul is among lions.” That is by some-e.g., Delitzsch-regarded as literal description of the psalmists environment, but it is more natural to suppose that he is applying a familiar metaphor to his enemies. In Psa 57:4 b the verb rendered above “I must lie down” is in a form which has usually a cohortative or optative force, and is by some supposed to have that meaning here, and to express trust which is willing to lie down even in a lions den. It seems, however, here to denote objective necessity rather than subjective willingness. Hupfeld would read lies down (third person), thus making “My soul” the subject of the verb, and getting rid of the difficult optative form. Cheyne suggests a further slight alteration in the word, so as to read, “My soul hath dwelt”-a phrase found in Psa 120:6; and this emendation is tempting. The word rendered “those who breathe out fire” is by some taken to mean “those who devour,” and is variously construed, as referring to the lions in a, taken literally, or as describing the sons of men in c. The general drift of the verse is clear. The psalmist is surrounded by enemies, whom he compares, as the Davidic psalms habitually do, to wild beasts. They are ready to rend. Open mouthed they seem to breathe out flames, and their slanders cut like swords.
The psalmists contemplation of his forlorn lair among men worse than beasts of prey drives him back to realise again his refuge in God. He, as it were, wrenches his mind round to look at God rather than at the enemies. Clear perception of peril and weakness does its best work, when it drives to as clear recognition of Gods help, and wings faithful prayer. The psalmist, in his noble refrain, has passed beyond the purely personal aspect of the desired deliverance, and wishes not only that he may be shielded from his foes, but that God would, in that deliverance, manifest Himself in His elevation above and power over all created things. To conceive of his experience as thus contributing to Gods world wide glory seems presumptuous; but even apart from the consideration that the psalmist was conscious of a world wide mission, the lowliest suppliant has a right to feel that his deliverance will enhance the lustre of that Glory; and the lowlier he feels himself, the more wonderful is its manifestations in his well-being. But if there is a strange note in the apparent audacity of this identification, there is a deep one of self-suppression in the fading from the psalmists prayer of all mention of himself, and the exclusive contemplation of the effects on the manifestation of Gods character, which may follow his deliverance. It is a rare and lofty attainment to regard ones own well-being mainly in its connection with Gods “Glory,” and to desire the latter more consciously and deeply than the former.
It has been proposed by Hupfeld to transpose Psa 57:5-6, on the ground that a recurrence to the description of dangers is out of place after the refrain, and incongruous with the tone of the second part of the psalm. But do the psalmists observe such accuracy in the flow of their emotions? and is it not natural for a highly emotional lyric like this to allow some surge of feeling to run over its barriers? The reference to the enemies in Psa 57:6 is of a triumphant sort, which naturally prepares for the burst of praise following, and worthily follows even the lyrical elevation of the refrain. The perfects seem at first sight to refer to past deliverances, which the psalmist recalls in order to assure himself of future ones. But this retrospective reference is not necessary, and the whole description in Psa 57:6 is rather to be taken as that of approaching retribution on the foes, which is so certain to come that the singer celebrates it as already as good as done. The familiar figures of the net and pit by both of which wild animals are caught, and the as familiar picture of the hunter trapped in his own pitfall, need no elucidation. There is a grim irony of events, which often seems to delight in showing “the engineer hoised with his own petard”; and whether that spectacle is forthcoming or not the automatic effects of wrongdoing” always follow, and no man digs pits for others but somehow and somewhen he finds himself at the bottom of them, and his net wrapped round his own limbs. The Selah at the end of Psa 57:6 calls spectators to gather, as it were, round the sight of the ensnared plotter, lying helpless down there. A slight correction of the text does away with a difficulty in Psa 57:6 b. The verb there is transitive, and in the existing text is in the singular, but “He has bowed down my soul” would be awkward, though not impossible, when coming between two clauses in which the enemies are spoken of in the plural. The emendation of the verb to the third person plural by the addition of a letter brings the clauses into line, and retains the usual force of the verb.
The psalmist has done with the enemies; they are at the bottom of the pit. In full confidence of triumph and deliverance, he breaks out into a grand burst of praise. “My heart is fixed,” or “steadfast.” Twice the psalmist repeats this, as he does other emphatic thoughts in this psalm. (cp. Psa 57:2, Psa 57:4, Psa 57:8-9). What power can steady that fluttering, wayward, agitated thing, a human heart? The way to keep light articles fixed on deck amidst rolling seas and howling winds; is to lash them to something fixed; and the way to steady a heart is to bind it to God. Built into the Rock, the building partakes of the steadfastness of its foundation. Knit to God, a heart is firm. The psalmists was steadfast because it had taken refuge in God; and so, even before his rescue from his enemies came to pass, he was emancipated from the fear of them, and could lift this song of praise. He had said that he must lie down among lions. But wherever his bed may be he is sure that he will rise from it; and however dark the night, he is sure that a morning will Come. In a bold and beautiful figure he says that he will “wake the dawn” with his song.
The world wide destination of his praise is clear to him. It is plain that such anticipations as those of Psa 57:9 surpass the ordinary poetic consciousness, and must be accounted for on some special ground. The favourite explanation at present is that the singer is Israel, conscious of its mission. The old explanation that the singer is a king, conscious of his inspiration and divinely given office, equally meets the case.
The psalmist had declared his trust that God would send out His angels of Lovingkindness and Troth. He ends his song with the conviction, which has become to him matter of experience, that these Divine “attributes” tower to heaven, and in their height symbolise their own infinitude. Nor is the other truth suggested by Psa 57:10 to be passed over, that the manifestation of these attributes on earth leads to their being more gloriously visible in heaven. These two angels, who come forth from on high to do Gods errands for His poor, trusting servant go back, their work done, and are hailed as victors by the celestial inhabitants. By Gods manifestation of these attributes to a man, His glory is exalted above the heavens and all the earth. The same thought is more definitely expressed in Pauls declaration that “to the principalities and powers in heavenly places is known by the Church the manifold wisdom of God.”