Psalms 55 commentary

In these verses we have, 1. David praying. Prayer is a salve for every sore, and a relief to the spirit under every burden. 2. David weeping. Griefs are thus, in some measure, lessened, while those increase that have no vent given them. David in great alarm. We may well suppose him to be so, upon the breaking out of Absalom's conspiracy, and the falling away of the people. Horror overwhelmed him. Probably the remembrance of his sin in the matter of Uriah added much to the terror. When under a guilty conscience we must mourn in our complaint, and even strong believers have for a time been filled with horror. But none ever was so overwhelmed as the holy Jesus, when it pleased the Lord to put him to grief, and to make his soul an offering for our sins. In his agony he prayed more earnestly, and was heard and delivered; trusting in him, and following him, we shall be supported under, and carried through all trials. See how David was weary of the treachery and ingratitude of men, and the cares and disappointments of his high station: he longed to hide himself in some desert from the fury and fickleness of his people. He aimed not at victory, but rest; a barren wilderness, so that he might be quiet. The wisest and best of men most earnestly covet peace and quietness, and the more when vexed and wearied with noise and clamour. This makes death desirable to a child of God, that it is a final escape from all the storms and tempests of this world, to perfect and everlasting rest.

No wickedness so distresses the believer, as that which he witnesses in those who profess to be of the church of God. Let us not be surprised at the corruptions and disorders of the church on earth, but long to see the New Jerusalem. He complains of one that had been very industrious against him. God often destroys the enemies of the church by dividing them. And an interest divided against itself cannot long stand. The true Christian must expect trials from professed friends, from those with whom he has been united; this will be very painful; but by looking unto Jesus we shall be enabled to bear it. Christ was betrayed by a companion, a disciple, an apostle, who resembled Ahithophel in his crimes and doom. Both were speedily overtaken by Divine vengeance. And this prayer is a prophecy of the utter, the everlasting ruin, of all who oppose and rebel against the Messiah.

In every trial let us call upon the Lord, and he will save us. He shall hear us, and not blame us for coming too often; the oftener the more welcome. David had thought all were against him; but now he sees there were many with him, more than he supposed; and the glory of this he gives to God, for it is he that raises us up friends, and makes them faithful to us. There are more true Christians, and believers have more real friends, than in their gloomy hours they suppose. His enemies should be reckoned with, and brought down; they could not ease themselves of their fears, as David could, by faith in God. Mortal men, though ever so high and strong, will easily be crushed by an eternal God. Those who are not reclaimed by the rod of affliction, will certainly be brought down to the pit of destruction. The burden of afflictions is very heavy, especially when attended with the temptations of Satan; there is also the burden of sin and corruption. The only relief under it is, to look to Christ, who bore it. Whatever it is that thou desirest God should give thee, leave it to him to give it in his own way and time. Care is a burden, it makes the heart stoop. We must commit our ways and works to the Lord; let him do as seemeth him good, and let us be satisfied. To cast our burden upon God, is to rest upon his providence and promise. And if we do so, he will carry us in the arms of his power, as a nurse carries a child; and will strengthen our spirits by his Spirit, so that they shall sustain the trial. He will never suffer the righteous to be moved; to be so shaken by any troubles, as to quit their duty to God, or their comfort in him. He will not suffer them to be utterly cast down. He, who bore the burden of our sorrows, desires us to leave to him to bear the burden of our cares, that, as he knows what is best for us, he may provide it accordingly. Why do not we trust Christ to govern the world which he redeemed?

1. Give ear to my prayer, O God! From the language with which the psalm opens, we may conclude that David at this time was laboring under heavy distress. It could be no ordinary amount of it which produced such an overwhelming effect upon a saint of his distinguished courage. The translation which has been given of אריד, arid, I will prevail, does violence to the context, for, so far from boasting of the fortitude which would govern his address, he is anxious to convey an impression of his wretchedness, by intimating that he was constrained to cry out aloud. What is added in the third verse, By reason of the voice of the enemy, may be viewed as connected either with the first verse or that immediately preceding, or with both. By the voice some understand such a noise as is occasioned by a multitude of men; as if he had said, that the enemy was mustering many troops against him: but he rather alludes to the threatenings which we may suppose that Saul was in the habit of venting upon this innocent prophet. The interpretation, too, which has been given of the casting of iniquity upon him, as if it meant that his enemies loaded him with false accusations, is strained, and scarcely consistent with the context. The words are designed to correspond with the succeeding clause, where it is said that his enemies fought against him in wrath; and, therefore, to cast iniquity upon him means, in my opinion, no more than to discharge their unjust violence upon him for his destruction, or iniquitously to plot his ruin. If any distinction be intended between the two clauses, perhaps the fighting against him in wrath may refer to their open violence, and the casting of iniquity upon him “Literally slide iniquity upon me; i.e., by oblique and artful insinuations they asperse my character. The sentiment of the whole line I take to be this, that the enemies of the Psalmist, by sly insinuations, brought him under the suspicion of the worst enemies, and then wreaked their malice upon him under the color of a just resentment.” — Horsley. to their deceitful treachery. In this case, און, aven, which I have rendered iniquity, will signify hidden malice. The affliction of the wicked is here to be understood in the active sense of persecution. And in applying the term wicked to his enemies, he does not so much level an accusation against them as implicitly assert his own innocence. Our greatest comfort under persecution is conscious rectitude, the reflection that we have not deserved it; for there springs from this the hope that we will experience the help of the Lord, who is the shield and defense of the distressed.

Psalm 55:4-8

4. My heart trembles within me, and the terrors of death have fallen upon me. 5. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. 6. And I said, Who will give me wings like a dove? I will fly away, and be at rest. 7. Lo! I will prolong the flight, “C’est, m’enfuiray bien loin.” — Fr. marg. “That is, I will flee afar off.” I will repose in the wilderness. Selah. 8. I will hasten a deliverance for me, “C’est, hasteroye de m’eschapper.” — Fr. marg. “That is, I will hasten to escape.” from the wind raised by the whirlwind.

4. My heart trembles within me “My heart is in travail within me.” חול, “de tremore maxime parturientium.” — Fry Ainsworth reads, “My heart is pained within me, or trembleth with pain.” “The word,” says he, “usually meaneth such pains as a woman feeleth in her travail.” Here we have additional evidence of the extremity of David’s sufferings. He that uses these words was no soft or effeminate person, but one who had given indubitable proofs of constancy. Nor is it merely of the atrocious injuries inflicted upon him by his enemies that he complains. He exclaims that he is overwhelmed with terrors, and thus acknowledges that his heart was not insensible to his afflictions. We may learn from the passage, therefore, not only that the sufferings which David endured at this time were heavy, but that the fortitude of the greatest servants of God fails them in the hour of severe trial. We are all good soldiers so long as things go well with us, but when brought to close combat, our weakness is soon apparent. Satan avails himself of the advantage, suggests that God has withdrawn the supports of his Spirit, and instigates us to despair. Of this we have an example in David, who is here represented as struggling with inward fears, as well as a complication of outward calamities, and sustaining a sore conflict of spirit in his application to the throne of God. The expression, terrors of death, shows that he was on the very eve of sinking unless Divine grace interposed.

6 And I said, Who will give me wings like a dove? This very beautiful image, derived from the flight of the dove, is continued in the two following verses. The defenselessness of the dove, the danger to which it is exposed from birds of prey, the surprising rapidity with which, when pursued by the hawk, it flees to deserts and rocks to hide itself, putting forth its utmost speed, and outstripping its deadly pursuer; all these characteristics of this bird were in the view of the Psalmist on the present occasion. We find an allusion to them in Jeremiah 48:28: “O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole’s mouth.” The poets of Greece and Rome make frequent allusions to the rapid flight of the dove: —

“So, when the falcon wings her way above, To the cleft cavern speeds the gentle dove, Not fated yet to die.” — Pope’s Homer.

Sophocles, in a passage somewhat similar to this of the Psalmist, says, “O that with the rapid whirlwind flight of a dove I could cleave the etherial clouds!” — (Œdip Colon 1136.) “Kimshi gives it as the reason why the Psalmist prefers the dove to other birds, that while they become weary with flying, and alight upon a rock or a tree to recruit their strength, and are taken; the dove, when she is fatigued, alternately rests one wing, and flies with the other, and, by this means, escapes from the swiftest pursuers.” — (Paxton’s Illustrations of Scripture, volume 2, p. 292.) It is worthy of observation, and it serves to heighten the effect of the Psalmist’s comparison, that יונה, yonah, the Hebrew name of the dove, is derived from ינה, yanah, he hath oppressed by force or fraud, and seems to have been applied to it from the circumstance of its being particularly defenseless, and exposed to rapine and violence. — Buxtorf’s Lexicon These words mean more than merely that he could find no mode of escape. They are meant to express the deplorableness of his situation, which made exile a blessing to be coveted, and this not the common exile of mankind, but such as that of the dove when it flies far off to some deserted hiding-place. They imply that he could only escape by a miracle. They intimate that even the privilege of retreat by common banishment was denied him, so that it fared worse with him than with the poor bird of heaven, which can at least fly from its pursuer. Some think that the dove is singled out on account of its swiftness. The Jews held the ridiculous idea that the Hebrew reads wing in the singular number, because doves use but one wing in flying; whereas nothing is more common in Scripture than such a change of number. It seems most probable that David meant by this comparison, that he longed to escape from his cruel enemies, as the timid and defenseless dove flies from the hawk. Great, indeed, must have been the straits to which he was reduced, when he could so far forget the promise made to him of the kingdom as, in the agitation of his spirits, to contemplate a disgraceful flight, and speak of being content to hide himself far from his native country, and the haunts of human society, in some solitude of the wilderness. Nay, he adds, as if by way of concession to the fury of his adversaries, that he was willing (would they grant it) to wander far off, that he was not proposing terms of truce to them which he never meant to fulfill, merely to gain time, as those will do who entertain some secret and distant hope of deliverance. We may surely say that these are the words of a man driven to the borders of desperation. Such was the extremity in which he stood, that though prepared to abandon all, he could not obtain life even upon that condition. In such circumstances, in the anguish of this anxiety, we must not wonder that his heart was overwhelmed with the sorrows of death. The Hebrew word סועה, soah, which I have rendered raised, is by some translated tempestuous; and there can be no doubt that the Psalmist means a stormy wind raised by a whirlwind. When he says that this wind is raised by the whirlwind, Whirlwinds are not uncommon in Palestine, and the surrounding countries, and to them we often find allusions in the Sacred Writings. The description of that kind of whirlwind called the Sammiel, which sometimes happens between Egypt and Nubia, will serve to show the propriety with which David made this allusion in his present circumstances of distress and danger. “This wind, which the Arabs call poisonous, stifles on the spot those that are unfortunate enough to breathe in it: so that to guard against its pernicious effects, they are obliged to throw themselves speedily on the ground, with their face close to these burning sands, with which they are surrounded, and to cover their heads with some cloth or carpet, lest, in respiration, they should suck in that deadly quality which everywhere attends it. People ought even to think themselves very happy when this wind, which is always besides very violent, does not raise up large quantities of sand with a whirling motion, which, darkening the air, render the guides incapable of discerning their way. Sometimes whole caravans have been buried by this means under the sand, with which this wind is frequently charged.” — Maillet, quoted in Harmer’s Observations, volume1, p. 95. by this circumlocution he means a violent wind, such as compels the traveler to fly and seek shelter in the nearest dwelling or covert.

Psalm 55:9-11

9. Destroy, O Lord! and divide their tongue: for I have seen persecution and strife in the city. 10. Day and night they go about it upon the walls thereof labouring also, and sorrow, are in the midst of it. 11. Wickedness “Malice.” — Fr. is in the midst thereof; deceit and guile depart not from her streets.

9. Destroy, Hare, Green, and others, conjecture that the first verb in the verse, “destroy,” had been originally “divide” — “divide, O Lord! divide their tongues.” In Scripture we sometimes meet with an elegant repetition of this kind, as in Psalm 59:13, “Consume them in wrath, consume them, that they may not be.” O Lord; and divide their tongue Having now composed, as it were, his mind, he resumes the exercise of prayer. Had he indulged longer in the strain of complaint, he might have given his sanction to the folly of those who do themselves more harm than good by the excessive use of this barren species of comfort. There will occasionally escape from the lips of a saint, when he prays, some complaining exclamations which cannot be altogether justified, but he soon recalls himself to the exercise of believing supplication. In the expression, divide their tongue, there seems an allusion to the judgment which fell upon the builders of Babel, (Genesis 31:7.) He means in general to pray that God would break their criminal confederacies, and distract their impious counsels, but evidently with an indirect reference to that memorable proof which God gave of his power to thwart the designs of the wicked by confounding their communication. It is thus that to this day he weakens the enemies of the Church, and splits them into factions, through the force of mutual animosities, rivalries, and disagreements in opinion. For his own encouragement in prayer, the Psalmist proceeds to insist upon the wickedness and malignity of his adversaries, this being a truth never to be lost sight of, that just in proportion as men grow rampant in sin, may it be anticipated that the divine judgments are about to descend upon them. From the unbridled license prevailing amongst them, he comforts himself with the reflection that the deliverance of God cannot be far distant; for he visits the proud, but gives more grace to the humble. Before proceeding to pray for divine judgments against them, he would intimate that he had full knowledge of their evil and injurious character. Interpreters have spent an unnecessary degree of labor in determining whether the city here spoken of was that of Jerusalem or of Keilah, for David by this term would appear merely to denote the open and public prevalence of crime in the country. The city stands opposed to places more hidden and obscure, and he insinuates that strife was practiced with unblushing publicity. Granting that the city meant was the metropolis of the kingdom, this is no reason why we should not suppose that the Psalmist had in his view the general state of the country; but the term is, in my opinion, evidently employed in an indefinite sense, to intimate that such wickedness as is generally committed in secret was at that time openly and publicly perpetrated. It is with the same view of marking the aggravated character of the wickedness then reigning in the nation, that he describes their crimes as going about the walls, keeping sentry or watch, so to speak, upon them. Walls are supposed to protect a city from rapine and incursion, but he complains that this order of things was inverted — that the city, instead of being surrounded with fortifications, was beset with strife and oppression, or that these had possession of the walls, and went about them. “Violence and Strife” are here personified, as sentinels or patrol, who keep watch over the city; going their rounds upon the walls to guard “labor, sorrow, wickedness, deceit, and guile,” which reign in the midst of it, and to exclude happiness, righteousness, and truth. “It is, in fact,” says Bishop Mant, “a very fine specimen of that power of personification, or enduing general and abstract ideas with personal qualities; and thus introducing them acting and speaking upon the stage, for which the Hebrew poets are distinguished, equalling therein the most polished writers of other nations in elegance and beauty, and surpassing the most elevated in grandeur and sublimity.” I have already commented elsewhere upon the words און, aven, and עמל, amal. In announcing that wickedness was in the midst of the city, and deceit and guile in her streets, he points to the true source of the prevailing crimes; even as it was to be expected that those who were inwardly corrupt, and given to such mischievous devices, would indulge in violence, and in persecuting the poor and defenseless. In general, he is to be considered as adverting in this passage to the deplorable confusions which marked the government of Saul, when justice and order were in a manner banished from the realm. And whether his description were intended to apply to one city or to many, matters had surely reached a portentous crisis in a nation professing the true religion, when any of their cities had thus become a den of robbers. It may be observed, too, that David, in denouncing a curse, as he does in the psalm before us, upon cities of this description, was obviously borne out by what must have been the judgment of the Holy Spirit against them.

Psalm 55:12-15

12. Of a truth, it was not an enemy that cast reproach upon me, for then I could have borne it: “C’est, receu et soustenu le coup.” — Fr. marg. “That is, received and sustained the blow.” it was not an adversary that did magnify himself against me, for then I would have hid “C’est, donne garde.” — Fr. marg. “That is, been on my guard.” myself from him. 13. But it was thou, a man of mine own order, my leader, and mine acquaintance. 14. We sweetly exchanged our most secret thoughts; “The phrase, נמתיק סור, will literally be read, ‘We made our secret sweet.’ And so it may be an elegance to signify the pleasure of his friendship, or of communicating secrets to him.” — Hammond we walked into the house of God in company. 15. Let death seize upon them, let them descend alive into the grave for wickedness is in their dwelling, and in the midst of them.

12 Of a truth, it was not an enemy that cast reproach upon me He informs us of one circumstance which added bitterness to the injuries under which he suffered, that they came from the hands not only of his professed enemies, but of such as pretended to be his friends. Those mistake the meaning of נשא, nasa, who interpret it as if David had said, that he could patiently have borne the reproach of an open enemy. What he says is, that had an open enemy reproached him, he could then have met it, as one meets and parries off a blow which is aimed at him. Against a known foe we are on our watch, but the unsuspected stroke of a friend takes us by surprise. By adopting this view of the word, we shall find that the repetition in the verse is more perfect; reading in the one member, I would have met it; and in the other, I would have hidden myself When he speaks of the enemy magnifying himself against him, he does not simply mean that he used insulting language, but in general, that he summoned all his violence to overthrow him. The sum of David’s complaint in this passage is, that he was assailed by treachery of that secret description which rendered self-defense impossible. With regard to the individual whom he had particularly in view, when he preferred this accusation, I do not imagine that it was Ahitophel, for the psalm itself would not appear to have been written upon the persecution of Absalom. Whether it may have been some notorious traitor in the city of Keilah, it is impossible to determine. Not the least probable conjecture is, that it may have been some great man at court, whose intimacy with David was generally known. Possibly he may have had more than one in his eye, courtiers who had sacrificed former friendship to a desire of rising in the royal favor, and lent their influence to destroy him. These, with some more eminent person at their head, may be the parties aimed at. At any rate, we are taught by the experience of David, as here represented to us, that we must expect in this world to meet with the secret treachery of friends, as well as with undisguised persecution. Satan has assaulted the Church with sword and open war, but he has also raised up domestic enemies to injure it with the more secret weapons of stratagem and fraud. This is a species of foe which, as Bernard expresses it, we can neither fly from nor put to flight. Whoever might be the individual referred to, David calls him a man of his own order, for so the term ערך, erach, should, in my opinion, be translated, and not as some, his equal in estimation, or as by others, a man esteemed by him to be his second self. This is the sense put upon the Hebrew word ערך, erach, by the LXX., who read, “Σὺ δὲ ἄνθρωπε ἰσφ́ψυχε,” “But thou, a man whom I love and esteem as I do my own soul;” the word ἰσόψυχος signifying ἱσος ἐμὢψυχἦ, equal to my soul He complains of the violation of the common bond of fraternity, as none needs to be told that there are various bonds, whether of relationship, profession, or office, which ought to be respected and held sacred. He makes mention also of his having been his leader and commander, of their having enjoyed sweet interchange of secret counsel together, and of their having frequented the religious assemblies in company, — all of which he adverts to as circumstances which lent an additional aggravation to his treachery. The term רגש “Properly, a noisy crowd; hence, genr. crowd, multitude.” — Gesenius It is from רגש, ragash, to rage, to make a noise, tumult; of nations, Psalms 2:1. , regesh, does not seem to signify here the stir attending the convention of an assembly, but rather company, intimating, that he was his close companion when they went to the house of God. Thus he would inform us, that he was betrayed by one who had been his intimate associate, and to whom he had looked up as a leader, in matters not only secular but religious. We are taught by the Spirit to reverence all the natural ties which bind us together in society. Besides the common and universal one of humanity, there are others of a more sacred kind, by which we should feel ourselves attached to men in proportion as they are more nearly connected with us than others by neighborhood, relationship, or professional calling, the more as we know that such connections are not the result of chance, but of providential design and arrangement. Need I say that the bond of religious fellowship is the most sacred of all?

15 Let death seize upon them. He now denounces the whole faction, not the nation generally, but those who had taken a prominent part in the persecution of him. In imprecating this curse he was not influenced by any bad feeling towards them, and must be understood as speaking not in his own cause but in that of God, and under the immediate guidance of his Spirit. This was no wish uttered in a moment of resentment or of reckless and ill-considered zeal, and which would justify us in launching maledictions against our enemies upon every trivial provocation. The spirit of revenge differs widely from the holy and regulated fervor with which David prays for the judgment of God against wicked men, who had already been doomed to everlasting destruction. The translation, Let death condemn them, is forced, and so also is another which has been suggested, Let him appoint death a creditor over them. This is the sense in which Horsley understands the passage. He observes, that “the image here is not sufficiently expressed by the English word seize, though it is not impossible that our translators might intend to allude to the seizure of a debtor. But this is rather a kindred image than the same. The precise image in the original is the exaction of payment, not the seizure of the person.” His rendering is, “Let death exalt his claim upon them.” That which we have given is the most obvious and simple. In praying that his enemies may descend alive into the grave, it has been well observed, that he seems to allude to the punishment of Korah, Dathan, and Abiram; though I conceive that in imprecating sudden and unexpected ruin upon them, he adverts to the proud persuasion which they cherished in their prosperity, that they would escape the stroke of death. “Lord,” as if he had said, “in the infatuation of their pride they consider themselves to be exempted from the ordinary lot of mortality, but let the earth swallow them up alive — let nothing prevent their being dragged down with all their pomp to the destruction which they deserve.” The cause which he assigns for his prayer in the latter part of the verse, is another proof that he was not influenced by any personal resentment against his enemies, but simply denounced the just judgments of God upon such as persecuted the Church. Wickedness, he adds, is in their dwelling By this he meant that it could not but dwell where they dwelt and this he expresses still more fully when he adds, in the midst of them; intimating, that they inwardly cherished their wickedness, so that it was their inseparable companion, and dwelt with them under the same roof.

Psalm 55:16-19

16. I will call upon God, and Jehovah shall save me. 17. Evening, and morning, and at noon, will I pray, and cry aloud; and he shall hear my voice. 18. He hath redeemed my soul into peace from the battle which was against me: for they were in great numbers with me. 19. God shall hear, and afflict them, “C’est, leur respondra.” — Fr. marg. “That is, will answer them.” even He who sitteth from ancient time. Ainsworth reads, “from antiquity;” Boothroyd, “from eternity.” Selah. Because they have no changes, and fear not God.

16 I will call upon God. In translating this verse I have retained the future tense of the verb, as the Psalmist does not refer to something already done, but rather excites himself to the duty of prayer, and to the exercise of hope and confidence. Though there was no apparent method of escape, and he stood on the brink of immediate destruction, he declares his resolution to continue in prayer, and expresses his assurance that it would be successful. In the verse which follows he engages more particularly to show perseverance in prayer. He does not content himself with saying that he will pray, for many do this in a perfunctory manner, and soon become wearied with the exercise; but he resolves to display both assiduity and vehemency. From the particular mention he makes of evening, morning, and noon, we are left to infer that these must have been the stated hours of prayer amongst the godly at that period. Sacrifices were offered daily in the temple morning and evening, and by this they were taught to engage privately in prayer within their own houses. At noon also it was the practice to offer additional sacrifices. As we are naturally indisposed for the duty of prayer, there is a danger that we may become remiss, and gradually omit it altogether, unless we restrict ourselves to a certain rule. In appointing particular fixed hours to be observed for his worship, there can be no doubt that God had respect to the infirmity of our nature, and the same principle should be applied to the secret as to the public services of devotion, as appears from the passage now before us, and from the example of Daniel, (Daniel 9:3.) Sacrifices are no longer to be observed in the Church, but as there remains the same indisposition on our part to the duty, and an equal need of incitements to overcome it, we should still prescribe certain hours to ourselves to be observed in prayer. He adds, that he would cry aloud, to denote vehemency of supplication, under the grief and anxiety of mind to which he was subjected. He intimates, that no extremity of present trouble would prevent him from directing his complaint to God, and cherishing a confident hope of deliverance.

18 He hath redeemed my soul into peace Those who read the two preceding verses in the perfect instead of the future tense, are apparently led to this by considering that David here proves his former prayers to have been answered, from the fact of deliverance having been granted. But there is no difficulty involved in adopting the other reading. We may suppose that either he was so confident of being delivered that he speaks as if he actually were so already, or that he inserts what was the substance of his meditations at different times; it being sufficiently common, when mention is made of prayers, to subjoin a statement of the event which followed from them. Having spoken, then, of his prayers, he adverts to the result of them, with the view of expressing his thankfulness for the mercy which he had received. He says that he had been redeemed into peace — a strong expression, signifying the danger to which he had been exposed, and the almost miraculous manner in which he had been delivered from it. What is added, they were in great numbers with me, admits of a double meaning. Some understand him as referring to enemies; with me being, according to them, equivalent to against me. He represents himself as having been beset, by a host of adversaries, and commends the goodness manifested by God in accomplishing his deliverance. Others think that he refers to the angels, whose hosts are encamped round about those that fear the Lord, (Psalm 34:7.) The letter ב, beth, which I have rendered in, they consider to be here, as in many other places, merely expletive; Rogers is of this opinion; and observes, that “in the Appendix to the first volume of Glassius, many instances are adduced of the redundancy of the prefix כ; as Exodus 32:22; Psalm 68:5; Ezra 3:3.” so that we may read the words, great numbers were with me. The last of these interpretations conveys a comfortable truth, as God, although he cannot stand in need of auxiliaries, has seen fit, in accommodation to our infirmity, to employ a multitude of them in the accomplishment of our salvation. But David would appear rather to speak of enemies, and to refer to the number of them, with the view of magnifying the deliverance which he had received. Walford renders the sentence, “Though multitudes be in opposition to me.” “The sense,” says he, “which is here given, is evidently required, and is fairly deducible from the Hebrew text.” Bishop Horsley’s rendering is, “For they who stood on my side told for many;” — “they who stood on my side,” denoting the Divine assistance described under the image of numerous auxiliaries. See 2 Kings 6:16; 1 John 4:4. Bishop Mant is satisfied that this is the Psalmist’s meaning, and he accordingly turns the verse thus: —

“And he shall hear me, he shall shield, And he with peace shall crown; My guardian in the battle-field, An host himself alone.”

19 God shall hear, and afflict them As the verb ענה, anah, which I have rendered afflict, signifies, occasionally, to testify, some understand David to say that God would rise up as a witness against them. The syntax of the language will scarcely, however, admit of this, as, in Hebrew, the letter ב, beth, is generally subjoined in such a case. There seems no doubt that the word signifies here to addict or punish, although this is rather its signification implicitly and by a species of irony; for, most commonly, ענה, anah, means to answer. Having said that God would hear him, he adds that he would answer him, in the way of avenging his cause, in the punishment of his enemies. The epithet, or descriptive title, which he applies to God, is one calculated to comfort the pious mind in times of trouble and confusion. Much of that impatience into which we are hurried arises from not elevating our thoughts to the eternity of God. Can anything be more unreasonable than that poor mortals, who pass away like a shadow, should measure God by their feeble apprehensions, which is to cast him down from his eternal throne, and subject him to the fluctuations of a changing world? As חלף, chalaph, may signify to cut off as well as to change, some have supposed that David here complains of the destruction of the wicked having been too long deferred; but this is not a probable interpretation. The term has been more properly rendered changes But even those who have adopted this rendering have varied in the sense of the passage. The reason of this difference arises from the ambiguity of the meaning of the original word, which signifies change simply, without reference to the kind of change. Of the two senses which our Author proceeds to state, the first is that adopted by the Chaldee, which reads, “Wicked men, who change not their very evil course, and fear not the sight of God, shall perish.” Dathe, while he admits the ambiguity of the word, follows the Chaldee. Gesenius gives the same interpretation. “But,” says Walford, “this reduces the passage nearly to an identical proposition; so that the probable meaning is, vicissitudes of fortune. These men had enjoyed great prosperity, and been subjected to few trials; they were therefore enamoured of this world and its pleasures, and gave themselves little regard about the will and authority of God. See Psalm 73:5, 6.” Some understand it to mean that no change to the better was to be expected in their character; that they were so bent upon evil as to be inflexible to repentance; so entirely under the influence of a cruel disposition, as never once to incline to humanity or mercy. Others, with more reason, consider that he refers, in the language of complaint, to the uninterrupted flow of their prosperity, which was such that they seemed exempt from the common vicissitudes of life. He represents them as being corrupted by this indulgence, and casting off from their minds every principle of fear, as if they were privileged with immunity from mortal ills. The copulative particle will thus carry the force of a consequence — they have no changes, and therefore they fear not God “That is,” says Williams, “they suppose they also shall live for ever; or, at least, that things will go on the same for ever. See 2 Peter 3:4. It is an undeniable truth, that the longer the wicked are left in the enjoyment of their pleasures, they are only hardened the more in their evil courses; and that where pride has the ascendancy in the heart, the effect of the Divine indulgence is to make us forget that we are men. In the connection between the two parts of the verse there is an implied censure of the infatuation of those who are led by their exemption from adversity to conclude that. they are a species of demigods; for, how insignificant is the course of human life when compared with the eternity of God? We have need to be upon our guard when under prosperity, lest we fall into the secure spirit which the Psalmist here alludes to, and even carry our exultation to the extent of a defiance of the Almighty.

Psalm 55:20-23

20. He hath sent his hands against those that were at peace with him: “Misit manus in paces suas.” — Lat. On the margin of the French version, “paces suas“ is thus explained: “C’est, ses alliez et gens qui vivoyent paisiblement avec luy.” he hath broken his covenant. 21. The words of his mouth were smoother than butter, and his heart war: his words were softer than oil, yet were they darts. 22. Cast thy giving “Ou, ta charge.” Fr. marg. “Or, thy burden.” upon Jehovah, and he shall feed thee: he shall not suffer the righteous always to stagger. “Ou, tombe.” — Fr. marg. “Or, fall.” Fry reads, “He will not permit for ever the displacing, moving, tossing, or slipping of the righteous.” 23. Thou, O God! shalt cast them into the pit of corruption: bloody and deceitful men shall not live out half their days: but I will hope in thee.

20. He hath sent his hands against those that were at peace with him He afterwards speaks in verse 23d in the plural number, but here it is probable that he begins by addressing the leader and head of the wicked conspiracy. He accuses him of waging war in the midst of peace, and being thus guilty of a breach of faith. He had neither suffered provocation, nor had he announced in an open manner his intention to give battle, but had commenced the attack unexpectedly and with treachery. The same charge is insisted upon still further, when it is added, that butter and oil were in his lips, while war was in his heart, and his words themselves were darts. To appearance they were soft and agreeable, but they covered a hidden virulence and cruelty which wounded like a sword or like darts, In the figurative language of the East, severe, unfeeling, and injurious words are often compared to swords, daggers, arrows, etc. Thus it is said in Psalm 59:7, “Swords are in their lips; for who, say they, doth hear?” and in Proverbs 12:18, “There is that speaketh like the piercings of a sword.” In our own language, a similar figure of speech is quite common, as when we speak of keen, cutting, and piercing words, and of the wounds which they inflict. “I will speak daggers to her.” — Hamlet. according to the common proverb, that deceivers carry on their lips poison besmeared with honey. It is well known how many fair promises and flatteries Saul addressed to David with a view to entrap him, and we may conjecture that the same arts were practiced by his courtiers. It is one special trial of the Lord’s people, that they are exposed to such attempts on the part of crafty men to seduce them into destruction. Here the Holy Spirit puts a mark of reprobation upon all subtilty of this kind, and particularly upon treacherous flatteries, exhorting us to cultivate simplicity of intention.

22 Cast thy giving upon Jehovah. The Hebrew verb יהב, yahab, signifies to give, so that יהבע, yehobcha, according to the ordinary rules of grammar, should be rendered thy giving, or thy gift. “What thou desirest to have given thee,” according to the Chaldee, which renders the word thy hope; i e., that which thou hopest to receive. On the margin of our English Bibles it is, thy gift, which Williams explains by “allotment.” “Cast thy allotment upon the Lord,” says he, “on which we may remark, that whatever allotment we receive from God, whether of prosperity or adversity, it is our duty to refer it back to him: ‘He that giveth to the poor lendeth to the Lord, and he will repay him;’ or if our lot be adverse, ‘he will sustain’ under every burden, and ‘never suffer the righteous to be moved’ from his foundation.” In like manner Rogers understands the word. “Cast upon Jehovah what he allots you; i e., commit to Jehovah your destiny. Supply אשר before יהבך” — Book of Psalms in Hebrew, volume 2, p. 210. The Septuagint reads, μέριμνάν, thy care; in which it is followed by the apostle Peter, (1 Peter 5:5.) The reading of the Vulgate, Syriac, Æthiopic, and Arabic versions is the same. Most interpreters read thy burden, but they assign no reason for this rendering. The verb יהב, yahab, never denotes to burden, and there is no precedent which might justify us in supposing that the noun deduced from it can mean a burden. They have evidently felt themselves compelled to invent that meaning from the harshness and apparent absurdity of the stricter translation, Cast thy gift upon Jehovah. And I grant that the sentiment they would express is a pious one, that we ought to disburden ourselves before God of all the cares and troubles which oppress us. There is no other method of relieving our anxious souls, but by reposing ourselves upon the providence of the Lord. At the same time, I find no example of such a translation of the word, and adhere therefore to the other, which conveys sufficiently important instruction, provided we understand the expression gift or giving in a passive sense, as meaning all the benefits which we desire God to give us. The exhortation is to the effect that we should resign into the hands of God the care of those things which may concern our advantage. It is not enough that we make application to God for the supply of our wants. Our desires and petitions must be offered up with a due reliance upon his providence, for how many are there who pray in a clamorous spirit, and who, by the inordinate anxiety and restlessness which they evince, seem resolved to dictate terms to the Almighty. In opposition to this, David recommends it as a due part of modesty in our supplications, that we should transfer to God the care of those things which we ask, and there can be no question that the only means of checking an excessive impatience is an absolute submission to the Divine will, as to the blessings which should be bestowed. Some would explain the passage: Acknowledge the past goodness of the Lord to have been such, that you ought to hope in his kindness for the future. But this does not give the genuine meaning of the words. As to whether David must be considered as here exhorting himself or others, it is a question of little moment, though he seems evidently, in laying down a rule for his own conduct, to prescribe one at the same time to all the children of God. The words which he subjoins, And he shall feed thee, clearly confirm that view of the passage which I have given above. Subject as we are in this life to manifold wants, we too often yield ourselves up to disquietude and anxiety. But David assures us that God will sustain to us the part of a shepherd, assuming the entire care of our necessities, and supplying us with all that is really for our advantage. He adds, that he will not suffer the righteous to fall, or always to stagger If מוט, mot, be understood as meaning a fall, then the sense will run: God shall establish the righteous that he shall never fall. But the other rendering seems preferable. We see that the righteous for a time are left to stagger, and almost to sink under the storms by which they are beset. From this distressing state David here declares, that they shall be eventually freed, and blessed with a peaceful termination of all their harassing dangers and cares.

23 Thou, O God! shalt cast them into the pit of corruption. He returns to speak of his enemies, designing to show the very different end which awaits them, from that which may be expected by the righteous. The only reflection which comforts the latter, when cast down at the feet of their oppressors, is, that they can confidently look for a peaceful issue to the dangers which encompass them; while, on the other hand, they can discern by faith the certain destruction which impends the wicked. The Hebrew word שחת, shachath, signifies the grave, and as there seems an impropriety in saying that they are cast into the pit of the grave, some read in preference the pit of corruption, The Chaldee explains it, “the deep Gehenna.” the word being derived from שחת, shachath, to corrupt, or destroy. It is a matter of little consequence which signification be adopted; one thing is obvious, that David means to assert that they would be overtaken not only by a temporary, but everlasting destruction. And here he points at a distinction between them and the righteous. These may sink into many a deep pit of worldly calamity, but they arise again. The ruin which awaits their enemies is here declared to be deadly, as God will cast them into the grave, that they may rot there. In calling them bloody men, Heb. “men of blood and deceit.” he adverts to a reason which confirmed the assertion he had made. The vengeance of God is certain to overtake the cruel and the deceitful; and this being the character of his adversaries, he infers that their punishment would be inevitable. “But does it consist,” may some ask, “with what passes under our observation, that bloody men live not half their days? If the character apply to any, it must with peculiar force to tyrants, who consign their fellow-creatures to slaughter, for the mere gratification of their licentious passions. To such very evidently, and not to common murderers, does the Psalmist refer in this place; and yet will not tyrants, who have butchered their hundreds of thousands, reach frequently an advanced period of life?” They may; but notwithstanding instances of this description, where God has postponed the execution of judgment, the assertion of the Psalmist is borne out by many considerations. With regard to temporal judgments, it is enough that we see them executed upon the wicked, in the generality of cases, for a strict or perfect distribution in this matter is not to be expected, as I have shown at large upon the thirty-seventh psalm. Then the life of the wicked, however long it may be protracted, is agitated by so many fears and disquietudes, that it scarcely merits the name, and may be said to be death rather than life. Nay, that life is worse than death which is spent under the curse of God, and under the accusations of a conscience which torments its victim more than the most barbarous executioner. Indeed, if we take a right estimate of what the course of this life is, none can be said to have reached its goal, but such as have lived and died in the Lord, for to them, and them alone, death as well as life is gain. When assailed, therefore, by the violence or fraud of the wicked, it may comfort us to know that their career shall be short, — that they shall be driven away, as by a whirlwind, and their schemes, which seemed to meditate the destruction of the whole world, dissipated in a moment. The short clause which is subjoined, and which closes the psalm, suggests that this judgment of the wicked must be waked for in the exercise of faith and patience, for the Psalmist rests in hope for his deliverance. From this it appears that the wicked are not cut off so suddenly from the earth, as not to afford us hope for the exhibition of patience under the severity of long-continued injuries.

PSALM 55

Psa 55:1-23. In great terror on account of enemies, and grieved by the treachery of a friend, the Psalmist offers an earnest prayer for relief. He mingles confident assurances of divine favor to himself with invocations and predictions of God's avenging judgments on the wicked. The tone suits David's experience, both in the times of Saul and Absalom, though perhaps neither was exclusively before his mind.

1. hide not thyself, &c.--(compare Psa 13:1; 27:9), withhold not help.

2. The terms of the last clause express full indulgence of grief.

3. oppression--literally, "persecution."

they ... iniquity--literally, "they make evil doings slide upon me."

4-5. express great alarm.

6. be at rest--literally, "dwell," that is, permanently.

7-8. Even a wilderness is a safer place than exposure to such evils, terrible as storm and tempest.

9. Destroy--literally, "swallow" (Psa 21:9).

divide their tongues--or, "confound their speech," and hence their counsels (Ge 11:7).

the city--perhaps Jerusalem, the scene of anarchy.

10-11. which is described in detail (compare Psa 7:14-16).

12-14. This description of treachery does not deny, but aggravates, the injury from enemies.

15. Let death, &c.--or, "Desolations are on them."

let them go--literally, "they will go."

quick--or, living in the midst of life, death will come (compare Nu 16:33).

among them--or, "within them," in their hearts (Psa 5:9; 49:11).

16-18. God answers his constant and repeated prayers.

19. God hears the wicked in wrath.

abideth--or, "sitteth."

of old--enthroned as a sovereign.

Because ... no changes--Prosperity hardens them (Psa 73:5).

20-21. The treachery is aggravated by hypocrisy. The changes of number, Psa 55:15, 23, and here, enliven the picture, and imply that the chief traitor and his accomplices are in view together.

22. thy burden--literally, "gift," what is assigned you.

he shall sustain--literally, "supply food," and so all need (Psa 37:25; Mt 6:11).

to be moved--from the secure position of His favor (compare Psa 10:6).

23. bloody ... days--(compare Psa 5:6; 51:14), deceit and murderous dispositions often united. The threat is directed specially (not as a general truth) against the wicked, then in the writer's view.

Give ear to my prayer - The frequency of such petitions shows the great earnestness of David's soul. If God did not hear and help, he knew he could not succeed elsewhere; therefore he continues to knock at the gate of God's mercy.

I mourn in my complaint - בשיחי besichi, in my sighing; a strong guttural sound, expressive of the natural accents of sorrow.

And make a noise - I am in a tumult - I am strongly agitated.

They cast iniquity upon me - To give a colourable pretense to their rebellion, they charge me with horrible crimes; as if they had said: Down with such a wretch; he is not fit to reign. Clamour against the person of the sovereign is always the watch-word of insurrection, in reference to rebellion.

The terrors of death are fallen upon me - I am in hourly expectation of being massacred.

Fearfulness - How natural is this description! He is in distress; - he mourns; - makes a noise; - sobs and sighs; - his heart is wounded - he expects nothing but death; - this produces fear; - this produces tremor, which terminates in that deep apprehension of approaching and inevitable ruin that overwhelms him with horror. No man ever described a wounded heart like David.

O that I had wings like a dove! - He was so surrounded, so hemmed in on every side by his adversaries, that he could see no way for his escape unless he had wings, and could take flight. The dove is a bird of very rapid wing; and some oil them passing before his eyes at the time, might have suggested the idea expressed here.

And be at rest - Get a habitation.

Would I wander far off - He did escape; and yet his enemies were so near, as to throw stones at him: but he escaped beyond Jordan. 2Sam 17:22, 2Sam 17:23.

A passage in the Octavia of Seneca has been referred to as being parallel to this of David. It is in the answer of Octavia to the Chorus, Acts v., ver. 914-923.

Quis mea digne deflere potest Mala?

Quae lacrymis nostris quaestus

Reddet Aedon? cujus pennas

Utinam miserae mihi fata darent!

Fugerem luctus ablata meos

Penna volucri, procul et coetus

Hominum tristes sedemque feram.

Sola in vacuo nemore, et tenui

Ramo pendens, querulo possem

Gutture moestum fundere murmur.

My woes who enough can bewail?

O what notes can my sorrows express?

Sweet Philomel's self e'en would fail

To respond with her plaintive distress.

O had I her wings I would fly

To where sorrows I ne'er should feel more,

Upborne on her plumes through the sky,

Regions far from mankind would explore.

In a grove where sad silence should reign,

On a spray would I seat me alone;

In shrill lamentations complain,

And in wailings would pour forth my moan.

J. B. Clarke.

The windy storm - From the sweeping wind and tempest - Absalom and his party and the mutinous people in general.

Destroy, O lord - Swallow them up - confound them.

Divide their tongues - Let his counsellors give opposite advice. Let them never agree, and let their devices be confounded. And the prayer was heard. Hushai and Ahithophel gave opposite counsel. Absalom followed that of Hushai; and Ahithophel, knowing that the steps advised by Hushai would bring Absalom's affairs to ruin, went and hanged himself. See 2 Samuel 15, 16, and 17.

Violence and strife in the city - They have been concerting violent measures; and thus are full of contention.

Day and night they go about - This and the following verse show the state of Jerusalem at this time. Indeed, they exhibit a fair view of the state of any city in the beginning of an insurrection. The leaders are plotting continually; going about to strengthen their party, and to sow new dissensions by misrepresentation, hypocrisy, calumny, and lies.

It was not an enemy - It is likely that in all these three verses Ahithophel is meant, who, it appears, had been at the bottom of the conspiracy from the beginning; and probably was the first mover of the vain mind of Absalom to do what he did.

Walked unto the house of God in company - Or with haste; for the rabbins teach that we should walk hastily To the temple, but slowly From it.

Let death seize upon them - This is a prediction of the sudden destruction which should fall on the ringleaders in this rebellion. And it was so. Ahithophel, seeing his counsel rejected, hanged himself. Absalom was defeated; and, fleeing away, he was suspended by the hair in a tree, under which his mule had passed; and being found thus by Joab, he was despatched with three darts; and the people who espoused his interests were almost all cut off. They fell by the sword, or perished in the woods. See 2Sam 18:8.

Let then go down quick into hell - Let them go down alive into the pit. Let the earth swallow them up! And something of this kind actually took place. Absalom and his army were defeated; twenty thousand of the rebels were slain on the field; and the wood devoured more people that day than the sword devoured, 2Sam 18:7, 2Sam 18:8. The words might be rendered, "Death shall exact upon them; they shall descend alive into sheol." And death did exact his debt upon them, as we have seen above.

I will call upon God - He foresaw his deliverance, and the defeat of his enemies and therefore speaks confidently, "The Lord shall save me;" or, as the Targum, "The Word of the Lord shall redeem me."

Evening, and morning, and at noon, will I pray - This was the custom of the pious Hebrews. See Dan 6:10. The Hebrews began their day in the evening, and hence David mentions the evening first. The rabbins say, Men should pray three times each day, because the day changes three times. This was observed in the primitive Church; but the times, in different places, were various. The old Psalter gives this a curious turn: "At even I sall tel his louing (praise) what tim Crist was on the Crosse: and at morn I sall schew his louing, what tim he ros fra dede. And sua he sall here my voyce at mid day, that is sitand at the right hand of his fader, wheder he stegh (ascended) at mid day."

He hath delivered my soul - My life he has preserved in perfect safety from the sword; for there were many with me: "for in many afflictions his Word was my support." - Targum. Or David may refer to the supernatural assistance which was afforded him when his enemies were so completely discomfited.

Because they have no changes - At first Absalom, Ahithophel, and their party, carried all before them. There seemed to be a very general defection of the people; and as in their first attempts they suffered no reverses, therefore they feared not God. Most of those who have few or no afflictions and trials in life, have but little religion. They become sufficient to themselves, and call not upon God.

He hath put forth his hands - A farther description of Ahithophel. He betrayed his friends, and he broke his covenant with his king. He had agreed to serve David for his own emolument, and a stipulation was made accordingly; but while receiving the king's pay, he was endeavoring to subvert the kingdom, and destroy the life of his sovereign.

Were smoother than butter - He was a complete courtier, and a deep, designing hypocrite besides. His words were as soft as butter, and as smooth as oil, while he meditated war; and the fair words which were intended to deceive, were intended also to destroy: they were drawn swords. This is a literal description of the words and conduct of Absalom, as we learn from the inspired historian, 2Sam 15:2, etc. He was accustomed to wait at the gate; question the persons who came for justice and judgment; throw out broad hints that the king was negligent of the affairs of his kingdom, and had not provided an effective magistracy to administer justice among the people, and added that if he were appointed judge in the land, justice should be done to all. He bowed also to the people, and kissed them; and thus he stole the hearts of the men of Israel. See the passages referred to above.

Cast thy burden upon the Lord - Whatever cares, afflictions, trials, etc., they may be with which thou art oppressed, lay them upon him.

And he shall sustain thee - He shall bear both thee and thy burden. What a glorious promise to a tempted and afflicted soul! God will carry both thee and thy load. Then cast thyself and it upon him.

He shall never suffer the righteous to be moved - While a man is righteous, trusts in and depends upon God, he will never suffer him to be shaken. While he trusts in God, and works righteousness, he is as safe as if he were in heaven.

But thou, O God, shalt bring them down into the pit of destruction - The Chaldee is emphatic: "And thou, O Lord, by thy Word (במימרך bemeymerach) shalt thrust them into the deep gehenna, the bottomless pit, whence they shall never come out; the pit of destruction, where all is amazement, horror, anguish, dismay, ruin, endless loss, and endless suffering."

Bloody and deceitful men shall not live out half their days - So we find, if there be an appointed time to man upon earth, beyond which he cannot pass; yet he may so live as to provoke the justice of God to cut him off before he arrives at that period; yea, before he has reached half way to that limit. According to the decree of God, he might have lived the other half; but he has not done it.

But I will trust in thee - Therefore I shall not be moved, and shall live out all the days of my appointed time.

The fathers in general apply the principal passages of this Psalm to our Lord's sufferings, the treason of Judas, and the wickedness of the Jews; but these things do not appear to me fairly deducible from the text. It seems to refer plainly enough to the rebellion of Absalom. "The consternation and distress expressed in Psa 55:4-8, describe the king's state of mind when he fled from Jerusalem, and marched up the mount of Olives, weeping. The iniquity cast upon the psalmist answers to the complaints artfully laid against the king by his son of a negligent administration of justice: and to the reproach of cruelty cast upon him by Shimei, 2Sam 15:2, 2Sam 15:4; 2Sam 16:7, 2Sam 16:8. The equal, the guide, and the familiar friend, we find in Ahithophel, the confidential counsellor, first of David, afterwards of his son Absalom. The buttery mouth and oily words describe the insidious character of Absalom, as it is delineated, 2Sam 15:5-9. Still the believer, accustomed to the double edge of the prophetic style, in reading this Psalm, notwithstanding its agreement with the occurrences of David's life, will be led to think of David's great descendant, who endured a bitter agony, and was the victim of a baser treachery, in the same spot where David is supposed to have uttered these complaints." - Bishop Horsley.

Voice - Their clamours and threats, and slanders. Cast - They lay many crimes to my charge.

The terrors - Deadly terrors; such as seize upon men in the agonies of death.

Tempest - From the force and fury of mine enemies.

Destroy - Destroy them by dividing. Tongues - Their speech, as thou didst at Babel, Gen 11:9, their votes, and opinions, and counsels. Which was eminently done among Absalom's followers, 2Sam 17:23. Strife - Injustice and fraud, oppression and contention rule here, instead of that public justice and peace which I established. City - In Jerusalem; which in Absalom's time was a sink of all sins.

They - Violence and strife. Go about - Do encompass it, as it were a garrison. Walls - In the outward parts, as also in the very midst of it. So that all parts were horribly corrupted.

Streets - The places of buying and selling, and of public commerce.

Hated - With a manifest or old hatred.

Equal - Not in power, but in reputation, for wisdom, and influence upon my people. Guide - Whose counsel I highly prized, and constantly followed. All which agrees to Achitophel.

Them - All such as pretend to religion, and have manifestly apostatized both from the profession and practice of it. The grave - Cut off by a sudden and violent death. Among them - Heb. in their inwards. Wickedness is deeply rooted in their hearts.

Evening, &c. - The three stated times of prayer among the Jews.

He hath - He speaks of a future deliverance, as a thing done, because of the certainty of it. He hath restored me to my former peace and tranquility. For - For there were more with me than against me; even the holy angels whom God employed to defend and deliver me.

Hear - My prayers. Eternity - Who is eternal, and therefore unchangeable, and almighty. Because - They meet with no crosses nor disappointments. Therefore - Their success makes them go on securely, without any regard to God, or dread of his judgments.

He - They, the persons last mentioned.

Burden - All thy crosses, and cares, and fears, lay them upon the Almighty, by faith and prayer. He directs this speech to his own soul, and to all good men in like circumstances. Suffer - As he doth wicked men. Tho' he may for a season suffer them to be shaken, yet not to be overwhelmed.

1. GIve ear to my prayer, O God: and hide not thy self from my supplication.

Turn not away thy Face and Ear, as one resolved not to hear nor Help.

2. Attend unto me, and hear me: I mourn in my complaint, and make a noise .

For my Misery is very great, and sorceth Tears and bitter Cries from me.

3. Because of the voyce of the enemy, because of the oppression of the wicked: for they cast iniquity upon me , and in wrath they hate me .

(i. e.) Their Clamours and Threats, and Slanders and insolent Boastings; all which are hateful to thee, as well as Injurious to me.

The Sence is; Either. 1. They make me the great Object of their wicked and injurious, and mischievous Practises; Or, 2. They lay many Crimes to my Charge, or falsly, as if by my Wickedness I was the cause of all my Calamities.

Their Anger and Rage against me, is no sudden and Transitory Passion, but is boyled up into Malice and Hatred.

4. My heart is sore pained within me: and the terrors of death , are fallen upon me.

With pains like those, of a Travelling Woman, as the Word signifies. My Heart, which hath commonly supported me in my Distresses, is now ready to sink within me: Therefore, Lord Pity and Help me.

Either deadly Terrors; such as seize upon Men in the Agonies of Death: or Fear of Death; which is the more grievous to me, because my Death will reflect Dishonour upon thee, and bring many Miseries upon the People.

6. And I said, O that I had wings like a dove ; for then would I fly away and be at rest i.

Which being fearful, and pursued by Birds of prey flyes away, and that very swiftly and far, and into solitary Places, where it hides and secures it self in the Holes of the Rocks, or in some other secret, and safe place. All which fitly represents David's present Disposition and Desire. Or, that I might or where I might be at Rest, or dwell, in some settled and safe place, and be delivered from those uncertainties and wandrings, to which I am now exposed.

7. Lo then would I wander far off, and remain in the wilderness , Selah.

Where I might be free from the Company and Rage, and Treachery of my wicked Enemies; who are worse than the wild Beasts of the Wilderness.

8 I would hasten my escape from the windy storm and tempest .

From the Force and fury of mine Enemies, which now highly Threatens me.

9. Destroy, O LORD, and divide their tongues : for I have seen violence and strife in the city .

(i. e.) Destroy them by dividing.

(i. e.) Their Speech, as thou didst at Babel, Gen. 11. their Votes and Opinions and Counsels. Which was eminently done among Absalom's followers, 2 Sam. 17.

Or, I do [illegible: 1+ letters]ee or [illegible: 1 word], by certain and general Report.

That Injustice and Fraud, and Oppression and Contention bear Rule there, instead of that publick Justice and Peace, which I established and maintained in it.

Either, 1. In K[illegible: 1+ letters]ilah, where David thought [illegible: 1+ letters]o abide, 1 Sam. 23. or 2. In Gibeah, where Saul had his abode; Or rather, 3. In Ierusalem; which is called the City by way of Eminency; and which in Absalom's time was the chief Seat of Rebellion, and a meer sink of all sins. And this Circumstance is noted as an Aggravation of their Wickedness, that it was Committed in that City, where the Throne and Seat of publick Justice was settled; and where God was in a special manner present and Worshipped; and where they had great Opportunities, both for the knowledge and Practise of their several Duties.

Marginal references: Joh. 7. 40. 41. &c. Joh. 10. 19, 20. &c. Act. 23. 7, 8. &c.

10. Day and night they go about it upon the walls thereof : mischief also and sorrow are in the midst of it.

(i. e.) The violence and strife last mentioned, v. 10:

Do Encompass it, and are as it were the Garrison, by which they Design to defend it.

In the more outward Parts, as also in the very midst of it, as it follows. So that all Parts were horribly Corrupted.

11. Wickedness is in the midst thereof: deceit and guile depart not from her streets .

The places of buying and selling, and of publick and common Conversation. So their sins were both universal and impadent.

12. For it was not an enemy that reproached me, then I could have born it ; neither was it he that hated me , that did magnifie himself against me, then I would have hid my self from him .

Either, 1. Not an open and professed Enemy: Or rather, 2. Not an Old and inveterate Enemy; as may be gathered from the following Description.

With more Patience, because I could expect nothing else from such Persons.

With a manifest or old Hatred.

I could and should easily have prevented [illegible: 1 word] avoided the Effects of his Hatred.

13. But it was thou, a man, mine equal , my guide , and mine acquaintance.

Not in Power and Dignity, which could not be, but in Reputation for his deep Wisdom and excellent Conduct, and the great influence which he had upon me, and upon all my People.

Whose Counsel I highly prized, and constantly sought and followed. All which agrees very well to A[illegible: 1+ letters]hitophel. See 2 Sam. 15. 12. 31. and 16. 23.

Marginal references: Heb. a Man according to my Rank.; Psal. 41. 9.

14. We took sweet counsel together , and we walked unto the house of God in company .

I imparted my secret Thoughts and Designs to thee, with great Delight and satisfaction.

We agreed no less in Exercises of P[illegible: 1+ letters]ety, than in Acts of State and Policy.

Or, in comfort; Or, with Consent, as all the Antients render it. He seemed as forward in Religion as I.

Marginal references: Heb. who sweetned Counsel.

15. Let death seize upon them , and let them go down quick into hell ; for wickedness is in their dwellings , and among them .

(i. e.) Him and all such false-hearted Wretches, that pretended Religion with wicked Design, and now have manifestly Apostatized both from the profession and Practise of it, and fallen into all manner of Wickedness. For such are the vilest of Men, and most obnoxious to the Curse of God.

Or, into the Grave, Cut them off by a sudden and violent Death, as thou didst those, Numb. 16. 32. But these Imprecations used by inspired Persons in extraordinary Cases, is no President for our imitation.

Or, where they Sojourn. They carry their Wickedness along with them, from place to place, and leave the Impressions and Effects of it, wheresoever they come.

Heb. In their inwards. Wickedness is deeply Rooted in their Hearts, and it breaks forth in all their Houses and Actions.

Marginal references: Numb. 16: 30. 33.; Or, the Grave.

16. As for me, I will call upon God: and the LORD shall save me .

Whilst he destroy them. As they and I differ in the Courses of our Lives, so shall we in our ends.

17. Evening and morning, and at noon will I pray and cry aloud: and he shall hear my voyce.

The three stated times of Prayer amonst the Iews. See Dan. 6. 10. Act. 3. 1. and 10. 3. 9. 30.

18. He hath delivered my soul in peace from the battel that was against me: for there were many with me .

Either, this is an Argument whereby he encourageth himself now to trust God, because of former Deliverances: or he speaks of a future Deliverance, as a thing done, because of the certainty of it.

Or, into Peace. He hath restored me from the state of War, to my former Peace and Tranquility.

For there were more with me than against me; even the holy Angels whom God imployed to defend and deliver me. See. 2 Kings 6. 16. Psal. 34. 7. and 57. 3. Or, for, (or rather, though as this Particle is oft rendred) there were many with me or about me, or against me, as this Particle is rendred, Psal. 85. 3. and 94. 16. and in other places. So he speaks here of his Enemies; which seems best to suit with the Context; for of them he speaks implicitly in the foregoing Words, and expressly in the following.

19. God shall hear and afflict them , even he that abideth of old , Selah: because they have no changes , therefore they fear not God .

Either, 1. My Prayers against them, mentioned v. 15. Or, 2. Their Reproaches, v. 12. their Deceitful and Treacherous Speeches, v 21. He said, God would hear his Voyce, v. 17. now he addes that God will hear his Voyce also, of which he spake, v. 3.

Or, testifie against them, or give an Answer to them, not in Words, but really, and by dreadful Punishments, as this Word signifies, Ezek. 14. 4. Which seems best to agree with the next foregoing Word; God will hear and Answer them.

Heb. [illegible: 1+ letters]e that inhabiteth Antip[illegible: 1+ letters]ity or Eternity; Who is Eternal, and therefore unchangeable, and Almighty; and Consequently as he ever was, so he still is and will be, ready to defend his People, and to destroy their Enemies; and none can prevent nor hinder him, in either of those Designs.

Either, 1. For the better: Because they do not Repent nor turn from their sins. But then the next Clause must be rendred, as it is in the Hebrew, and not fear God. Or rather, 2. For the worse; for of such destructive Changes, this Word when applyed to Persons, is generally used in Scripture, as Iob 10. 17. and 14. 14. &c. Because they meet with no Crosses, nor Disappointments, and hitherto all their Counsels succeed well, and the People flow in to them Unanimously: as it was in the beginning and Progress of Absolo[illegible: 1+ letters]'s Rebellion.

Their prosperous Success, makes them go on securely and obstinately in their wicked Courses, without any Regard to God, or dread of his Judgments: There being nothing which more hardens mens Hearts, and makes them Presumptuous and Incorrigible, than un-interrupted Prosperity. See Psal. 30. 6. Prov. 1. 32. Ier. 22. 21.

Marginal references: Or, with whom also there be no changes, yet they fear not God.

20. He hath put forth his hands against such as be at peace with him : he hath broken his covenant .

(i. e.) They, the Persons last mentioned. Before the singular Number, v. 13, 14. was suddenly changed into the Plural, v. 15. that the Punishment might reach not him onely, but his Partners, in those Treacherous and Treasonable Actions. And here is as sudden a Change, from the plural into the singular, and he returns to that Person, who was the chief Contriver and Promoter of this Rebellion under [illegible: 1+ letters] lom, even to Achitophel, of whom he spoke, v. 13. and though he doth not excuse the rest, as we have seen, yet he lays the chief Blame upon him, and here he adds new Aggravations of his Treason.

In way of Force or Violence, as this Phrase is used, Gen. 37. 22. 1 Sam. 26. 9. Neh. 13. 21. Act. 12. 1.

Against me, who gave him no Provocation nor Disturbance, but lived in great Peace, and Security and Friendship with him.

All those solemn Obligations, by which he was tyed to me, both as his King and as his Friend.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word].

21. The words of his mouth were smoother than butter, but war was in his heart : his words were softer than oyl, yet were they drawn swords .

He covered his Treasonable and Bloody Design, with fair and flattering Speeches.

Pernic[illegible: 1+ letters]ous in their Design, and Consequences.

Marginal references: Psal. 28. 3. & 57. 4. & 64. 3.

22. Cast thy burdeu upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved .

Or Portion, Heb. Gift: Whatsoever affliction God giveth, or sendeth to thee; for even the sufferings of good Men are called God's Gifts in Scripture, Phil. 1. 29. Iob. 18. 11. So it is a Synecdochical Expression. Or, whatsoever Gift thou desirest from him. Although the following Words of the Verse seem to restrain it to Afflictions. The Sence is: All thy Affairs and Crosses, and Cares and Fears, lay them upon the Shoulders of the Almighty, by Faith and Prayer, with a Confident expectation of a good Issue. He directeth this Speech to himself, or his own Soul, as he oft doth in this Book, and withal to all good Men in like Circumstances.

(i. e.) To be removed, To wit, from his sure and happy Estate. Or, which agrees as well with the Hebrew: He shall not suffer the Righteous to be moved, or fall for ever, as he doth wicked Men. Though he may for a season suffer them to be shaken, yet he will not suffer them to be utterly overwhelmed.

Marginal references: Psal. 37. 5. Mat. 6. 25. Luk. 12. 22. 1 Pet. 5. [illegible: 1+ letters].; Or, Gift.; Psal. 37. 24.

23. 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 .

My wicked Enemies of whom I have hitherto spoken.

That Colour their Cruel intentions with specious and deceitful Pretences; which are most hateful to God, and all Men.

Not half of what others Live, and they by the Course of Nature might Live; but shall be cut off by God's just Judgment, by an untimely and violent Death.

And in this Confidence I will quietly and Patiently wait upon thee, for their downf[illegible: 1+ letters]l and for my Deliverance.

Marginal references: Heb. Men of Bloods and deceit.; Psal. 5. 6.; Heb. shall [illegible: 1 word] half their days. See Prov. 10. 27.

Prayer of One Who Is Maliciously Beset and Betrayed by His Friend

Psa 54:1-7 is followed by another Davidic Psalm bearing the same inscription: To the Precentor, with accompaniment of stringed instruments, a meditation, by David. It also accords with the former in the form of the prayer with which it opens (cf. Psa 55:2 with Psa 54:3.); and it is the Elohimic counterpart of the Jahve- Psa 41:1-13. If the Psalm is by David, we require (in opposition to Hengstenberg) an assignable occasion for it in the history of his life. For how could the faithless bosom friend, over whom the complaint concerning malicious foes here, as in Psa 41:1-13, lingers with special sadness, be a mere abstract personage; since it has in the person of Judas Iscariot its historical living antitype in the life and passion of the second David? This Old Testament Judas is none other than Ahithôphel, the right hand of Absalom. Ps 55 belongs, like Psa 41:1-13, to the four years during which the rebellion of Absalom was forming; only to a somewhat later period, when Absalom’s party were so sure of their cause that they had no need to make any secret of it. How it came to pass that David left the beginnings and progressive steps of the rebellion of Absalom to take their course without bringing any other weapon to bear against it than the weapon of prayer, is discussed on Psa 41:1-13.

Hitzig also holds this Psalm to be Jeremianic. But it contains no coincidences with the language and thoughts of Jeremiah worth speaking of, excepting that this prophet, in Psa 9:1, gives utterance to a similar wish to that of the psalmist in Psa 55:7, and springing from the same motive. The argument in favour of Jeremiah in opposition to David is consequently referred to the picture of life and suffering which is presented in the Psalm; and it becomes a question whether this harmonizes better with the persecuted life of Jeremiah or of David. The exposition which follows here places itself - and it is at least worthy of being attempted - on the standpoint of the writer of the inscription.

Psa 55:1-8

In this first group sorrow prevails. David spreads forth his deep grief before God, and desires for himself some lonely spot in the wilderness far away from the home or lurking-place of the confederate band of those who are compassing his overthrow. “Veil not Thyself” here, where what is spoken of is something audible, not visible, is equivalent to “veil not Thine ear,” Lam 3:56, which He designedly does, when the right state of heart leaves the praying one, and consequently that which makes it acceptable and capable of being answered is wanting to the prayer (cf. Isa 1:15). שׂיח signifies a shrub (Syriac shucho, Arabic šı̂ḥ), and also reflection and care (Arabic, carefulness, attention; Aramaic, סח, to babble, talk, discourse). The Hiph. חריד, which in Gen 27:40 signifies to lead a roving life, has in this instance the signification to move one’s self backwards and forwards, to be inwardly uneasy; root רד, Arab. rd, to totter, whence râda , jarûda, to run up and down (IV to desire, will); raida, to shake (said of a soft bloated body); radda, to turn (whence taraddud, a moving to and fro, doubting); therefore: I wander hither and thither in my reflecting or meditating, turning restlessly from one thought to another. It is not necessary to read ואחמיה after Psa 77:4 instead of ועהימה, since the verb הוּם = המה, Psa 42:6, 12, is secured by the derivatives. Since these only exhibit הוּם, and not הים (in Arabic used more particularly of the raving of love), ואהימה, as also אריד, is Hiph., and in fact like this latter used with an inward object: I am obliged to raise a tumult or groan, break out into the dull murmuring sounds of pain. The cohortative not unfrequently signifies “I have to” or “I must” of incitements within one’s self which are under the control of outward circumstances. In this restless state of mind he finds himself, and he is obliged to break forth into this cry of pain on account of the voice of the foe which he cannot but hear; by reason of the pressure or constraint (עקת) of the evil-doer which he is compelled to feel. The conjecture צעקת (Olshausen and Hupfeld) is superfluous. עקה is a more elegant Aramaizing word instead of צרה.

The second strophe begins with a more precise statement of that which justifies his pain. The Hiph. חמיט signifies here, as in Psa 140:11 (Chethîb), declinare: they cast or roll down evil (calamity) upon him and maliciously lay snares for him בּאף, breathing anger against him who is conscious of having manifested only love towards them. His heart turns about in his body, it writhes (יהיל); cf. on this, Psa 38:11. Fear and trembling take possession of his inward parts; יבא in the expression יבא בי, as is always the case when followed by a tone syllable, is a so-called נסוג אחור, i.e., it has the tone that has retreated to the penult. (Deu 1:38; Isa 7:24; Isa 60:20), although this is only with difficulty discernible in our printed copies, and is therefore (vid., Accentsystem, vi. §2) noted with Mercha. The fut. consec. which follows introduces the heightened state of terror which proceeds from this crowding on of fear and trembling. Moreover, the wish that is thereby urged from him, which David uttered to himself, is introduced in the third strophe by a fut. consec. (Note: That beautiful old song of the church concerning Jesus has grown out of this strophe: -Ecquis binas columbinas Alas dabit animae? Et in almam crucis palmam Evolat citissime, etc.) “Who will give me?” is equivalent to “Oh that I had!” Ges. §136, 1. In ואשׁכּנה is involved the self-satisfying signification of settling down (Eze 31:13), of coming to rest and remaining in a place (2Sa 7:10). Without going out of our way, a sense perfectly in accordance with the matter in hand may be obtained for אחישׁה מפלט לי, if אחישׁה is taken not as Kal (Psa 71:12), but after Isa 5:19; Isa 60:12, as Hiph.: I would hasten, i.e., quickly find for myself a place which might serve me as a shelter from the raging wind, from the storm. רוּח סעה is equivalent to the Arabic rihin sâijat - in, inasmuch as Arab. s‛â, “to move one’s self quickly, to go or run swiftly,” can be said both of light (Koran, 66:8) and of water-brooks (vid., Jones, Comm. Poes. Asiat., ed. Lipsiae, p. 358), and also of strong currents of air, of winds, and such like. The correction סערה, proposed by Hupfeld, produces a disfiguring tautology. Among those about David there is a wild movement going on which is specially aimed at his overthrow. From this he would gladly flee and hide himself, like a dove taking refuge in a cleft of the rock from the approaching storm, or from the talons of the bird of prey, fleeing with its noiseless but persevering flight.Kimchi observes that the dove, when she becomes tired, draws in one wing and flies with the other, and thus the more surely escapes. Aben-Ezra finds an allusion here to the carrier-pigeon.

Psa 55:9-16

In the second group anger is the prevailing feeling. In the city all kinds of party passions have broken loose; even his bosom friend has taken a part in this hostile rising. The retrospective reference to the confusion of tongues at Babel which is contained in the word פּלּג (cf. Gen 10:25), also in remembrance of בּלל (Gen 11:1-9), involves the choice of the word בּלּע, which here, after Isa 19:3, denotes a swallowing up, i.e., annihilation by means of confounding and rendering utterly futile. לשׁונם is the object to both imperatives, the second of which is פּלּג (like the pointing usual in connection with a final guttural) for the sake of similarity of sound. Instead of חמס וריב, the pointing is חמס וריב, which is perfectly regular, because the וריב with a conjunctive accent logically hurries on to בּעיר as its supplement.Certain exceptions, however, exist, inasmuch as ו sometimes remains even in connection with a disjunctive accent, Isa 49:4; Jer 40:10; Jer 41:16; and it is pointed ו in connection with a conjunctive in Gen 45:23; Gen 46:12; Lev 9:3; Mic 2:11; Job 4:16; Ecc 4:8.

The subjects to Psa 55:11 are not violence and strife (Hengstenberg, Hitzig), for it is rather a comical idea to make these personified run round about upon the city walls; but (cf. Psa 59:7, Psa 59:15) the Absalomites, and in fact the spies who incessantly watch the movements of David and his followers, and who to this end roam about upon the heights of the city. The narrative in 2 Sam. 15 shows how passively David looked on at this movement, until he abandoned the palace of his own free will and quitted Jerusalem  The espionage in the circuit of the city is contrasted with the movements going on within the city itself by the word בּקרב. We are acquainted with but few details of the affair; but we can easily fill in the details for ourselves in accordance with the ambitious, base, and craftily malicious character of Absalom. The assertion that deceit (מרמה) and the extremest madness had taken possession of the city is confirmed in Psa 55:13 by כּי. It is not open enemies who might have had cause for it that are opposed to him, but faithless friends, and among them that Ahithophel of Giloh, the scum of perfidious ingratitude. The futures ואשּׂא and ואסּתר are used as subjunctives, and ו is equivalent to alioqui, as in Psa 51:18, cf. Job 6:14. He tells him to his face, to his shame, the relationship in which he had stood to him whom he now betrays. Psa 55:14 is not to be rendered: and thou art, etc., but: and thou (who dost act thus) wast, etc.; for it is only because the principal clause has a retrospective meaning that the futures נמתּיק and נהלּך describe what was a custom in the past. The expression is designedly אנושׁ כּערכּי and not אישׁ כערכי; David does not make him feel his kingly eminence, but places himself in the relation to him of man to man, putting him on the same level with himself and treating him as his equal. The suffix of כערכי is in this instance not subjective as in the כערכך of the law respecting the asham or trespass-offering: according to my estimation, but objectively: equal to the worth at which I am estimated, that is to say, equally valued with myself. What heart-piercing significance this word obtains when found in the mouth of the second David, who, although the Son of God and peerless King, nevertheless entered into the most intimate human relationship as the Son of man to His disciples, and among them to that Iscariot! אלּוּף from אלף, Arabic alifa, to be accustomed to anything, assuescere, signifies one attached to or devoted to any one; and מידּא, according to the Hebrew meaning of the verb ידע, an intimate acquaintance. The first of the relative clauses in Psa 55:15 describes their confidential private intercourse; the second the unrestrained manifestation of it in public. סוד here, as in Job 19:19 (vid., supra on Psa 25:14). המתּיק סוד, to make friendly intercourse sweet, is equivalent to cherishing it. רגשׁ stands over against סוד, just like סוד, secret counsel, and רגשׁה, loud tumult, in Psa 64:3. Here רגשׁ is just the same as that which the Korahitic poet calls המון חוגג in Psa 42:5.

In the face of the faithless friends who has become the head of the Absalomite faction David now breaks out, in Psa 55:16, into fearful imprecations. The Chethîb is ישׁימות, desolationes (super eos); but this word occurs only in the name of a place (“House of desolations”), and does not well suit such direct reference to persons. On the other hand, the Kerî ישּׁיאמות, let death ensnare or impose upon them, gives a sense that is not to be objected to; it is a pregnant expression, equivalent to: let death come upon them unexpectedly. To this ישּׁיא corresponds the חיּים of the second imprecation: let them go down alive into Hades (שׁאול, perhaps originally שׁאולה, the ה of which may have been lost beside the ח that follows), i.e., like the company of Korah, while their life is yet vigorous, that is to say, let them die a sudden, violent death. The drawing together of the decipiat (opprimat) mors into one word is the result of the ancient scriptio continua and of the defective mode of writing, ישּׁי, like יני, Psa 141:5, אבי, 1Ki 21:29. Böttcher renders it differently: let death crash in upon them; but the future form ישּׁי = ישׁאה from שׁאה = שׁאי is an imaginary one, which cannot be supported by Num 21:30. Hitzig renders it: let death benumb them (ישּׁים); but this gives an inconceivable figure, with the turgidity of which the trepidantes Manes in Virgil, Aenid viii. 246, do not admit of comparison. In the confirmation, Psa 55:16, בּמגוּרם, together with the בּקרבּם which follows, does not pretend to be any advance in the thought, whether מגור be rendered a settlement, dwelling, παροικία (lxx, Targum), or an assembly (Aquila, Symmachus, Jerome). Hence Hitzig’s rendering: in their shrine, in their breast (= ἐν τῷ θησαυρῷ τῆς καρδίας αὐτῶν, Luk 6:45), מגוּרם being short for מגוּרתם in accordance with the love of contraction which prevails in poetry (on Psa 25:5). But had the poet intended to use this figure he would have written בּמגוּרת קרבם, and is not the assertion that wickedness is among them, that it is at home in them, really a climax? The change of the names of God in Psa 55:17 is significant. He calls upon Him who is exalted above the world, and He who mercifully interposes in the history of the world helps him.

Psa 55:17-23

In the third group confidence prevails, the tone that is struck up in Psa 55:17 being carried forward. Evening morning, and noon, as the beginning, middle, and close of the day, denote the day in its whole compass or extent: David thus gives expression to the incessancy with which he is determined to lay before God, both in the quiet of his spirit and in louder utterances, whatsoever moves him. The fut. consec. ויּשׁמע connects the hearing (answer) with the prayer as its inevitable result. Also in the praet. פּדה expression is given to the certainty of faith; and בּשׁלום side by side with it denotes, with the same pregnancy of meaning as in Psa 118:5, the state of undisturbed outward and inward safety and prosperity, into which God removes his soul when He rescues him. If we read mi - kerob, then קרב is, as the ancient versions regard it, the infinitive: ne appropinquent mihi; whereas since the time of J. H. Michaelis the preference has been given to the pronunciation mi - kerāb: a conflictu mihi sc. parato, in which case it would be pointed מקּרב־ (with Metheg), whilst the MSS, in order to guard against the reading with ā, point it מקּרב־. Hitzig is right when he observes, that after the negative מן the infinitive is indicated beforehand, and that לי = עלי, Psa 27:2, is better suited to this. Moreover, the confirmatory clause Psa 55:19 is connected with what precedes in a manner less liable to be misunderstood if מקרב is taken as infinitive: that they may not be able to gain any advantage over me, cannot come near me to harm me (Psa 91:10). For it is not until now less precarious to take the enemies as the subject of היוּ, and to take עמּדי in a hostile sense, as in Job 10:17; Job 13:19; Job 23:6; Job 31:13, cf. עם Psa 94:16, and this is only possible where the connection suggests this sense. Heidenheim’s interpretation: among the magnates were those who succoured me (viz., Hushai, Zadok, and Abiathar, by whom the counsel of Athithopel was frustrated), does not give a thought characteristic of the Psalms. And with Aben-Ezra, who follows Numeri Rabba 294 a, to think of the assistance of angels in connection with בּרבּים, certainly strongly commends itself in view of 2Ki 6:16 (with which Hitzig also compares 2Ch 32:7); here, however, it has no connection, whereas the thought, “as many (consisting of many) are they with me, i.e., do they come forward and fight with me,” is very loosely attached to what has gone before. The Beth essentiae serves here, as it does frequently, e.g., Psa 39:7, to denote the qualification of the subject. The preterite of confidence is followed in Psa 55:20 by the future of hope. Although side by side with שׁמע, ענה presumptively has the signification to answer, i.e., to be assured of the prayer being heard, yet this meaning is in this instance excluded by the fact that the enemies are the object, as is required by Psa 55:20 (even if Psa 55:19 is understood of those who are on the side of the poet). The rendering of the lxx: εἰσακούσεται ὁ Θεὸς καὶ ταπεινώσει αὐτοὺς ὁ ὑπάρχων πρὸ τῶν αἰώνων, is appropriate, but requires the pronunciation to be ויעשנּם, since the signification to bow down, to humble, cannot be proved to belong either to Kal or Hiphil. But even granted that יענם might, according to 1Ki 8:35 (vid., Keil), signify ταπεινώσει αὐτοὺς, it is nevertheless difficult to believe that ויענם is not intended to have a meaning correlative with ישׁמע, of which it is the continuation. Saadia has explained יענם in a manner worthy of attention, as being for יענה בם, he will testify against them; an interpretation which Aben-Ezra endorses. Hengstenberg’s is better: “God will hear (the tumult of the enemies) and answer them (judicially).” The original text may have been ויענמו ישׁב קדם. But as it now stands, וישׁב קדם represents a subordinate clause, with the omission of the הוּא, pledging that judicial response: since He it is who sitteth enthroned from earliest times (vid., on Psa 7:10). The bold expression ישׁב קדם is an abbreviation of the view of God expressed in Psa 74:12, Hab 1:12, cf. Deu 33:27, as of Him who from primeval days down to the present sits enthroned as King and Judge, who therefore will be able even at the present time to maintain His majesty, which is assailed in the person of His anointed one.

Supplications of David in Distress.

1 Give ear to my prayer, O God; and hide not thyself from my supplication. 2 Attend unto me, and hear me: I mourn in my complaint, and make a noise; 3 Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me. 4 My heart is sore pained within me: and the terrors of death are fallen upon me. 5 Fearfulness and trembling are come upon me, and horror hath overwhelmed me. 6 And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest. 7 Lo, then would I wander far off, and remain in the wilderness. Selah. 8 I would hasten my escape from the windy storm and tempest.

In these verses we have,

I. David praying. Prayer is a salve for every sore and a relief to the spirit under every burden: Give ear to my prayer, O God! v. 1, 2. He does not set down the petitions he offered up to God in his distress, but begs that God would hear the prayers which, at every period, his heart lifted up to God, and grant an answer of peace to them: Attend to me, hear me. Saul would not hear his petitions; his other enemies regarded not his pleas; but, "Lord, be thou pleased to hearken to me. Hide not thyself from my supplication, either as one unconcerned and not regarding it, nor seeming to take any notice of it, or as one displeased, angry at me, and therefore at my prayer." If we, in our prayers, sincerely lay open ourselves, our case, our hearts, to God, we have reason to hope that he will not hide himself, his favours, his comforts, from us.

II. David weeping; for in this he was a type of Christ that he was a man of sorrows and often in tears (v. 2): "I mourn in my complaint" (or in my meditation, my melancholy musings), "and I make a noise; I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me." Great griefs are sometimes noisy and clamorous, and thus are, in some measure, lessened, while those increase that are stifled, and have no vent given them. But what was the matter? v. 3. It is because of the voice of the enemy, the menaces and insults of Absalom's party, that swelled, and hectored, and stirred up the people to cry out against David, and shout him out of his palace and capital city, as afterwards the chief priests stirred up the mob to cry out against the Son of David, Away with him—Crucify him. Yet it was not the voice of the enemy only that fetched tears from David's eyes, but their oppression, and the hardship he was thereby reduced to: They cast iniquity upon me. They could not justly charge David with any mal-administration in his government, could not prove any act of oppression or injustice upon him, but they loaded him with calumnies. Though they found no iniquity in him relating to his trust as a king, yet they cast all manner of iniquity upon him, and represented him to the people as a tyrant fit to be expelled. Innocency itself is no security against violent and lying tongues. They hated him themselves, nay, in wrath they hated him; there was in their enmity both the heat and violence of anger, or sudden passion, and the implacableness of hatred and rooted malice; and therefore they studied to make him odious, that others also might hate him. This made him mourn, and the more because he could remember the time when he was the darling of the people, and answered to his name, David—a beloved one.

III. David trembling, and in great consternation. We may well suppose him to be so upon the breaking out of Absalom's conspiracy and the general defection of the people, even those that he had little reason to suspect. 1. See what fear seized him. David was a man of great boldness, and in some very eminent instances had signalized his courage, and yet, when the danger was surprising and imminent, his heart failed him. Let not the stout man therefore glory in his courage any more than the strong man in his strength. Now David's heart is sorely pained within him; the terrors of death have fallen upon him, v. 4. Fearfulness of mind and trembling of body came upon him, and horror covered and overwhelmed him, v. 5. When without are fightings no marvel that within are fears; and, if it was upon the occasion of Absalom's rebellion, we may suppose that the remembrance of his sin in the matter of Uriah, which God was now reckoning with him for, added as much more to the fright. Sometimes David's faith made him, in a manner, fearless, and he could boldly say, when surrounded with enemies, I will not be afraid what man can do unto me. But at other times his fears prevail and tyrannise; for the best men are not always alike strong in faith. 2. See how desirous he was, in this fright, to retire into a desert, any where to be far enough from hearing the voice of the enemy and seeing their oppressions. He said (v. 6), said it to God in prayer, said it to himself in meditation, said it to his friends in complaint, O that I had wings like a dove! Much as he had been sometimes in love with Jerusalem, now that it had become a rebellious city he longed to get clear of it, and, like the prophet, wished he had in the wilderness a lodging place of way-faring men, that he might leave his people and go from them; for they were an assembly of treacherous men, Jer. ix. 2. This agrees very well with David's resolution upon the breaking out of that plot, Arise, let us flee, and make speed to depart, 2 Sam. xv. 14. Observe, (1.) How he would make his escape. He was so surrounded with enemies that he saw not how he could escape but upon the wing, and therefore he wishes, O that I had wings! not like a hawk that flies swiftly; he wishes for wings, not to fly upon the prey, but to fly from the birds of prey, for such his enemies were. The wings of a dove were most agreeable to him who was of a dove-like spirit, and therefore the wings of an eagle would not become him. The dove flies low, and takes shelter as soon as she can, and thus would David fly. (2.) What he would make his escape from—from the wind, storm, and tempest, the tumult and ferment that the city was now in, and the danger to which he was exposed. Herein he was like a dove, that cannot endure noise. (3.) What he aimed at in making this escape, not victory but rest: "I would fly away and be at rest, v. 6. I would fly any where, if it were to a barren frightful wilderness, ever so far off, so I might be quiet," v. 7. Note, Peace and quietness in silence and solitude are what the wisest and best of men have most earnestly coveted, and the more when they have been vexed and wearied with the noise and clamour of those about them. Gracious souls wish to retire from the hurry and bustle of this world, that they may sweetly enjoy God and themselves; and, if there be any true peace on this side heaven, it is they that enjoy it in those retirements. This makes death desirable to a child of God, that it is a final escape from all the storms and tempests of this world to perfect and everlasting rest.

Prophetic Imprecations.

9 Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city. 10 Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it. 11 Wickedness is in the midst thereof: deceit and guile depart not from her streets. 12 For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him: 13 But it was thou, a man mine equal, my guide, and mine acquaintance. 14 We took sweet counsel together, and walked unto the house of God in company. 15 Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.

David here complains of his enemies, whose wicked plots had brought him, though not to his faith's end, yet to his wits' end, and prays against them by the spirit of prophecy. Observe here,

I. The character he gives of the enemies he feared. They were of the worst sort of men, and his description of them agrees very well with Absalom and his accomplices. 1. He complains of the city of Jerusalem, which strangely fell in with Absalom and fell off from David, so that he had none there but his own guards and servants that he could repose any confidence in: How has that faithful city become a harlot! David did not take the representation of it from others; but with his own eyes, and with a sad heart, did himself see nothing but violence and strife in the city (v. 9); for, when they grew disaffected and disloyal to David, they grew mischievous one to another. If he walked the rounds upon the walls of the city, he saw that violence and strife went about it day and night, and mounted its guards, v. 10. All the arts and methods which the rebels used for the fortifying of the city were made up on violence and strife, and there were no remains of honesty or love among them. If he looked into the heart of the city, mischief and injury, mutual wrong and vexation, were in the midst of it: Wickedness, all manner of wickedness, is in the midst thereof. Jusque datum sceleri—Wickedness was legalized. Deceit and guile, and all manner of treacherous dealing, departed not from her streets, v. 11. It may be meant of their base and barbarous usage of David's friends and such as they knew were firm and faithful to him; they did them all the mischief they could, by fraud or force. Is this the character of Jerusalem, the royal city, and, which is more, the holy city, and in David's time too, so soon after the thrones of judgment and the testimony of Israel were both placed there? Is this the city that men call the perfection of beauty? Lam. ii. 15. Is Jerusalem, the head-quarters of God's priests, so ill taught? Can Jerusalem be ungrateful to David himself, its own illustrious founder, and be made too hot for him, so that he cannot reside in it? Let us not be surprised at the corruptions and disorders of this church on earth, but long to see the New Jerusalem, where there is no violence nor strife, no mischief nor guilt, and into which no unclean thing shall enter, nor any thing that disquiets. 2. He complains of one of the ringleaders of the conspiracy, that had been very industrious to foment jealousies, to misrepresent him and his government, and to incense the city against him. It was one that reproached him, as if he either abused his power or neglected the use of it, for that was Absalom's malicious suggestion: There is no man deputed of the king to hear thee, 2 Sam. xv. 3. That and similar accusations were industriously spread among the people; and who was most active in it? "Not a sworn enemy, not Shimei, nor any of the nonjurors; then I could have borne it, for I should not have expected better from them" (and we find how patiently he did bear Shimei's curses); "not one that professed to hate me, then I would have stood upon my guard against him, would have hidden myself and counsels from him, so that it would not have been in his power to betray me. But it was thou, a man, my equal," v. 13. The Chaldee-paraphrase names Ahithophel as the person here meant, and nothing in that plot seems to have discouraged David so much as to hear that Ahithophel was among the conspirators with Absalom (2 Sam. xv. 31), for he was the king's counsellor, 1 Chron. xxvii. 33. "It was thou, a man, my equal, one whom I esteemed as myself, a friend as my own soul, whom I had laid in my bosom and made equal with myself, to whom I had communicated all my secrets and who knew my mind as well as I myself did,—my guide, with whom I advised and by whom I was directed in all my affairs, whom I made president of the council and prime-minister of state,—my intimate acquaintance and familiar friend; this is the man that now abuses me. I have been kind to him, but I find him thus basely ungrateful. I have put a trust in him, but I find him thus basely treacherous; nay, and he could not have done me the one-half of the mischief he does if I had not shown him so much respect." All this must needs be very grievous to an ingenuous mind, and yet this was not all; this traitor had seemed a saint, else he had never been David's bosom-friend (v. 14): "We took counsel together, spent many an hour together, with a great deal of pleasure, in religious discourse," or, as Dr. Hammond reads it, "We joined ourselves together to the assembly; I gave him the right hand of fellowship in holy ordinances, and then we walked to the house of God in company, to attend the public service." Note, (1.) There always has been, and always will be, a mixture of good and bad, sound and unsound, in the visible church, between whom, perhaps for a long time, we can discern no difference; but the searcher of hearts does. David, who went to the house of God in his sincerity, had Ahithophel in company with him, who went in his hypocrisy. The Pharisee and the publican went together to the temple to pray; but, sooner or later, those that are perfect and those that are not will be made manifest. (2.) Carnal policy may carry men on very far and very long in a profession of religion while it is in fashion, and will serve a turn. In the court of pious David none was more devout than Ahithophel, and yet his heart was not right in the sight of God. (3.) We must not wonder if we be sadly deceived in some that have made great pretensions to those two sacred things, religion and friendship; David himself, though a very wise man, was thus imposed upon, which may make similar disappointments the more tolerable to us.

II. His prayers against them, which we are both to stand in awe of and to comfort ourselves in, as prophecies, but not to copy into our prayers against any particular enemies of our own. He prays, 1. That God would disperse them, as he did the Babel-builders (v. 9): "Destroy, O Lord! and divide their tongues; that is, blast their counsels, by making them to disagree among themselves, and clash with one another. Send an evil spirit among them, that they may not understand one another, but be envious and jealous one of another." This prayer was answered in the turning of Ahithophel's counsel into foolishness, by setting up the counsel of Hushai against it. God often destroys the church's enemies by dividing them; nor is there a surer way to the destruction of any people than their division. A kingdom, an interest, divided against itself, cannot long stand. 2. That God would destroy them, as he did Dathan and Abiram, and their associates, who were confederate against Moses, whose throat being an open sepulchre, the earth therefore opened and swallowed them up. This was then a new thing which God executed, Num. xvi. 30. But David prays that it might now be repeated, or something equivalent (v. 15): "Let death seize upon them by divine warrant, and let them go down quickly into hell; let them be dead, and buried, and so utterly destroyed, in a moment; for wickedness is wherever they are; it is in the midst of them." The souls of impenitent sinners go down quick, or alive, into hell, for they have a perfect sense of their miseries, and shall therefore live still, that they may be still miserable. This prayer is a prophecy of the utter, the final, the everlasting ruin of all those who, whether secretly or openly, oppose and rebel against the Lord's Messiah.

Confidence in God.

16 As for me, I will call upon God; and the Lord shall save me. 17 Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice. 18 He hath delivered my soul in peace from the battle that was against me: for there were many with me. 19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God. 20 He hath put forth his hands against such as be at peace with him: he hath broken his covenant. 21 The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords. 22 Cast thy burden upon the Lord , and he shall sustain thee: he shall never suffer the righteous to be moved. 23 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.

In these verses,

I. David perseveres in his resolution to call upon God, being well assured that he should not seek him in vain (v. 16): "As for me, let them take what course they please to secure themselves, let violence and strife be their guards, prayer shall be mine; this I have found comfort in, and therefore this will I abide by: I will call upon God, and commit myself to him, and the Lord shall save me;" for whosoever shall call on the name of the Lord, in a right manner, shall be saved, Rom. x. 13. He resolves to be both fervent and frequent in this duty. 1. He will pray fervently: "I will pray and cry aloud. I will meditate" (so the former word signifies); "I will speak with my own heart, and the prayer shall come thence." Then we pray aright when we pray with all that is within us, think first and then pray over our thoughts; for the true nature of prayer is lifting up the heart to God. Having meditated, he will cry, he will cry aloud; the fervour of his spirit in prayer shall be expressed and yet more excited by the intenseness and earnestness of his voice. 2. He will pray frequently, every day, and three times a day—evening, and morning, and at noon. It is probable that this had been his constant practice, and he resolves to continue it now that he is in his distress. Then we may come the more boldly to the throne of grace in trouble when we do not then first begin to seek acquaintance with God, but it is what we have constantly practised, and the trouble finds the wheels of prayer going. Those that think three meals a day little enough for the body ought much more to think three solemn prayers a day little enough for the soul, and to count it a pleasure, not a task. As it is fit that in the morning we should begin the day with God, and in the evening close it with him, so it is fit that in the midst of the day we should retire awhile to converse with him. It was Daniel's practice to pray three times a day (Dan. vi. 10), and noon was one of Peter's hours of prayer, Acts x. 9. Let not us be weary of praying often, for God is not weary of hearing. "He shall hear my voice, and not blame me for coming too often, but the oftener the better, the more welcome."

II. He assures himself that God would in due time give an answer of peace to his prayers.

1. That he himself should be delivered and his fears prevented; those fears with which he was much disordered (v. 4, 5) by the exercise of faith were now silenced, and he begins to rejoice in hope (v. 18): God has delivered my soul in peace, that is, he will deliver it; David is as sure of the deliverance as if it were already wrought. His enemies were at war with him, and the battle was against him, but God delivered him in peace, that is, brought him off with as much comfort as if he had never been in danger. If he did not deliver him in victory, yet he delivered him in peace, inward peace. He delivered his soul in peace; by patience and holy joy in God he kept possession of that. Those are safe and easy whose hearts and minds are kept by that peace of God which passes all understanding, Phil. iv. 7. David, in his fright, thought all were against him; but now he sees there were many with him, more than he imagined; his interest proved better than he expected, and this he gives to God the glory of: for it is he that raises us up friends when we need them, and makes them faithful to us. There were many with him; for though his subjects deserted him, and went over to Absalom, yet God was with him and the good angels. With an eye of faith he now sees himself surrounded, as Elisha was, with chariots of fire and horses of fire, and therefore triumphs thus, There are many with me, more with me than against me, 2 Kings vi. 16, 17.

2. That his enemies should be reckoned with, and brought down. They had frightened him with their menaces (v. 3), but here he says enough to frighten them and make them tremble with more reason, and no remedy; for they could not ease themselves of their fears as David could, by faith in God.

(1.) David here gives their character as the reason why he expected God would bring them down. [1.] They are impious and profane, and stand in no awe of God, of his authority or wrath (v. 19): "Because they have no changes (no afflictions, no interruption to the constant course of their prosperity, no crosses to empty them from vessel to vessel) therefore they fear not God; they live in a constant neglect and contempt of God and religion, which is the cause of all their other wickedness, and by which they are certainly marked for destruction." [2.] They are treacherous and false, and will not be held by the most sacred and solemn engagements (v. 20): "He has put forth his hand against such as are at peace with him, that never provoked him, nor gave him any cause to quarrel with them; nay, to whom he had given all possible encouragement to expect kindness from him. He has put forth his hand against those whom he had given his hand to, and has broken his covenant both with God and man, has perfidiously violated his engagement to both," than which nothing makes men riper for ruin. [3.] They are base and hypocritical, pretending friendship while they design mischief (v. 21): "The words of his mouth" (probably, he means Ahithophel particularly) "were smoother than butter and softer than oil, so courteous was he and obliging, so free in his professions of respect and kindness and the proffers of his service; yet, at the same time, war was in his heart, and all this courtesy was but a stratagem of war, and those very words had such a mischievous design in them that they were as drawn swords designed to stab." They smile in a man's face, and cut his throat at the same time, as Joab, that kissed and killed. Satan is such an enemy; he flatters men into their ruin. When he speaks fair, believe him not.

(2.) David here foretels their ruin. [1.] God shall afflict them, and bring them into straits and frights, and recompense tribulation to those that have troubled his people, and this in answer to the prayers of his people: God shall hear and afflict them, hear the cries of the oppressed and speak terror to their oppressors, even he that abides of old, who is God from everlasting, and world without end, and who sits Judge from the beginning of time, and has always presided in the affairs of the children of men. Mortal men, though ever so high and strong, will easily be crushed by an eternal God and are a very unequal match for him. This the saints have comforted themselves with in reference to the threatening power of the church's enemies (Hab. i. 12): Art thou not from everlasting, O Lord? [2.] God shall bring them down, not only to the dust, but to the pit of destruction (v. 23), to the bottomless pit, which is called destruction, Job xxvi. 6. He afflicted them (v. 19) to see if that would humble and reform them; but, they not being wrought upon by that, he shall at last bring them to ruin. Those that are not reclaimed by the rod of affliction will certainly be brought down into the pit of destruction. They are bloody and deceitful men (that is, the worst of men) and therefore shall not live out half their days, not half so long as men ordinarily live, and as they might have lived in a course of nature, and as they themselves expected to live. They shall live as long as the Lord of life, the righteous Judge, has appointed, with whom the number of our months is; but he has determined to cut them off by an untimely death in the midst of their days. They were bloody men, and cut others off, and therefore God will justly cut them off: they were deceitful men, and defrauded others of the one-half perhaps of what was their due, and now God will cut them short, though not of that which was their due, yet of that which they counted upon.

III. He encourages himself and all good people to commit themselves to God, with confidence in him. He himself resolves to do so (v. 23): "I will trust in thee, in thy providence, and power, and mercy, and not in my own prudence, strength, or merit; when bloody and deceitful men are cut off in the midst of their days I shall still live by faith in thee." And this he will have others to do (v. 22): "Cast thy burden upon the Lord," whoever thou art that art burdened, and whatever the burden is. "Cast thy gift upon the Lord" (so some read it); "whatever blessings God has bestowed upon thee to enjoy commit them all to his custody, and particularly commit the keeping of thy soul to him." Or, "Whatever it is that thou desirest God should give thee, leave it to him to give it to thee in his own way and time. Cast thy care upon the Lord," so the LXX., to which the apostle refers, 1 Pet. v. 7. Care is a burden; it makes the heart stoop (Prov. xii. 25); we must cast it upon God by faith and prayer, commit our way and works to him; let him do as seemeth him good, and we will be satisfied. To cast our burden upon God is to stay ourselves on his providence and promise, and to be very easy in the assurance that all shall work for good. If we do so, it is promised, 1. That he will sustain us, both support and supply us, will himself carry us in the arms of his power, as the nurse carries the sucking-child, will strengthen our spirits so by his Spirit as that they shall sustain the infirmity. He has not promised to free us immediately from that trouble which gives rise to our cares and fears; but he will provide that we be not tempted above what we are able, and that we shall be able according as we are tempted. 2. That he will never suffer the righteous to be moved, to be so shaken by any troubles as to quit either their duty to God or their comfort in him. However, he will not suffer them to be moved for ever (as some read it); though they fall, they shall not be utterly cast down.

PSAL. LV.

To the master of the musicke, on Neginoth, an instructing Psalme of David.

HEare thou, O God, my prayer, and hide not thy selfe from my supplication for grace. Attend to me, and answer me; I mourn in my meditatiō, & make a troubled noise. For the voice of the enemy, because of the vexation of the wicked; for they bring upon me painfull iniquitie, and in anger they spightfully hate me. My heart is pained within me, and the terrours of death are fallen upon me. Feare and trembling is come into me, and horrour hath covered me. So that I say, who will give me a wing as a dove, that I might flie and dwell. Loe, I would make farre off my wandring flight, I would lodge in the wildernesse Selah. I would hasten my safe escaping from the winde of driving forward, from the tempest. Swallow them, Lord, divide their tongue, for I see violent wrong and strife in the citie. Day and night, they compasse it upon the wals thereof, and painfull iniquitie and molestation are within it. Wofull evils are within it, and fraud and guile departeth not from the street thereof. For not an enemie reproached me, for I could beare it: not my hater magnified against me, for I could be hidden from him. But it was thou O man esteemed of as my selfe, my guide and my knowne acquaintance. Wee which together made sweet secret counsell, went into Gods house with the society. Let death seize upon them, let them goe downe quicke to hell; for evill are in their dwelling place in their in most part. I will call unto God, and Iehovah will save me. Evening, and morning, and at no one, will I meditate and make a noise, and he heard my voyce. Hee hath redeemed my soule in peace from the battell against me, for with many were they with me. God will heare and afflict them, even he that sitteth from antiquitie Selah, for that they have no changes, neither feare they God. He sent forth his hand on his peaceable friends, he profaned his covenant. The words of his mouth were smoother than butter, but battell was in his heart; his words were softer than oile, but they were drawne swords. Cast thou thy carefull burden upon Iehovah, and he will sustaine thee; he will not give the just man for ever to be moved. But thou, O God, wilt make them goe downe to the pit of corruption; men of blouds and of deceit, shal not live halfe their dayes, but I will trust in thee.

Annotations. VErs. 3. I mourne] as one cast downe with sorrow, making a dolefull noise. meditation] or, discoursing talke, prayer, complaint. The Hebrew Siach signifieth any large discourse or exercise of the minde or mouth, by busie musing, talking, praying, communing with ones selfe or others. Vers. 4. they bring] they make move or turne upon me iniquitie; both by unjust imputation of evill, and inflicting of punishment. For the word is used both for iniquitie and the punishment thereof, as is noted Psal. 5. 6. The Chaldee saith, they testifie falshood against me. spightfully hate me] or, beare me a privy grud[illegible: 1 letter]e, with a purpose to avenge, as the word signifieth, Gen. 27. 41. and 50. 15. Vers. 5. is pained] or, trembleth with paine. The word usually meaneth such paines as a woman feeleth in her travell. Vers. 6. horrour] or, amazed quaking; when the senses are smitten with astonishment. Therefore the Greeke, turnes it, darknesse. Vers. 7. who will give] a wish, O that I had, or, O that some would give. See Psal. 14. 7. wing as a dove] which being a fearfull bird, flieth fast to desarts and rocks to hide it selfe, Ier. 48. 28. wing is put for wings, as fowle for fowles, Psal 8. 9. that I might flie] or, I would flie, and dwell, to wit, somewhere, where I can finde safety; but no place is named, to note the more uncertainty. Vers. 8. in the wildernesse] the place whither the woman (the Church) also flieth in her persecution, Rev. 12. 6. 14. Vers. 9. hasten safe escaping, &c.] or, I would speed my evasion, hasten any deliverance. So David hastened his flight from Absalom, 2 Sam. 15. 14▪ &c. from wind of driving forward] that is, from the driving (stormy) wind, that beareth all things away before it. meaning the storme of persecution, which forced him to flie. The Greeke turneth it, from pusillanimitie (or seeblenesse of spirit;) intimating his inly feares driving him to this flight. Vers. 10. Swallow] that is, destroy. It hath respect to Dathan and Abirams death, who with their company were swallowed alive into the earth, Numb. 16. 32. as after in the 16 verse here is explained. divide their tongue] for, their tongues, that is, their language, counsels, plots, &c. As at Babel tongues were confounded, Gen. 11. 7. so tongues of Absaloms Counsellors (that persecuted David) were divided, 2 Sam. 17. 1,—5,—14. Vers. 11. they compasse it] to wit, violent wrong and strife before mentioned, which were as wals about the towne: or they, that is, those wicked persons. Vers. 13. For, not an enemie] or, Because it was no enemie that reproached me: the Greeke turneth it thus, for if an enemy reproached me, I could suffer it, &c. for I could beare] Hebr. and I could beare it: and being in stead of for, or otherwise, as in Psal. 60. 13. and 51. 18. magnified] that is, spake great and boastfull words: See before, Psal. 35. 26. Vers. 14. But thou] Hebr. And thou; and is often used for but, as Gen. 42. 10. Isa. 10. 20. So in Greeke, Rom. 1. 13. and often in the Psalmes. The Chaldee addeth, But thou Achi[illegible: 1 letter]ophel a man like to me, &c. esteemed of as my selfe] or, according to mine order, or estimation, that is, my very equall, my p[illegible: 2 letters]re: of as much regard and worth as my selfe. The Greeke turneth it, like minded: a word which the Apostle useth, Phil. 2. 20. my guide] or, my Duke, my Chiefetaine, or master. So the Hebrew All[illegible: 1 letter]ph is used generally for a Duke or Chiefe governour▪ Gen. 36. [illegible: 1 letter]5. &c. and so the Greeke turneth it here. It is also used in speciall for [illegible: 2 letters]hiefe friend, P[illegible: 2 letters]. 16. 28. and 17. 9. Mic. 7. 5. which sense is good in this place. A[illegible: 1 span]l may be the man here aimed at, as the Chaldee nameth him, who was one of Davids▪ Princes and friends, even his chiefe counsellor, and became a traitor, 2 Sam. 15. 12. 31. and 16. 23. my knowne acquaintance] or, my familiar whom I acquainted with my counsels, purposes, &c. as Psal. 31. 12. Vers. 15. made sweet secret counsell] that is, sweetly communicated our secret affaires each to other, or the mystory of god[illegible: 1 span] ▪ whereof see Psal. 25. 14. These were fulfilled betweene David and Ach[illegible: 1 letter]tophel, Christ and Iudas the traitor. with the [illegible: 1 word] or, in the concourse, company, that is, the multitude that runne together, frequenting the publike assemblies. And this was done with cutward haste and hurtling together, and with [illegible: 1 word] minds: wherefore the Greeke hereturneth it unanimitie or concord. This word is after used for a company or concourse, Psalm. 64. 3. and hath the name of tumultuous running together, Psal. 2. 1. Vers. 16. Let death seize] o[illegible: 1 letter], Death shall seize, exact his due as a creditor on his debtor. The Chaldee expoundeth it, Let sentence of death make them guiltie. upon them] and, on him, as the Hebrew forme noteth, that is, on every of them. to hell] to the place and state of death, Psal. 16. 10. as the conspirators with Korah went downe quicke into hell, Numb. 16. 30, 33. in their dwelling place] or, in their [illegible: 2 letters]journing place; for this life is a pilgrimage where men are but guests. in their inmost part] or, within them, in the midst of them, meaning their heart. Vers. 18. and at noone] These three times in the day they used to pray in Israel, as David here practised, and Daniel afterwards, Dan. 6. 10. and at the sixt houre (which was their [illegible: 1 letter]oone tide) Peter [illegible: 1 word] to prayer, Act. 10. 9. Though the day was then divided into twelve houres, Ioh. 11. 9. yet of old they had but these three times or houres▪ meditate] or pray: see the note on verse 3. and Psal▪ 77. 4. Vers. 19. from the battell against me] from the [illegible: 1 word] sigh[illegible: 1 letter] (the conflict) with me: the Greeke saith, from them that [illegible: 1 word] neere to me, meaning his foes; as Psal, 27. 2. with many] or, in many were they with me. This is doubtfull whether it be meant of foes, or friends. If of [illegible: 1 word], it may be resolved thus, for with many (with a great multitude) they were fighters with me. If of friends, it may be understood of Gods Angels, that in a great number were with him, pitching campe for his aid, Psal. 34. 8. as Elishah said, many moe are with us than with them, 2 Kings 6. 16, 17. The Chaldee explaineth it, for in many afflictions his word was for my helpe. Vers. 20. even he that sitteth] that is, the eternall, that abideth one and the same, in counsell, power, &c. no changes] or alterations from evill to good, and are not bettered. Thus the Chaldee Paraphrast taketh it, of sinners which change not their evillway. It may also be meant no alterations of their good estate, that is, no adversities, as Io[illegible: 1 letter] 10. 17. Vers. 21. He sent forth his hand] that is, laid violent hands: as Nehem. 13. 21. his peaceable friends] or, them that were at peace with him. Vers. 22. drawne swords] that is, wounding deadly. A like similitude Solomon useth, Prov. 12. 18. There is that speaketh words like the prickings of a sword. See also Psal. 57. 5. Vers. 23. thy carefull burden] or thy gift, that is, whatsoever thou art carefull to have given thee in all thy wants and need, or whatsoever [illegible: 1 letter]e giveth thee to exercise thy faith & patience, by advers[illegible: 2 letters]ies. The Greeke well turneth it, thy care: which phrase the Apostle useth, 1 Pet. 5. 7. Cast all your care upon him, &c. The Chaldee saith, Cast thy hope on the Lord. Compare also herewith Mat. 6. 25. Luke 12. 22. Psal. 37. 5. Sustaine thee] or, foster and nourish thee, with food and all other necessaries. The word though it be generall, yet is often used for nourishing, Gen. 45. 11. and 47. 12. 1 King. 18. 4. So the Greeke also turneth it here. not give] that is, not suffer, as Psal. 16. 10. Vers. 24. pit of corruption] the Chaldee expoundeth it, the deepe Gehenna. men of blouds, &c.] that is, bloudy men; as Psalm. 5. 7. not live halfe] H[illegible: 1 letter]br. not halfen their daies, that is, not come to halfe the daies of their life, but be cut off by untimely death. So Job. 15. 32.

PSAL. LV.

A Pſalm of David] Whether made upon occaſion of his flight from Keilah, 1 Sam. 23. or from Abſolom, 2 Sam. 15, & 16. Idemeſt argumentum, & idem uſus hujus Pſalmi at que ſuperioris, ſaith Beza; this and the former Pſalm are of the ſame argument, and for the ſame uſe. It is moſt probable that this Pſalm was written when Abſolom was up, and Huſh[illegible: 1 letter]i related unto Zadock the troubled ſtate of the City, 2 Sam. 17.15. with which compare, verſ. 9, 10, 11. of this Pſalm. For thereupon David, put into a great perturbation, as verſ. 4, 5. wiſhed for the wings of a Dove, not the pinnions of a Dragon, that he might flye farro away.

Verſ. 1. Give ear to my prayer, O God] Davids danger was preſent, his prayer therefore is preſſing; being not the labour of his lips, but the travell of his heart. The breath that commeth from the lips is cold, not that which commeth from the lungs.

Hide not thy ſelf] As men when they are not willing to be ſued unto, will not be ſeen.

Verſ. 2. Attend unto mee, and hear me[illegible: 1 letter] ] Heb. Anſwer mee, that is, grant mee deliverance from this death which threatneth mee. This is his ſenſe, as appeareth by the ſequel; though at preſent be could not inſtance, but only beggeth audience.

I [illegible: 1 word] my compla[illegible: 2 letters] ] H[illegible: 1 letter]b. I taſſ[illegible: 1 letter] this way and [illegible: 1 word] I am ſo much troubled, ut meipſum lamentando huc & illuc verſare, & mire agitare cogar. Prae dolore moveo me nunc huc nu[illegible: 1 letter] illuc. Campe[illegible: 1 letter]ſis.

And make a noiſe] Plango, & perſtrepo; Of our Saviour it is ſaid, that being in an agony, he prayed more earneſtly; He bent, as it were, all his nerves, and ſet up his note, Luk. 22.44.

Verſ. 3. Becauſe of the voice of the enemy] He may very well intend Shimeies bitter revilings, 2 Sam. 16.5. &c.

For they caſt iniquity upon mee] They tumble it on mee, as men do ſtones or any thing elſe upon their beſiedgers, to endammage them; ſo did theſe, ſin, ſhame, any thing, upon innocent David, to make him odious.

And in wrath they hate mee] Heb. They ſatanically hate mee.

Verſ. 4. My heart is ſore pained within mee] No otherwiſe than a woman is pained in travel; cordicitus doleo.

And the terrours of death are fallen upon mee] Cauſed doubtleſſe by the deep ſenſe and conſcience of his late grievous ſins.

Verſ. 5. Fearfulneſs and trembling are come upon mee] Fearfulneſs of heart, and trembling of body; which laſt falleth out,Timor cord[illegible: 1 letter] tremor corpris. when as the Spirits flying back to the heart, to relieve it, leave the outward parts deſtitute.

And horrour hath over-whelmed mee] This was Davids infirmity; for he ſhould have better fortified his heart againſt that cowardly paſſion of fear: the Devill alſo had a finger in it. At another time David could better reſolve and ſay, What time I am afraid, I will truſt in thee.

Verſ. 6. And I ſaid, O that I had wings like a Dove] Ut citiſſime & longiſſime fugerem, that I might ſwiftly fly far off from Abſoloms purſuers; as the Dove ſaveth her ſelf by flight, and not by fight, ſcoureth away to the Rocks and deſerts, Jer. 48.28. Many fouls are ſwifter of flight than Doves; but theſe hold out better. R. Jonah ſaith, that whereas other birds when they are wearied with flying, do reſt them upon rocks or trees, and are taken; the Dove doth not ſo, but letteth down one wing, and flyeth with the other, and thereby eſcapeth the purſuer.R. Jonah ap[illegible: 1 letter] Kimchi.

For then would I flee away] But whither, he ſaith not, becauſe he knew not. The Church in the Revelation fled into the wilderneſs, Rev. 12. God provided a Pella for thoſe primitive Chriſtians. Luther being asked where he would be at quiet from his enemies? anſwered, Sub caelo, ſome where God would ſecure him.

Verſ. 7. Lo then would I wander farre off] Farre from the force and fury of theſe breathing Devills. Jeremy wiſheth the like; as being tired out by the ungodly practices of his countrymen, chap. 9.2. And many a dear Child of God forced to be in bad company cryes, O that I had the wings &c. Or if that O will not ſet him at liberty, he takes up that Woe, to expreſſe his miſery. Woe is mee that I ſojourn in Meſhech, &c.

And remain in the Wilderneſſe] Among wild beaſts; which were better than to abide with theſe Lycanthropi, men more cruel, ſavage, and bloody than any beaſts.

Verſ. 8. I would haſten my eſcape from the windy ſtorm, &c.] I would thruſt my ſhip into any creek in the whole World, go as farre as my leggs, nay wings could carry mee. Of the ſwiftneſſe of the Doves flight, ſee Plin. l. 10. c. 37. and how David haſtened his flight from Abſolom, ſee 2 Sam 15.14.

Verſ. 9. Deſtroy O Lord, and divide their tongues] Heb. Swallow them up, O Lord, and divide their tongues; by an alluſion, as ſome conceive, to thoſe two famous Judgements of God upon Dathan and Abiram, firſt, Numb. 16. and then, ſecondly, upon the Babel-builders, Gen. 11. both which were thrown out for examples, to all ſucceeding ages, (as St. Jude ſaith of the Sodomites, Jud. 7.) and are to be conſidered of by the Saints, as here in their prayers againſt their enemies. How God anſwered this prayer of David, ſee 2 Sam. 17.1. &c.

For I have ſeen violence and ſtrife in the City] i. e. In Jeruſalem, ſomething I have ſeen, but more outrages I have heard of, ſince Abſolom with his army came into it. The rude ſouldiers plunder the poor Citizens at pleaſure; and cannot agree among themſelves in dividing the ſpoil.

Verſ. 10. Day and night they go about it upon the walls thereof] The ruffianly ſouldiers do, as in garriſons is uſuall: Or Violence and Strife do; ſo that in no place are good men in ſafety, from rapines and robberies.

Miſchief alſo and ſorrow are in the midſt of it] What work may be thought make the common ſouldiers, among the women eſpecially, when Abſolom openly defileth his Fathers concubines in the ſight of all Iſrael, 2 Sam. 16.22? when Tilly took Magdeburg in the late German wars, beſides many other outrages, the Ladies, Gentlewomen, and others, like beaſts and dogs they yoked and coupled together, leading them into the woods to raviſh them. Such as reſiſted they ſtripped naked, whipt them, cropt their ears, and ſo ſent them home again.

Verſ. 11. Wickedneſſe is in the midſt thereof] As if it were no longer as once Theopolis, but Poneropolis, for all kind of naughtineſſe there.

Deceit and guile depart not from her ſtreets] The Vulgar hath it, Ʋſura & dolus, Uſury and guile; and Theodorets note here is, Not andum est, non modo Novi Teſtamenti perfectionem, ſed Legis ſtatum faenus damnare, that Uſury is condemned in both old and new Teſtament.

Verſ. 12. [non-Latin text not transcribed] For it was not mine enemy that reproached mee] Achitophels perfidy and villany troubled David more than all the reſt; there not being any wound worſe, as Sophocles ſaith, than the treachery of a friend; he being ſuch a kind of enemy, quem ne que fugere, ne que fugare poſſumus, as Bernard hath it; whom we cannot eaſily prevent. See Pſal. 41.9.

Then I could have born it] Though as a burden; but nothing ſo grievous; I ſhould not have much mattered it.

Verſ. 13. But it was thou a man, mine equall] Heb. According to my rank, my compeer, my collegue, mine Alter-ego, my boſome-friend, one that ſtood even with mee, and upon the ſame ground as it were.

My guide] In all mine affaires and actions; ſo that I thought nothing well done, that I did not by his advice and counſel, my Duke, my Doctor, my Rabbi Davidis, as Rabby David hath it, out of Kabuenaki.

Verſ. 14. We took ſweet counſell together] It was my great delight to conferre and conſult with him,Religio a religand[illegible: 1 letter]. eſpecially about the things of God, and the exerciſes of Religion; which is or ſhould be ſacratiſſimum inter homines vinculum, the ſtraiteſt tye of all.

And walked unto the houſe of God in company] But ſo do thoſe falſe Italians, who carry a pocket-Church-book with a piſtol hid in the binding, which turning to ſuch a page diſchargeth;Il Mercurio Italico, Introd. a plot to intrap him whom they hate, even while they are in their devotions together, when there's leſt ſuſpicion.

Verſ. 15. Let death ſeize upon them] Irruat ſuper illos mors, as a mercileſſe Land-Lord, as a cruel creditor, or as he in the Goſpel who took his fellow by the throat and ſaid, Pay that thou oweſt mee. A ſad time it muſt needs be with the wicked, when death ſhall come upon them with a writ of Habeas corpus, and the Devil with another of Habeas animam. Capiat illos mors, ſo Aben-Ezra rendreth it, Exigat mors in eos, ſo Kimchi, a [non-Latin text not transcribed] Pſal. 89.2[illegible: 1 letter]. Here it is written ſaith he, without an Aleph, as it were with a ſwift hand; and as if death and ſeize were all one word; to note the ſudden ſtroak of death, and that it will ſoon diſpatch them: To which ſenſe alſo ſome render it, Decipiat eos mors, Let death deceive them; be too nimble for them.

And let them go down quick into Hell] As did Dathan and his complices, Numb. 16. See on verſe 9. According to this imprecation, Ahitophel and Judas hanging themſelves, went to Hell alive, that is, hail and well; not infeebled by ſickneſſe firſt. Auguſtine ſaith, that Hereticks do the like, falling with open eyes, and ſelf-condemned.

For wickedneſſe is in their dwellings, and among them] Heb. In their ſo journing-place (for here we are but gueſts or ſojourners) and in the middle of them, that is, in their hearts and houſes both, undi que circumfluunt malitia & maleficiis, they are as naught as need to be.

Verſ. 16. As for mee, I will call upon God] Or, I have called upon God, ſc. for good to bee done to my ſelf, verſe 1. &c. and for evill to mine enemies, verſe 9. &c. (of which ſort of imprecations, ſee the Note on Pſal. 35.4.)

And he hath heard mee] I know he hath, both for my, ſelf, verſ. 17, 18. and againſt them, 19, 20, 21. for why? firſt, they fear not God, 19. ſecondly, they break covenant, 20. thirdly they uſe deceit, 21. Theſe courſes will work their ruth and ruine.

Verſ. 17. Evening and morning, and at noon will I pray] So Daniel prayed three times a day, chap. 6.10. and in the Temple they prayed at the third, ſixth, and ninth hour of the day. The Saints ſet themſelves certain hours to pray in (beſides extraordinary occaſions puttin[illegible: 1 letter] them upon that daily ſacrifice) the better to arrouſe their ſpirits, and to keep conſtant intercourſe with God. Papiſts have their ſet times; and Mahometans, what occaſion ſoever they have, either by profit or pleaſure, to divert them, will pray five times every day. This they do of form and cuſtome, not of conſcience; take we heed of thoſe ordinary marre-goods, formality, and cuſtomarineſſe: it hath been bewailed before, that many hold only a certain ſtint of daily duties (as malt-horſes their pace, or mil-horſes their round) and reſt upon them when they have done, uſing the means as Mediators; and ſo fall ſhort of Chriſt.

And cry aloud] Rouſing up my ſelf, and wreſtling with God, not in a cuſtomary, frigid, bedulling way; but with all intention of ſpirit, and contention of ſpeech.

And he ſhall hear my voice] How ſhould he do otherwiſe, I comming upon him with ſuch earneſtneſſe? Preces fundimus, caelum tundimus, miſericord[illegible: 1 letter]as extorquemus, ſaid thoſe Primitive Chriſtians whoſe prayers came before God as the noiſe of many waters, Rev. 14.2.

Verſ. 18. Hee hath delivered my ſoul in peace from the battel] This he ſpeaketh upon his prayer, by the force of his faith; as being aſſured of victory before the battel was fought, or ſtroak ſtruck, as they ſay.

For there were many with mee] i.e. Gods holy Angels, as 2 King. 6.16, 17.Vel multi ex Iſraele orantes pro Davide, ſic Aben-Ezra.

Verſ. 19. God ſhall hear] ſc. My prayers which are on the file before him, and as Sollicitours with him. Mittamus preces & lachrymas, cordis legatos, ſaith Cyprian: Up go prayers, down come deliverances.

And afflict them] Ludit ambiguitate verbi; The ſame word ſignifieth to afflict, and to anſwer, q.d. he ſhall anſwer mee, but afflict them; anſwer them with blows, with bitter anſwers.

Even he that abideth of old] And is therefore no changeling;Sedet Deus ad judicandum, & ſurgit ad puniendum. Aug. the Eternity of Iſrael cannot lye, nor repent; for he is not a man, that he ſhould repent, 1 Sam. 15.29. neither can mine enemies hide themſelves from him in any ſtarting-holes.

Selah] Id eſt, modo honorabili, ſaith R. Gaon. Or, So be it, O Lord. It is ſet in the middle of the verſe, as reſpecting both parts of it.

Becauſe they have no changes, therefore they fear not God] Changed they are not by repentance (which is ſuch a change of the heart, as bringeth forth a reformed life) but continue obſtinate and obdurate; neither have they any alterations in their outward eſtate; they are not poured from veſſell to veſſell, have a conſtant proſperity (ſuch as Demetrius called mare mortuum, a dead Sea) and do therefore ſettle upon their lees, caſt away all care of God and his ſervice.

Verſ. 20. He hath put forth his hands, &c.] That wicked Ahitophel hath. The Fathers underſtand it of God, and his Judgements.

He hath broken his Covenant] His oath of allegiance, and a particular oath when he was ſworn of Davids counſel.Herod. Melp. The Scythians were ſtrict covenant-keepers; and the Carthaginians infamous for the contrary; as now the Turks are.

Verſ. 21. The words of his mouth were ſmoother than butter] Full finely he could ſooth and ſmooth mee up, whiles he was my counſellor, with his Pithanologie.

Mel in ore, verba lactis: Fel in corde, frans in fact is.

But war was in his heart] Heb. His heart was war; ſo in another Pſalm David ſaith of himſelf, I am peace; but when I ſpeak of it, they are for war.

His words were ſofter than oyl] So were Joabs to Amaſa, Judeſſes to Chriſt; Cteſias. Cambyſes's to his Brother whom he ſlew; Andronicus's to his Nobles, put to death by him, whiles he wept over them, as if he had been the ſorrowfulleſt man alive.Turk. Hiſt. ſol. 50. Whereupon the Hiſtorian cryeth out, O deep diſſimulation, and Crocodiles tears. &c! The wiſer ſort deemed Andronicus his prayſings to be the beginnings of a mans diſgrace; his bounty, his undoing; and his kindneſſe, his death.Agedum igitur animula mea cur te diuti[illegible: 2 letters] Excruci[illegible: 1 letter]s? [illegible: 1 word]

Verſ. 22. Caſt thy burden upon the Lord] Dare tuum, vel Donum tuum, that is, whatſoever thou wouldeſt have the Lord beſtow upon thee, caſt it firſt by faith upon him in prayer; even all thy cares, buſineſſes, travels, and troubles. This, David ſpeaketh firſt to himſelf, and then to others. R. Solomon maketh this Gods anſwer to Davids prayer, Spiritus ſanctus ſic reſ[illegible: 2 letters]ndit, ſaith he.

And he ſhall ſuſtain thee] Or,Thou ſhalt have thy [non-Latin text not transcribed] thy demenſum, thy due allowance. victual thee, nouriſh thee as a Foſter-father; as Joſeph did his father and brethren, chepi tappam, according to the mouthes of their little ones, Gen. 47.12. as Barzillas at this time nouriſhed David at Mahanaim, 2 Sam. 17.27. & 19.32.

He ſhall never ſuffer the righteous to be moved] Or if moved, yet not greatly moved, Pſal. 62.2. not removed. Hee will eſtabliſh the juſt, Pſal. 7.9.

Verſ. 23. But thou O God ſhalt bring them down into the pit of deſtruction] Into the deep Gehenna, ſaith the Chaldee; thou ſhalt hurl them into Hell, from their lofty tops here.

Blondy and deceitful men ſhall not live out half their days] Heb. Shall not half their days; that is, ſhall be ſoon cut off, dye in the flower of their age, come to an untimely end;Ad generam Cexeris, &c. either the Sword in Battel, or the Sword of Juſtice ſhall cut them off; or ſome treachery of men, or their own intemperance, or Gods immediat hand ſhall make an end of them betimes, and before they come to the full age of a man, or before they have effected their evil deſigns (Luther rendreth it, Non dimidiabunt negotia) or before they are in fit caſe to dye, Tempore non ſuo, Eccleſ. 7.17. then when it were better for them to do any thing than to dye. Our Richard 3. and Queen Mary, reigned the ſhorteſt while of any other ſince the Conqueſt. Charls the Ninth of France, that bloudy Prince, dyed young, of a bloudy Diſeaſe, &c. Abſolom and Abitophel came to Tragical and unhappy ends; ſo did all the Primitive Perſecutors, thoſe cruel-crafties.

But I will truſt in thee] For ſafety here, and for Salvation hereafter.

Give ear to my prayer, O God. The fact is so commonly before us, otherwise we should be surprised to observe how universally and constantly the saints resort to prayer in seasons of distress. From the Great Elder Brother down to the very least of the divine family, all of them delight in prayer. They run as naturally to the mercyseat in time of trouble as the little chickens to the hen in the hour of danger. But note well that it is never the bare act of prayer which satisfies the godly, they crave an audience with heaven, and an answer from the throne, and nothing less will content them. Hide not thyself from my supplication. Do not stop thine ear, or restrain thy hand. When a man saw his neighbour in distress, and deliberately passed him by, he was said to hide himself from him; and the psalmist begs that the Lord would not so treat him. In that dread hour when Jesus bore our sins upon the tree, his Father did hide himself, and this was the most dreadful part of all the Son of David's agony. Well may each of us deprecate such a calamity as that God should refuse to hear our cries.

Attend unto me, and hear me. This is the third time he prays the same prayer. He is in earnest, in deep and bitter earnest. If his God do not hear, he feels that all is over with him. He begs for his God to be a listener and an answerer. I mourn in my complaint, and make a noise. He gives a loose to his sorrows, permits his mind to rehearse her griefs, and to pour them out in such language as suggests itself at the time, whether it be coherent or not. What a comfort that we may be thus familiar with our God! We may not complain of him, but we may complain to him. Our rambling thoughts when we are distracted with grief we may bring before him, and that too in utterances rather to be called a noise than language. He will attend so carefully that he will understand us, and he will often fulfil desires which we ourselves could not have expressed in intelligible words. "Groanings that cannot be uttered, "are often prayers which cannot be refused. Our Lord himself used strong crying and tears, and was heard in that he feared.

Because of the voice of the enemy. The enemy was vocal and voluble enough, and found a voice where his godly victim had nothing better than a "noise." Slander is seldom short of expression, it prates and prattles evermore. Neither David, nor our Lord, nor any of the saints were allowed to escape the attacks of venomous tongues, and this evil was in every case the cause of acute anguish. Because of the oppression of the wicked: the unjust pressed and oppressed the righteous; like an intolerable burden they crushed them down, and brought them to their knees before the Lord. This is a thrice told story, and to the end of time it will be true; he that is born after the flesh will persecute him that is born after the Spirit. The great seed of the woman suffered from a bruised heel. For they cast iniquity upon me, they black me with their soot bags, throw the dust of their lying over me, cast the vitriol of their calumny over me. They endeavour to trip me up, and if I do not fall they say I do. And in wrath they hate me. With a hearty ill will they detested the holy man. It was no sleeping animosity, but a moral rancour which reigned in their bosoms. The reader needs not that we show how applicable this is to our Lord.

My heart is sore pained within me. His spirit writhed in agony, like a poor worm; he was mentally as much in pain as a woman in travail physically. His inmost soul was touched; and a wounded spirit who can bear? If this were written when David was attacked by his own favourite son, and ignominiously driven from his capital, he had reason enough for using these expressions. And the terrors of death are fallen upon me. Mortal fears seized him, he felt like one suddenly surrounded with the glooms of the shadow of death, upon whom the eternal night suddenly descends. Within and without he was afflicted, and his chief terror seemed to come from above, for he uses the expression, "Fallen upon me." He gave himself up for lost. He felt that he was as good as dead. The inmost centre of his nature was moved with dismay. Think of our Lord in the garden, with his "soul exceeding sorrowful even unto death, " and you have a parallel to the griefs of the psalmist. Perchance, dear reader, if as yet thou hast not trodden this gloomy way, thou wilt do soon; then be sure to mark the footprints of thy Lord in this miry part of the road.

Fearfulness and trembling are come upon me. Like house breakers these robbers were entering his soul. Like one who feels a fainting fit coming over him, so the oppressed suppliant was falling into a state of terror. His fear was so great as to make him tremble. He did not know what would happen next, or how soon the worst should come. The sly, mysterious whisperings of slander often cause a noble mind more fear than open antagonism; we can be brave against an open foe, but cowardly, plotting conspiracies bewilder and distract us. And horror hath overwhelmed me. He was as one enveloped in a darkness that might be felt. As Jonah went down into the sea, so did David appear to go down into deeps of horror. He was unmanned, confounded, brought into a hideous state of suspense and mortal apprehension.

And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest. If he could not resist as an eagle, he would escape as a dove. Swiftly, and unobserved, on strong, untiring pinions would he h away from the abodes of slander and wickedness. His love of peace made him sigh for an escape from the scene of strife.

"O for a lodge in some vast wilderness,

Some boundless contiguity of shade,

Where rumour of oppression and deceit

Might never reach me more."

We are all too apt to utter this vain desire, for vain it is; no wings of doves or eagles could bear us away from the sorrows of a trembling heart. Inward grief knows nothing of place. Moreover, it is cowardly to shun the battle which God would have us fight. We had better face the danger, for we have no armour for our backs. He had need of a swifter conveyance than doves' pinions who would outfly slander; he may be at rest who does not fly, but commends his case to his God. Even the dove of old found no rest till she returned to her ark, and we amid all our sorrow may find rest in Jesus. We need not depart; all will be well if we trust in him.

Lo, then would I wander far off. Yet when David was far off, he sighed to be once more near Jerusalem; thus, in our ill estate we ever think the past to be better than the present. We shall be called to fly far enough away, and perchance we shall be loath to go; we need not indulge vain notions of premature escape from earth.

And remain in the wilderness. He found it none such a dear abode when there, yet resolves now to make it his permanent abode. Had he been condemned to receive his wish he would ere long have felt like Selkirk, in the poet's verse —

"O solitude, where are the charms

That sages have found in thy face?

Better dwell in the midst of alarms

Than reign in this horrible place."

Our Lord, while free from all idle wishes, found much strength in solitude, and loved the mountain's brow at midnight, and the quiet shade of the olives of Gethsemane. It is better practically to use retirement than pathetically to sigh for it. Yet it is natural, when all men do us wrong, to wish to separate ourselves from their society; nature, however, must yield to grace, and we must endure the contradiction of sinners against ourselves, and not be weary and faint in our minds. Selah. After such a flight well may the mind rest. When we are going too fast, and giving way too freely to regrets, it is well to cry, "halt, "and pause awhile, till more sober thoughts return.

I would hasten my escape. He tried to pause but could not, like a horse which when pulled up slips on a little because of the speed at which he was going. David declares that he would not waste a moment, or stay to bid adieu to his friends, but up and away at once, for fear he should be too late, and because he could bear the clamour of his foes no longer. From the windy storm and tempest. A storm was brewing, and, like a dove, he would outfly it and reach a calmer region. Swifter than the storm cloud would he fly, to avoid the deluge of rain, and the flash of the lightning. Alas! poor soul, no such wings are thine, as yet thou must tarry here and feel the tempest; but be of good cheer, thou shalt stretch thy wings ere long for a bolder flight, heaven shall receive thee, and there thy sorrows shall have a finis of felicity among the birds of paradise.

Destroy, O Lord. Put mine enemies to the rout. Let them be devoured by the sword, since they have unsheathed it against me. How could we expect the exiled monarch to offer any other prayer than this against the rebellious bands of Absalom, and the crafty devices of Ahithophel? Divide their tongues. Make another Babel in their debates and councils of war. Set them at cross purposes. Divide the pack that the hunted one may escape. The divisions of error are the hope of truth. For I have seen violence and strife in the city. The rabble and their leaders were plotting and planning, raging and contending against their king, running wild with a thousand mad projects: anarchy had fermented among them, and the king hoped that now it might come to pass that the very lawlessness which had exiled him would create weakness among his foes. Revolution devours its own children. They who are strong through violence, will sooner or later find that their strength is their death. Absalom and Ahithophel may raise the mob, but they cannot so easily rule it, nor so readily settle their own policy as to remain firm friends. The prayer of David was heard, the rebels were soon divided in their councils; Ahithophel went his way to be hanged with a rope, and Absalom to be hanged without one.

Day and night they go about it upon the walls thereof. The city, the holy city had become a den of wickedness; conspirators met in the dark, and talked in little knots in the streets even in broad daylight. Meanwhile the country was being roused to revolt, and the traitors without threatened to environ the city, and act in concert with the rebels within. No doubt there was a smothered fire of insurrection which Absalom kindled and fanned, which David perceived with alarm some time before he left Jerusalem; and when he quitted the city it broke out into an open flame. Mischief also and sorrow are in the midst of it. Unhappy capital to be thus beset by foes, left by her monarch, and filled with all those elements of turbulence which breed evil and trouble. Unhappy king to be thus compelled to see the mischief which he could not avert laying waste the city which he loved so well. There was another King whose many tears watered the rebellious city, and who said, "O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!"

Wickedness is in the midst thereof. The very heart of the city was base. In her places of authority crime went hand in hand with calamity. All the wilder and more wicked elements were uppermost; the canaille were commanders; the scum floated uppermost; justice was at a discount; the population was utterly demoralized; prosperity had vanished and order with it. Deceit and guile depart not from her streets. In all the places of concourse crafty tongues were busy persuading the people with cozening phrases. Crafty demagogues led the people by the nose. Their good king was defamed in all ways, and when they saw him go away, they fell to reviling the governors of their own choosing. The forum was the fortress of fraud, the congress was the convention of cunning. Alas, poor Jerusalem, to be thus the victim of sin and shame! Virtue reviled and vice regnant! Her solemn assemblies broken up, her priests fled, her king banished, and troops of reckless villains parading her streets, sunning themselves on her walls, and vomiting their blasphemies in her sacred shrines. Here was cause enough for the sorrow which so plaintively utters itself in these verses.

The reader will do well to observe how accurately the psalmist described his own Psalm when he said, "I mourn in my complaint, "or rather "give loose to my thoughts, "for he proceeds from one point of his sorrow to another, wandering on like one in a maze, making few pauses, and giving no distinct intimations that he is changing the subject. Now from the turbulent city his mind turns to the false hearted councillor. For is was not an enemy that reproached me; then I could have borne it. It was not an open foe, but a pretended friend; he went over to the other camp and tried to prove the reality of his treachery by calumniating his old friend. None are such real enemies as false friends. Reproaches from those who have been intimate with us, and trusted by us, cut us to the quick; and they are usually so well acquainted with our peculiar weaknesses that they know how to touch us where we are most sensitive, and to speak so as to do us most damage. The slanders of an avowed antagonist are seldom so mean and dastardly as those of a traitor, and the absence of the elements of ingratitude and treachery renders them less hard to bear. We can bear from Shimei what we cannot endure from Ahithophel. Neither was it he that hated me that did magnify himself against me; then I would have hid myself from him. We can find a hiding place from open foes, but who can escape from treachery? If our enemies proudly boast over us we nerve our souls for resistance, but when those who pretended to love us leer at us with contempt, whither shall we go? Our blessed Lord had to endure at its worst the deceit and faithlessness of a favoured disciple; let us not marvel when we are called to tread the road which is marked by his pierced feet.

But it was thou. He sees him. The poetic fury is upon him, he sees the traitor as though he stood before him in flesh and blood. He singles him out, he points his finger at him, he challenges him to his face. But thou. Et tu, Brute. And thou, Ahithophel, art thou here? Judas, betrayest thou the Son of Man? A man mine equal. Treated by me as one of my own rank, never looked upon as an inferior, but as a trusted friend. My guide, a counsellor so sage that I trusted thine advice and found it prudent to do so. And mine acquaintance, with whom I was on most intimate terms, who knew me even as I knew him by mutual disclosures of heart. No stranger occasionally conversed with, but a near and dear friend admitted to my secret fellowship. It was fiendish treason for such a one to prove false hearted. There was no excuse for such villainy. Judas stood very much in this relation to our Lord, he was treated as an equal, trusted as treasurer, and in that capacity often consulted with. He knew the place where the Master was wont to spend his solitude; in fact, he knew all the Master's movements, and yet he betrayed him to his remorseless adversaries. How justly might the Lord have pointed at him and said, But thou; but his gentler spirit warned the son of perdition in the mildest manner, and had not Iscariot been tenfold a child of hell he would have relinquished his detestable purpose.

We took sweet counsel together. It was not merely the counsel which men take together in public or upon common themes, their fellowship had been tender and confidential. The traitor had been treated lovingly, and trusted much. Solace, mutual and cheering, had grown out of their intimate communings. There were secrets between them of no common kind. Soul had been in converse with soul, at least on David's part. However feigned might have been the affection of the treacherous one, the betrayed friend had not dealt with him coldly, or guarded his utterance before him. Shame on the wretch who could belie such fellowship, and betray such confidence! And walked unto the house of God in company. Religion had rendered their intercourse sacred, they had mingled their worship, and communed on heavenly themes. If ever any bonds ought to be held inviolable, religious connections should be. There is a measure of impiety, of a detestable sort, in the deceit which debases the union of men who make profession of godliness. Shall the very altar of God be defiled with hypocrisy? Shall the gatherings of the temple be polluted by the presence of treachery? All this was true of Ahithophel, and in a measure of Judas. His union with the Lord was on the score of faith, they were joined in the holiest of enterprises, he had been sent on the most gracious of errands. His cooperation with Jesus to serve his own abominable ends stamped him as the firstborn of hell. Better had it been for him had he never been born. Let all deceitful professors be warned by his doom, for like Ahithophel he went to his own place by his own hand, and retains a horrible preeminence in the calendar of notorious crime. Here was one source of heart break for the Redeemer, and it is shared in by his followers. Of the serpent's brood some vipers still remain, who will sting the hand that cherished them, and sell for silver those who raised them to the position which rendered it possible for them to be so abominably treacherous.

Not thus would Jesus pray, but the rough soldier David so poured out the anguish of his spirit, under treachery and malice seldom equalled and altogether unprovoked. The soldier, as such, desires the overthrow of his foes, for this very end he fights; and viewed as a matter of law and justice, David was right in his wish; he was waging a just, defensive war against men utterly regardless of truth and justice. Read the words as a warrior's imprecation. Let death seize upon them. Traitors such as these deserve to die, there is no living with them, earth is polluted by their tread; if spies are shot, much more these sneaking villains. Let them go down quick into hell. While in the vigour of life into sheol let them sink, let them suddenly exchange the enjoyment of the quick or living for the sepulchre of the dead. There is, however, no need to read this verse as an imprecation, it is rather a confident expectation or prophecy: God would, he was sure, desolate them, and cast them out of the land of the living into the regions of the dead. For wickedness is in their dwellings, and among them. They are too bad to be spared, for their houses are dens of infamy, and their hearts fountains of mischief. They are a pest to the commonwealth, a moral plague, a spiritual pestilence, to be stamped out by the laws of men and the providence of God. Both Ahithophel and Judas soon ended their own lives; Absalom was hanged in the oak, and the rebels perished in the wood in great numbers. There is justice in the universe, love itself demands it; pity to rebels against God, as such, is no virtue —we pray for them as creatures, we abhor them as enemies of God. We need in these days far more to guard against the disguised iniquity which sympathises with evil, and counts punishment to be cruelty, than against the harshness of a former age. We have steered so far from Scylla that Charybdis is absorbing us.

As for me, I will call upon God. The psalmist would not endeavour to meet the plots of his adversaries by counterplots, or imitate their incessant violence, but in direct opposition to their godless behaviour would continually resort to his God. Thus Jesus did, and it has been the wisdom of all believers to do the same. As this exemplifies the contrast of their character, so it will foretell the contrast of their end —the righteous shall ascend to their God, the wicked shall sink to ruin. And the Lord shall save me. Jehovah will fulfil my desire, and glorify himself in my deliverance. The psalmist is quite sure. He knows that he will pray, and is equally clear that he will be heard. The covenant name is the pledge of the covenant promise.

Evening and morning, and at noon, will I pray. Often but none too often. Seasons of great need call for frequent seasons of devotion. The three periods chosen are most fitting; to begin, continue, and end the day with God is supreme wisdom. Where time has naturally set up a boundary, there let us set up an altar stone. The psalmist means that he will always pray; he will run a line of prayer right along the day, and track the sun with his petitions. Day and night he saw his enemies busy (Ps 55:10), and therefore he would meet their activity by continuous prayer. And cry aloud. He would give a tongue to his complaint; he would be very earnest in his pleas with heaven. Some cry aloud who never say a word. It is the bell of the heart that rings loudest in heaven. Some read it, "I will nurse and murmur; "deep heart thoughts should be attended with inarticulate but vehement utterances of grief. Blessed be God, moaning is translatable in heaven. A father's heart reads a child's heart. And he shall hear my voice. He is confident that he will prevail; he makes no question that he would be heard, he speaks as if already he were answered. When our window is opened towards heaven, the windows of heaven are open to us. Have but a pleading heart and God will have a plenteous hand.

He hath delivered my soul in peace from the battle that was against me. The deliverance has come. Joab has routed the rebels. The Lord has justified the cause of his anointed. Faith sees as well as foresees; to her foresight is sight. He is not only safe but serene, delivered in peace —peace in his inmost soul. For there were many with me; many contending against me. Or it may be that he thankfully acknowledges that the Lord raised him up unexpected allies, fetched him succour when he most needed it, and made the friendless monarch once more the head of a great army. The Lord can soon change our condition, and he often does so when our prayers become fervent. The crisis of life is usually the secret place of wrestling. Jabbok makes Jacob a prevailing prince. He who stripped us of all friends to make us see himself in their absence, can give them back again in greater numbers that we may see him more joyfully in the fact of their presence.

God shall hear, and afflict them. They make a noise as well as I, and God will hear them. The voice of slander, malice, and pride, is not alone heard by those whom it grieves, it reaches to heaven, it penetrates the divine ear, it demands vengeance, and shall have it. God hears and delivers his people, he hears and destroys the wicked. Their cruel jests, their base falsehoods, their cowardly insults, their daring blasphemies are heard, and shall be repaid to them by the eternal judge. Even he that abideth of old. He sits in eternity, enthroned judge for evermore; all the prayers of saints and profanities of sinners are before his judgment seat, and he will see that justice is done. Selah. The singer pauses, overwhelmed with awe in the presence of the everlasting God. Because they have no changes, therefore they fear not God. His own reverential feeling causes him to remember the daring godlessness of the wicked; he feels that his trials have driven him to his God, and he declares that their uninterrupted prosperity was the cause of their living in such neglect of the Most High. It is a very manifest fact that long continued ease and pleasure are sure to produce the worst influences upon graceless men: though troubles do not convert them, yet the absence of them makes their corrupt nature more readily develop itself. Stagnant water becomes putrid. Summer heat breeds noxious insects. He who is without trouble is often without God. It is a forcible proof of human depravity that man turns the mercy of God into nutriment for sin: the Lord save us from this.

The psalmist cannot forget the traitor's conduct, and returns again to consider it. He hath put forth his hands against such as be at peace with him. He smites those to whom he had given the hand of friendship, he breaks the bonds of alliance, he is perfidious to those who dwell at ease because of his friendly profession. He hath broken his covenant. The most solemn league he has profaned, he is regardless of oaths and promises.

The words of his mouth were smoother than butter. He lauded and larded the man he hoped to devour. He buttered him with flattery and then battered him with malice. Beware of a man who has too much honey on his tongue; a trap is to be suspected where the bait is so tempting. Soft, smooth, oily words are most plentiful where truth and sincerity are most scarce. But war was in his heart. He brought forth butter in a lordly dish, but he had a tent pin ready for the temples of his guest. When heart and lip so widely differ, the man is a monster, and those whom he assails are afflicted indeed. His words were softer than oil. Nothing could be more unctuous and fluent, there were no objectionable syllables, no jars or discords, his words were as yielding as the best juice of the olive; yet were they drawn swords, rapiers unsheathed, weapons brandished for the fray. Ah! base wretch, to be cajoling your victim while intending to devour him! entrapping him as if he were but a beast of prey; surely, such art thou thyself.

Thy burden, or what thy God lays upon thee, lay thou it upon the Lord. His wisdom casts it on thee, it is thy wisdom to cast it on him. He cast thy lot for thee, cast thy lot on him. He gives thee thy portion of suffering, accept it with cheerful resignation, and then take it back to him by thine assured confidence. He shall sustain thee. Thy bread shall be given thee, thy waters shall be sure. Abundant nourishment shall fit thee to bear all thy labours and trials. As thy days so shall thy strength be. He shall never suffer the righteous to be moved. He may move like the boughs of a tree in the tempest, but he shall never be moved like a tree torn up by the roots. He stands firm who stands in God. Many would destroy the saints, but God has not suffered it, and never will. Like pillars, the godly stand immoveable, to the glory of the Great Architect.

For the ungodly a sure, terrible, and fatal overthrow is appointed. Climb as they may, the pit yawns for them, God himself will cause them to descend into it, and destruction there shall be their portion. Bloody and deceitful men, with double iniquity of cruelty and craft upon them, shall not live out half their days; they shall be cut off in their quarrels, or being disappointed in their artifices, vexation shall end them. They were in heart murderers of others, and they became in reality self murderers. Doubt not that virtue lengthens life, and that vice tends to shorten it. But I will trust in thee. A very wise, practical conclusion. We can have no better ground of confidence. The Lord is all, and more than all that faith can need as the foundation of peaceful dependence. Lord, increase our faith evermore.

TITLE. Maschil. This is often prefixed to those Psalms in which David speaks of himself as being chastened by God, inasmuch as the end of chastisement is instruction. Simon de Muis, 1587-1644.

Whole Psalm. A prayer of the Man Christ in his humiliation, despised and rejected of men, when he was made sin for his people, that they might be made the righteousness of God in him, when he was about to suffer their punishment, pay their debt, and discharge their ransom. Utter depravity of the inhabitants of Jerusalem; betrayal of Messiah by one of the twelve whom he had ordained to the apostolical office, and who was Messiah's constant attendant in all his ministerial circuits. Premature and punitive death of the traitor Judas, and of others banded together to crucify the Lord of glory. John Noble Coleman, M.A., in "A Revision of the authorised English Version of the Book of Psalms, "1863.

In the first clause he uses the word ytlkt, that he might indicate that he merely sought justice from God as a Judge; but in the second he implores the favour of God, that if perchance the prayer for justice be less becoming to himself as a sinner, God may not deny his grace. Hermann Venema.

Hide not thyself from my supplication. A figure taken from the conduct of a king who debars an offender from seeing his face (2Sa 14:24), or from an enemy, who conceals himself from the ox, etc.; that is, pretends not to see it, and goes away, leaving it (see De 22:1,3,4 Isa 58:7); or, from a false friend, or an unkind person, who, foreseeing that he may be entreated by a miserable and needy man, will not let himself be seen, but seeks to make his escape. Martin Geier, 1614-1681.

I mourn. As one cast down with sorrow, making a doleful noise. Henry Ainsworth, 1662.

I mourn, etc. A mourning supplicant shall neither lose his prayers nor his tears; for, I mourn, is brought for a reason of his hope that God shall attend and hear him. David Dickson.

I mourn in my complaint. The literal translation of these words is, I will suffer to wander in my thinking; i.e., I will let my mind wander, or my thoughts rove as they will. J. A Alexander.

In my complaint. Saints have their complaints on account of their sins and corruptions, their barrenness and unfruitfulness, and the decay of vital religion in them, and because of the low estate of Zion, the declining state of the interest of Christ, and the little success of his gospel; and they mourn, in these complaints, over their own sins, and the sins of others, professors and profane, and under afflictions temporal and spiritual, both their own and the church's. Christ also in the days of his flesh, had his complaints of the perverseness and faithlessness of the generation of men among whom he lived; of the frowardness, pride, and contentions of his disciples; of the reproaches, insult, and injuries of his enemies; and of the dereliction of his God and Father; and he often mourned on account of one or other of these things, being a man of sorrows and acquainted with griefs. John Gill.

In my complaint. The word here employed commonly means discourse, meditation. It here occurs in the sense of complaint, as in Job 7:13 9:27 21:4 23:2 Ps 142:2 1Sa 1:16. It is not used, however, to denote complaint in the sense of fault finding, complaining, accusing, or the idea that we have been dealt with unjustly. This is not the meaning in this place or in the Scriptures generally. It is the language of a troubled, not of an injured spirit. Albert Barnes, 1868.

In confession, when the soul melts into a holy shame and sorrow for the sins he spreads before the Lord, he feels a holy smart and pain within, and doth not act a tragical part with a comical heart. Chrysostom saith, "To paint tears is worse than to paint the face." Here is true fervency, I mourn in my complaint and make a noise. There may be fire in the pan when there is none in the piece; a loud wind but no rain with it. David made a noise with his voice, and mourned in his spirit. William Gurnall, 1617-1679.

Because of the voice of the enemy, there is their railing; because of the oppression of the wicked, there is their violent robbing him of his estate; they cast iniquity upon me, there are their slanderous traducings of him, and charging him with faults falsely; in wrath they hate me, there is their cruel seeking to kill. David Dickson.

For they cast iniquity upon me. They tumble it on me, as men do stones or anything else upon their besiegers, to endamage them; so did these sin, shame, anything, upon innocent David, to make him odious. John Trapp.

Is sore pained, or, trembled with pain, The word usually meaneth such pains as a woman feels in her travail. Henry Ainsworth.

The terrors of death are fallen upon me. My heart, said the afflicted psalmist, is sore pained within me: and though I am repeatedly assured of my interest in the divine love and favour, yet now the terrors of death are fallen upon me. The case of David is so far from being peculiar to himself, that it portrays, in the most striking colours, a state of mind to which many of the most exemplary Christians are frequently, if not constantly subject. Many, whose hopes are placed on the right foundation, even Christ Jesus, and whose conduct is uniform and consistent, are ye harassed almost continually by the tormenting fears of death... It will be an interesting and useful enquiry to examine into the real causes of a fear, which cultivates melancholy and despondency on the one hand and destroys our happiness on the other. To effect this design I shall consider,

1. The various causes of the fear of death.

2. The arguments calculated to remove it. There are few, indeed, so hardened in the slavery of vice, or so utterly regardless of every admonition, as to consider the awful period of dissolution without some emotions of terror and dismay. There is something so peculiarly awful in the idea of a change hitherto unknown, and of a state hitherto untried, that the most hardy veterans have owned its tremendous aspects.

One of the first causes of the fear of death is conscious guilt. The most hardened are conscious of many things which they may not readily confess; and the most self righteous is conscious of many crimes which he artfully studies to conceal. Whilst the Christian is looking only to his own habits and temper, he may and will be always wretched; but if he looks to the great Surety, Christ Jesus, his gloomy prospect will soon be turned to joy. An attachment to this world is also a (second) cause of the fear of death. A principal of self preservation is also a (third) cause of the fear of death. That our bodies, which are pampered by pride and nourished by indulgence, should be consigned to the silent grave, and become even the food of worms, is a humbling reflection to the boasted dignity of man. Besides, nature revolts at the idea of its own dissolution; hence a desire of preserving life, evidently implanted in us. The devil is also (fourthly) often permitted to terrify the consciences of men, and thereby increase at least the fear of death. Unbelief is also a (fifth) cause of the fear of death. Were our faith more frequently in exercise, we should be enabled to look beyond the dreary mansions of the grave with a hope full of immortality. Our fears of death may be often caused by looking for that perfection in ourselves, which we shall never easily discover.

Consider the arguments calculated to remove the fear of death. It may be necessary to premise that the consolations of religion belong only to real Christians; for the wicked have just reason to dread the approach of death. But to such as are humbled under a sense of their own unworthiness, and who have fled to Christ for pardon and salvation, they have no cause to apprehend either the pain or the consequences of death; because first, the sting of death is taken away. Secondly, because death is no longer an enemy but a friend. Instead of threatening us with misery, it invites us to happiness. Thirdly, the safety of our state is founded on the oath, the purpose, and the promises of God. A fourth argument calculated to remove the fear of death, is the consideration of the benefits resulting from it. The benefits which believers receive from Christ at the resurrection also, is a fifth argument calculated to remove the fear of death. Condensed from a Sermon by John Grove, M.A., F.A.S., 1802.

Verses 4-5. In the version of the Psalter used in the Prayer book, this verse stands with a more homely and expressive simplicity, "My heart is disquieted within me, and the fear of death is fallen upon me. Fearfulness and trembling are come upon me, and an horrible dread hath overwhelmed me." The fear of death is upon all flesh. It is no sign of manhood to be without it. To overcome it in the way of duty is courage; to meet death with patience is faith; but not to fear it is either a gift of special grace, or a dangerous insensibility. No doubt great saints have been able to say, "I have a desire to depart." And many have rushed to martyrdom as to the love and bosom of their Lord; but for the rest, the multitude of his flock, who are neither wilful sinners nor to be numbered among the saints, the thought of death is a thought of fear. We see that, on the first feeling of their having so much as set foot in the path leading to the grave, even good men feel "the terror of death, ""a horrible dread, "which makes every pulse to beat with a hurried and vehement speed. Their whole nature, both in body and in soul, trembles to its very centre; and their heart is "disquieted, ""sore pained, "within them. Let us see what are the causes or reasons of this "fear of death." The first must needs be a consciousness of personal sinfulness. A sense of unfitness to meet God, our unreadiness to die, a multitude of personal faults, evil tempers, thoughts, and inclinations; the recollection of innumerable sins, of great omissions and lukewarmness in all religious duties, the little love or gratitude we have to God, and the great imperfections of our repentance; all these make us tremble at the thought of going to give up our account. We feel as if it were impossible we could be saved. Shame, fear, and a "horrible dread" fall upon us. Henry Edward Manning, M.A., 1850.

Fearfulness and trembling are come upon me. In this pitiful condition of mind, learn, that it is not a thing inconsistent with godliness to be much moved with fear in time of danger; natural affections are not taken away in conversion, but sanctified and moderated. David Dickson.

Fearfulness. How natural is this description! He is in distress, he mourns, makes a noise, sobs and sighs, his heart is wounded, he expects nothing but death; this produces fear, this produces tremor, which terminates in that deep apprehension of approaching and inevitable ruin that overwhelms him with horror. No man ever described a wounded heart like David. Adam Clarke.

And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest. Wherever the psalmist cast his eye, the inscription was vanity and vexation. A deluge of sin and misery covered the world, so that like Noah's dove he could find no rest for the sole of his foot below, therefore does he direct his course toward heaven, and say, Oh that I had wings like a dove! for then would I fly away, and be at rest; but rest is not a denizen of this world, nothing but the heaven of heavens is at rest, and here does he fix only. Thomas Sharp (1630-1693), in "Divine Comforts."

Oh that I had wings like a dove! for then would I fly away, and be at rest. King David, though for innocency not only a dove, but the phoenix of doves, and so a notable type of Christ, upon whom the Holy Ghost descended in the shape of a dove, yet was his whole life nothing else but bellum sine induciis, a perpetual persecution without intermission. Such was also the portion of Christ the Lord of David; and such to the world's end will ever be the lot of those that are the heritage of Christ. My text imports no less; which, taken historically, is the voice of David pursued by his enemies; prophetically, the voice of Christ at his passion; mystically, the voice of that mystical dove, the innocent soul, surrounded and environed with the snares of death; even generalis quoendam querela (saith Pellican), a general complaint of the malice of the wicked persecuting the righteous. For (alas that it should be! yet so it is) —

"Non rete accipitri tenditur, neque milvio, Qui male facinunt nobis; illis qui nil faciunt tenditur." Terence.

"The net is not pitched for ravenous birds, as are the hawk and the kite; but for poor harmless birds, that never meditate mischief." And

"Dat veniam corvis, vexat censura columbas."

"The dove shall surely be shot at, when the carrion crow shall go shot free." Juvenal.

It will then be no news unto you, that here the faithful soul, the spouse, the dove of Christ, when trouble and heaviness take hold upon her, and the floods of Belial compass her about, Tanquam avis e cave liberari cupit as St. Austin speaks of the cloistered monks in his time), "Desireth like a bird to be loosed out of her cage." Or, that as Jonas (by interpretation a dove, after three days' and three nights' imprisonment in the whale's belly, could not but long after his enlargement. So the dove like soul of man, when not three, but many days, and months, and years, she hath been imprisoned in the body, hath a longing desire to be enlarged, and to fly unto God that made her; and so mourning like a dove in devout supplication, and mounting like a dove in divine speculation, breaks forth into these sad elegies: "Oh that I had wings!" and "Alas, that I have not wings! Woe is me that I am constrained to dwell with Mesech, and to have mine habitation among the tents of Kedar. Like as the hart desires the water brook, so longeth my soul to be with thee, O God. I desire to be dissolved and to be with Christ. Who will give me wings?" etc. Which is as if the poor distressed soul, pathetically bemoaning her forlorn estate of pilgrimage, should thus more plentifully enlarge herself. "My spouse is already ascended higher than the winds, than the clouds, than the highest heavens, and I, poor soul, as a husbandless widow, as a tutorless orphan, as a comfortless exile, am left desolate and disconsolate in this valley of tears; none to care for me, none to comfort me, till I have regained him whom I love, and in whom I live. Nay (which worse is), this mine own familiar friend, this nearest and dearest companion of mine, my body, is even a burden unto me. The weight of it, and oft the sins that hang so fast on it, doth so clog and shackle me, so glue and nail me to the earth, that I cannot raise or rear up myself towards heaven. Or let him therefore descend to relieve me, being fila, sponsa, soror, his daughter, and spouse, and sister; or let him give me wings wherewith I may ascend to him, under the shadow of whose wings I shall surely rest in safety." Ps 16:4. "I must confess it was the very bitterness of extremity that first compelled me to love him, though of himself no less lovely than love itself. It was the sharp sauce of affliction that gave edge to mine affections, and sharpened mine appetite to that `sweet meat that endureth to everlasting life.' But now, having had some little foretaste of him, I am even in an holy ecstasy, so ravished, so transported with a fervent desire of him and of his presence, that ubi sum, ibi non sum; ubi non sum, ibi animus est:" "where I am, there I am not; and where I am not, there am I." For, anima est ubi amat, non ubi animat: (Erasmus). "The soul is where it loveth, not where it liveth." Now sigh I not so much for the present dangers, I would decline, as because of my absent love, whom I most desire. Who will give me wings? etc. In the scanning of which verse, ye will observe with me,

1. The efficient or author of these wings —God. Who will give me? Who? that it, who but God?

2. The matter of the wish —wings. "Who will give me wings?"

3. The form of those wings —dove like. Who will give me wings like unto a dove?

4. The end mediate —flying. Then would I fly away.

5. The end ultimate —resting. And be at rest.

(a) "Who will give me?" There's Christian humility.

(b) "Who will give me wings?" There's prudent celerity.

(c) "Wings like unto a dove." There's innocent simplicity.

(d) "Then would I fly away." There's devout sublimity.

(e) "And be at rest." There's permanent security.

John Rawlinson, in "The Dove like Soule. A Sermon preached before the Prince's Highness at Whitehall, "Feb. 19, 1618.

Oh that I had wings, etc. Some of the most astounding sermons ever delivered have been preached on this text, which was a very favourite one with the old divines. They ransacked Pliny and Aldrovandus for the most outrageous fables about doves, their eyes, their livers, their crops, and even their dung, and then went on to find emblems of Christians in every fact and fable. Griffith Williams, at considerable length, enlarges upon the fact that David did not desire wings like a grasshopper to hop from flower to flower, as those hasty souls who leap in religion, but do not run with perseverance; nor like an ostrich which keeps to the earth, though it be a bird, as hypocrites do who never mount towards heavenly things; nor like an eagle, or a peacock, or a beetle, or a crow, or a kite, or a bat; and after that he has shown in many ways the similarity between the godly and doves, he refers us to Hugo Cardinalis, and others, for more. We do not think it would be to edification to load these pages with such eccentricities and conceits. This one single sentence, from Bishop Patrick is worth them all, "He rather wished than hoped to escape." He saw no way of escape except by some improbable or impossible means. C. H. S.

When the Gauls had tasted the wine of Italy, they asked where the grapes grew, and would never be quiet till they came there. Thus may you cry, Oh that I had wings like a dove! for then would I fly away, and be at rest. A believer is willing to lose the world for the enjoyment of grace; and he is willing to leave the world for the fruition of glory. William Secker.

Wings like a dove. The pigeon, or dove, is one of the swiftest of birds. The Religious Tract Society's "Book of Psalms, with Preface and Explanatory Notes."

An old writer tells us that it would have been more honourable for him to have asked for the strength of an ox to bear his trials, than for the wings of a dove to flee from them. William Jay, 1769-1853.

Dove. The reference is to the turtle dove, I suppose. Their low, sad complaint may be heard all day long at certain seasons in the olive groves, and in the solitary and shady valleys among these mountains; I have, however, been more affected by it in the vast orchards round Damascus than anywhere else —so subdued, so very sorrowful among the trees, where the air sighs softly, and little rills roll their melting murmurs down the flowery aisles. These birds can never be tamed. Confined in a cage they droop, and like Cowper, sigh for

"A lodge in some vast wilderness —some boundless contiguity of shade." and no sooner are they set at liberty than they flee, as a bird, to their mountain. Ps 11:1. David refers to their habits in this respect when his heart was sore pained within him: Oh that I had wings like a dove! for then would I fly away, and be at rest. Lo, then would I wander far off, and remain in the wilderness. And there you will meet these timid birds far away from the haunts of cruel hunters, of whose society they are peculiarly suspicious. W. M. Thomson, in "The Land and the Book," 1859.

Oh that I had wings, etc. —

At first her mother earth she holdeth dear,

And doth embrace the world and worldly things;

She flies close by the ground, and hovers there,

And mounts not up with her celestial wings.

Yet under heaven she cannot light on ought

That with heavenly nature doth agree;

She cannot rest, she cannot fix her thought,

She cannot in this world contented be:

Then as a bee which among weeds doth fall,

Which seem sweet flowers, with lustre fresh and gay;

She lights on that, and this, and tasteth all,

But pleased with none, doth rise and soar away;

So when the Soul finds here no true content;

And like Noah's dove, can no sure footing take,

She doth return from whence she first was sent,

And flies to him that first her wings did make. —Sir John Davies, 1569-1626.

Lo, then would I wander far off, etc. A passage in the "Octavia" of Seneca has been referred to as being parallel to this of David. It is in the answer of Octavia to the Chorus, act 5., ver. 914-923.

My woes who enough can bewail?

O what notes can my sorrows express?

Sweet Philomel's self even would fail

To respond with her plaintive distress.

O had I her wings, I would fly

To where sorrows I never should feel more,

Upborne on her plumes through the sky,

Regions far from mankind would explore.

In a grove where sad silence should reign,

On a spray would I seat me alone;

In shrill lamentations complain.

And in wailings would pour forth my moan. —J. B. Clarke (From Adam Clarke, in loc.)

I would hasten my escape from the windy storm and tempest. There was a windy storm and tempest without, and which is worse, a tumult and combustion within in his thoughts. A man may escape from external confusions, but how shall he fly from himself? If he be out of the reach of all the blood suckers on earth, and all the furies in hell, yet be dogged and haunted with his own turbulent, ungovernable cogitations, he needs no other tormentors. This holy man was thus doubly distressed, a storm abroad and an earthquake at home rendered his condition most dolorous; but for both he hath en mega he goes not about with the foxes of this world to relieve himself with subtle stratagems and wiles, by carnal shifts and policies, a vanity tosses to and from by them that seek death. No, his one great refuge is to get aloft, to ascend to God. Thomas Sharp.

Destroy, O Lord, and divide their tongues. In the first place, their tongues were truly destroyed and they themselves divided, when the testimony of the two false witnesses agreed not so together. Then secondly, by the contradictory account of the soldiers that kept watch at the sepulchre. Michael Ayguan (1416) in J. M. Neal's Commentary, 1860.

Divide their tongues: i.e., cause them to give conflicting opinions. French and Skinner, 1842

Mischief also and sorrow are in the midst of it. The city, as Abenezra observes, was like a circle; violence and strife were as a line round about it, and mischief and sorrow the centre of it; and these two commonly go together: where mischief is, sorrow soon follows. John Gill.

Then I could have borne it. It is remarkable that the Lord, who endured the other unspeakable sorrows and agonies of his passion in perfect and marvellous silence, allowed his grief at this one alone to escape him, bewailing himself to his disciples that one of them should betray him, and addressing that one, when he was taken, in these words of reproach —"Judas, betrayest thou the Son of Man with a kiss?" Frau Thome de Jesu, 1582.

Then I would have hid myself from him. It is generally easy to get out of the way of an avowed enemy, but how can one be on his guard against a treacherous friend? A. R. Fausset, in "A Commentary, Critical, Experimental, and Practical, "1866.

A man mine equal. The LXX here not badly, isoquce (of equal soul), Jerome, unanimus mens (of one mind). Hermann Venema.

We took sweet counsel. From qtx to be sweet, and the ordinary notion of dwo for secret, the phrase dwo qytmg will literally be read, we made our secret sweet. And so it may be an elegance, to signify the pleasure of his friendship, or of communicating secrets to him. Henry Hammond.

The first clause speaks of private intimacy, the next of association in public acts, and especially in the great festivals and processions of the temple. J. J. Stewart Perowne, 1864.

In company. In the end of the verse vgrk may be rendered with a noise: and so the Chaldee seems to have taken it, which reads with haste; and to that agree the Jewish doctors, who tell us men are to go in haste and with speed to the synagogue, but return thence very leisurely. Henry Hammond.

Let death seize upon them, and let them go down quick into hell. The last part and end of sinners' lives is worst with them. They have in their lives been busily trading in the world, buying and selling, and getting gain and ruffling it in the world, but meanwhile by their sins they run deep in debt with God, and for want of interest in Christ to be their surety at death (it may be on the sudden) it comes to that of the psalmist, Let death seize upon them, and let them go down quick into hell. Death seizes on them unawares, as a sergeant or pursevant, casts them into prison, which is expressed by their going down quick into hell (as it is said Nu 16:32-33), that Korah and his company did. Anthony Tuckney, 1599-1670.

Let death seize upon them by divine warrant, and let them go quick into hell; let them be dead and buried, and damned in a moment; for wickedness is wherever they are, it is in the midst of them. The souls of impenitent sinners go down quick, or alive, into hell; for they have a perfect sense of their miseries, and shall therefore live still, that they may be still miserable. This prayer is a prophecy of the utter, the final, the everlasting ruin of all those who, whether secretly or openly, oppose and rebel against the Lord's Messiah. Matthew Henry.

Quick, that is alive, like Korah, Dathan and Abiram. From "The Psalms chronologically arranged, By Four Friends," 1867.

Throughout this series of Psalms, there appears to be a peculiar penalty attached to each class of transgressions, or, each variety of opposition against God meets a suitable end. The ungodly, that is, the irreligious and indifferent, lay up for themselves an evil recompense when the wrath of God shall be revealed (Ps 54:5): but an instant punishment falls upon false and treacherous professors; as Paul denounced "anathema" against any who perverted the gospel of Christ in the churches of Galatia; so in this Psalm, Let death seize upon them, and let them go down quick into hell, announces the awful judgment of Jehovah, as once it was shown upon Dathan and Abiram; a punishment that will by its suddenness and notoriety at the same time expose the guilt, and make manifest the displeasure of the Almighty against it. R. H. Ryland, in "The Psalms restored to Messiah," 1853.

Evening, and morning, and at noon, will I pray. This was the custom of the pious Hebrews. See Da 6:10. The Hebrews began their day in the evening, and hence David mentions the evening first. The rabbins say, men should pray three times each day because the day changes three times. This was observed in the primitive church; but the times in different places were various. The old Psalter gives this a curious turn: "At even I sall tell his louing (praise) what the Christ was on the Crosse; and at morn I sall schew his louing, what tim he ros fra dede. And sua he sall here my voice at midday, that is sitand at the right hand of his fader, wheder he stegh (ascended) at midday." Adam Clarke.

Evening and morning, etc. The three principle parts of the day are mentioned, not as marking special times set apart for prayer, but as a poetical expression for "the whole day, ""at all times, ""without ceasing." J. J. Stewart Perowne.

If our poor, frail bodies need refreshment from food three times a day, who, that knows his own weakness, will say that we need not as frequent refreshment for our poor frail spirits? William S. Plumer, 1867.

I can no more believe him to be frequent and spiritual in ejaculatory prayer, who neglects the season of solemn prayer, than I can believe that he keeps every day in the week a Sabbath, who neglects to keep that one which God hath appointed. William Gurnall, 1617-1679.

There is no limited time in the court of heaven for hearing petitions. It is not like the court of earthly princes, for there is a free access any day of the week, any hour of the day, or the night, any minute of the hour. As the lawyer saith of the king, for having his due, Nullum tempus occurrit regi: so may I say of the godly, for making his prayers and granting his requests, Nullum tempus occurrit fidelibus, no time unseasonable, so the heart be seasoned with faith; no non term in God's court of requests. He keeps continually open house for all comers and goers; and indeed, most for comers, then goers. His eyes are always open to behold our tears; his ears are always open to hear our groans; his heart also and his bowels are always open, and never shut up so fast, but they will yearn and turn within him, if our misery be never so little. For as we have not an High Priest to pray by "that cannot be touched with the feeling of our infirmities; "so neither have we a God to pray to, that shall see us in distress, and hear us call and cry, and never be moved. Zachary Bogan (1625-1659), in "Meditations of the Mirth of a Christian Life."

And cry aloud. The word here employed properly means to murmur; to make a humming sound; to sigh; to growl; to groan. Here the language means that he would give utterance to his deep feelings in appropriate tones —whether words, sighs, or groans. Albert Barnes.

And he shall hear. And what will this loud cry obtain? A hearing without doubt, so he assures himself, He shall hear me. Not that God hears any prayers whether he will or no (as men sometimes do that upon importunity which they have no mind to), but he hath no will, no mind not to hear such prayers, the prayers of those who cry aloud to him. Joseph Caryl, 1602-1673.

He hath delivered my soul in peace from the battle. In the midst of war the Lord can keep a man as safe as in the time of peace, and in extreme perils preserve him from danger. He that depends upon God in the time of trouble, albeit he had an host against him, yet hath he more with him when God is with him, than can be against him. David Dickson.

For. The for implies the reason why God interposed to deliver him; namely, because of the general principle that God ministers relief when his people come to an extremity. A. R. Fausset.

There were many with me. This is doubtful whether it be meant of foes or friends. If of foes, it may be resolved thus: for with many (with a great multitude) they were fighters with me. If of friends, it may be understood of God's angels, that in a great number were with him, pitching camp for his aid (Ps 34:7); as Elisha said, "Many more are with us than with them." 2Ki 6:16-17. The Chaldee explains it, "For in many afflictions his word was for my help." Henry Ainsworth.

Even he that abideth of old. The deeds by which God had already showed himself from of old as the righteous King and Judge, the judgments, for example, upon the wicked in the land of Shinar (Ps 55:9), the company of Korah (Ps 55:9,18), the cities of the plain (Ps 55:15), pledge his still ready interposition. He who had already so long held the throne, must now also show himself as King and Judge; he cannot now, at so late a period, be another. E. W. Hengstenberg, 1845.

Because they have no changes, therefore they fear not God. That is, there is no new thing among them, no extraordinary providential turns, no judiciary changes, their prosperity keeps a settled course, and because they find all things going on in the old course of providence, therefore they go on in their old course of sinfulness, they fear not God; intimating, that as such changes always should, so usually they do, awaken fear; and that, if the Lord would but change, and toss, and tumble them about, by various troublesome dispensations, surely they would fear him. Joseph Caryl.

Because they have no changes, etc. Or, with whom also there be no changes, yet they fear not God. If changes be referred to their temporal estates and welfare, as Job 10:17 (it is the same word there as here, twkylx), "changes and war are against me:" then, according to the first translation, because etc., a reason is given of their perseverance in wickedness, and contempt of God; to wit, their constant and uninterrupted worldly prosperity. Or, according to the second, With whom there are no changes, yet, etc.; it is a great aggravation of their impenitency, that notwithstanding so much goodness vouchsafed unto them, they should continue so unthankful as to requite so ill, or so stupid and insensible as not to acknowledge the author. But if changes be referred, as by many, to the soul, then the meaning is —that through long use and continuance of sinning, they are, through God's just judgment, become altogether obdurate and inflexible; and therefore, no wonder if nothing work upon them to their conversion. "Can the Ethiopian change his skin?" etc. Jer 13:23. But this changes might also have another meaning. The Grecians used to say, streptai esylwn, that the minds or hearts of good men are changeable; their meaning is, that good men are merciful. Quos quisque est major, magis est placabilis ira: et faciles motus mens generosa capit, as the Latin proverb expresses it. He may therefore say, that they show by their cruel unmercifulness, that they have no fear or sense of God at all; else they would fear him, of whose mercy themselves stood in so much need, and consider that they whom they so fiercely persecute are his creatures as well as they. Westminster Assembly's Annotations.

They have no changes, etc. Who are they who have no changes? Apparently those whom God is said to humble or chastise. And what is the meaning of the word, changes as here used? Many understand it of a moral change; "who are without change of heart or reformation." But the word never occurs in this sense. It means, properly, "a change" in the sense of succession; as of garments, of troops relieving guard, servants leaving work, and the like. Hence it would rather mean in a moral sense: "They who have no cessation in their course (by being relieved guard, for instance), who always continue, and persevere in their evil life." Calvin and others understand it of change of fortune, i.e., "who are always prosperous; "but this again is not supported by usage. J. J. Stewart Perowne.

They fear not God. The fear required here, is to fear him as God, and as God presented in this name, Elohim; which though it be a name primarily rooted in power and strength (for El is Deus fortis, The powerful God; and as there is no love without fear, so there is no fear without power), yet properly it signifies his judgment, and order, and providence, and dispensations and government of his creatures. It is that name which goes through all God's whole work of the creation, and disposition of all creatures in the first of Genesis: in all that he is called by no other name than this, the name God; not by Jehovah, to present an infinite majesty; nor by Adonai, to present an absolute power; nor by Tzebaoth, to present a force, or conquest; but only the name of God, his name of government. All ends in this; to fear God is to adhere to him, in his way, as he hath dispensed and notified himself to us; that is, as God is manifested in Christ, in the Scriptures, and applied to us out of those Scriptures, by the church: not to rest in nature without God, nor in God without Christ. John Donne, 1573-1631.

The words of his mouth were smoother than butter, etc. Of this complexion are the cant of hypocrites, the charity of bigots and fanatics, the benevolence of atheists, the professions of the world, the allurements of the flesh, and the temptations of Satan, when he thinks proper to appear in the character of an angel of light. George Horne, 1730-1792.

Butter. The Eastern butter is by no means like the solid substance, which is known by that name in these colder climates; but is liquid and flowing as appears from different passages in Scripture, particularly Job 29:6 20:17; and as is confirmed by the accounts of modern travellers; so that in fact it more resembles "cream, "which Vitringa says is the genuine sense of the word here used. Richard Mant, 1776-1849.

To avoid all difficulties, the readiest expedient is to receive the Septuagint rendering of wqlx diemerisyhsan, they were, or are divided, viz., the members of the wicked man there spoken of, they are at great distance one from the other; wyk tamxm, butter their mouth, or their mouth is butter, wklkrqw and war their heart, or their heart is war; and this seems to be the fairest rendering of it. Henry Hammond, 1605-1660.

A feigned friend is much like a crocodile who, when he smiles, poisons; and when he weepeth, devoureth; or the hyaena, having the voice of a man and the mind of a wolf, speaking like a friend and devouring like a fiend; or the flattering sirens that sweetly sing the sailor's wreck; or the fowler's pipe that pleasantly playeth the bird's death; or the bee, who carrieth honey in her mouth and a sting in her tail; or the box tree, whose leaves are always green, but the seeds poison. So his countenance is friendly and his words pleasant, but his intent dangerous, and his deeds unwholesome.

His fetch is to flatter, to catch what he can;

His purpose obtained, a fig for his man. —L. Wright, 1616.

The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords. Well, when I came to the justice again, there was Mr. Foster, of Bedford, who coming out of another room, and seeing me by the light of the candle, for it was dark night when I came thither, he said unto me, "Who is there? John Bunyan?" with much seeming affection, as if he would have leaped in my neck and kissed me, (A right Judas.), which made me somewhat wonder that such a man as he, with whom I had so little acquaintance, and, besides, that had ever been a close opposer of the ways of God, should carry himself so full of love to me, but afterwards when I saw what he did, it caused me to remember those sayings, Their tongues were softer than oil, yet were they drawn swords, and again, "Beware of men, "etc. When I had answered him that, blessed be God, I was well, he said, "What is the occasion of your being here?" or to that purpose. To whom I answered that I was at a meeting of people a little way off, intending to speak a word of exhortation to them; but the justice hearing thereof (said I) was pleased to send his warrant to fetch me before him, etc. —John Bunyan. In relation to J.B.'s imprisonment: written by himself. Offor's edit., Vol. 1. p. 52.

(first clause). —

Smooth are his words, his voice as honey sweet,

Yet war was in his heart, and dark deceit. Moschus (B.C. 250.)

Cast thy burden upon the Lord, etc. The remedy which the Psalm suggests, and, perhaps, the only resource in a difficulty of the kind, where the enemies of true religion are fighting under the semblance of friendship, is announced in an oracular voice from God: "Cast thy care upon Jehovah, for he will sustain thee; he will not suffer the just one to be tossed about for ever." R. H. Ryland.

Cast thy burden upon the Lord, etc. The best way to ease thyself is to lay thy load upon God; he will take it up and also carry thee. There is many a man would be willing to go of himself if another would but carry his burden for him; but if you throw your burden upon God he will not only carry that, but will also carry you. He cares not how much weight a Christian layeth on his back; a true Israelite may ease himself, and best please his God at once. God delights not to see tears in thine eyes, or paleness in thy countenance; thy groans and sighs make no music in his ears. He had rather that thou wouldst free thyself of thy burden by casting it upon him, that he might rejoice in thy joy and comfort. Now, true confidence in God, and resting upon God, will both free thee of thy burden and also bring in the strength of God to sustain and bear thee up from falling. Wouldst thou, therefore, own God as thy strength, and fetch strength from God to thy soul? rest upon God, roll thyself upon him, and that

1. In time of greatest weakness.

2. In time of greatest service.

3. In times of greatest trials. —Samuel Blackerby, 1674.

Cast thy burden upon him in the same way that the ship in a storm casts her burden on the anchor, which anchor holds on to its sure fixing place. And to my mind, that is the more beautiful sense of the two —a sense which once entered into, may be followed out in these glorious verses:

And I see the good ship riding, all in a perilous road; The low reef booming on her lee; the swell of ocean poured Sea after sea, from stem to stern; the mainmast by the board; The bulwarks down; the rudder gone; the boats stove by the chains. But courage still, brave mariners, the ANCHOR yet remains: And he will flinch —no, never an inch —until ye pitch sky high; Then he moves his head, as if he said, "Fear nought; for here am I!" —J. M. Neale's Commentary.

Shalt bring them down. Indicating a violent death, like that of the slain ox, which is said to descend, when it falls under the stroke. The pit of putrefaction is meant, in which the corpse decays, nor does it here merely denote the sepulchre, but the ignominious condition of a corpse cast forth, as when it is thrown into a pit. Hermann Venema.

Bloody and deceitful men shall not live out half their days. A wicked man never lives out half his days; for either he is cut off before he hath lived half the course of nature, or he is cut off before he hath lived a quarter of the course of his desires; either he lives not half so long as he would; and therefore let him die when he will, his death is full of terror, trouble, and confusion, because he dies out of season. He never kept time or season with God, and surely God will not keep or regard his time or season. Joseph Caryl.

Half their days. In the Jewish account threescore years was the age of a man, and death at any time before that was looked upon as untimely, and deemed and styled trd excision, of which they made thirty-six degrees; so that not to live out half one's days, is in their style to die before thirty years old. Henry Hammond.

(second clause). The more sins we do commit, the more we hasten our own death; because as the wise man saith, "The fear of the Lord prolongeth days, but the years of the wicked shall be shortened" (Pr 10:27); and the prophet David saith, Bloody and deceitful men shall not live out half their days; for sin is an epitomiser or shortener of everything: it consumes our wealth, it confines our liberty, it impeaches our health, and it abbreviates our life, and brings us speedily unto our grave. Griffith Williams, 1636.

(second clause).

1. An evil to be dreaded: Hide not thyself, etc.

(a) By long delay in an urgent case.

(b) In the sinner's case by refusing to hear altogether.

2. Causes which may produce it.

(a) In the man.

(b) In the prayer itself.

(c) In the manner of the prayer.

3. Evils which will follow a list which the preacher can readily think of.

4. Remedies for the evil. There is none of it should continue; but heart searching, repentance, importunity, pleading the name of Jesus, etc., will lead to its removal.

The Great Hearer.

1. What address shall we present to him?

2. What sort of attention do we desire?

3. How shall we secure it?

4. What is the reflex duty on our part? To attend and hear him.

(second clause). Allowable complaining.

1. Not of God but to God.

2. Mainly of ourselves.

3. Of the world as against God and right.

4. Ever with holy grief, and not selfish vexation.

The terrors of death. See Sermon by Grove in the Notes.

Solitude.

1. Its fancied benefits.

2. Its sore temptations.

3. Its occasional benefits.

4. Its sweet solaces.

Too hasty a flight from trial.

1. Would show rebellion against God.

2. Would manifest cowardly want of faith.

3. Would involve loss of useful experience.

4. Would land us in other and worse trials.

5. Would prevent our glorifying God.

6. Would mar our conformity to Christ and fellowship with his people.

7. Would lessen the value of heaven.

(first clause). The Babel of heresies. Essential, for truth is one. Inevitable, for the motives of heretics clash. Providential, for so they weaken each other. Judicial, for so they torment each other.

(first clause). The activity of evil.

(second clause). The diabolical twins, or cause and effect.

The social companionships which grow out of religion.

1. They are on a good foundation.

2. They yield profit —counsel. 3. They yield pleasure —sweet. 4. They lead to enthusiasm —walked in company. 5. They ought to be sacredly maintained.

6. But they need to be carefully watched.

The contrast.

1. A child of God will not wrong others as they do him.

2. He will call upon God as they do not.

3. God will hear him as he does not the wicked.

4. God will deal with him at last otherwise than with them.

1. David will pray fervently; I will pray and cry aloud.

2. He will pray frequently; every day, and three times a day, evening, and morning, and at noon. Matthew Henry.

Our battles, our almost rout, our helper, our deliverances, our praise.

The eternal government of God a threat to the ungodly.

(second part). Prosperity creating atheism. This involves —

1. Ingratitude —they ought to be the more devout.

2. Impudence —they think themselves as God.

3. Forgetfulness —they forget that changes will come.

4. Ignorance —they know not that unbroken prosperity is often for awhile the portion of the accursed.

5. Insanity —for there is no reason in their conduct.

6. Rottenness —preparing them to be cast away for ever.

The hypocrite's mouth.

1. It has many words.

2. They are only from his mouth.

3. They are very smooth.

4. They conceal rather than reveal his purpose.

5. They are cutting and killing.

6. They will kill himself.

(first clause). Here we see the believer has —

1. A burden to try him.

2. A duty to engage him, "Cast thy burden, "etc.

3. A promise to encourage him, "He shall sustain, "etc. Ebenezer Temple, 1850.

(last clause). Who are the righteous? What is meant by their being moved? Whose permission is needful to accomplish it? Will he give it? "Never." Why not?

(last clause). The grand "I WILL." Sum up the Psalm. —

1. When I pray, Ps 55:1-3.

2. When I faint, Ps 55:4-7.

3. When I am sore beset, Ps 55:9-11.

4. When I am betrayed, Ps 55:12-14,20-21.

5. When others perish, Ps 55:15.

6. After I am delivered, Ps 55:18.

7. In every condition, Ps 55:22.

WORK UPON THE FIFTY-FIFTH PSALM

In CHANDLER'S "Life of David," Vol. 2., pp. 305-315, there is an Exposition of this Psalm.