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Text -- Psalms 55:15-23 (NET)

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Context
55:15 May death destroy them! May they go down alive into Sheol! For evil is in their dwelling place and in their midst. 55:16 As for me, I will call out to God, and the Lord will deliver me. 55:17 During the evening, morning, and noontime I will lament and moan, and he will hear me. 55:18 He will rescue me and protect me from those who attack me, even though they greatly outnumber me. 55:19 God, the one who has reigned as king from long ago, will hear and humiliate them. (Selah) They refuse to change, and do not fear God. 55:20 He attacks his friends; he breaks his solemn promises to them. 55:21 His words are as smooth as butter, but he harbors animosity in his heart. His words seem softer than oil, but they are really like sharp swords. 55:22 Throw your burden upon the Lord, and he will sustain you. He will never allow the godly to be upended. 55:23 But you, O God, will bring them down to the deep Pit. Violent and deceitful people will not live even half a normal lifespan. But as for me, I trust in you.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Selah a musical notation for crescendo or emphasis by action (IBD)
 · Sheol the place of the dead


Dictionary Themes and Topics: WELL | SYNAGOGUE | PSALMS, BOOK OF | OIL | Neginoth | NUMBER | Lees | Insurrection | Hour | Harp | HOURS OF PRAYER | GIVE | FAINT | ESCHATOLOGY OF THE OLD TESTAMENT | David | DAY | CRY, CRYING | COVENANT, IN THE OLD TESTAMENT | CONCORDANCE | BLOODTHIRSTY | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Other
Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 55:15 - -- All such as pretend to religion, and have manifestly apostatized both from the profession and practice of it.

All such as pretend to religion, and have manifestly apostatized both from the profession and practice of it.

Wesley: Psa 55:15 - -- Cut off by a sudden and violent death.

Cut off by a sudden and violent death.

Wesley: Psa 55:15 - -- Heb. in their inwards. Wickedness is deeply rooted in their hearts.

Heb. in their inwards. Wickedness is deeply rooted in their hearts.

Wesley: Psa 55:17 - -- _The three stated times of prayer among the Jews.

_The three stated times of prayer among the Jews.

Wesley: Psa 55:18 - -- 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.

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.

Wesley: Psa 55:18 - -- For there were more with me than against me; even the holy angels whom God employed to defend and deliver me.

For there were more with me than against me; even the holy angels whom God employed to defend and deliver me.

Wesley: Psa 55:19 - -- My prayers.

My prayers.

Wesley: Psa 55:19 - -- Who is eternal, and therefore unchangeable, and almighty.

Who is eternal, and therefore unchangeable, and almighty.

Wesley: Psa 55:19 - -- They meet with no crosses nor disappointments.

They meet with no crosses nor disappointments.

Wesley: Psa 55:19 - -- Their success makes them go on securely, without any regard to God, or dread of his judgments.

Their success makes them go on securely, without any regard to God, or dread of his judgments.

Wesley: Psa 55:20 - -- They, the persons last mentioned.

They, the persons last mentioned.

Wesley: Psa 55:22 - -- 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...

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.

Wesley: Psa 55:22 - -- As he doth wicked men. Tho' he may for a season suffer them to be shaken, yet not to be overwhelmed.

As he doth wicked men. Tho' he may for a season suffer them to be shaken, yet not to be overwhelmed.

Wesley: Psa 55:23 - -- The wicked.

The wicked.

Wesley: Psa 55:23 - -- But shall be cut off by an untimely and violent death.

But shall be cut off by an untimely and violent death.

Wesley: Psa 55:23 - -- And in this confidence I will quietly wait for deliverance.

And in this confidence I will quietly wait for deliverance.

JFB: Psa 55:15 - -- Or, "Desolations are on them."

Or, "Desolations are on them."

JFB: Psa 55:15 - -- Literally, "they will go."

Literally, "they will go."

JFB: Psa 55:15 - -- Or, living in the midst of life, death will come (compare Num 16:33).

Or, living in the midst of life, death will come (compare Num 16:33).

JFB: Psa 55:15 - -- Or, "within them," in their hearts (Psa 5:9; Psa 49:11).

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

JFB: Psa 55:16-18 - -- God answers his constant and repeated prayers.

God answers his constant and repeated prayers.

JFB: Psa 55:18 - -- That is, by the context, fighting with me.

That is, by the context, fighting with me.

JFB: Psa 55:19 - -- God hears the wicked in wrath.

God hears the wicked in wrath.

JFB: Psa 55:19 - -- Or, "sitteth."

Or, "sitteth."

JFB: Psa 55:19 - -- Enthroned as a sovereign.

Enthroned as a sovereign.

JFB: Psa 55:19 - -- Prosperity hardens them (Psa 73:5).

Prosperity hardens them (Psa 73:5).

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

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

JFB: Psa 55:22 - -- Literally, "gift," what is assigned you.

Literally, "gift," what is assigned you.

JFB: Psa 55:22 - -- Literally, "supply food," and so all need (Psa 37:25; Mat 6:11).

Literally, "supply food," and so all need (Psa 37:25; Mat 6:11).

JFB: Psa 55:22 - -- From the secure position of His favor (compare Psa 10:6).

From the secure position of His favor (compare Psa 10:6).

JFB: Psa 55:23 - -- (compare Psa 5:6; Psa 51:14), deceit and murderous dispositions often united. The threat is directed specially (not as a general truth) against the wi...

(compare Psa 5:6; Psa 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.

Clarke: Psa 55:15 - -- 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. Ah...

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 2Sa 18:8

Clarke: Psa 55:15 - -- 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 plac...

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, 2Sa 18:7, 2Sa 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.

Clarke: Psa 55:16 - -- 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 t...

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."

Clarke: Psa 55:17 - -- 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,...

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."

Clarke: Psa 55:18 - -- 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 Wor...

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.

Clarke: Psa 55:19 - -- Because they have no changes - At first Absalom, Ahithophel, and their party, carried all before them. There seemed to be a very general defection o...

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.

Clarke: Psa 55:20 - -- 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 t...

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.

Clarke: Psa 55:21 - -- 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 ...

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, 2Sa 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.

Clarke: Psa 55:22 - -- Cast thy burden upon the Lord - Whatever cares, afflictions, trials, etc., they may be with which thou art oppressed, lay them upon him

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

Clarke: Psa 55:22 - -- 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 the...

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

Clarke: Psa 55:22 - -- 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. W...

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.

Clarke: Psa 55:23 - -- 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 bemeymer...

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.

Clarke: Psa 55:23 - -- 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 pa...

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

Clarke: Psa 55:23 - -- 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 pri...

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, 2Sa 15:2, 2Sa 15:4; 2Sa 16:7, 2Sa 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, 2Sa 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

Calvin: Psa 55:15 - -- 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 persecutio...

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. 310 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.

Calvin: Psa 55:16 - -- 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 d...

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, (Dan 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.

Calvin: Psa 55:18 - -- 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...

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, (Psa 34:7.) The letter ב , beth, which I have rendered in, they consider to be here, as in many other places, merely expletive; 313 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. 314

Calvin: Psa 55:19 - -- 19.God shall hear, and afflict them As the verb ענה , anah, which I have rendered afflict, signifies, occasionally, to testify, some unders...

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. 315 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 316 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.

Calvin: Psa 55:20 - -- 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 t...

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, 320 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.

Calvin: Psa 55:22 - -- 22.Cast thy giving upon Jehovah The Hebrew verb יהב , yahab, signifies to give, so that יהבע , yehobcha, according to the ordinary rul...

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. 321 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.

Calvin: Psa 55:23 - -- 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 ...

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, 322 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, 323 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.

TSK: Psa 55:15 - -- Let death : etc. Or, rather, ""Death shall seize on them; they shall descend quickly into the grave;""which is a prediction of the sudden destruction ...

Let death : etc. Or, rather, ""Death shall seize on them; they shall descend quickly into the grave;""which is a prediction of the sudden destruction which befell the ringleaders of this unnatural rebellion. Psa 59:13, Psa 69:22-28, Psa 109:6-20; 2Sa 17:23, 2Sa 18:9, 2Sa 18:14; Mat 27:5; Act 1:18-20

them : Num 16:30-34; Mat 26:24; Act 1:25

hell : or, the grave, Psa 9:17

TSK: Psa 55:16 - -- Psa 50:15, Psa 73:28, Psa 91:15, Psa 109:4; Luk 6:11, Luk 6:12

TSK: Psa 55:17 - -- Evening : Psa 5:2, Psa 5:3, Psa 119:62, Psa 119:147, Psa 119:148; Dan 6:10, Dan 6:13; Mar 1:35, Mar 6:46, Mar 6:48; Luk 18:1-7; Act 3:1, Act 10:3, Act...

TSK: Psa 55:18 - -- He hath : Psa 3:6, Psa 3:7, Psa 27:1-3, Psa 57:3, Psa 118:10-12; 2Sa 18:28, 2Sa 22:1; Act 2:33-36 there : 2Ki 6:16; 2Ch 32:7, 2Ch 32:8; Mat 26:53; 1Jo...

TSK: Psa 55:19 - -- hear : Psa 65:5, Psa 143:12; 1Th 2:15, 1Th 2:16; Rev 6:10, Rev 6:11 even : Psa 90:1, Psa 90:2; Deu 33:27; Mic 5:2; Col 1:17 Because : etc. or, With wh...

hear : Psa 65:5, Psa 143:12; 1Th 2:15, 1Th 2:16; Rev 6:10, Rev 6:11

even : Psa 90:1, Psa 90:2; Deu 33:27; Mic 5:2; Col 1:17

Because : etc. or, With whom also there be no changes, yet they fear not God

no changes : Psa 73:5, Psa 73:6; Pro 1:32; Ecc 8:11; Isa 36:20; Jer 48:11; Zep 1:12

TSK: Psa 55:20 - -- put : 1Sa 22:17, 1Sa 24:10; 2Sa 18:12; Act 12:1 at peace : Psa 7:4, Psa 109:5, Psa 120:6, Psa 120:7 broken : Heb. profaned, Psa 89:28, Psa 89:34, Psa ...

TSK: Psa 55:21 - -- The words : Psa 28:3, Psa 57:4, Psa 62:4, Psa 64:3; Pro 5:3, Pro 5:4, Pro 12:18, Pro 26:24-26, Pro 26:28; Mat 26:25; Luk 20:20, Luk 20:21 war : Joh 13...

TSK: Psa 55:22 - -- Cast : Psa 27:14, Psa 37:5 *marg. Psa 42:10, Psa 42:11, Psa 62:8, Psa 63:8; Isa 50:10; Mat 6:25, Mat 6:31-34, Mat 11:28; Luk 12:22; Phi 4:6, Phi 4:7; ...

TSK: Psa 55:23 - -- O God : Psa 7:15, Psa 7:16, Psa 58:9, Psa 59:12, Psa 59:13 pit : Pro 15:11, Pro 27:20; Isa 38:17 bloody and deceitful men shall not live out half thei...

O God : Psa 7:15, Psa 7:16, Psa 58:9, Psa 59:12, Psa 59:13

pit : Pro 15:11, Pro 27:20; Isa 38:17

bloody and deceitful men shall not live out half their days : Heb. men of bloods and deceit shall not halve their days. Psa 5:6; 2Sa 3:27, 2Sa 20:9, 2Sa 20:10; 1Ki 2:5, 1Ki 2:6; 2Sa 3:27, 2Sa 20:9, 2Sa 20:10; 1Ki 2:5, 1Ki 2:6; Job 15:32; Pro 10:27; Ecc 7:17; Mat 27:4, Mat 27:5

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 55:15 - -- Let death seize upon them - This would be more correctly rendered, "Desolations (are) upon them!"That is, Desolation, or destruction will certa...

Let death seize upon them - This would be more correctly rendered, "Desolations (are) upon them!"That is, Desolation, or destruction will certainly come upon them. There is in the original no necessary expression of a wish or prayer that this might be, but it is rather the language of certain assurance - the expression of a fact - that such base conduct - such wickedness - would make their destruction certain; that as God is just, they must be overwhelmed with ruin. Injury is sometimes done in the translation of the Scriptures by the insertion of a wish or prayer, where all that is necessarily implied in the original is the statement of a fact. This has been caused here by the somewhat uncertain meaning of the word which is used in the original. That phrase is ישׁימות yaśimâveth . It occurs nowhere else. Our translators understood it (as the Septuagint, the Vulgate, and Luther do) as made up of two words. More correctly, however, it is to be regarded as one word, meaning "desolations,"or "destructions."So Gesenius (Lexicon), Rosenmuller, and Prof. Alexander understand it.

And let them go down quick into hell - " Alive,"or "living,"for that is the meaning of the word "quick"here - חיים chayiym - as it commonly is in the Scriptures. Compare Lev 13:10; Num 16:30; Act 10:42; 2Ti 4:1; Heb 4:12; 1Pe 4:5. The word "hell"is rendered in the margin "the grave."The original word is "sheol,"and means here either the grave, or the abode of departed spirits. See the notes at Isa 14:9; notes at Job 10:21-22. There is a harshness in the translation of the term here which is unnecessary, as the word "hell"with us now uniformly refers to the place of punishment for the wicked beyond death. The meaning here, however, is not that they would be consigned to wrath, but that they would be cut off from the land of the living. The idea is that their destruction might be as sudden as if the earth were to open, and they were to descend alive into the chasm. Probably there is an implied allusion here to the manner in which the company of Korah, Dathan, and Abiram was destroyed, Num 16:31-33. Compare Psa 106:17.

For wickedness is in their dwellings, and among them - Wickedness abounds in all their transactions. It is in their houses, and in their hearts. This is mentioned as a reason why they should be cut off and consigned to the grave. It is the reason why people are cut down at all; it is often a fact that wicked people are most manifestly cut down for their sins. And because it will be better for the community that the wicked should be punished than that they should escape, so there is no evidence that David cherished malice or ill-will in his heart. See General Introduction, Section 6 (5).

Barnes: Psa 55:16 - -- As for me, I will call upon God - That is, I have no other refuge in my troubles, yet I can go to him, and pour out all the desires of my heart...

As for me, I will call upon God - That is, I have no other refuge in my troubles, yet I can go to him, and pour out all the desires of my heart before him.

And the Lord shall save me - This expresses strong confidence. On the supposition that the psalm refers to the rebellion of Absalom, David was driven from his home, and his throne, and from the house of God - a poor exile, forsaken by nearly all. But his faith did not fail. He confided in God, and believed that He was able to effect his deliverance, and that He would do it. Rarely can we be placed in circumstances so trying and discouraging as were those of David; never should we, in any circumstances, fall to believe, as he did, that God can deliver us, and that, if we are his friends, we shall be ultimately safe.

Barnes: Psa 55:17 - -- Evening, and morning, and at noon, will I pray - In another place Psa 119:164 the psalmist says that he engaged in acts of devotion seven times...

Evening, and morning, and at noon, will I pray - In another place Psa 119:164 the psalmist says that he engaged in acts of devotion seven times in a day. Daniel prayed three times a day, Dan 6:10. David went, in his troubles, before God evening, morning, and mid-day, in solemn, earnest prayer. So Paul, in a time of great distress, gave himself on three set occasions to earnest prayer for deliverance. See the notes at 2Co 12:8. This verse, therefore, does not prove that it was a regular habit of David to pray three times a day; but in view of the passage, it may be remarked

(a) that it is proper to have regular seasons for devotion, of frequent occurrence; and

(b) that there are favorable and suitable times for devotion.

The morning and the evening are obviously appropriate; and it is well to divide the day also by prayer - to seek, at mid-day, the rest titan bodily and mental toil which is secured by communion with God - and to implore that strength which we need for the remaining duties of the day. True religion is cultivated by frequent and regular seasons of devotion.

And cry aloud - The word here employed properly means to murmur; to make a humming sound; to sigh; to growl; to groan. See the notes at Psa 42:5. Here the language means that he would give utterance to his deep feelings in appropriate tones - whether words, sighs, or groans. To the deep thoughts and sorrows of his soul he would often give suitable expression before God.

And he shall hear my voice - The confident language of faith, as in Psa 55:16.

Barnes: Psa 55:18 - -- He hath delivered my soul in peaee - The Hebrew is, "He has redeemed;"so also the Septuagint and Vulgate. The meaning is, He has "rescued"me, o...

He hath delivered my soul in peaee - The Hebrew is, "He has redeemed;"so also the Septuagint and Vulgate. The meaning is, He has "rescued"me, or has saved me from my enemies. Either the psalmist composed the psalm "after"the struggle was over, and in view of it, here speaks of what had actually occurred; or he is so confident of being redeemed and saved that he speaks of it as if it were already done. See Psa 55:19. There are many instances in the Psalms in which the writer is so certain that what he prays for will be accomplished that he speaks of it as if it had already actually occurred. The words "in peace"mean that God ad given him peace; or that the result of the divine interposition was that he had calmness of mind.

From the battle that was against me - The hostile array; the armies prepared for conflict.

For there were many with me - This language conveys to us the idea that there were many on his side, or many that were associated with him, and that this was the reason why he was delivered. It is doubtful, however, whether this is the meaning of the original. The idea may be that there were many contending with him; that is, that there were many who were arrayed against him. The Hebrew will admit of this construction.

Barnes: Psa 55:19 - -- God shall hear and afflict them - That is, God will hear my prayer, and will afflict them, or bring upon them deserved judgments. As this looks...

God shall hear and afflict them - That is, God will hear my prayer, and will afflict them, or bring upon them deserved judgments. As this looks to the future, it would seem to show that when in the previous verse he uses the past tense, and says that God "had"redeemed him, the language there, as suggested above, is that of strong confidence, implying that he had such certain assurance that the thing would be, that he speaks of it as if it were already done. Here he expresses the same confidence in another form - his firm belief that God "would"hear his prayer, and would bring upon his enemies deserved punishment.

Even he that abideth of old - The eternal God; he who is from everlasting. Literally, "He inhabits antiquity;"that is, he sits enthroned in the most distant past; he is eternal and unchanging. The same God who has heard prayer, will hear it now; he who has always shown himself a just God and an avenger, will show himself the same now. The fact that God is from everlasting, and is unchanging, is the only foundation for our security at any time, and the only ground of success in our plans. To a Being who is always the same we may confidently appeal, for we know what he will do. But who could have confidence in a changeable God? Who would know what to expect? Who can make any "calculation"on mere chance?

Because they have no changes ... - Margin, "With whom there be no changes, yet they fear not God."Literally, "To whom there are no changes, and they fear not God."Prof. Alexander supposes this to mean that God will "hear"the reproaches and blasphemies of those who have no changes, and who, therefore, have no fear of God. The meaning of the original is not exactly expressed in our common version. According to that version, the idea would seem to be that the fact that they meet with no changes or reverses in life, or that they are favored with uniform prosperity, is a "reason"why they do not fear or worship God. This may be true in fact (compare the notes at Job 21:9-14), but it is not the idea here. The meaning is, that the God who is unchanging - who is always true and just - will "afflict,"that is, will bring punishisment on those who heretofore have had no changes; who have experienced no adversities; who are confident of success because they have always been prosperous, and who have no fear of God. Their continual success and prosperity "may"be a reason - as it often is - why they do "not"feel their need of religion, and do "not"seek and serve God; but the precise truth taught here is, that the fact of continued prosperity is no argument for impunity and safety in a course of wrong doing. God is unchangeable in fact, as they seem to be; and an unchangeable God will not suffer the wicked always to prosper. To constitute safety there must be a better ground of assurance than the mere fact that we have been uniformly prospered, and have experienced no reverses hitherto.

They fear not God - They do not regard him. They do not dread his interposition as a just God. How many such there are upon the earth, who argue secretly that because they have always been favored with success, therefore they are safe; who, in the midst of abundant prosperity - of unchanging "good fortune,"as they would term it - worship no God, feel no need of religion, and are regardless of the changes of life which may soon occur, and even of that one great change which death must soon produce!

Barnes: Psa 55:20 - -- He hath put forth his hands against such as be at peace with him - Against those who were his friends, or who had given him no occasion for war...

He hath put forth his hands against such as be at peace with him - Against those who were his friends, or who had given him no occasion for war. The Septuagint and Vulgate render this, "He hath put forth his hands in recompensing;"that is, in taking vengeance. The Hebrew would bear this construction, but the more correct rendering is that in our common version. The "connection"here would seem to indicate that this is to be referred to God, as God is mentioned in the previous verse. But evidently the design is to refer to the enemies, or the principal enemy of the psalmist - the man whom he had particularly in his eye in the composition of the psalm; and the language is that of one who was "full"of the subject - who was thinking of one thing - and who did not deem it necessary to specify by name the man who had injured him, and whose conduct had so deeply pained him. He, therefore, begins the verse, "He hath put forth his hands,"etc.; showing that his mind was fixed on the base conduct of his enemy. The language is such as leads us to suppose that the psalmist had Ahithophel in view, as being eminently the man that had in this cruel and unexpected manner put forth his hands against one who was his friend, and who had always treated him with confidence.

He hath broken his covenant - He, Ahithophel. The margin, as the Hebrew, is, "He hath profaned."The idea is, that he had defiled, or polluted it; or he had treated it as a vile thing - a thing to be regarded with contempt and aversion, as a polluted object is. The "covenant"here referred to, according to the views expressed above, may be supposed to refer to the compact or agreement of Ahithophel with David as an officer of his realm - as an adviser and counselor - that he would be faithful to the interests of the king and to his cause. All this he had disregarded, and had treated as if it were a worthless thing, by identifying himself with Absalom in his rebellion. See 2Sa 15:12, 2Sa 15:31.

Barnes: Psa 55:21 - -- The words of his mouth were smoother than butter - Prof. Alexander renders this, "Smooth are the butterings of his mouth."This is in accordance...

The words of his mouth were smoother than butter - Prof. Alexander renders this, "Smooth are the butterings of his mouth."This is in accordance with the Hebrew, but the general meaning is well expressed in our common version. The idea is, that he was a hypocrite; that his professions of friendship were false; that he only used pleasant words - words expressive of friendship and love - to deceive and betray. We have a similar expression when we speak of "honeyed words,"or "honeyed accents."This would apply to Ahithophel, and it will apply to thousands of similar cases in the world.

But war was in his heart - He was base, treacherous, false. He was really my enemy, and was ready, when any suitable occasion occurred, to show himself to be such.

His words were softer than oil - Smooth, pleasant, gentle. He was full of professions of love and kindness.

Yet were they drawn swords - As swords drawn from the scabbard, and ready to be used. Compare Psa 28:3; Psa 57:4.

Barnes: Psa 55:22 - -- Cast thy burden upon the Lord - This may be regarded as an address of the psalmist to himself, or to his own soul - an exhortation to himself t...

Cast thy burden upon the Lord - This may be regarded as an address of the psalmist to himself, or to his own soul - an exhortation to himself to roll all his care upon the Lord, and to be calm. It is expressed, however, in so general language, that it may be applicable to all persons in similar circumstances. Compare Mat 11:28-29; Phi 4:6-7; 1Pe 5:7. The Margin here is, "gift."The "literal"rendering would be, "Cast upon Jehovah what he hath given (or laid upon) thee; that is, thy lot."(Gesenius, Lexicon) The phrase, "he gives thee,"here means what he appoints for thee; what he allots to thee as thy portion; what, in the great distribution of things in his world, he has assigned to "thee"to be done or to be borne; cast it all on him. Receive the allotment as coming from him; as what "he"has, in his infinite wisdom, assigned to thee as thy portion in this life; as what "he"has judged it to be best that then shouldest do or bear; as "thy"part of toil, or trouble, or sacrifice, in carrying out his great arrangements in the world. All that is to be "borne"or to be "done"in this world he has "divided up"among people, giving or assigning to each one what He thought best suited to his ability, his circumstances, his position in life - what "he"could do or bear best - and what, therefore, would most conduce to the great end in view. That portion thus assigned to "us,"we are directed to "cast upon the Lord;"that is, we are to look to him to enable us to do or to bear it. As it is "his"appointment, we should receive it, and submit to it, without complaining; as it is "his"appointment, we may feel assured that no more has been laid upon us than is commensurate with our ability, our condition, our usefulness, our salvation. We have not to rearrange what has been thus appointed, or to adjust it anew, but to do all, and endure all that he has ordained, leaning on his arm.

And he shall sustain thee - He will make you sufficient for it. The word literally means "to measure;"then to hold or contain, as a vessel or measure; and then, to hold up or sustain "by"a sufficiency of strength or nourishment, as life is sustained. Gen 45:11; Gen 47:12; Gen 50:21; 1Ki 4:7; 1Ki 17:4. Here it means that God would give such a "measure"of strength and grace as would be adapted to the duty or the trial; or such as would be sufficient to bear us up under it. Compare the notes at 2Co 12:9.

He shall never suffer the righteous to be moved - literally, "He will not give moving forever to the righteous."That is, he will not so appoint, arrange, or permit things to occur, that the righteous shall be "ultimately"and "permanently"removed from their steadfastness and their hope; he will not suffer them to fall away and perish. In all their trials and temptations he will sustain them, and will ultimately bring them off in triumph. The meaning here cannot be that the righteous shall never be "moved"in the sense that their circumstances will not be changed; or that none of their plans will fail; or that they will never be disappointed; or that their minds will never in any sense be discomposed; but that whatever trials may come upon them, they will be "ultimately"safe. Compare Psa 37:24.

Barnes: Psa 55:23 - -- But thou, O God, shalt bring them down into the pit of destruction - The word "them,"here evidently refers to the enemies of the psalmist; the ...

But thou, O God, shalt bring them down into the pit of destruction - The word "them,"here evidently refers to the enemies of the psalmist; the wicked people who were arrayed against him, and who sought his life. The "pit of destruction"refers here to the grave, or to death, considered with reference to the fact that they would be "destroyed"or "cut off,"or would not die in the usual course of nature. The meaning is, that God would come forth in his displeasure, and cut them down for their crimes. The word "pit"usually denotes "a well,"or "cavern"Gen 14:10; Gen 37:20; Exo 21:34, but is often used to denote the grave (Job 17:16; Job 33:18, Job 33:24; Psa 9:15; Psa 28:1; Psa 30:3, Psa 30:9, et al.); and the idea here is that they would be cut off for their sins. The word "destruction"is added to denote that this would be by some direct act, or by punishment inflicted by the hand of God.

Bloody and deceitful men - Margin, as in Hebrew, "Men of bloods and deceit."The allusion is to people of violence; people who live by plunder and rapine; and especially to such people considered as false, unfaithful, and treacherous - as they commonly are. The special allusion here is to the enemies of David, and particularly to such as Ahithophel - men who not only sought his life, but who had proved themselves to be treacherous and false to him.

Shall not live out half their days - Margin, as in Hebrew, "shall not halve their days."So the Septuagint, and the Latin Vulgate. The statement is general, not universal. The meaning is, that they do not live half as long as they might do, and would do, if they were "not"bloody and deceitful. Beyond all question this is true. Such people are either cut off in strife and conflict, in personal affrays in duels, or in battle; or they are arrested for their crimes, and punished by an ignominious death. Thousands and tens of thousands thus die every year, who, "but"for their evil deeds, might have doubled the actual length of their lives; who might have passed onward to old age respected, beloved, happy, useful. There is to all, indeed, an outer limit of life. There is a bound which we cannot pass. That natural limit, however, is one that in numerous cases is much "beyond"what people actually reach, though one to which they "might"have come by a course of temperance, prudence, virtue, and piety.

God has fixed a limit beyond which we cannot pass; but, wherever that may be, as arranged in his providence, it is our duty not to cut off our lives "before"that natural limit is reached; or, in other words, it is our duty to live on the earth just as long as we can. Whatever makes us come short of this is self-murder, for there is no difference in principle between a man’ s cutting off his life by the pistol, by poison, or by the halter, and cutting it off by vice, by crime, by dissipation, by the neglect of health, or by those habits of indolence and self-indulgence which undermine the constitution, and bring the body down to the grave. Thousands die each year whose proper record on their graves would be "self-murderers."Thousands of young people are indulging in habits which, unless arrested, "must"have such a result, and who are destined to an early grave - who will not live out half their days - unless their mode of life is changed, and they become temperate, chaste, and virtuous. One of the ablest lawyers that I have ever known - an example of what often occurs - was cut down in middle life by the use of tobacco. How many thousands perish each year, in a similar manner, by indulgence in intoxicating drinks!

Poole: Psa 55:15 - -- Them i.e. him and all such false-hearted wretches, that pretended religion with wicked design, and now have manifestly apostatized, both from the pro...

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 practice of it, and fallen into all manner of wickedness; for such are the vilest of men, and most obnoxious to the curse of God.

Into hell or, into the grave ; cut them off by a sudden and violent death, as thou didst those Num 16:32 . But these imprecations used by inspired persons in extraordinary cases is no precedent for our imitation.

Their dwellings 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.

Among them Heb. in their inwards . Wickedness is deeply rooted in their hearts, and it breaks forth in all their houses and actions.

Poole: Psa 55:16 - -- Whilst he destroys them. As they and I differ in the courses of our lives, so shall we in our ends.

Whilst he destroys them. As they and I differ in the courses of our lives, so shall we in our ends.

Poole: Psa 55:17 - -- The three stated times of prayer amongst the Jews. See Dan 6:10 Act 3:1 10:3,9,30 .

The three stated times of prayer amongst the Jews. See Dan 6:10 Act 3:1 10:3,9,30 .

Poole: Psa 55:18 - -- He hath delivered my soul: either this is an argument whereby he encourageth himself now to trust God, because of former deliverances; or lie speaks ...

He hath delivered my soul: either this is an argument whereby he encourageth himself now to trust God, because of former deliverances; or lie speaks of a future deliverance as a thing done, because of the certainty of it.

In peace or, into peace . He hath restored me from the state of war to my former peace and tranquillity.

For there were many with me for there were more with me than against me; even the holy angels, whom God employed to defend and deliver me. See 2Ki 6:16 Psa 34:7 57:3 .

3. Or, for (or rather though , as this particle is oft rendered) there were many with me, or about me, or against me, as this particle is rendered, Psa 85:3 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.

Poole: Psa 55:19 - -- God shall hear either, 1. My prayers against them, mentioned Psa 55:15 . Or, 2. Their reproaches, Psa 55:12 ; their deceitful and treacherous speec...

God shall hear either,

1. My prayers against them, mentioned Psa 55:15 . Or,

2. Their reproaches, Psa 55:12 ; their deceitful and treacherous speeches, Psa 55:21 . He said God would hear his voice , Psa 55:17 ; now he adds that God will hear his enemies’ voice also, of which he spake Psa 55:3 .

Afflict them or, testify against them , or give an answer to them ; not in words, but really, and by dreadful punishments, as this word signifies, Eze 14:4 ; which seems best to agree with the next foregoing word, God will hear and answer them. He that abideth of old , Heb. he that inhabiteth antiquity 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.

No changes either,

1. For the better; because they do not repent nor turn from their sins. But then the next clause must be rendered, as it is in the Hebrew, and not fear God . Or rather,

2. For the worse; for of such destructive changes this word, when applied to persons. is generally used in Scripture, as Job 10:17 Job 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 Absalom’ s rebellion.

They fear not God 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 men’ s hearts, and makes them presumptuous and incorrigible, than uninterrupted prosperity. See Psa 30:6 Pro 1:32 Jer 22:21 .

Poole: Psa 55:20 - -- He i.e. they, the persons last mentioned. Before the singular number, Psa 55:13,14 , was suddenly changed into the plural, Psa 55:15 , that the punis...

He i.e. they, the persons last mentioned. Before the singular number, Psa 55:13,14 , was suddenly changed into the plural, Psa 55:15 , that the punishment might reach not him only, 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 Absalom, even to Ahithophel, of whom he spoke Psa 55:13 ; 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.

Hath put forth his hands in way of force or violence, as this phrase is used, Gen 37:22 1Sa 26:9 Neh 13:21 Act 12:1 .

Against such as be at peace with him against me, who gave him no provocation nor disturbance, but lived in great peace, and security, and friendship with him.

Hath broken his covenant all those solemn obligations by which he was tied to me, both as his king and as his friend.

Poole: Psa 55:21 - -- He covered his treasonable and bloody design with fair and flattering speeches. Drawn swords pernicious in their design and consequences.

He covered his treasonable and bloody design with fair and flattering speeches.

Drawn swords pernicious in their design and consequences.

Poole: Psa 55:22 - -- Thy burden or portion , Heb. gift ; whatsoever affliction God giveth or sendeth to thee; for even the sufferings of good men are called God’ s...

Thy burden 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, Phi 1:29 Joh 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 sense 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. To be moved , 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.

Poole: Psa 55:23 - -- Shalt bring them down my wicked enemies, of whom I have hitherto spoken. Bloody and deceitful men that colour their cruel intentions with speciou...

Shalt bring them down my wicked enemies, of whom I have hitherto spoken.

Bloody and

deceitful men that colour their cruel intentions with specious and deceitful pretences; which are most hateful to God and all men.

Shall not live out half their days 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.

But I will trust in thee and in this confidence I will quietly and patiently wait upon thee, for their downfall, and for my deliverance.

Gill: Psa 55:15 - -- Let death seize upon them,.... Ahithophel and his accomplices, Judas and the men with him; as a mighty man, as the king of terrors, and shake them to ...

Let death seize upon them,.... Ahithophel and his accomplices, Judas and the men with him; as a mighty man, as the king of terrors, and shake them to pieces. Or, "let him exact upon them" a; as a creditor upon the debtor, and demand the debt of punishment for sin: or let him come upon them at an unawares; let them not die a natural, but a violent death. The Targum mentions Doeg and Ahithophel;

and let them, go down quick into hell: as Korah, Dathan, and Abiram, went down quick or alive into the earth; so let these men die, and descend into the grave, in their full strength; and accordingly Absalom and Ahithophel died sudden and violent deaths, 2Sa 17:23; and so did Judas, Mat 27:5; and the beast and false prophet, another part of the antitype, will be taken and cast alive into the lake of fire, Rev 19:20;

for wickedness is in their dwellings; and dwells in them; wherever they go or sojourn, this goes and abides with them, being the reigning principle in their hearts and lives;

and among them; in the midst of them; their inward part is very wickedness. The Targum is, "in their bodies". But rather the sense is, in their hearts; wickedness was both in their houses and in their hearts, and is the reason of the imprecation on them; which arises not from a revengeful spirit, but from a zeal for the glory of God; and is to be considered as a prophecy of what would be, and not to be drawn into an example for private Christians to act by.

Gill: Psa 55:16 - -- As for me, I will call upon God,.... Not upon a creature, on idols and images, on angels or saints departed; but upon God, in his time of trouble, for...

As for me, I will call upon God,.... Not upon a creature, on idols and images, on angels or saints departed; but upon God, in his time of trouble, for salvation and deliverance from enemies; who is able to save. This is to be understood of calling upon God in prayer; as Psa 55:17 explains it, and the Targum here renders it; though sometimes invocation of the name of God takes in the whole of divine worship;

and the Lord shall save me; which confidence was founded partly upon his promise to deliver such that call upon him in the day of trouble, Psa 50:15; and partly upon his power, whose hand is not shortened that it cannot save. The Targum is,

"the Word of the Lord shall redeem me.''

Gill: Psa 55:17 - -- Evening, and morning, and at noon, will I pray,.... These being the stated times of prayer with the Jews, and which continued to later ages, Dan 6:10....

Evening, and morning, and at noon, will I pray,.... These being the stated times of prayer with the Jews, and which continued to later ages, Dan 6:10. These times, they say b, were fixed by Abraham, Isaac, and Jacob: the morning prayer by Abraham, according to Gen 22:3, the prayer of the "minchah" by Isaac, according to Gen 24:63; and the evening prayer by Jacob, according to Gen 28:11. The prayer of the evening was at the time of the evening sacrifice, to which it is compared, Psa 141:2. This was at the ninth hour, at which time Peter and John went up to the temple to pray; and Cornelius prayed in his own house, Act 3:1. The prayer of the morning was at the time of the morning daily sacrifice, and was about the third hour of the day; at which time the apostles met together for prayer on the day of Pentecost, Act 2:1; and that at noon was at the sixth hour of the day; at which time Peter went up to the housetop to pray, Act 10:9. And now, though we are not tied down to these exact and precise times of prayer, yet this teaches us that we ought to pray frequently and constantly, and that a day should not pass without it; and the morning and evening seem to be very proper seasons for it, seeing the mercies of the Lord are new every morning; and we should be thankful for them and the mercies of the night past, and implore divine protection and grace for the day following; and at evening we should express our thankfulness for the mercies of the day, and commit ourselves and families into the hands of God, who is Israel's Keeper, that neither slumbers nor sleeps;

and cry aloud; denoting the distress he was in, the fervency of his prayer, and the importunity of it;

and he shall hear my voice; this he might be assured of, from the general character of God, as a God hearing prayer, and from his own special and particular experience of the truth of it, and from the promises made unto him.

Gill: Psa 55:18 - -- He hath delivered my soul in peace from the battle that was against me,.... That is, God had preserved his life, and delivered him safe and sound fro...

He hath delivered my soul in peace from the battle that was against me,.... That is, God had preserved his life, and delivered him safe and sound from many a battle which was fought against him, and might seem at first to go against him; and had given him peace and rest from all his enemies before the present trouble came upon him, 2Sa 7:1; wherefore he believed, that he who had delivered him in time past would deliver him again; this is the reasoning of faith, 2Co 1:9. The Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, render the last clause, "from them that draw nigh unto thee"; and the Syriac version renders it, by way of petition, "deliver my soul from them that know me"; and the Targum,

"lest evil should come unto me;''

for there were many with me; either enemies fighting with him; and so this is mentioned to set forth the more the power of God in his deliverance: or friends, who were on his side; all Israel and Judah, who loved David and prayed for him, as Jarchi interprets it: or the angels of God, as Aben Ezra; who being for the Lord's people, are more than they that are against them, 2Ki 6:16; or God, Father, Son, and Spirit; and if he is for us, who shall be against us? Rom 8:31. The Targum is,

"for in many afflictions his Word was for my help.''

Gill: Psa 55:19 - -- God shall hear and afflict them,.... That is, either he shall hear the prayers of his servant, imprecating evils upon his enemies, Psa 55:9; and shall...

God shall hear and afflict them,.... That is, either he shall hear the prayers of his servant, imprecating evils upon his enemies, Psa 55:9; and shall bring them down upon them, in answer to his requests; or it may be, rendered, "God shall hear and answer them" c; he shall hear their blasphemies, and take notice of their wickedness, and answer them by terrible things in righteousness;

even he that abideth of old; or "is the inhabitant of eternity" d Isa 57:15; the eternal God, from everlasting to everlasting, who was before all creatures and before all time, and will ever remain the same, out of whose hands there is no escaping. The Targum is,

"and he inhabiteth the heavens from of old to everlasting.''

Selah; of this word; see Gill on Psa 3:2.

Because they have no changes; Kimchi renders it, who hath no changes; taking למו to be the same with לו, and interprets it of God; connecting it with the former clause, that he that abideth of old hath no changes. There is no variableness nor shadow of turning with him; he never changes his mind, nor alters his counsel, whether it be for good or evil; and yet wicked men fear him not. But rather this is to be understood of sinners, as the Targum paraphrases it,

"who are not of old, and who do not change their evil way;''

who have no changes in their hearts, nor in their lives, but continue in their natural and sinful estate, without any impression of the power and grace of God upon them. Or they have no changes in their worldly circumstances, from good to bad, as Aben Ezra explains it; things go well with them, and they are not in trouble as other men; they are at ease and quiet, and are settled on their lees; see Job 10:17. Or they have no regard to their last change by death; and are not afraid of that, as Jarchi interprets it; they put away this evil day far from them; think nothing about it, as if it would never be, and as if they had made an agreement with it that this change should never come upon them, Job 14:14;

therefore they fear not God; do not serve and worship him now, and are not afraid of his judgments here or hereafter; no change being made in their hearts, nor any alteration in their secular affairs for the worse; but having much goods laid up for many years, and sentence against their evil works not being speedily executed, their hearts are hardened, and they live secure in sin.

Gill: Psa 55:20 - -- He hath put forth his hands,.... The psalmist returns and describes, in this verse Psa 55:3, the cruelty, perfidy, and hypocrisy of his false friend; ...

He hath put forth his hands,.... The psalmist returns and describes, in this verse Psa 55:3, the cruelty, perfidy, and hypocrisy of his false friend; who had stretched forth his hands

against such as be at peace with him, or he pretended to be at peace with. So Ahithophel put forth his hands against David, by whom he had been admitted into his privy council, and there had taken sweet counsel together, by entering into a conspiracy and rebellion against him, and by forming a scheme to smite the king only, 2Sa 17:1; and Judas, though he did not lay hands on Christ himself, yet he gave his enemies a sign by which they might know him, and seize him, and hold him fast, as they did; and him Christ calls the man of his peace, Psa 41:9; they being at peace when he lifted up his heel against him;

he hath broken his covenant; of friendship that was made between them; he proved false and treacherous, broke through his engagements, and violated his faith.

Gill: Psa 55:21 - -- The words of his mouth were smoother than butter,.... Such were the words of Ahithophel, when in counsel with David; and such the words of Judas, whe...

The words of his mouth were smoother than butter,.... Such were the words of Ahithophel, when in counsel with David; and such the words of Judas, when he said to Christ, "hail, master", and kissed him, Mat 26:49;

but war was in his heart; even a civil war, rebellion against his prince; that was what Ahithophel meditated in his heart; and nothing less than to take away the life of Christ was designed by Judas. The words may be rendered, "they were divided" e; that is, his mouth and his heart: "his mouth was butter, and his heart war"; the one declared for peace, when the other intended war; see Jer 9:8;

his words were softer than oil; at one time full of soothing and flattery:

yet were they drawn swords: at another time sharp and cutting, breathing out threatening and slaughter, destruction and death.

Gill: Psa 55:22 - -- Cast thy burden upon the Lord,.... These are either the words of the Holy Ghost to David, according to Jarchi; or of David to his own soul in distress...

Cast thy burden upon the Lord,.... These are either the words of the Holy Ghost to David, according to Jarchi; or of David to his own soul in distress, and may be directed to any good man in like circumstances. The word rendered "burden" signifies a gift and so the words are translated by many, "cast thy gift upon the Lord" f; what he has given in a way of providence and of grace, acknowledge him to be the author of it; pray for a continuance of mercies, and for fresh supplies, and expect them; and also what he gives in a way of trial, the cross, with all afflictions and troubles: which sense seems most agreeable to the context; and these may be said to be "the gift" of God, as the cup of sorrow Christ drank of is said to be "given" him by his Father, Joh 18:11. These are given by the Lord to bring his people to a sense of sin, and acknowledgment of it; to humble them for it, and cause them to return from it; and to try their graces: and then do they cast them upon him, when they acknowledge them as coming from him; wait the removal of them in his time; desire a sanctified use of them, and expect deliverance from them by him. Or the sense is, whatever thou desirest should be given thee by the Lord, cast it on him; that is, leave it with him to do as he pleases, who works all things after the counsel of his own will. The Targum renders it,

"cast thy hope upon the Lord;''

as an anchor on a good bottom, to which hope is compared, Heb 6:19. This is done when persons make the Lord the object of their hope, and expect all from him they hope to enjoy here and hereafter. The Septuagint version is, "cast thy care upon the Lord"; of thy body, and all the temporal concerns of thy family, and everything relating thereunto; and of thy soul, and its everlasting welfare and salvation; see 1Pe 5:7. But Jarchi, Aben Ezra, and Kimchi, interpret the word by משאך, "thy burden", which is learnt from the use of it in the Arabic language. The Rabbins did not know the meaning of the word, till one of them heard an Arabian merchant say g,

"take up יהביך, "thy burden", and cast it upon the camels.''

The burden here meant is either the burden of afflictions, which is sometimes very heavy; see Job 6:23; no affliction is joyous, but grievous; but some are heavier in their own kind and nature than others, and become so through the multiplicity of them, as in the case of Job; or through the long continuance of them, and especially when attended with the hidings of God's face, or with the temptations of Satan: or else the burden of sin and corruption, which is an heavy burden, and a very disagreeable one; under which the saints groan, and by which they are hindered in running their Christian race, and which they are like to carry with them to their graves; their only relief under it is to look to Christ, who has borne it and took it away; which may be meant by casting it on the Lord:

and he shall sustain thee; in being, both natural and spiritual; and supply with all things necessary both to the temporal and spiritual life, and support under all trials and difficulties;

he shall never suffer the righteous to be moved; to be shaken and stagger so as to fall, especially totally and finally; for the words may be rendered, "he shall never suffer the righteous to be moved for ever" h; or so to be moved by their afflictions as to desert the cause in which they are engaged; nor shall they ever be moved by men or devils, or anything whatever, from their spiritual estate, in which they are by grace; nor from the love of God and covenant of grace; nor out of the hands of Christ; nor from their state of justification, adoption, and sanctification.

Gill: Psa 55:23 - -- But thou, O God, shall bring them down,.... Ahithophel and his accomplices in the conspiracy against David, Judas and the wicked Jews concerned in Chr...

But thou, O God, shall bring them down,.... Ahithophel and his accomplices in the conspiracy against David, Judas and the wicked Jews concerned in Christ's death; and did not believe in him;

into the pit of destruction, or "corruption" i; either the grave, where bodies being put corrupt and putrefy; or hell, where the wicked are punished with everlasting destruction; see Psa 55:15;

bloody and deceitful men shall not live out half their days; such as Ahithophel and Absalom, Judas, and the murderers of our Lord: or, "do not halve their days" k; do not come up to the half of the ordinary term of man's life, which is threescore years and ten. The Jews say l, that all the years of Doeg were but thirty four, and of Ahithophel thirty three; and probably Judas might be about the same age. Or the sense is, that, generally speaking, such sort of men die in the prime of their days, and do not live half the time that, according to the course of nature, they might live; and which they promise themselves they should, and their friends hoped and expected they would:

but I will trust in thee; the Lord, that he would hear and save him, support him under his burden, supply him with his grace, and every thing needful, and not suffer him to be moved; and that he should live to fill up the measure of his days, do the will and work of God, and then be received to glory.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 55:15 Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.

NET Notes: Psa 55:17 Heb “my voice.”

NET Notes: Psa 55:18 Heb “among many they are against me.” For other examples of the preposition עִמָּד (’immad) used...

NET Notes: Psa 55:19 Heb “[the ones] for whom there are no changes, and they do not fear God.”

NET Notes: Psa 55:20 Heb “he violates his covenant.”

NET Notes: Psa 55:21 Heb “his words are softer than oil, but they are drawn swords.”

NET Notes: Psa 55:22 Heb “he will never allow swaying for the righteous.”

NET Notes: Psa 55:23 Heb “will not divide in half their days.”

Geneva Bible: Psa 55:15 Let death seize upon them, [and] let them ( l ) go down quick into hell: for wickedness [is] in their dwellings, [and] among them. ( l ) As Korah, Da...

Geneva Bible: Psa 55:17 Evening, and morning, and at noon, will I pray, ( m ) and cry aloud: and he shall hear my voice. ( m ) Which signifies a servants mind and sure trust...

Geneva Bible: Psa 55:18 He hath delivered my soul in peace from the battle [that was] against me: for there were ( n ) many with me. ( n ) Even the angels of God fought on m...

Geneva Bible: Psa 55:19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they ( o ) have no changes, therefore they fear not God. ( o ) But thei...

Geneva Bible: Psa 55:20 He ( p ) hath put forth his hands against such as be at peace with him: he hath broken his covenant. ( p ) I did not provoke him but was as at peace ...

Geneva Bible: Psa 55:22 Cast thy burden upon the LORD, and he shall sustain thee: he shall ( q ) never suffer the righteous to be moved. ( q ) Though for their bettering and...

Geneva Bible: Psa 55:23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out ( r ) half their days; but I will trus...

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 55:1-23 - --1 David in his prayer complains of his fearful case.9 He prays against his enemies, of whose wickedness and treachery he complains.16 He comforts hims...

MHCC: Psa 55:9-15 - --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 c...

MHCC: Psa 55:16-23 - --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. ...

Matthew Henry: Psa 55:9-15 - -- 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...

Matthew Henry: Psa 55:16-23 - -- In these verses, I. David perseveres in his resolution to call upon God, being well assured that he should not seek him in vain (Psa 55:16): " As fo...

Keil-Delitzsch: 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 pa...

Keil-Delitzsch: 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, ...

Constable: Psa 42:1--72:20 - --II. Book 2: chs. 42--72 In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writ...

Constable: Psa 55:1-23 - --Psalm 55 The occasion that inspired the composition of this psalm was David's betrayal by an intimate fr...

Constable: Psa 55:15-22 - --3. A call out of confidence 55:16-23 55:16-19 Rather than practicing evil as his enemies did David said he would pray to God for deliverance. Rather t...

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Commentary -- Other

Evidence: Psa 55:15 QUESTIONS & OBJECTIONS " I don’t mind going to hell. All my friends will be there." Obviously, those who flippantly say such things don’t bel...

Evidence: Psa 55:22 What an incredible promise—we have an anchor for the soul. See Mat 6:25–34 for some of the ways the Lord sustains us.

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 55 (Chapter Introduction) Overview Psa 55:1, David in his prayer complains of his fearful case; Psa 55:9, He prays against his enemies, of whose wickedness and treachery he...

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 55 (Chapter Introduction) THE ARGUMENT This Psalm was certainly composed by David, when he was greatly distressed and persecuted, either by Saul, or rather by Absalom, and b...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 55 (Chapter Introduction) (Psa 55:1-8) Prayer to God to manifest his favour. (Psa 55:9-15) The great wickedness and treachery of his enemies. (Psa 55:16-23) He is sure that G...

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 55 (Chapter Introduction) It is the conjecture of many expositors that David penned this psalm upon occasion of Absalom's rebellion, and that the particular enemy he here sp...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 55 (Chapter Introduction) INTRODUCTION TO PSALM 55 To the chief Musician on Neginoth, Maschil A Psalm of David. The occasion of this psalm was either the persecution of Saul...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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