Text -- Psalms 55:5-23 (NET)

55:5 Fear and panic overpower me; terror overwhelms me. 55:6 I say, “I wish I had wings like a dove! I would fly away and settle in a safe place! 55:7 Look, I will escape to a distant place; I will stay in the wilderness. (Selah) 55:8 I will hurry off to a place that is safe from the strong wind and the gale.” 55:9 Confuse them, O Lord! Frustrate their plans! For I see violence and conflict in the city. 55:10 Day and night they walk around on its walls, while wickedness and destruction are within it. 55:11 Disaster is within it; violence and deceit do not depart from its public square. 55:12 Indeed, it is not an enemy who insults me, or else I could bear it; it is not one who hates me who arrogantly taunts me, or else I could hide from him. 55:13 But it is you, a man like me, my close friend in whom I confided. 55:14 We would share personal thoughts with each other; in God’s temple we would walk together among the crowd. 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.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 55:8

From the force and fury of mine enemies.

Wesley: Psa 55:9

Destroy them by dividing.

Wesley: Psa 55:9

Their speech, as thou didst at Babel, Gen 11:9, their votes, and opinions, and counsels. Which was eminently done among Absalom's followers, 2Sa 17:23.

Wesley: Psa 55:9

Injustice and fraud, oppression and contention rule here, instead of that public justice and peace which I established.

Wesley: Psa 55:9

In Jerusalem; which in Absalom's time was a sink of all sins.

Wesley: Psa 55:10

Violence and strife.

Wesley: Psa 55:10

Do encompass it, as it were a garrison.

Wesley: Psa 55:10

In the outward parts, as also in the very midst of it. So that all parts were horribly corrupted.

Wesley: Psa 55:11

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

Wesley: Psa 55:12

With a manifest or old hatred.

Wesley: Psa 55:13

Not in power, but in reputation, for wisdom, and influence upon my people.

Wesley: Psa 55:13

Whose counsel I highly prized, and constantly followed. All which agrees to Achitophel.

Wesley: Psa 55:15

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.

Wesley: Psa 55:15

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

Wesley: Psa 55:17

_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.

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.

Wesley: Psa 55:19

My prayers.

Wesley: Psa 55:19

Who is eternal, and therefore unchangeable, and almighty.

Wesley: Psa 55:19

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.

Wesley: Psa 55:20

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 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.

Wesley: Psa 55:23

The wicked.

Wesley: Psa 55:23

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.

JFB: Psa 55:4-5

Express great alarm.

JFB: Psa 55:5

Or literally, "into."

JFB: Psa 55:6

Literally, "dwell," that is, permanently.

JFB: Psa 55:7-8

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

JFB: Psa 55:9

Literally, "swallow" (Psa 21:9).

JFB: Psa 55:9

Or, "confound their speech," and hence their counsels (Gen 11:7).

JFB: Psa 55:9

Perhaps Jerusalem, the scene of anarchy.

JFB: Psa 55:10-11

Which is described in detail (compare Psa 7:14-16).

JFB: Psa 55:11

Literally, "Mischief," evils resulting from others (Psa 5:9; Psa 52:2, Psa 52:7).

JFB: Psa 55:11

Or literally, "wide places," markets, courts of justice, and any public place.

JFB: Psa 55:12-14

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

JFB: Psa 55:13

Literally, "friend" (Pro 16:28; Pro 17:9).

JFB: Psa 55:13

In Hebrew, a yet more intimate associate.

JFB: Psa 55:14

Literally, "with a crowd," in a festal procession.

JFB: Psa 55:15

Or, "Desolations are on them."

JFB: Psa 55:15

Literally, "they will go."

JFB: Psa 55:15

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).

JFB: Psa 55:16-18

God answers his constant and repeated prayers.

JFB: Psa 55:18

That is, by the context, fighting with me.

JFB: Psa 55:19

God hears the wicked in wrath.

JFB: Psa 55:19

Or, "sitteth."

JFB: Psa 55:19

Enthroned as a sovereign.

JFB: Psa 55:19

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 and his accomplices are in view together.

JFB: Psa 55:22

Literally, "gift," what is assigned you.

JFB: Psa 55:22

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).

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 wicked, then in the writer's view.

Clarke: Psa 55:5

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.

Clarke: Psa 55:6

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

Clarke: Psa 55:6

And be at rest - Get a habitation.

Clarke: Psa 55:7

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. 2Sa 17:22, 2Sa 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 quaestu

Reddet Aedon? cujus penna

Utinam miserae mihi fata darent

Fugerem luctus ablata meo

Penna volucri, procul et coetu

Hominum tristes sedemque feram

Sola in vacuo nemore, et tenu

Ramo pendens, querulo posse

Gutture moestum fundere murmur

My woes who enough can bewail

O what notes can my sorrows express

Sweet Philomel’ s self e’ en would fai

To respond with her plaintive distress

O had I her wings I would fl

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.

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Clarke: Psa 55:8

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

Clarke: Psa 55:9

Destroy, O lord - Swallow them up - confound them

Clarke: Psa 55:9

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

Clarke: Psa 55:9

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

Clarke: Psa 55:10

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.

Clarke: Psa 55:12

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.

Clarke: Psa 55:14

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.

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. 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 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 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, 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 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 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 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 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

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 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. 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 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 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 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 55:6

6.And I said, Who will give me wings like a dove? ³⁰⁰ 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, ³⁰¹ by this circumlocution he means a violent wind, such as compels the traveler to fly and seek shelter in the nearest dwelling or covert.

Calvin: Psa 55:9

9.Destroy, ³⁰³ 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, (Gen 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. ³⁰⁴ 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.

Calvin: Psa 55:12

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. ³⁰⁸ 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 ³⁰⁹, 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?

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 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 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 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 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 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 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 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.

Defender: Psa 55:6

One does not solve his problems by fleeing from them. Jonah, whose name means "dove," learned this lesson bitterly by running from God only to find himself faced with possible death (Jon 1:3, Jon 1:15)."

TSK: Psa 55:5

Fearfulness : Psa 119:120; 2Sa 15:14; Job 6:4, Job 23:15, Job 23:16

horror : Psa 42:6, Psa 61:2, Psa 88:15, Psa 88:16; Luk 22:44

overwhelmed : Heb. covered

TSK: Psa 55:6

Psa 11:1, Psa 139:9; Rev 12:14

TSK: Psa 55:7

1Sa 27:1; 2Sa 15:14, 2Sa 17:21, 2Sa 17:22; Pro 6:4, Pro 6:5; Jer 9:2, Jer 37:12

TSK: Psa 55:8

the windy storm : From the sweeping wind and tempest, - Absalom and his rebellious party. Psa 18:4; Isa 17:12, Isa 17:13; Mat 7:25-27

TSK: Psa 55:9

divide : That is, ""Distract their counsels; and let their devices be confounded""- and the prayer was heard. See the parallel passages. Gen 11:7-9; 2Sa 15:31, 2Sa 17:1-14; Joh 7:45-53; Act 23:6-10

I have : Jer 6:7, Jer 23:14; Mat 23:37, Mat 23:38

TSK: Psa 55:10

Day : Psa 59:6, Psa 59:14, Psa 59:15; 1Sa 19:11; 2Sa 17:1, 2Sa 17:2; Hos 7:6; Mic 2:1, Mic 2:2; Joh 18:3, Joh 18:28; Act 9:24

mischief : 2Sa 16:21, 2Sa 16:22; Isa 59:6-15; Eze 9:4; Zep 3:1-3

TSK: Psa 55:11

Wickedness : Eze 22:1-12; Act 7:51, Act 7:52

deceit : Psa 109:2, Psa 109:3; Isa 59:7; Jer 5:26, Jer 5:27, Jer 9:3-5; Mat 26:4

TSK: Psa 55:12

For : Psa 41:9

magnify : Psa 35:26, Psa 38:16; Isa 10:15

then I : Mat 26:21-23; Joh 13:18, Joh 18:2, Joh 18:3

TSK: Psa 55:13

a man mine equal : Heb. a man according to my rank

my guide : 2Sa 15:12, 2Sa 16:23; Jer 9:4; Mic 7:5

mine acquaintance : Joh 19:13; Mat 26:47-50; Mar 14:44, Mar 14:45; Luk 22:21, Luk 22:47, Luk 22:48

TSK: Psa 55:14

We took sweet counsel together : Heb. Who sweetened counsel, walked. Psa 42:4, Psa 122:1; Isa 2:3; Eze 33:31

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 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 10:9, Act 10:30; Eph 6:18; 1Th 5:17

cry : Job 19:7; Lam 3:8; Heb 5:7

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 4:4

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 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 89:38; 2Sa 2:4, 2Sa 5:3, 2Sa 14:32, 2Sa 14:33, 2Sa 15:10-12; Ecc 8:2; Eze 17:16-19

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 13:2

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; 1Pe 5:7

burden : or, gift

suffer : Psa 16:8, Psa 37:24, Psa 62:2, Psa 62:6, Psa 121:3; 1Sa 2:9; Joh 10:27-30; 1Pe 1:5

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 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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 55:5

Fearfulness and trembling - Fear so great as to produce trembling. Compare the notes at Job 4:14. He knew not when these things would end. How far the spirit of rebellion had spread he knew not, and he had no means of ascertaining. It seemed as if he would be wholly overthrown; as if his power was wholly at an end; as if even his life was in the greatest peril.

And horror hath overwhelmed me - Margin, as in Hebrew, "covered me."That is; it had come upon him so as to cover or envelop him entirely. The shades of horror and despair spread all around and above him, and all things were filled with gloom. The word rendered "horror"occurs only in three other places; - Eze 7:18, rendered (as here) "horror;"Job 21:6, rendered "trembling;"and Isa 21:4, rendered "fearfulness."It refers to that state when we are deeply agitated with fear.

Barnes: Psa 55:6

And I said - That is, when I saw these calamities coming upon me, and knew not what the result was to be.

Oh, that I had wings like a dove! - literally, "Who will give me wings like a dove?"or, Who will give me the pinion of a dove? The original word - אבר 'êber - means properly, "a wing-feather;"a pinion; the penna major or flagfeather of a bird’ s wing by which he steers his course, - as of an eagle, Isa 40:31, or of a dove, as here. It is distinguished from the wing itself, Eze 17:3 : "A great eagle, with great wings, "long-winged,"full of feathers."The reference here is supposed to be to the turtle-dove - a species of dove common in Palestine. Compare the notes at Psa 11:1. These doves, it is said, are never 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 to their mountains."Land and the Book (Dr. Thomson), vol. i., p. 416.

For then would I fly away, and be at rest - I would escape from these dangers, and be in a place of safety. How often do we feel this in times of trouble! How often do we wish that we could get beyond the reach of enemies; of sorrows; of afflictions! How often do we sigh to be in a place where we might be assured that we should be safe from all annoyances; from all trouble! There is such a place, but not on earth. David might have borne his severest troubles with him if he could have fled - for those troubles are in the heart, and a mere change of place does not affect them; or he might have found new troubles in the place that seemed to him to be a place of peace and of rest. But there is a world which trouble never enters. That world is heaven; to that world we shall soon go, if we are God’ s children; and there we shall find absolute and eternal rest. Without "the wings of a dove,"we shall soon fly away and be at rest. None of the troubles of earth will accompany us there; no new troubles will spring up there to disturb our peace.

Barnes: Psa 55:7

Lo, then would I wander far off - literally, "Lo, I would make the distance far by wandering;"I would separate myself far from these troubles.

And remain in the wilderness - literally, I would sojourn; or, I would pass the night; or, I would put up for the night. The idea is taken from a traveler who puts up for the night, or who rests for a night in his weary travels, and seeks repose. Compare Gen 19:2; Gen 32:21; 2Sa 12:16; Jdg 19:13. The word "wilderness"means, in the Scripture, a place not inhabited by man; a place where wild beasts resort; a place uncultivated. It does not denote, as with us, an extensive forest. It might be a place of rocks and sands, but the essential idea is, that it was not inhabited. See the notes at Mat 4:1. In such a place, remote from the habitations of people, he felt that he might be at rest.

Barnes: Psa 55:8

I would hasten my escape - I would make haste to secure an escape. I would not delay, but I would flee at once.

From the windy storm and tempest - From the calamities which have come upon me, and which beat upon me like a violent tempest. If this psalm was composed on occasion of the rebellion of Absalom, it is easy to see with what propriety tiffs language is used. The troubles connected with that unnatural rebellion had burst upon him with the fury of a sudden storm, and threatened to sweep everything away.

Barnes: Psa 55:9

Destroy, O Lord - The word rendered "destroy,"properly means to "swallow up;"to "devour"with the idea of greediness. Isa 28:4; Exo 7:12; Jon 1:17; Jer 51:34. Then it is used in the sense of "destroy,"Job 20:18; Pro 1:12. The reference here is to the persons who had conspired against David. It is a prayer that they, and their counsels, might be destroyed: such a prayer as people always offer who pray for victory in battle. It is a prayer that the may be successful in what they regard as a righteous cause; but this implies a prayer that their enemies may be defeated and overcome. That is, they pray for success in what they have undertaken; and if it is right for them to attempt to do the thing, it is not wrong to pray that they may be succesful.

And divide their tongues - There is evident allusion here to the confusion of tongues at Babel Gen 11:1-9; and as the language of those who undertook to build that tower was confounded so that they could not understand each other, so the psalmist prays that the counsels of those engaged against him might be confounded, or that they might be divided and distracted in their plans, so that they could not act in harmony. It is very probable that there is an allusion here to the prayer which David offered when he learned that Ahithophel was among the conspirators 2Sa 15:31; "And David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness."This would tend to divide and distract; the purposes of Absalom, and secure his defeat.

For I have seen violence and strife in the city - In Jerusalem. Perhaps he had learned that among the conspirators there was not entire harmony, but that there were elements of "strife"and discord which led him to hope that their counsels would be confounded. There was little homogeneoushess of aim and purpose among the followers of Absalom; and perhaps David knew enough of Ahithophel to see that his views, though he might be enlisted in the cause of the rebellion, would not be likely to harmonize with the views of the masses of those who were engaged in the revolt.

Barnes: Psa 55:10

Day and night they go about it, upon the walls thereof - That is, continually. The word "they"in this place probably refers to the violence and strife mentioned in the preceding verse. They are here personified, and they seem to surround the city; to be everywhere moving, even on the very walls. They are like a besieging army. Inside and outside; in the midst of the city and on the walls, there was nothing but violence and strife - conspiracy, rebellion, and crime.

Mischief also and sorrow are in the midst of it - Crime abounded, and the result was anguish or sorrow. This language would well describe the scenes when Absalom rebelled; when the city was filled with conspirators and rebels; and when crime and anguish seemed to prevail in every part of it.

Barnes: Psa 55:11

Wickedness is in the midst thereof - That is, the wickedness connected with rebellion and revolt.

Deceit and guile depart not from her streets - They are everywhere. They are found in every street and alley. They pervade all classes of the people. The word rendered "deceit"means rather "oppression."This was connected with "guile,"or with "deceit."That is, wrong would be everywhere committed, and the perpetration of those wrongs would be connected with false representations, and false pretences - a state of things that might be expected in the unnatural rebellion under Absalom.

Barnes: Psa 55:12

For it was not an enemy that reproached me - The word "reproached"here refers to slander; calumny; abuse. It is not necessarily implied that it was in his presence, but he was apprized of it. When he says that it is not an enemy that did this, the meaning is that it was not one who had been an avowed and open foe. The severest part of the trial did not arise from the fact that it was done by such an one, for that he could have borne. That which overwhelmed him was the fact that the reproach came from one who had been his friend; or, the reproach which he felt most keenly came from one whom he had regarded as a personal confidant. It is not to be supposed that the psalmist means to say that he was not reproached by his enemies, for the whole structure of the psalm implies that this was so; but his anguish was made complete and unbearable by the discovery that one especially who had been his friend was found among those who reproached and calumniated him. The connection leads us to suppose, if the right view (Introduction) has been taken of the occasion on which the psalm was composed, that the allusion here is to Ahithophel 2Sa 15:31; and the particular distress here referred to was that which David experienced on learning that he was among the conspirators. A case of trouble remarkably resembling this is referred to in Psa 41:9. See the notes at that place.

Then I could have borne it - The affliction would have been such as I could bear. Reproaches from an enemy, being known to be an enemy, we expect; and and we feel them comparatively little. We attribute them to the very fact that such an one is an enemy, and that he feels it necessary to sustain himself by reproaching and calumniating us. We trust also that the world will understand them in that way; and will set them down to the mere fact that he is our enemy. In such a case there is only the testimony against us of one who is avowedly our foe, and who has every inducement to utter malicious words against us in order to sustain his own cause. But the case is different when the accuser and slanderer is one who has been our intimate friend. He is supposed to know all about us. He has been admitted to our counsels. He has known our purposes and plans. He can speak not "slanderously"but "knowingly."It is supposed that he could have no motive to speak ill of us except his own conviction of truth, and that it could be only the strongest conviction of truth - the existence of facts to which not even a friend could close his eyes - that could induce him to abandon us, and hold us up to repreach and scorn. So Ahithophel - the confidential counselor and friend of David - would be supposed to be acquainted with his secret plans and his true character; and hence, reproaches from such a one became unendurable. "Neither was it he that hated me."That avowedly and openly hated me. If that had been the case, I should have expected such usage, and it would not injure me.

That did magnify himself a against me - That is, by asserting that I was a bad man, thus exalting himself in character above me, or claiming that he was more pure than I am. Or, it may mean, that exalted himself above me, or sought to reach the eminence of power in my downfall and ruin.

Then I would have hid myself from him - I should have been like one pursued by an enemy who could hide himself in a cave, or in a fastness, or in the mountains, so as to be safe from his attacks. The arrows of malice would fly harmlessly by me, and I should be safe. Not so, when one reproached me who had been an intimate friend; who had known all about me; and whose statements would be believed.

Barnes: Psa 55:13

But it was thou, a man mine equal - Margin, "a man according to my rank."Septuagint, ἰσόψυχε isopsuche , equal-souled, like-souled, "second self"(Thompson); Vulgate, "unanimus," of the same mind; Luther, "Geselle ,"companion. The Hebrew word used here - ערך ‛êrek - means properly a row or pile, as of the showbread piled one loaf on another, Exo 40:23; then it would naturally mean one of the same row or pile; of the same rank or condition. The word also means price, estimation, or value, Job 28:13; Lev 5:15, Lev 5:18; Lev 6:6. Here the expression may mean a man "according to my estimation, value, or price;"that is, of the same value as myself (Gesenius, Lexicon); or more probably it means a man of my own rank; according to my condition; that is, a man whom I esteemed as my equal, or whom I regarded and treated as a friend.

My guide - The word used here properly denotes one who is familiar - a friend - from the verb אלף 'âlaph - to be associated with; to be familiar; to be accustomed to. The noun is frequently used to denote a military leader - the head of a tribe - a chieftain; and is, in this sense, several times employed in Gen. 36 to denote the leaders or princes of the Edomites, where it is rendered duke. But here it seems to be used, not in the sense of a leader or a guide, but of a familiar friend.

And mine acquaintance - The word used here is derived from the verb to know - ידע yâda‛ - and the proper idea is that of "one well known"by us; that is, one who keeps no secrets from us, but who permits us to understand him thoroughly. The phrase "mine acquaintance"is a feeble expression, and does not convey the full force of the original, which denotes a more intimate friend than would be suggested by the word "acquaintance."It is language applied to one whom we thoroughly "know,"and who "knows us;"and this exists only in the case of very intimate friends. All the expressions used in this verse would probably be applicable to Ahithophel, and to the intimacy between him and David.

Barnes: Psa 55:14

We took sweet counsel together - Margin, "who sweetened counsel."Literally, "We sweetened counsel together;"that is, We consulted together; we opened our minds and plans to each other; in other words, We found that happiness in each other which those do who freely and confidentially communicate their plans and wishes - who have that mutual satisfaction which results from the approval of each other’ s plans.

And walked unto the house of God in company - We went up to worship God together. The word rendered "company"means properly a noisy crowd, a multitude. The idea here is not that which would seem to be conveyed by our translation - that they went up to the house of God in company "with each other,"but that both went with the great company - the crowd - the multitude - that assembled to worship God. They were engaged in the same service, they united in the worship of the same God; associated with those that loved their Maker; belonged to the companionship of those who sought his favor. There is nothing that constitutes a stronger bond of friendship and affection than being united in the worship of God, or belonging to his people. Connexion with a church in acts of worship, ought always to constitute a strong bond of love, confidence, esteem, and affection; the consciousness of having been redeemed by the same blood of the atonement should be a stronger tie than any tie of natural friendship; and the expectation and hope of spending an eternity together in heaven should unite heart to heart in a bond which nothing - not even death - can sever.

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 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 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 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, 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 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. 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 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 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 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 55:7

Like a dove ; which being fearful, and pursued by birds of prey, flies away, and that very swiftly and far, and into solitary places, where it hides and secures itself in the holes of the rocks, or in some other secret and safe place; all which fitly represents David’ s present disposition and desire. And be at rest ; 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 wanderings to which I am now exposed.

In the wilderness 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.

Poole: Psa 55:8

From the force and fury of mine enemies, which now highly threaten me.

Poole: Psa 55:9

Divide their tongues i.e. destroy them by dividing.

Their tongues i.e. their speech, as thou didst at Babel, Ge 11 ; their votes, and opinions, and counsels; which was eminently done among Absalom’ s followers, 2Sa 17 .

I have seen or, I do see or perceive , by certain and general report. Violence and strife in the city; that injustice, and fraud, and oppression, and contention bear rule there, instead of that public justice and peace which I established and maintained in it. In the city; either,

1. In Keilah, where David thought to abide, 1Sa 23 , Or,

2. In Gibeah, where Saul had his abode. Or rather,

3. In Jerusalem; which is called the city by way of eminency; and which in Absalom’ s time was the chief seat of rebellion, and a mere 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 public 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 practice of their several duties.

Poole: Psa 55:10

They i.e. the violence and strife last mentioned, Psa 55:9 , go about it; do encompass it, and are as it were the garrison by which they design to defend it.

Upon the walls thereof in the more outward parts, as also in the very midst of it, as it follows. So that all parts were horribly corrupted.

Poole: Psa 55:11

The places of buying and selling, and of public and common conversation. So their sins were both universal and impudent.

Poole: Psa 55:12

Not an enemy 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.

I could have borne it with more patience, because I could expect nothing else from such persons.

Hated me with a manifest or old hatred.

I would have hid myself from him I could and should easily have prevented or avoided the effects of his hatred.

Poole: Psa 55:13

Mine equal 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.

My guide whose counsel I highly prized, and constantly sought and followed: all which agrees very well to Ahithophel. See 2Sa 15:12,31 16:23 .

Poole: Psa 55:14

We took sweet counsel together I imparted my secret thoughts and designs to him with great delight and satisfaction.

We walked unto the house of God we agreed no less in exercises of piety, than in acts of state and policy. In company ; or, in comfort , or with consent ; as all the ancients render it. He seemed as forward in religion as I.

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 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.

Poole: Psa 55:17

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 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 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 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.

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 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 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.

Haydock: Psa 55:5

My words. The words or promises God has made in my favour. (Challoner) ---

Praising God (Haydock) removed the dejection of David. (Eusebius) ---

Detested. Protestants, "wrest." They put an evil construction upon what I say, (Haydock) and make me their laughing-stock, Psalm xxxvii. 13. (Calmet) ---

But I cease not to proclaim what God has declared in my favour, (Haydock) or what good I have been enabled to effect by his grace. My enemies may meet to devise my ruin, and to supplant me: yet all in vain. (Worthington)

Haydock: Psa 55:8

For nothing shalt thou save them. That is, since they lie in wait to ruin my soul, thou shalt for no consideration favour or assist them, but execute thy justice upon them. (Challoner)

Haydock: Psa 55:9

I have. Protestants, "thou tellest my wanderings: put thou my tears into thy bottle. Are the not in thy book?" St. Jerome, "thou hast numbered my most secret things: place my tears in thy sight," &c. (Haydock) ---

Septuagint render the sense clearer. (Berthier) ---

God has promised to relieve the distressed, who confided in him.

Haydock: Psa 55:11

To me. This is almost a repetition of ver. 5. (Calmet) ---

Elohim and Jehova are mentioned (Haydock) as "the power and eternity" of God gave David the greatest confidence.

Haydock: Psa 55:12

To thee. Literally, "thy vows." (Haydock) ---

Houbigant chooses rather to follow the Syriac, "with thee, O God, are my vows:" which is clearer, though our version may be well explained, "I will perform my vows to thee," (Berthier) the sacrifice of praises, in this psalm. (Calmet) ---

I will endeavour to comply with my engagements and vows. (Worthington)

Haydock: Psa 55:13

Living, in my own country, where I am no longer, as formerly during my banishment, in the region of the dead. (Calmet) ---

The Fathers explain this of Jesus Christ, or of eternal glory. (Theodoret) (Calmet) ---

In the true faith and good works, I will strive to please God. (Worthington)

Gill: Psa 55:5

Fearfulness and trembling are come upon me,.... Fear and dread of mind, and trembling of body;

and horror hath overwhelmed me; or "covered me"; he was in the utmost consternation and surprise at what he apprehended would be the issue of things; so Christ in the garden is said to be "sore amazed", Mar 14:33; all which terror, fearfulness, trembling, and horror, arose from a sense of sin imputed to him, even of all the sins of his people, the faith of which must be nauseous to him, and the guilt thereof pressing upon him; and from a feeling of the wrath of God, and the curse of the law, which he endured in the room and stead of his people; and this shows the truth of his human nature, and the weakness and insufficiency of that, without his divine nature, to have performed the great work of redemption; also the evil of sin, the exceeding sinfulness of it, and the strictness of divine justice; and likewise the wonderful love of Christ in becoming a surety for his people, and what ease and pleasure they may take; all the pain, the trembling, and horror, were his, and all the joy is theirs.

Gill: Psa 55:6

And I said, oh that I had wings like a dove,.... The psalmist pitches upon this creature, partly to suggest that his enemies pursuing him were like the ravenous hawk, and he like the harmless, innocent, and trembling dove; and partly because of its swiftness in flying. Aben Ezra thinks the dove is mentioned, because it is sociable with men, and who send letters by them for quick dispatch, of which instances may be given ^r. This wish is expressed suitably to his character and case. The church is sometimes compared to a dove for its innocence, modesty, chastity, purity, affection, inconsolableness for the loss of its mate, and for its fearfulness, Son 2:14; and so is Christ, Son 5:12; who was typified by Jonah, whose name signifies a dove; and on whom the Spirit of God descended as a dove, at his baptism, and by whom he was filled with his dovelike graces;

for then would I fly away; so David desired to flee, and did flee with good speed and haste from Absalom his son, 2Sa 15:14, title. Arama observes of the dove, that, when weary with flying with one wing, it rests that, and flies with the other, and so has strength to fly continually without stopping, which he supposes to be the reason why the wing of a dove is desired. So every sensible sinner desires to flee from sin and sinners, and from wrath to come; from avenging justice, to Christ the city of refuge; so Christ, under the terrors of death, in his human nature, in a view of the law's curse and wrath, desired the cup might pass from him, and he might flee and escape death, though with submission to the divine will;

and be at rest; safe and secure from the conspirators, as David was; and as a sinner is that has fled to Christ; in whom is rest from the burden and guilt of sin, from the wrath, curse, and condemnation of the law, and under all afflictions, whether of body or mind; and not in the world, and worldly enjoyments; nor in the law, and the works of it: and as Christ is; not by escaping death, but through dying, and having done his work has ceased from it, and is entered into his rest; which was the joy set before him, that animated him as man to endure the cross, and despise the shame; here also true believers, weary of the world, desire to be, enjoying that rest which remains for the people of God.

Gill: Psa 55:7

Lo, then would I wander far off, and remain in the wilderness,.... So David did when he fled from Absalom, 2Sa 15:23; so gracious souls desire to be; not in the wilderness of the people; but to be solitary as in a wilderness, clear of the company of wicked men, as Jeremiah wished for, Jer 9:2; and that they might be more at leisure for and given up unto spiritual devotion, and be secure from their enemies: and as this may be applied to Christ, it shows the wickedness, cruelty, and barbarity of the men of that generation among whom he lived; that he chose rather to be in the wilderness, among wild beasts, than to dwell among them, Mat 17:17; some apply this to the state of the primitive church under Jewish persecution, when it fled from Judea, and settled in the wilderness of the Gentiles; the preachers of the word being scattered abroad by the windy storm and tempest of persecution, and the Gospel taken from the Jews, and carried to a nation bringing forth the fruit of it, where it has remained ever since. With this may be compared the state of the church under Rome Pagan, in Rev 12:6.

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

Gill: Psa 55:8

I would hasten my escape from the windy storm and tempest. Of an army of rebellious subjects, bearing down all before them, and threatening with utter ruin and destruction; so a powerful army of enemies invading a country is signified by a storm and tempest, Isa 28:2; and may be expressive of the storm and tempest of divine wrath and vengeance the sensible sinner hastens his escape from by fleeing to Christ; and of the blowing and furious winds of persecution, which the church, Christ's dove, flees from, by getting into the clefts of the rock, and the secret places of the stairs, Son 2:14; and of the storms of divine wrath and justice that fell upon Christ as the surety of his people; from which the human nature, seized with fearfulness, trembling, and horror, desired an hasty escape.

Gill: Psa 55:9

Destroy, O Lord,.... Or "swallow up" ^s, as Pharaoh and his host were swallowed up in the Red sea; or as Korah, Dathan, and Abiram, were swallowed up in the earth; so all the enemies of Christ and his church will be destroyed; and death, the last of them, will be swallowed up in victory, Isa 25:8. The Targum interprets it, "destroy", or "scatter their counsel": but this seems to be intended in the next clause;

and divide their tongues: as at the confusion of languages at Babel, to which the allusion is: this had its accomplishment in Absalom's counsellors according to David's wish, 2Sa 15:31; and in the Jewish sanhedrim in Christ's time, and in the witnesses they produced against him, Luk 23:51; and of which there is an instance in the council of the Jews, held on account of the Apostle Paul, Act 23:7;

for I have seen violence and strife in the city: in the city of Jerusalem, now left by David, and possessed by Absalom, by whom "violence" was done to David's wives, through the advice of Ahithophel; and "strife", contention, and rebellion, were fomented among the people: this David saw, understood, and perceived, by the intelligence brought him from time to time: and in the times of Christ the kingdom of heaven suffered "violence" in this place, and he endured the "contradiction" of sinners against himself.

Gill: Psa 55:10

Day and night they go about it, upon the walls thereof,.... That is, "violence" and "strife" go about the walls of it continually; men of violence and contention are the only watchmen of it: a city must be sadly guarded that has no better watch than this;

mischief also and sorrow are in the midst of it; it was full of wickedness within and without; the city, as Aben Ezra 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 follows.

Gill: Psa 55:11

Wickedness is in the midst thereof,.... All manner of wickedness; abominable wickedness; wickedness as arrived to its highest pitch, and as having filled up its measure; see Eze 9:4;

deceit and guile depart not from her streets; where truth was fallen, and equity could not enter, Isa 59:14; for these are contrary the one to the other, and are incompatible; where the one prevails, the other must give way. This whole account shows the aboundings of sin in Jerusalem at this time, and that it was openly and publicly committed, and contains so many reasons of the imprecations in Psa 55:9.

Gill: Psa 55:12

For it was not an enemy that reproached me,.... An open and avowed one; a Moabite or a Philistine; such an one as Goliath, who cursed him by his gods; but one of his own country, city, court, and family, who pretended to be a friend; his son Absalom, according to Arama: so it was not one of the Scribes and Pharisees, the sworn enemies of Christ, who rejected him as the Messiah, and would not have him to reign over them, that reproached him, but one of his own apostles;

then I could have borne it; reproach from an enemy is to be expected, and may be patiently endured; and, when it is for righteousness' sake, should be accounted an happiness, and rejoiced at; but the reproaches of one that has been thought to be a friend are very cutting, wounding, heartbreaking, and intolerable, Psa 69:7; the calumnies and reproaches of the Scribes and Pharisees were borne by Christ with great patience, and were answered with great calmness and mildness, Mat 11:19. Or, "I would have lifted up" ^t; that is, my hand, and defended myself; I should have been upon my guard, ready to receive the blow, or to have put it off, or repelled it;

neither was it he that hated me: openly, but secretly in his heart;

that did magnify himself against me; made himself a great man, and set himself at the head of the conspiracy and opposition against him, and spoke great swelling words, in way of raillery and reproach;

then I would have hid myself from him; as David did from Saul, when he became his enemy, 1Sa 20:24; and as Christ from the Jews, Joh 8:59; but as for Judas, he knew the place he resorted to; and therefore easily found him, Joh 18:2; the sense may be, that he would have shunned his company, refused conversation with him; much less would he have admitted him to his privy councils, by which means he knew all his affairs, and there was no hiding and concealing things from him.

Gill: Psa 55:13

But it was thou,.... The Targum is, "but thou Ahithophel"; of whom the words are literally to be understood, and so they are in the Talmud ^u; and mystically and typically of Judas;

a man mine equal; "a man", and not a beast, nor a devil; but a man, from whom humanity, kindness, and tenderness might have been expected; though both Ahithophel and Judas acted the part of a devil; and the latter is expressly called one, Joh 6:70; "mine equal"; or like unto me; as the Targum. Ahithophel was not equal to David in dignity, as the king of Israel; nor in gifts, as the sweet psalmist of Israel; nor in grace as he; but as a man, a mortal dying man: kings and subjects are of the same blood, equally liable to death, and in the grave will be manifestly on a level: or rather the sense is, that he was in his esteem and affliction as himself; he was his friend that he loved as his own soul: so Judas could not be in every sense equal to Christ who is Jehovah's fellow, and thought it no robbery to be equal with God. Indeed as a man he was like unto him; a frail, mortal man, though not sinless as Christ. The word כערכי may be rendered "according to my appointment" ^w, ordination, or constitution; Judas being a man appointed and ordained to be an apostle of Christ with the rest: or, "according to my esteem" ^x; being had in great esteem and familiarity with Christ: or, "according to my order" ^y, rank and class; being taken into his family, admitted to his table, where be sat down and ate with him, as if he was his equal;

my guide: or "governor" ^z. Ahithophel was not governor over David; but was made a governor by him: he was one of his dukes or nobles, as the word is rendered in Gen 36:15, was raised to great dignity by him; perhaps was chief minister of state: it is certain he was his counsellor, and his counsel was with him as the oracle of God, 1Ch 27:33; he was his guide in civil affairs; he was directed by his advice, and it may be was president of his privy council. Judas was not only the guide of them to Christ who took him, Act 1:16; but when the apostles were sent out two by two before the face of Christ, to preach where he himself should come, Judas was sent also, Mar 6:7;

and mine acquaintance: one well known to him, as Ahithophel was to David, and Judas to Christ, his friend and companion, in whom he confided, and who ate of his bread; and all these characters are so many aggravations of his treachery and wickedness.

Gill: Psa 55:14

We took sweet counsel together,.... Not in religious matters; for in these the testimonies of the Lord were David's counsellors, Psa 119:24; but in civil things: hearty counsel is one branch of friendship, and which greatly sweetens it, Pro 27:9; as this may be applied to Christ and Judas, it may denote the mutual delight and pleasure they had, the one in communicating, the other in receiving a notional knowledge of the Gospel, and the mysteries of it, which are the counsel of God, Act 20:27; for if hearers may hear the word gladly, as Herod did, and receive it with joy, as did the stony ground hearers, and yet be destitute of the grace of God; why may not Judas, and other preachers devoid of true grace, be thought to receive and preach the doctrines of the Gospel in a speculative way, with some kind of delight and pleasure? so professors of religion take sweet counsel together, when they communicate to each other what light and knowledge they have in the mysteries of the Gospel, and converse about experience, and the mysteries and secrets of internal godliness, and give and take advice in spiritual things; and sad it is when anyone of these drop their profession, and reproachers, scoffers, or persecutors;

and walked unto the house of God in company: David with his royal family and courtiers, and Ahithophel among the rest; where he delighted to go, and that with a multitude. So Christ and Judas often went to the temple together, with the rest of the disciples, who heard many an excellent sermon from his mouth: all which are further aggravations of sin and guilt. And so such persons, who have walked together to the house of God and in it, have attended together on public worship, and walked together in holy fellowship; when any of these forsake the assembling of themselves together, scoff at religion, speak evil of ordinances, reproach the saints, or persecute them, it is very shocking, cutting, and grieving indeed.

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 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 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. 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 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 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; 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, 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, 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 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 55:5

¹ tn Heb “fear and trembling enter into me.”

² tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.

NET Notes: Psa 55:6

¹ tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.

NET Notes: Psa 55:8

¹ tn Heb “[the] wind [that] sweeps away.” The verb סָעָה (sa’ah, “sweep away”) occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 120).

NET Notes: Psa 55:9

¹ tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).

² tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”

NET Notes: Psa 55:10

¹ tn Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls.

² sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.

NET Notes: Psa 55:11

¹ tn Or “injury, harm.”

NET Notes: Psa 55:12

¹ tn Or “for.”

² tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.

NET Notes: Psa 55:13

¹ sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.

² tn Heb “a man according to my value,” i.e., “a person such as I.”

³ tn Heb “my close friend, one known by me.”

NET Notes: Psa 55:14

¹ tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.

NET Notes: Psa 55:15

¹ tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ’alemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ’alemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ’alemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.

² sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.

NET Notes: Psa 55:17

¹ tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.

² tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.

³ tn Heb “my voice.”

NET Notes: Psa 55:18

¹ tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).

² tn Heb “he will redeem in peace my life from [those who] draw near to me.”

³ tn Or “for.”

⁴ tn Heb “among many they are against me.” For other examples of the preposition עִמָּד (’immad) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.

NET Notes: Psa 55:19

¹ tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay’annem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).

² tn Heb “[the ones] for whom there are no changes, and they do not fear God.”

NET Notes: Psa 55:20

¹ sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.

² tn Heb “stretches out his hand against.”

³ tc The form should probably be emended to an active participle (שֹׁלְמָיו, sholÿmayv) from the verbal root שָׁלַם (shalam, “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.”

⁴ tn Heb “he violates his covenant.”

NET Notes: Psa 55:21

¹ tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhma’ot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhem’ah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (kholqu, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.

² tn Heb “and war [is in] his heart.”

³ tn Heb “his words are softer than oil, but they are drawn swords.”

NET Notes: Psa 55:22

¹ tn The Hebrew noun occurs only here.

² tn The pronoun is singular; the psalmist addresses each member of his audience individually.

³ tn Heb “he will never allow swaying for the righteous.”

NET Notes: Psa 55:23

¹ tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).

² tn Heb “well of the pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).

³ tn Heb “men of bloodshed and deceit.”

⁴ tn Heb “will not divide in half their days.”

Geneva Bible: Psa 55:5

Fearfulness and trembling are come upon me, and horror hath ^{( d )} overwhelmed me.

^{( d )} There was no part of him that was not astonished with extreme fear.

Geneva Bible: Psa 55:6

And I said, Oh that I had wings like a dove! [for then] would I ^{( e )} fly away, and be at rest.

^{( e )} Fear had driven him to so great distress, that he wished to be hid in some wilderness, and to be banished from that kingdom which God had promised that he should enjoy.

Geneva Bible: Psa 55:8

I would hasten my escape ^{( f )} from the windy storm [and] tempest.

^{( f )} From the cruel rage and tyranny of Saul.

Geneva Bible: Psa 55:9

Destroy, O Lord, [and] ^{( g )} divide their tongues: for I have seen violence and strife in the city.

^{( g )} As in the confusion of Babylon when the wicked conspired against God.

Geneva Bible: Psa 55:10

Day and night they go about it upon the walls thereof: ^{( h )} mischief also and sorrow [are] in the midst of it.

^{( h )} All laws and good orders are broken and only vice and dissolution reigns under Saul.

Geneva Bible: Psa 55:12

For [it was] not an ^{( i )} 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:

^{( i )} If my open enemy had sought by hurt, I could better have avoided him.

Geneva Bible: Psa 55:13

But [it was] thou, a man mine ^{( k )} equal, my guide, and mine acquaintance.

^{( k )} Who was not only joined to me in friendship and counsel in worldly matters, but also in religion.

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, Dathan and Abiram.

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 to obtain his portion, which made him earnest at all times in prayer.

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 my side against my enemies, (2Ki 6:16).

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 their prosperous estate still continues.

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 with him, yet he made war against me.

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 trial, he permits them to slip for a time.

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 trust in thee.

^{( r )} Though they sometimes live longer, yet their life is cursed by God, unquiet, and worse than any death.

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 himself in God's preservation of him, and confusion of his enemies.

MHCC: Psa 55:1-8

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.

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 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.

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. 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?

Matthew Henry: Psa 55:1-8

In these verses we have,

I. David praying. Prayer is a salve for every sore and a relief to the spirit under every burden: Give ear to my prayer, O God! Psa 55:1, Psa 55:2. He does not set down the petitions he offered up to God in his distress, but begs that God would hear the prayers which, at every period, his heart lifted up to God, and grant an answer of peace to them: Attend to me, hear me. Saul would not hear his petitions; his other enemies regarded not his pleas; but, "Lord, be thou pleased to hearken to me. Hide not thyself from my supplication, either as one unconcerned and not regarding it, nor seeming to take any notice of it, or as one displeased, angry at me, and therefore at my prayer."If we, in our prayers, sincerely lay open ourselves, our case, our hearts, to God, we have reason to hope that he will not hide himself, his favours, his comforts, from us.

II. David weeping; for in this he was a type of Christ that he was a man of sorrows and often in tears (Psa 55:2): " 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? Psa 55:3. 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, Psa 55:4. Fearfulness of mind and trembling of body came upon him, and horror covered and overwhelmed him, Psa 55:5. 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 (Psa 55:6), 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 9:2. This agrees very well with David's resolution upon the breaking out of that plot, Arise, let us flee, and make speed to depart, 2Sa 15:14. 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, Psa 55:6. I would fly any where, if it were to a barren frightful wilderness, ever so far off, so I might be quiet,"Psa 55:7. 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.

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 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 how 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 (Psa 55:9); 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, Psa 55:10. 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, Psa 55:11. 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 2:15. 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, 2Sa 15:3. 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, "Psa 55:13. 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 (2Sa 15:31), for he was the king's counsellor, 1Ch 27:33. " 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 (Psa 55:14): " 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 (Psa 55:9): " 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 16:30. But David prays that it might now be repeated, or something equivalent (Psa 55:15): " 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.

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 for me, let them take what course they please to secure themselves, let violence and strife be their guards, prayer shall be mind; 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 10:13. 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 6:10), and noon was one of Peter's hours of prayer, Act 10:9. 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 (Psa 55:4, Psa 55:5) by the exercise of faith were now silenced, and he begins to rejoice in hope (Psa 55:18): 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, Phi 4:7. 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, 2Ki 6:16, 2Ki 6:17.

2. That his enemies should be reckoned with, and brought down. They had frightened him with their menaces (Psa 55:3), 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 (Psa 55:19): " 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 (Psa 55:20): " 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 (Psa 55:21): " 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 1:12): Art thou not from everlasting, O Lord? [2.] God shall bring them down, not only to the dust, but to the pit of destruction (Psa 55:23), to the bottomless pit, which is called destruction, Job 26:6. He afflicted them (Psa 55:19) 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 (Psa 55:23): " 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 (Psa 55:22): " 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 Septuagint, to which the apostle refers, 1Pe 5:7. Care is a burden; it makes the heart stoop (Pro 12:25); 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.

Keil-Delitzsch: 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.

(Note: Kimchi observes that the dove, when she becomes tired, draws in one wing and flies with the other, and thus the more surely escapes. Aben-Ezra finds an allusion here to the carrier-pigeon.)

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 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.

(Note: 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.

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, 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 - k^e rob , 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 - k^e rāb : 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.

Psa 55:19-23

In spite of this interruption and the accompanying clashing in of the music. אשׁר .ci with its dependent clause continues the ויאנם , more minutely describing those whom God will answer in His wrath. The relative clause at the same time gives the ground for this their fate from the character they bear: they persevere in their course without any regard to any other in their godlessness. The noun חליפה , which is used elsewhere of a change of clothes, of a reserve in time of war, of a relief of bands of workmen, here signifies a change of mind (Targum), as in Job 14:14 a change of condition; the plural means that every change of this kind is very far from them. In Psa 55:21 David again has the one faithless foe among the multitude of the rebels before his mind. שׁלמיו is equivalent to שׁלמים אתּו , Gen 34:21, those who stood in peaceful relationship to him ( שׁלום , Psa 41:10). David classes himself with his faithful adherents. בּרית is here a defensive and offensive treaty of mutual fidelity entered into in the presence of God. By שׁלח and חלּל is meant the intention which, though not carried out as yet, is already in itself a violation and profanation of the solemn compact. In Psa 55:22 the description passes into the tone of the caesural schema. It is impossible for מחמאת , so far as the vowels are concerned, to be equivalent to מחמאות , since this change of the vowels would obliterate the preposition; but one is forbidden to read מחמאות (Targum, Symmachus, Jerome) by the fact that פּיו (lxx τοῦ προσώπου αὐτοῦ , as in Pro 2:6) cannot be the subject to חלקוּ . Consequently מ belongs to the noun itself, and the denominative מחמאות (from חמאה ), like מעדנּות (from עדן ), dainties, signifies articles of food prepared from curdled milk; here it is used figuratively of "milk-words"or "butter-words"which come from the lips of the hypocrite softly, sweetly, and supplely as cream: os nectar promit, mens aconita vomit . In the following words וּקרב־לבּו ( וּקרב ) the Makkeph (in connection with which it would have to be read ukerob just the same as in Psa 55:19, since the - has not a Metheg ) is to be crossed out (as in fact it is even wanting here and there in MSS and printed editions). The words are an independent substantival clause: war ( קרב , a pushing together, assault, battle, after the form כּתב mrof eh with an unchangeable â ) is his inward part and his words are swords; these two clauses correspond. רכּוּ (properly like Arab. rkk , to be thin, weak, then also: to be soft, mild; root רך , רק , tendere , tenuare ) has the accent on the ultima , vid., on Psa 38:20. 變„תיחה is a drawn, unsheathed sword (Psa 37:14).

The exhortation, Psa 55:23, which begins a new strophe and is thereby less abrupt, is first of all a counsel which David gives to himself, but at the same time to all who suffer innocently, cf. Psa 27:14. Instead of the obscure ἅπαξ γεγραμ . יהבך , we read in Psa 37:5 דרכך , and in Pro 16:3 מעשׂיך , according to which the word is not a verb after the form ידעך (Chajug', Gecatilia, and Kimchi), but an accusative of the object (just as it is in fact accented; for the Legarme of יהוה has a lesser disjunctive value than the Zinnor of יהבך ). The lxx renders it ἐπίῤῥιψον ἐπὶ κύριον τὴν μέριμνάν σου . Thus are these words of the Psalm applied in 1Pe 5:7. According to the Talmud יהב (the same form as קרב ) signifies a burden. "One day,"relates Rabba bar-Chana, B. Rosh ha-Shana , 26 b , and elsewhere, "I was walking with an Arabian (Nabataean?) tradesman, and happened to be carrying a heavy pack. And he said to me, שׁקיל יהביך ושׁדי אגמלאי , Take thy burden and throw it on my camel."Hence it is wiser to refer יהב to יהב , to give, apportion, than to a stem יהב = יאב , Psa 119:131 (root אב , או ), to desire; so that it consequently does not mean desiring, longing, care, but that which is imposed, laid upon one, assigned or allotted to one (Böttcher), in which sense the Chaldee derivatives of יהב (Targum Psa 11:6; Psa 16:5, for מנת ) do actually occur. On whomsoever one casts what is allotted to him to carry, to him one gives it to carry. The admonition proceeds on the principle that God is as willing as He is able to bear even the heaviest burden for us; but this bearing it for us is on the other side our own bearing of it in God's strength, and hence the promise that is added runs: He will sustain thee ( כּלכּל ), that thou mayest not through feebleness succumb. Psa 55:23 also favours this figure of a burden: He will not give, i.e., suffer to happen (Psa 78:66), tottering to the righteous for ever, He will never suffer the righteous to totter. The righteous shall never totter (or be moved) with the overthrow that follows; whereas David is sure of this, that his enemies shall not only fall to the ground, but go down into Hades (which is here, by a combination of two synonyms, בּאר שׁחת , called a well, i.e., an opening, of a sinking in, i.e., a pit, as e.g., in Pro 8:31; Eze 36:3), and that before they have halved their days, i.e., before they have reached the half of the age that might be attained under other circumstances (cf. Psa 102:25; Jer 16:11). By ואתּה אלהים prominence is given to the fact that it is the very same God who will not suffer the righteous to fall who casts down the ungodly; and by ואני David contrasts himself with them, as being of good courage now and in all time to come.

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 writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 55:1-23

Psalm 55

The occasion that inspired the composition of this psalm was David's betrayal by an intimate friend. We do not know certainly who he was though many commentators have suggested Ahithophel (2 Sam. 15:31).

David prayed that God would deliver him from his plight. He also lamented his distress that a trusted friend had betrayed him, and he voiced confidence in God who redeems His elect.

Constable: Psa 55:1-7

1. A cry out of agony 55:1-8

55:1-2a David began this psalm with a prayer in which he called on God to hear his petition.

55:2b-3 The pressure David's enemy had placed on him sprang from a grudge. Evidently David had offended this person previously and now he was getting even. His enemy's words had brought trouble down on the psalmist.

55:4-5 David expressed his anguish in a variety of expressions in these verses. His friend's betrayal had upset him greatly.

55:6-8 He wished he could escape his situation as a harmless dove flies away from a storm and hides in a remote and secure desert nest.

Constable: Psa 55:8-14

2. A request out of deceit 55:9-15

55:9-11 Specifically David wanted God to confuse the person responsible for his suffering. His opposition had resulted in confusion in the city that may have been Jerusalem. The manifestations of this confusion were violence, strife, iniquity, mischief, destruction, oppression, and deceit.

55:12 Such antagonism would have been easier for David to bear had it come from someone he disliked. However his adversary had been an intimate friend who had now stabbed him in the back.

55:13-14 David addressed his former friend. Not only had they been good friends, they had also shared their deepest commitments in life as their worshipping together indicates.

55:15 David called down God's judgment on his former friend and his ungodly allies. By opposing David, this traitor was also opposing God since David was the Lord's anointed. As he had deceived David by his treachery, so God should deceive him by putting him to death. Going down alive to the grave pictures a violent rather than a peaceful death.

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 than creating havoc in the city he would petition the courts of heaven for justice. In place of a violent death David anticipated a peaceful salvation. God the eternal sovereign will give to each person what he or she deserves. He will give peace to the guiltless and punishment to the guilty.

55:20-21 David further described the deceitfulness of his former friend's treachery.

55:22-23 The psalmist concluded this poem with a homily to the reader. He encouraged the righteous to roll their burdens on the Lord rather than bearing them themselves (cf. 1 Pet. 5:7). He trusted in the Lord's ability to sustain His own having experienced it many times in his life (cf. Deut. 31:6; Heb. 13:5). However, he had also learned that sin leads to death (Rom. 6:23). Normally those who live by the sword perish by the sword and die prematurely (Gen. 9:6; Matt. 26:52). In view of these two alternatives David reaffirmed his decision to trust in the Lord.

The opposition of ungodly people is difficult to bear, but the antagonism of formerly intimate friends is even harder. When friends prove unfaithful, believers should continue to remain faithful to the Lord and trust Him to sustain and vindicate them.

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 believe in the biblical concept of hell. Their understanding of the nature of God is erroneous. The slow-witted criminal thinks that the electric chair is a place to put up his feet for a while and relax.

It may be wise therefore to speak with him for a few moments about the reasonableness of a place called hell. Reason with him by saying, " If a judge in Florida turns a blind eye to the unlawful dealings of the Mafia, if he sees their murderous acts and deliberately turns the other way, is he a good or bad judge? He’s obviously corrupt, and should be brought to justice himself. If he is a good judge, he will do everything within his power to bring those murderers to justice. He should make sure that they are justly punished.

" If Almighty God sees a man rape and strangle to death your sister or mother, do you think He should look the other way, or bring that murderer to justice? If He looks the other way, He’s corrupt and should be brought to justice Himself. It makes sense then, that if God is good, He will do everything in His power to ensure justice is done. The Bible tells us that He will punish murderers, and the place of punishment—the prison God will send them to—is a place called hell.

" God should punish murderers and rapists. However, God is so good, he will also punish thieves, liars, adulterers, fornicators, and blasphemers. He will even punish those who desired to murder and rape but never took the opportunity. He warns that if we hate someone, we commit murder in our hearts. If we lust, we commit adultery in the heart, etc."

Then take the time to tell him of the reality of hell. Sinners like to picture hell as a fun, hedonistic, pleasure-filled place where they can engage in all the sensual sins that are forbidden here. But Jesus said that it is a place of torment, where the worm never dies and the fire is never quenched ( Mat 9:45-47 ). We tend to forget what pain is like when we don’t have it. Can you begin to imagine how terrible it would be to be in agony, with no hope of relief?

Many human beings go insane if they are merely isolated for a long time from other people. Imagine how terrible it would be if God merely withdrew all the things we hold so dear—friendship, love, color, light, peace, joy, laughter, and security. Hell isn’t just a place with an absence of God’s blessings, it is punishment for sin. It is literal torment, forever. That’s why the Bible warns that it is a fearful thing to fall into the hands of the living God.

God has given His Law to convince men of their sins, and unless a sinner is convinced that he has sinned against God, he won’t see that hell is his eternal destiny. He may consider it a fit place for others, but not for himself. That’s why we mustn’t hesitate to open up the Law and show that each individual is personally responsible for sin, and that God’s wrath abides on him because of it.

Ask him to consider why you would say such things to him if it wasn’t true. Tell him to examine your motives. You are so concerned for his eternal welfare that you are prepared to risk offending him.

Then ask him if he would sell an eye for a million dollars. Would he sell both for ten million? No one in his right mind would. Our eyes are precious to us. How much more then is our eternal soul worth? (For a biblical description of hell, see Rev 1:18 footnote.)

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.

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 of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

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 letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

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 nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

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 complains; Psa 55:16, He comforts himself in God’s preservation of him, and confusion of his enemies.

Psa 6:1, Psa 54:1 *titles

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 being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

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 betrayed by some pretended or former friend.

David, being surrounded and surprised with danger and distress, complaineth to God, Psa 55:1-8 , prayeth for the frustrating the practice of his cruel and false enemies, Psa 55:9-15 , and strengtheneth himself with God’ s protection, Psa 55:16-18 , and his enemies’ utter destruction, Psa 55:19-23 .

Turn not away thy face and ear, as one resolved not to hear nor help.

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 written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

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 God would in due time appear for him.

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 Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

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 speaks of, that dealt treacherously with him, was Ahithophel; and some will therefore make David's troubles here typical of Christ's sufferings, and Ahithophel's treachery a figure of Judas's, because they both hanged themselves. But there is nothing in it particularly applied to Christ in the New Testament. David was in great distress when he penned this psalm. I. He prays that God would manifest his favour to him, and pleads his own sorrow and fear (Psa 55:1-8). II. He prays that God would manifest his displeasure against his enemies, and pleads their great wickedness and treachery (Psa 55:9-15 and again Psa 55:20, Psa 55:21). III. He assures himself that God would, in due time, appear for him against his enemies, comforts himself with the hopes of it, and encourages others to trust in God (Psa 55:16-19 and again Psa 55:22, Psa 55:23). In singing this psalm we may, if there be occasion, apply it to our own troubles; if not, we may sympathize with those to whose case it comes nearer, foreseeing that there will be, at last, indignation and wrath to the persecutors, salvation and joy to the persecuted.

To the chief musician on Neginoth, Maschil. A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

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 them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

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 called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

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, or the conspiracy of Absalom. Some think it was written when David understood that the inhabitants of Keilah would deliver him into the hands of Saul, 1Sa 23:12; and others when the Ziphites attempted a second time to do the same, 1Sa 26:1; but since a single person is spoken of that magnified himself against him, Psa 55:12; and Ahithophel seems to be designed; it may be thought rather to be written on account of Absalom's rebellion, and Ahithophel's counsel against him; who is considered by many Christian interpreters as a type of Judas, the betrayer of our Lord; and, indeed, there are many things in this psalm, if not the whole, which may be truly applied to Christ, as will be seen in the following exposition of it.