Psalms · Chapter 55

Verse 1. Give ear to my prayer] The frequency of such petitions shows the great earnestness of David’s soul. If God did not hear and help, he knew he could not succeed elsewhere; therefore he continues to knock at the gate of God’s mercy.

Verses 1-3. Hide not thyself from my supplication — Either as one unconcerned and not regarding it, or as one displeased, and resolved not to hear nor help. I mourn and make a noise — I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me. The word hmyhaw, veahimah, here rendered and make a noise, is translated by Chandler, and am in the greatest consternation. He was brought into such immediate danger, as that he scarcely knew what method to take to avoid the destruction which threatened him. Because of the voice of the enemy — That is, their clamours, and threats, and slanders, and insolent boastings; all which are hateful to thee, as well as injurious to me. They cast iniquity upon me — They make me the great object of their wicked and mischievous practices; or rather, they lay many crimes to my charge falsely, as if by my own wickedness I was the cause of all my calamities. And in wrath they hate me — Their anger and rage against me is not a sudden and transitory passion, but has increased and ripened into constant malice and settled hatred.

1. Give ear… hide not thyself—Strong, anthropomorphic words. His urgent cause requires instant personal attention and public action. God seems to conceal himself, or not to hear, when he withholds or delays the sensible answer of prayer. Isaiah 1:15; Lamentations 3:56.

Verse 2. I mourn in my complaint] yjycb besichi, in my sighing; a strong guttural sound, expressive of the natural accents of sorrow. And make a noise] I am in a tumult—I am strongly agitated.

Verses 1-3. Hide not thyself from my supplication — Either as one unconcerned and not regarding it, or as one displeased, and resolved not to hear nor help. I mourn and make a noise — I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me. The word hmyhaw, veahimah, here rendered and make a noise, is translated by Chandler, and am in the greatest consternation. He was brought into such immediate danger, as that he scarcely knew what method to take to avoid the destruction which threatened him. Because of the voice of the enemy — That is, their clamours, and threats, and slanders, and insolent boastings; all which are hateful to thee, as well as injurious to me. They cast iniquity upon me — They make me the great object of their wicked and mischievous practices; or rather, they lay many crimes to my charge falsely, as if by my own wickedness I was the cause of all my calamities. And in wrath they hate me — Their anger and rage against me is not a sudden and transitory passion, but has increased and ripened into constant malice and settled hatred.

2. I mourn in my complaint—I wander about in my complaint. As one who has lost his way, I go up and down in meditative grief. The word rendered “mourn” signifies to wander, to roam about. “Here it is used of the restless tossing to and fro of the mind filled with cares and anxieties.”—Perowne. Make a noise—I groan, and cannot repress my cry of pain. The Hiphil form of the verb gives the sense of compulsion, “I am forced to cry out,” I have no power to repress my complaint.

V. 3. Voice-Their clamours and threats, and slanders. Cast-They lay many crimes to my charge.

Verse 3. They cast iniquity upon me] To give a colourable pretense to their rebellion, they charge me with horrible crimes; as if they had said: Down with such a wretch; he is not fit to reign. Clamour against the person of the sovereign is always the watch-word of insurrection, in reference to rebellion.

Verses 1-3. Hide not thyself from my supplication — Either as one unconcerned and not regarding it, or as one displeased, and resolved not to hear nor help. I mourn and make a noise — I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me. The word hmyhaw, veahimah, here rendered and make a noise, is translated by Chandler, and am in the greatest consternation. He was brought into such immediate danger, as that he scarcely knew what method to take to avoid the destruction which threatened him. Because of the voice of the enemy — That is, their clamours, and threats, and slanders, and insolent boastings; all which are hateful to thee, as well as injurious to me. They cast iniquity upon me — They make me the great object of their wicked and mischievous practices; or rather, they lay many crimes to my charge falsely, as if by my own wickedness I was the cause of all my calamities. And in wrath they hate me — Their anger and rage against me is not a sudden and transitory passion, but has increased and ripened into constant malice and settled hatred.

3. They cast iniquity upon me—The figure is borrowed from setting in motion, or casting down from a height, weighty stones, or other instruments of death, upon an enemy, as Psalm 140:10. They had hurled iniquity upon him by false accusations, threats, and dark conspiracies. See 2 Samuel 15:7, 8; 19:19.

V. 4. The terrors-Deadly terrors; such as seize upon men in the agonies of death.

Verse 4. The terrors of death are fallen upon me.] I am in hourly expectation of being massacred.

Verse 4. My heart is sore pained within me — Hebrew, lyjy, jachil, trembles, or suffers pains like those of a travailing woman, as the word properly signifies. My heart, which hath generally supported me in my distresses, is now ready to sink within me; therefore, Lord, pity and help me. The terrors of death are fallen upon me — Either deadly terrors, such as seize upon men in the agonies of death, or fear of death; which is the more grievous to me, because my death would reflect dishonour upon thee, and bring many miseries upon the people.

4. Sore pained—Literally, writhes. Terrors of death—Terrors which precede or accompany death.

Verse 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.

5. Horror—A rare word, translated trembling, Job 21:6; fearfulness, Isaiah 21:4; and horror, Ezekiel 7:18. Overwhelmed me— Septuagint, darkness has enveloped me. The psalmist was involved in doubt and apprehension. Thus far the inward commotion of his mind gives itself utterance. The next three verses voice not only his desire of present safety, but the longings of his heart to escape the turmoil of political strife and the fury of human passions.

Verse 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.

And be at rest.] Get a habitation.

Verses 6-8. O that I had wings like a dove — Hebrew, yl ˆty ym, mi jitten li, who will give me wings like a dove? “The dove is remarkable for the swiftness of its flight; therefore the psalmist, who saw himself in the extremest danger, and knew that his very life depended on his immediate escape, wishes for the swift wings of a dove, that, with the utmost speed, he might fly from the destruction which threatened him.” — Dodd. And be at rest — Or, that I might, or where I might, be at rest. Or, as hnkva, eshchonah, rather signifies, may dwell, namely, in some settled and safe place, and be delivered from those uncertainties and wanderings to which I am now exposed. Observe, reader, gracious souls wish to retire from the hurry and bustle of the world, not only or chiefly that they may escape trouble and danger, but also, and especially that they may sweetly enjoy God. And remain in the wilderness — Where I might be free from the rage and treachery of my wicked enemies, who are worse than the wild beasts of the wilderness. 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. I would hasten, &c., from the windy storm and tempest — Hebrew, r[sm h[s jwrm, meruach sognah missagnar, literally, from the sweeping wind and furious tempest, as Chandler translates the words. From the force and fury of mine enemies, who highly threaten me, or from the tumult and ferment that the city is now in, and the danger arising therefrom. This makes heaven 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.

Verse 6. Oh that I had wings like a dove, to outfly the hawks which seek my life. The Latin reads, Who will give me wings like a dove? But the English is preferable, as uttering the heart before the Lord.

6. Wings like a dove—The “dove” is here alluded to, not only because it was strong and swift of wing, (Isaiah 60:8; Genesis 8:8-12,) in its wild state choosing its quiet abode in the clefts of the rocks, (Songs of Solomon 2:14; Jeremiah 48:28,) but for its proverbial purity, innocence and love, (Song of Solomon 5:2,) which made it a favourite bird in the Hebrew sacrifices. Genesis 15:9; Leviticus 1:14; 5:7-11. Be at rest—One word in the Hebrew, signifying to abide, to dwell. He would abide in that far-off place of quiet, composed and self-resigned.

Verse 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. 2 Samuel 17:22, 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? Quæ lacrymis nostris quæstus

Reddet Aedon? cujus pennas

Utinam miseræ mihi fata darent!

Fugerem luctus ablata meos

Penna volucri, procul et coetus

Hominum tristes sedemque feram.

Sola in vacuo nemore, et tenui

Ramo pendens, querulo possem

Gutture moestum fundere murmur.

My woes who enough can bewail?

O what notes can my sorrows express?

Sweet Philomel’s self e’en would fail

To respond with her plaintive distress.

O had I her wings I would fly

To where sorrows I ne’er should feel more,

Upborne on her plumes through the sky,

Regions far from mankind would explore.

In a grove where sad silence should reign,

On a spray would I seat me alone;

In shrill lamentations complain,

And in wailings would pour forth my moan.

J. B. CLARKE.

Verses 6-8. O that I had wings like a dove — Hebrew, yl ˆty ym, mi jitten li, who will give me wings like a dove? “The dove is remarkable for the swiftness of its flight; therefore the psalmist, who saw himself in the extremest danger, and knew that his very life depended on his immediate escape, wishes for the swift wings of a dove, that, with the utmost speed, he might fly from the destruction which threatened him.” — Dodd. And be at rest — Or, that I might, or where I might, be at rest. Or, as hnkva, eshchonah, rather signifies, may dwell, namely, in some settled and safe place, and be delivered from those uncertainties and wanderings to which I am now exposed. Observe, reader, gracious souls wish to retire from the hurry and bustle of the world, not only or chiefly that they may escape trouble and danger, but also, and especially that they may sweetly enjoy God. And remain in the wilderness — Where I might be free from the rage and treachery of my wicked enemies, who are worse than the wild beasts of the wilderness. 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. I would hasten, &c., from the windy storm and tempest — Hebrew, r[sm h[s jwrm, meruach sognah missagnar, literally, from the sweeping wind and furious tempest, as Chandler translates the words. From the force and fury of mine enemies, who highly threaten me, or from the tumult and ferment that the city is now in, and the danger arising therefrom. This makes heaven 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.

7. Remain—Another word of the same signification as abide, be at rest, verse 6. Compare Jeremiah 9:2. Of the thirty-eight years of David’s public life twenty six had been disturbed and embittered by the persecutions of Saul; by the rivalry and civil war of Ishbosheth, Saul’s son; by foreign wars with the Syrian and Arabian nations; and by the conduct and conspiracies of Absalom.

V. 8. Tempest-From the force and fury of mine enemies.

Verse 8. The windy storm] From the sweeping wind and tempest— Absalom and his party and the mutinous people in general.

Verses 6-8. O that I had wings like a dove — Hebrew, yl ˆty ym, mi jitten li, who will give me wings like a dove? “The dove is remarkable for the swiftness of its flight; therefore the psalmist, who saw himself in the extremest danger, and knew that his very life depended on his immediate escape, wishes for the swift wings of a dove, that, with the utmost speed, he might fly from the destruction which threatened him.” — Dodd. And be at rest — Or, that I might, or where I might, be at rest. Or, as hnkva, eshchonah, rather signifies, may dwell, namely, in some settled and safe place, and be delivered from those uncertainties and wanderings to which I am now exposed. Observe, reader, gracious souls wish to retire from the hurry and bustle of the world, not only or chiefly that they may escape trouble and danger, but also, and especially that they may sweetly enjoy God. And remain in the wilderness — Where I might be free from the rage and treachery of my wicked enemies, who are worse than the wild beasts of the wilderness. 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. I would hasten, &c., from the windy storm and tempest — Hebrew, r[sm h[s jwrm, meruach sognah missagnar, literally, from the sweeping wind and furious tempest, as Chandler translates the words. From the force and fury of mine enemies, who highly threaten me, or from the tumult and ferment that the city is now in, and the danger arising therefrom. This makes heaven 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.

8. Storm and tempest—The description is of one of those tropical winds which swept away every moveable thing in its course. From such a scene in society and government he would gladly hasten his escape; and the mountain gorge on his present route, so proverbial for its dangers, might well suggest verses 7, 8. From these sorrowful and plaintive longings a sudden transition is made to just imprecation and a review of public affairs.

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

Verse 9. Destroy, O lord] Swallow them up—confound them. Divide their tongues] Let his counsellors give opposite advice. Let them never agree, and let their devices be confounded. And the prayer was heard. Hushai and Ahithophel gave opposite counsel. Absalom followed that of Hushai; and Ahithophel, knowing that the steps advised by Hushai would bring Absalom’s affairs to ruin, went and hanged himself. See 2 Samuel 15:1-17:29.

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

Verse 9. Destroy, O Lord, and divide — Destroy them by dividing their tongues — Their speech, as thou didst at Babel, (Genesis 11.,) their votes, and opinions, and counsels. Which was eminently done among Absalom’s followers, 2 Samuel 17. I have seen violence and strife — Injustice and fraud, oppression and contention rule there, instead of that public justice and peace which I established. In the city — In Jerusalem, which in Absalom’s time was a sink of all sins. And this circumstance is mentioned as an aggravation of their wickedness, that it was committed in that city where the throne and seat of public justice were 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.

9. Destroy—Literally, swallow them up. Let their destruction be sudden and at a single blow, as Psalm 106:17. Divide their tongues—An allusion to Genesis 11:7; compare Isaiah 19:3. This was done when the conspirators were divided in counsel, the first and fatal step in Absalom’s downfall. Compare 2 Samuel 15:31, “And David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness.” Accomplished, 2 Samuel 17:1-14. Violence and strife in the city— “All kinds of party passions have broken loose.”—Delitzsch.

V. 10. They-Violence and strife. Go about-Do encompass it, as it were a garrison. Walls-In the outward parts, as also in the very midst of it. So that all parts were horribly corrupted.

Verse 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.

Verses 10, 11. Day and night they — That is, the violence and strife, last mentioned; go about — Do encompass it, as it were a garrison. Upon the walls thereof — In the outward parts, as also in the very midst of it — So that all parts were horribly corrupted. Deceit and guile depart not from her streets — The places of buying and selling, and of public commerce. So their sins were both universal and impudent.

10. They go about it upon the walls—That is, the conspirators, or their spies, mentioned verse 3. A strict watch was kept against the friends and emissaries of David, but little attention was given to the public order and peace. Sorrow—Rather, iniquity, wrong doing, as the word more commonly denotes, (verses 10, 11,) describe the misrule of the city during the whirl of revolution. In the midst contrasts with “upon the walls” of the city. Sharp espionage and confusion were everywhere.

V. 11. Streets-The places of buying and selling, and of public commerce.

Verses 10, 11. Day and night they — That is, the violence and strife, last mentioned; go about — Do encompass it, as it were a garrison. Upon the walls thereof — In the outward parts, as also in the very midst of it — So that all parts were horribly corrupted. Deceit and guile depart not from her streets — The places of buying and selling, and of public commerce. So their sins were both universal and impudent.

11. Wickedness… deceit and guile—Rampant lust, perfidy, and craft everywhere prevailed. Depart not from her streets—It is better to understand bjr, (rehhob,) here translated street, to signify market place, open space, public square, or broad way before the gates, where courts were held, as in 2 Chronicles 32:6; Ezra 10:9; Nehemiah 8:1, 3,

16. In Jeremiah 5:1, it is translated broad places; in our English Bible, and in Nehemiah 2:4, broad ways. In these open courts of the city, where justice was usually dispensed, wickedness, extortion, and deceit, prevailed. Compare Psalm 9:14.

V. 12. Hated-With a manifest or old hatred.

Verse 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.

Verses 12-14. It was not an enemy — Not an open and professed enemy, or, not an old and inveterate enemy, (as appears from the following description to be his meaning,) that reproached me — That misrepresented me, and my government, as if I either abused my power, or neglected the proper use of it, and who industriously spread other similar accusations to incense the people against me; then I could have borne it — With more patience, because I could have expected nothing better from such persons. Neither was it he that hated me — With a manifest or old hatred; then I would have hid myself from him — I would have stood upon my guard against him; would have concealed my counsels from him, and have prevented or avoided the effects of his hatred. But it was thou mine equal — Not in power and dignity, which could not be; but in reputation for deep wisdom, and thy great influence upon me, and upon all my people; my guide — Whose counsel I highly prized, and constantly followed. The Chaldee paraphrase names Ahithophel as the person here meant, and certainly the description agrees perfectly well to him, whom David had used as his counsellor and friend, and to whom he had committed his most important secrets; and certainly nothing in the plot of the rebels seems to have discouraged David so much as to hear that Ahithophel was among the conspirators with Absalom. We took sweet counsel together — I imparted my secret counsels and designs to him with great delight and satisfaction. And we walked unto the house of God — We agreed no less in exercises of piety than in matters of state and policy; in company — Hebrew, vgrb, beragesh, in, or with, the numerous congregation. The Seventy, however, render it, en omonoia, in concord, consort, or union, or with consent, as the ancients in general interpret the word.

12. For… not an enemy— “For” indicates the reason of the imprecation, verse 9. From this rapid survey of the general calamity, David turns to the chief supporter of the rebellion, his former chief counsellor, Ahithophel, whom he describes, verses 12-14. Nothing can excel this touching reminiscence of former friendship, or the base ingratitude and perfidy of the chief conspirator. Mr. Blunt, however, (Undesigned Coincidences, pages 144, 145,) offers this explanation, which, if true, relieves somewhat the character of the arch traitor. “Eliam the son of Ahithophel the Gilonite,” and “Uriah the Hittite,” both belonged to David’s guard. 2 Samuel 23:34-39. In 2 Samuel 11:3 we learn that Uriah had married “Bathsheba, the daughter of Eliam.” If this latter Eliam is identical with the former, then Bathsheba was the granddaughter of Ahithophel, and the conduct of David in causing Uriah to be slain, and taking Bathsheba to wife, inflicted a wound and an insult upon the family honour, which Ahithophel probably never forgave, and which perhaps led him to join Absalom’s rebellion in revenge of the injury. This may have been; but the sudden popularity of Absalom’s party would naturally attract one like Ahithophel, who seems to have given more attention to politics than to moral principles.

V. 13. Equal-Not in power, but in reputation, for wisdom, and influence upon my people. Guide-Whose counsel I highly prized, and constantly followed. All which agrees to Achitophel.

Verses 12-14. It was not an enemy — Not an open and professed enemy, or, not an old and inveterate enemy, (as appears from the following description to be his meaning,) that reproached me — That misrepresented me, and my government, as if I either abused my power, or neglected the proper use of it, and who industriously spread other similar accusations to incense the people against me; then I could have borne it — With more patience, because I could have expected nothing better from such persons. Neither was it he that hated me — With a manifest or old hatred; then I would have hid myself from him — I would have stood upon my guard against him; would have concealed my counsels from him, and have prevented or avoided the effects of his hatred. But it was thou mine equal — Not in power and dignity, which could not be; but in reputation for deep wisdom, and thy great influence upon me, and upon all my people; my guide — Whose counsel I highly prized, and constantly followed. The Chaldee paraphrase names Ahithophel as the person here meant, and certainly the description agrees perfectly well to him, whom David had used as his counsellor and friend, and to whom he had committed his most important secrets; and certainly nothing in the plot of the rebels seems to have discouraged David so much as to hear that Ahithophel was among the conspirators with Absalom. We took sweet counsel together — I imparted my secret counsels and designs to him with great delight and satisfaction. And we walked unto the house of God — We agreed no less in exercises of piety than in matters of state and policy; in company — Hebrew, vgrb, beragesh, in, or with, the numerous congregation. The Seventy, however, render it, en omonoia, in concord, consort, or union, or with consent, as the ancients in general interpret the word.

Ver. 13. But it was thou. The Chaldaic reads, “But thou, Ahithophel.”

13. A man mine equal—A man of my rank. Guide—A word indicating at once his princely rank and his familiar friendship with the king.

Verse 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.

Verses 12-14. It was not an enemy — Not an open and professed enemy, or, not an old and inveterate enemy, (as appears from the following description to be his meaning,) that reproached me — That misrepresented me, and my government, as if I either abused my power, or neglected the proper use of it, and who industriously spread other similar accusations to incense the people against me; then I could have borne it — With more patience, because I could have expected nothing better from such persons. Neither was it he that hated me — With a manifest or old hatred; then I would have hid myself from him — I would have stood upon my guard against him; would have concealed my counsels from him, and have prevented or avoided the effects of his hatred. But it was thou mine equal — Not in power and dignity, which could not be; but in reputation for deep wisdom, and thy great influence upon me, and upon all my people; my guide — Whose counsel I highly prized, and constantly followed. The Chaldee paraphrase names Ahithophel as the person here meant, and certainly the description agrees perfectly well to him, whom David had used as his counsellor and friend, and to whom he had committed his most important secrets; and certainly nothing in the plot of the rebels seems to have discouraged David so much as to hear that Ahithophel was among the conspirators with Absalom. We took sweet counsel together — I imparted my secret counsels and designs to him with great delight and satisfaction. And we walked unto the house of God — We agreed no less in exercises of piety than in matters of state and policy; in company — Hebrew, vgrb, beragesh, in, or with, the numerous congregation. The Seventy, however, render it, en omonoia, in concord, consort, or union, or with consent, as the ancients in general interpret the word.

14. We took sweet counsel together—Their mutual counsel on public affairs had been made sweet by friendship and confidence. The word “counsel” is rendered secret, secret counsel, Psalm 25:14; 64:2; Proverbs 3:32. Thus far their personal and political life had been blended. The secrets of government and state policy were well known to Ahithophel. But more than this was their religions life. “We… walked unto the house of God in company.”

V. 15. Them-All such as pretend to religion, and have manifestly apostatized both from the profession and practice of it. The grave-Cut off by a sudden and violent death. Among them-Heb. in their inwards. Wickedness is deeply rooted in their hearts.

Verse 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 2 Samuel 18:8.

Let then go down quick into hell] Let them go down alive into the pit. Let the earth swallow them up! And something of this kind actually took place. Absalom and his army were defeated; twenty thousand of the rebels were slain on the field; and the wood devoured more people that day than the sword devoured, 2 Samuel 18:7, 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.

Verse 15. Let death seize upon them — Hebrew, wmyl[ twm yvy, jashi maveth gnaleemo, which Cocceius renders, death will exact the debt with usury, a version which, as Dr. Chandler well remarks, preserves the propriety of the original verb, and greatly adds to the force of the expression. The verb is in the future tense, and therefore should not be rendered as an execration; for it only points out what would be the punishment of such perfidy and wickedness. And let them go down, &c. — Hebrew, µyyj lwav wdry, jeeredu sheol chiim, they shall descend alive into hades, or into the grave, for the word, as has been observed before, may mean either. Thou wilt cut off, by a sudden and violent death, him, and all such false-hearted and hypocritical wretches, that pretend to religion with a wicked design, and now have manifestly apostatized both from the profession and practice of it. This was awfully verified by the event, as Ahithophel hanged himself, and went down, as it were, alive into hades. Wickedness is in their dwelling — µrwgmb, bimguram, in the place 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. And among them — Hebrew, µbrqb, bekirbam, in their inwards. Wickedness is deeply rooted in their hearts, and it breaks forth in all their houses and actions.

Ver. 15. Let death, seize upon them. These are the usual prayers before a battle. They were just prayers, such as God answered in the wood of Ephraim, where the rebels were forced over a precipice, as stated in 2 Samuel 18:6-8.

15. Again the subdued and tender strain of the muse is suddenly broken by one of the harshest imprecations in the Book of Psalms. The style is exceedingly impassioned. Let death seize upon them—The word “death” is needlessly harsh. The Hebrew is simply, Destructions upon them! The idea is, desolation, not death; and it may be understood of his public fame and his plans. Let them go downs quick into hell—Literally, they shall descend alive into the grave, or region of the dead. Proverbs 1:12. Sheol is not to be understood here of the place of future punishment, but of the grave, underworld, region of the dead. The Saxon hell is modernly restricted to signify the place of future punishment, and is not now, as formerly, an adequate translation of sheol. The description is based on Numbers 16:30, where sheol is rendered pit, “and they go down quick into the pit.” David’s conspirators had all forfeited their lives for the highest crime against the State, and the judgment is only suited to their desert, and to the exigency of the kingdom. But see on Psalm 109.

Verse 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.”

Verses 16, 17. As for me, I will call upon God — Let them take what course they please to secure themselves; let violence and strife be their guards, prayer shall be mine. By this I have found deliverance, support, and comfort, and therefore this I will abide by. And the Lord shall save me — While he destroys them. For whosoever shall call on the name of the Lord, in a right manner, shall be saved, Romans 10:13. As they and I differ in the course of our lives, so shall we in our end. Evening and morning, &c., at noon, &c. — The three stated times of prayer among the Jews; will I pray — It is probable this had been his constant practice, and he resolves to continue it, now he is in his distress. And he could come more boldly, and with greater confidence, to God in his trouble, inasmuch as he did not then first begin to call upon him, but it was what he had long constantly, practised and especially in all his difficulties, dangers, and distresses he had been accustomed to have recourse to him his strong helper, and that not in vain. “They,” says Henry, “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 in the morning we should begin the day with God, and in the evening close it with God; so it is fit that, in the midst of the day, we should retire a while to converse with him. It was Daniel’s practice to pray three times a day, Daniel 6:10. And noon was one of Peter’s hours of prayer, Acts 10:9. Let us not be weary of praying often, for God is not weary of hearing.” And cry aloud — Pray fervently. The former word, hjyca, asicha, rendered, I will pray, means also, I will meditate, speak with my heart, or converse. Then we pray aright when we pray with all that is within us; when we think first, and then pray; for the true nature of prayer is lifting up our hearts to God. David, having meditated, will cry, yea, 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. And he shall hear my voice — The Lord shall hear and answer my prayer, by granting my petitions, and will not blame me, either for coming too often, or being too earnest and importunate.

Ver. 16-18. The Lord shall save me. Jerome reads, “from the battle that was fought against me; for there were many against me.”

16. As for me—The pronoun is emphatic, and indicates the contrast between himself and his enemies. “I [or, as for me, I] will call upon God, and Jehovah will save me.” From this point the psalm rises into the serene atmosphere of faith and hope.

V. 17. Evening, &c.-The three stated times of prayer among the Jews.

Verse 17. Evening, and morning, and at noon, will I pray] This was the custom of the pious Hebrews. See Daniel 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.”

Verses 16, 17. As for me, I will call upon God — Let them take what course they please to secure themselves; let violence and strife be their guards, prayer shall be mine. By this I have found deliverance, support, and comfort, and therefore this I will abide by. And the Lord shall save me — While he destroys them. For whosoever shall call on the name of the Lord, in a right manner, shall be saved, Romans 10:13. As they and I differ in the course of our lives, so shall we in our end. Evening and morning, &c., at noon, &c. — The three stated times of prayer among the Jews; will I pray — It is probable this had been his constant practice, and he resolves to continue it, now he is in his distress. And he could come more boldly, and with greater confidence, to God in his trouble, inasmuch as he did not then first begin to call upon him, but it was what he had long constantly, practised and especially in all his difficulties, dangers, and distresses he had been accustomed to have recourse to him his strong helper, and that not in vain. “They,” says Henry, “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 in the morning we should begin the day with God, and in the evening close it with God; so it is fit that, in the midst of the day, we should retire a while to converse with him. It was Daniel’s practice to pray three times a day, Daniel 6:10. And noon was one of Peter’s hours of prayer, Acts 10:9. Let us not be weary of praying often, for God is not weary of hearing.” And cry aloud — Pray fervently. The former word, hjyca, asicha, rendered, I will pray, means also, I will meditate, speak with my heart, or converse. Then we pray aright when we pray with all that is within us; when we think first, and then pray; for the true nature of prayer is lifting up our hearts to God. David, having meditated, will cry, yea, 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. And he shall hear my voice — The Lord shall hear and answer my prayer, by granting my petitions, and will not blame me, either for coming too often, or being too earnest and importunate.

Ver. 16-18. The Lord shall save me. Jerome reads, “from the battle that was fought against me; for there were many against me.”

17. Evening, and morning, and at noon—Either at so many stated times, as Daniel 6:10, or poetically for continual prayer, as Psalm 88:1; Ephesians 6:18.

V. 18. He hath-He speaks of a future deliverance, as a thing done, because of the certainty of it. He hath restored me to my former peace and tranquility. For-For there were more with me than against me; even the holy angels whom God employed to defend and deliver me.

Verse 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.

Verse 18. He hath delivered my soul — He may be considered, either as referring to former deliverances, and mentioning them as a reason why he should now trust in God; or as speaking of a future deliverance as already effected, because he was confident it would be effected. He adds, in peace, because he was persuaded God would restore him to his former peace and tranquillity. But, perhaps, he speaks of inward peace, peace of soul. By patience and trusting in God, he kept possession of his peace, in the midst of the tumult, clamour, and confusion, yea, and the bloodshed and slaughter attending the rebellion. For there were many with me — David thought, at first, almost 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 of this he gives God the glory. For it is he that raiseth us up friends when we need them, and makes them faithful to us. There were many with him; for though his subjects in general deserted him, and went over to Absalom; yet God was with him, and the good angels. With an eye of faith he now sees himself surrounded, as Elisha was, with chariots of fire, and horses of fire, and, therefore, triumphs thus: There are many with me, more with me than against me, 2 Kings 6:16, 17.

Ver. 16-18. The Lord shall save me. Jerome reads, “from the battle that was fought against me; for there were many against me.”

18. For there were many with me—The sense is obscure. The Hebrew preposition may take the sense of “with,” co-operative, or “with,” antagonistic. In the former it would be explained by 2 Chronicles 32:7, 8; 2 Kings 6:16: in the latter we must translate, for there were many against me. In this sense it is used verse 20, “he hath put forth his hands ‘with’ (against) such as be at peace,” and in Psalm 94:16, “Who will rise up for me ‘with’ [that is, against] the evil doers?” and elsewhere. As Perowne says, “The preposition must be understood according to the context.” The allusion is evidently to David’s Syrian wars, where there were many allied nations fighting “with him,” that is, against him. God delivered my soul then, and “he shall save me” now.

V. 19. Hear-My prayers. Eternity-Who is eternal, and therefore unchangeable, and almighty. Because-They meet with no crosses nor disappointments. Therefore-Their success makes them go on securely, without any regard to God, or dread of his judgments.

Verse 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.

Verse 19. God shall hear — My prayer against them, mentioned verse 15, or their reproaches, verse 12, their deceitful and treacherous speeches, verse 21. He had said, God would hear his voice, verse 17, now he adds that God will hear his enemies’ voice also, of which he spake, verse 3. And afflict them — Or, testify against them; or, give an answer to them, as µn[y, jagnaneem, may be properly rendered; not in words, but in deeds, and by dreadful punishments, as this word signifies Ezekiel 14:4, which seems best to agree with the word next foregoing, God will hear and answer them. Even he that abideth of old — Hebrew, µdq bvyw, vejosheb kedem, he that inhabiteth antiquity, or eternity: who is eternal, and, therefore, unchangeable and almighty; who sits judge from the beginning of time, and hath always presided in the affairs of the children of men, and consequently, as he ever was, so he still is and ever will be, ready to defend his people, and to destroy their enemies; and none can prevent or hinder him in either of these designs. Chandler, after Cocceius, translates the clause, Even he who reigns from everlasting: and observes, “The introducing God, as reigning of old, and holding the government of the world from before all ages, has great propriety, and was one of the principal considerations which established David’s hope in God, that he would deliver him from this unnatural rebellion.” Mortal men, though ever so high and strong, will easily be crushed by an eternal God, and are a very unequal match for him. Because they have no changes — No afflictions, no crosses, nor disappointments, no interruption to the constant course of their prosperity, no trouble and distress to empty them from vessel to vessel; therefore 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, or makes them more presumptuous and incorrigible, than uninterrupted prosperity. See Psalm 30:6; Proverbs 1:32; Jeremiah 22:21.

19. God shall hear, and afflict them—He “shall hear” me and afflict them. Or, as Hengstenberg: “God will hear the tumult of the enemies and answer them judicially.” He that abideth of old—Or, is enthroned from eternity, taking µdq, (kedem,) to denote time. But the word often denotes east, and Furst renders “even he who is enthroned, or rideth along, upon the east wind,” (the Simoon,) and this accords with the warning tone of the psalm, for when God goeth forth to judgment he is represented as sitting enthroned upon the cherubim, or riding upon the tempest. See on Psalm 46:8; 80:1; 18:10; 104:3. Because they have no changes— Because they, the wicked, are not forcibly arrested and turned aside from their wicked course by the divine judgments, therefore they fear not God. Compare Ecclesiastes 8:11.

V. 20. He-They, the persons last mentioned.

Verse 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 endeavouring to subvert the kingdom, and destroy the life of his sovereign.

Verses 20, 21. He, &c. — I speak especially of “that perfidious person, who hath not only violated all the laws of friendship, but profanely broken his promise and oath of fidelity, wherein he was engaged to me.” — Bishop Patrick. Although, as we have seen, David did not excuse the rest that were concerned in these treacherous and treasonable practices, yet the base conduct of Ahithophel grieved him most, and dwelt most upon his mind; and, therefore, having mentioned the wickedness: and foretold the punishment of the others, he here returns to him of whom he had spoken, verse 13, and of whose wickedness, as being the chief contriver and promoter of the rebellion, he here adds some new and aggravating circumstances. Hath put forth his hand — In the way of force or violence; 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. He hath broken his covenant — All those solemn obligations by which he was tied to me, both as his king and as his friend. The words of his mouth were smoother, &c. — Chandler and Houbigant, taking tamjm, ma-chamaoth, for an adjective, render the clause, Smooth and deceitful are the buttery words of his mouth. It is, however, considered by Kimchi as a substantive, with the preposition m prefixed, and so taken is properly translated, than butter. Either way the sense is the same, namely, he covered his treasonable and bloody design with fair and flattering speeches. So courteous was he, and obliging, so free in his professions of respect and kindness, and the proffers of his service, that he carried the appearance of a true and faithful friend: but war was in his heart — All this courtesy and pretended kindness was but a stratagem of war, and those very words had a mischievous intention: though softer than oil, yet were they drawn swords — Pernicious in their design and consequences.

20. He hath broken his covenant—The covenant that was implied by their close friendship. Here again Ahithophel appears to view. See verse 14.

Verse 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, 2 Samuel 15:2, &c. 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.

Verses 20, 21. He, &c. — I speak especially of “that perfidious person, who hath not only violated all the laws of friendship, but profanely broken his promise and oath of fidelity, wherein he was engaged to me.” — Bishop Patrick. Although, as we have seen, David did not excuse the rest that were concerned in these treacherous and treasonable practices, yet the base conduct of Ahithophel grieved him most, and dwelt most upon his mind; and, therefore, having mentioned the wickedness: and foretold the punishment of the others, he here returns to him of whom he had spoken, verse 13, and of whose wickedness, as being the chief contriver and promoter of the rebellion, he here adds some new and aggravating circumstances. Hath put forth his hand — In the way of force or violence; 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. He hath broken his covenant — All those solemn obligations by which he was tied to me, both as his king and as his friend. The words of his mouth were smoother, &c. — Chandler and Houbigant, taking tamjm, ma-chamaoth, for an adjective, render the clause, Smooth and deceitful are the buttery words of his mouth. It is, however, considered by Kimchi as a substantive, with the preposition m prefixed, and so taken is properly translated, than butter. Either way the sense is the same, namely, he covered his treasonable and bloody design with fair and flattering speeches. So courteous was he, and obliging, so free in his professions of respect and kindness, and the proffers of his service, that he carried the appearance of a true and faithful friend: but war was in his heart — All this courtesy and pretended kindness was but a stratagem of war, and those very words had a mischievous intention: though softer than oil, yet were they drawn swords — Pernicious in their design and consequences.

21. The words of his mouth were smoother than butter—It would seem from this verse that Ahithophel had for a long time concealed from David his real purpose of revenge by his courtly address. This exactly suits the view suggested in note on verse 12, which see.

V. 22. Burden-All thy crosses, and cares, and fears, lay them upon the Almighty, by faith and prayer. He directs this speech to his own soul, and to all good men in like circumstances. Suffer-As he doth wicked men. Tho’ he may for a season suffer them to be shaken, yet not to be overwhelmed.

Verse 22. Cast thy burden upon the Lord] Whatever cares, afflictions, trials, &c., they may be with which thou art oppressed, lay them upon him. And he shall sustain thee] He shall bear both thee and thy burden. What a glorious promise to a tempted and afflicted soul! God will carry both thee and thy load. Then cast thyself and it upon him.

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

Verse 22. Cast thy burden upon the Lord — Whoever thou art that art burdened, and whatever the burden is; whatever affliction God sendeth to thee; all thy trials and troubles, thy crosses and distresses, thy cares and fears, nay, and all thy affairs, lay upon the shoulders of the Almighty, and commit to him, by faith and prayer, with a confident expectation of a good issue. He directs his speech to himself, or to his own soul, as he often does in this book, and withal to all good men in like circumstances. The word Ëbhy, jehabecha, however, here rendered thy burden, properly means, thy gift, or portion: for even the afflictions, trials, and troubles of good men are God’s gifts to them, and are termed such in Scripture, Philippians 1:29; John 18:11. Or, he may intend gifts of another kind, namely, such as are agreeable and pleasing to us; and then his meaning is, Whatever blessings God has given thee to enjoy, commit to his custody, and use to his glory; 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 thee in his own way and time. The version of the LXX. is excellent, epirriyon epi Kurion thn merimnan sou. Throw, or cast, upon the Lord thy care; to which St. Peter refers, 1 Peter 5:7. Care is a burden to many, which depresses their spirits. This burden we should learn to cast upon God by faith and prayer, committing our ways and works to him, and saying, Let him do what seemeth him good, and I shall be satisfied. To cast our burden upon the Lord, is to stay ourselves on his providence and promise, and to be very easy in the assurance that all shall work for good. And he shall sustain thee — Both support or bear thee up, and supply thy wants. He has not promised immediately to free us from the trouble which gives rise to our cares and fears, but he will strengthen our spirits by his Spirit, so that they shall not sink under the trial, and he will provide that we be not tempted above what we are able, and that as our day is our strength shall be. The LXX. render it, autov se, diaqreyei, he himself shall nourish thee, shall supply thy every need, according to his riches in glory, Philippians 4:19. Shall give thee all things that pertain to life, as well as those that pertain to godliness. He shall never suffer the righteous to be moved — 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.

22. Cast thy burden—The Hebrew word for “burden” literally means gift, that which is given, and hence that which is allotted. “Leave to God thy lot.” The sense of “burden” is easily deduced, for that which is given us of God, as an affliction, he may be said to lay upon us. The idea of care as a burden is carried out by the Septuagint, exactly according to 1 Peter 5:7, and all those passages in the New Testament where care, anxious thought, is prohibited. Thus David returns to a sweet resting in God.

V. 23. Them-The wicked. Not live-But shall be cut off by an untimely and violent death. Trust in thee-And in this confidence I will quietly wait for deliverance.

Verse 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 (Ërmymb bemeymerach) shalt thrust them into the deep gehenna, the bottomless pit, whence they shall never come out; the pit of destruction, where all is amazement, horror, anguish, dismay, ruin, endless loss, and endless suffering.”

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

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

The fathers in general apply the principal passages of this Psalm to our Lord’s sufferings, the treason of Judas, and the wickedness of the Jews; but these things do not appear to me fairly deducible from the text. It seems to refer plainly enough to the rebellion of Absalom. “The consternation and distress expressed in Psalm 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, 2 Samuel 15:2, 4; 16:7, 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, 2 Samuel 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.

Verse 23. Thou shalt bring them — My wicked enemies, of whom I have hitherto spoken; down into the pit of destruction — Not only to the dust, but to hell, called destruction, Job 26:6. God afflicted them, verse 19, to humble and reform them, but as that effect was not produced by their afflictions, he will at last bring them to ruin. Those that are not reclaimed by the rod of correction will certainly be brought into the pit of destruction. 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 so long as men ordinarily live, and as they, by the course of nature, might have lived, and as they themselves expected to live, but shall be cut off by God’s just judgment, by an untimely and violent death. But I will trust in thee — In thy providence, power, and mercy; and not in my own prudence, strength, or merit. When the wicked are cut off in the midst of their days, I shall still live by faith in thee. And in this confidence I will quietly and patiently wait on thee for their downfall, and for my deliverance.

Ver. 23. The pit of destruction. The Chaldee, The abyss of gehenna, which is a punishment beyond the grave.

23. Thou… shalt bring them down into the pit of destruction—This verse must be taken as a repetition of the sense and intention of verse 15, “pit of destruction,” here, being equal to sheol there. The Hebrew words admit it, and the unity of the psalm requires it. The verbs should be translated in both cases declaratively, not optatively, as in our English version in verse 15. “Pit,” here, has allusion to the snare pit in which animals were entrapped and taken. The destruction of a conspiracy would follow from any cause which broke their harmony of counsel or unity of action as surely as a beast is taken when fallen into a snare pit. This conspiracy was virtually destroyed when Ahithophel withdrew. See 2 Samuel 17:14. The word translated “shall bring them down,” denotes an set of violence, as in Psalm 56:7, (where see note,) and this accords with what follows of “bloody and deceitful men.” But in Psalm 59:11 (where see note) it stands directly opposed to the death penalty. It is always right, while we trust alone in God for vindication and defence, to pray that wicked men may be brought to justice, but never from a feeling of revenge. See more on imprecations in Psalm 109.