Psalms · Chapter 56

Verse 1. Be merciful unto me] I am assailed both at home and abroad. I can go nowhere without meeting with enemies: unless thou who art the Fountain of mercy and the Most High, stand up in my behalf, my enemies will most undoubtedly prevail against me. They fight against me continually, and I am in the utmost danger of being swallowed up by them.

1, 2. Places his hope and confidence in God, 3, 4. Of being saved from their wiles and stratagems, although they wrested his words, and narrowly watched all his actions, 5-7. He comforts himself with the consideration that God takes account of his sufferings, and will appear on his behalf, 8, 9. Repeats the declaration of his faith in the divine promises, 10-11; and concludes with paying his tribute of praise and thanksgiving, 12, 13.

NOTES ON PSALM 56.

Title. Upon Jonath-elam-rechokim. Upon the silent dove afar off. — Waterland. This is thought to agree very well to David in his present circumstances, and he is supposed to call himself a dove for his innocence and folly (which is ascribed to a dove, Hosea 7:11) in casting himself into this snare; and for the vexation and persecution he suffered from his enemies, those birds of prey; and for his sad and mournful state. Silent he was, and it was his prudence so to be in such a place and condition; and he was afar off from his father’s house, and from God’s sanctuary, where his heart was. When the Philistines took him in Gath — When, being chased by Saul’s restless malice, he had put himself into their hands and power in that place. Where, when he was, the following meditations came into his mind, which, after his escape, he digested into this Psalm. Verses 1, 2. Be merciful unto me, O God — This petition includes all the good we can come unto the throne of grace for: if we obtain mercy there, we obtain all we can desire, and need no more to make us happy. It implies, likewise, our best plea; not our merit, but God’s mercy, his free, rich mercy. He prays he might find mercy with God, for with men he could find none. When he fled from the cruel hands of Saul, he fell into the cruel hands of the Philistines. “Lord,” says he, “be thou merciful to me, or I am undone.” Thus, when we are surrounded on all sides with difficulties and dangers, we must flee and trust to, and pray in faith for, the mercy of God. For man — Hebrew, vwna, enosh, weak, mortal, and miserable man, whom thou canst crush in an instant; would swallow me up — Like wild and ravenous beasts, rather than men. Hebrew, ynpav, sheapani, hath swallowed me up. The thing is begun, and in a manner done, if thou do not miraculously prevent it. Mine enemies — yrrwv, shoreri, my observers, who narrowly mark all my paths, and watch for my halting, and for an opportunity to destroy me. They be many that fight against me — They trust to their great numbers, wherein they know themselves to be much superior to me; O thou Most High — Who from thy high place beholdest all their plots, and canst with perfect ease confound and blast them.

1 Samuel 21.

Verse 1. Be merciful unto me, oh God, for man would swallow me up. The Philistines gathered round about him; and though protected by Achish, yet the kindred of Goliath, and of those slain in wars, were urgent that David’s life should go as an atoning sacrifice to the manes of their slaughtered relatives. Their words were very strong: “He hath slain his tens of thousands,” and their looks were fierce as though they would devour him.

1. Nothing can surpass the tenderness and earnestness of David’s call for help. Man (Hebrew, frail man) would swallow me up—Literally, has panted for me. The word denotes the hard breathing which is the effect of anger or eager desire, or of exhaustive pursuit, as of a beast of prey on the scent of his victim—a panting eagerness to devour. Such were David’s enemies So Psalm 57:3. Fighting daily—Giving the idea not only of danger unintermitted, but of continuance.

Verse 2. O thou Most High.] מרום marom. I do not think that this word expresses any attribute of God, or indeed is at all addressed to him. It signifies, literally, from on high, or from a high or elevated place: “For the multitudes fight against me from the high or elevated place;” the place of authority—the court and cabinet of Saul.

Most of the Versions begin the next verse with this word: “From the light of the day, though I fear, yet will I trust in thee.” From the time that persecution waxes hot against me, though I often am seized with fear, yet I am enabled to maintain my trust in thee. Dr. Kennicott thinks there is a corruption here, and proposes to read: “I look upwards all the day long.”

1, 2. Places his hope and confidence in God, 3, 4. Of being saved from their wiles and stratagems, although they wrested his words, and narrowly watched all his actions, 5-7. He comforts himself with the consideration that God takes account of his sufferings, and will appear on his behalf, 8, 9. Repeats the declaration of his faith in the divine promises, 10-11; and concludes with paying his tribute of praise and thanksgiving, 12, 13.

NOTES ON PSALM 56.

Title. Upon Jonath-elam-rechokim. Upon the silent dove afar off. — Waterland. This is thought to agree very well to David in his present circumstances, and he is supposed to call himself a dove for his innocence and folly (which is ascribed to a dove, Hosea 7:11) in casting himself into this snare; and for the vexation and persecution he suffered from his enemies, those birds of prey; and for his sad and mournful state. Silent he was, and it was his prudence so to be in such a place and condition; and he was afar off from his father’s house, and from God’s sanctuary, where his heart was. When the Philistines took him in Gath — When, being chased by Saul’s restless malice, he had put himself into their hands and power in that place. Where, when he was, the following meditations came into his mind, which, after his escape, he digested into this Psalm. Verses 1, 2. Be merciful unto me, O God — This petition includes all the good we can come unto the throne of grace for: if we obtain mercy there, we obtain all we can desire, and need no more to make us happy. It implies, likewise, our best plea; not our merit, but God’s mercy, his free, rich mercy. He prays he might find mercy with God, for with men he could find none. When he fled from the cruel hands of Saul, he fell into the cruel hands of the Philistines. “Lord,” says he, “be thou merciful to me, or I am undone.” Thus, when we are surrounded on all sides with difficulties and dangers, we must flee and trust to, and pray in faith for, the mercy of God. For man — Hebrew, vwna, enosh, weak, mortal, and miserable man, whom thou canst crush in an instant; would swallow me up — Like wild and ravenous beasts, rather than men. Hebrew, ynpav, sheapani, hath swallowed me up. The thing is begun, and in a manner done, if thou do not miraculously prevent it. Mine enemies — yrrwv, shoreri, my observers, who narrowly mark all my paths, and watch for my halting, and for an opportunity to destroy me. They be many that fight against me — They trust to their great numbers, wherein they know themselves to be much superior to me; O thou Most High — Who from thy high place beholdest all their plots, and canst with perfect ease confound and blast them.

2. Mine enemies—Literally, my watchers, namely, the conspirators. Swallow me up—Have panted for me, as a ravenous beast; same word as in verse 1. They be many—It would seem from the sequel of the history, (1 Samuel 27 and 29,) that Achish, the king, favoured David, but was overpowered by the number and influence of his enemies. O thou Most High—µwrm, (maroom,) is nowhere else in Scripture translated as a title of Deity, and should not be here. The word means a high place, as Isaiah 22:16, and figuratively a high office or dignity, and adverbially, in a bad sense, loftily, proudly; my enemies fight against me from a high place, or, they fight loftily, stately, as Psalm 73:8. In the Hebrew territory David had Saul and the government against him; here, in Philistia, the nobility and lords of the nation. Gath was the city of the giants, David’s mortal enemies, of whom he, as already mentioned, had killed Goliath, and of the four surviving, one was Goliath’s brother, 2 Samuel 21:19. They all subsequently fell by the hands of David and his officers. 1 Chronicles

20. He might well complain that those who sought his life were numerous and in high places, or of a lofty spirit.

Verses 3, 4. What time I am afraid, &c. — When I have the greatest cause of fear I will rely on thy providence and promise for deliverance. In God will I praise his word — I will praise, or boast, in the Lord’s word, or, in the Lord for his word. Or with, or by, God’s favour or help, I will praise his word. The sense seems to be this: there are many things to be praised and celebrated in God, his power and wisdom, &c., but among them all, and above them all, I shall now praise him for his Word, which he hath magnified above all his name, as is said Psalm 138:2, even for his promises of protection and deliverance, made to his people in all their exigencies, and particularly for that promise of the kingdom made to me; for which I will now praise him, because, though it be not yet fulfilled, I am as sure of its accomplishment as if it were done already. I will not fear what flesh can do unto me — Infirm and mortal men, altogether unable to oppose thy infinite majesty; called flesh by way of contempt.

3. What time I am afraid—The history informs us, “David… was sore afraid of Achish the king of Gath.” 1 Samuel 21:12. I will trust in thee—Never was childlike confidence in the moment of danger more beautifully illustrated. Here was his refuge, his tower of strength. There is no absurdity in supposing fear and trust to coexist; for, as Calvin says, “Experience shows that hope, there in fact, really reigns where some portion of the heart is possessed by fear. When it has been smitten with fear, hope sustains and props it up.”

V. 4. Will praise-I will praise the Lord for his word, for his promises of protection and deliverance, made to his people. Flesh-Infirm and mortal men, called flesh by way of contempt, as Psalm 78:39 Isaiah 31:3.

Verse 4. In God I will praise his word] באלהים belohim may mean here, through God, or by the help of God, I will praise his word. And, that he should have cause to do it, he says, “In God I have put my trust,” and therefore he says, “I will not fear what flesh can do unto me.” Man is but FLESH, weak and perishing; God is an infinite SPIRIT, almighty and eternal. He repeats this sentiment in the tenth and eleventh verses. {Psalm 56:10, 11}

Verses 3, 4. What time I am afraid, &c. — When I have the greatest cause of fear I will rely on thy providence and promise for deliverance. In God will I praise his word — I will praise, or boast, in the Lord’s word, or, in the Lord for his word. Or with, or by, God’s favour or help, I will praise his word. The sense seems to be this: there are many things to be praised and celebrated in God, his power and wisdom, &c., but among them all, and above them all, I shall now praise him for his Word, which he hath magnified above all his name, as is said Psalm 138:2, even for his promises of protection and deliverance, made to his people in all their exigencies, and particularly for that promise of the kingdom made to me; for which I will now praise him, because, though it be not yet fulfilled, I am as sure of its accomplishment as if it were done already. I will not fear what flesh can do unto me — Infirm and mortal men, altogether unable to oppose thy infinite majesty; called flesh by way of contempt.

Ver. 4. In God I will praise his word. It should read, as in Dr. Lightfoot, “Through the Lord will I praise with speech,” or words. Probably he had lost his speech through fear, when he changed his behaviour before Achish.

4. In God I will praise his word—God’s “word,” here, probably refers specially to that spoken by Samuel when he anointed him, 1 Samuel 16:13; and also probably at Ramah, 1 Samuel 19:18, by which David became the promised king of Israel. The phrase “in God I will praise,” etc., is equal to by his help, or through his grace, I will praise, etc. His faith held firmly to the word of promise against contradictory appearances. What flesh can do—What all mankind can do. When the word “flesh” is thus figuratively and genetically used, it always takes the adsignification of weakness, mortality. The same word occurs verse 1. The Hebrew punctuation places the text thus:—

In God I have confidence, I will not fear;

What can flesh [frail man] do to me?

Noble words of a triumphant faith.

Verse 5. Every day they wrest my words] They have been spies on my conduct continually; they collected all my sayings, and wrested my words out of their proper sense and meaning, to make them, by inuendos, speak treason against Saul. They are full of evil purposes against me.

Verses 5, 6. They wrest my words — They misconstrue and pervert my most innocent expressions, and turn them into matter of calumny, in order that they may incense Saul against me. Hebrew, wbx[y, jegnatzeebu, they put upon the rack my words, to extort that out of them which was never in them. Or, they endeavour to squeeze from my words, as it were by torture, any sense they please, contrary to the intention of the speaker. All their thoughts, &c. — It is their whole study to do me mischief. They gather themselves together, &c. — After they have separately employed their thoughts against me, they meet together to hold consultations, and compare their schemes, and put them in execution. They hide themselves — They lurk secretly; either, that they may pry into all my most private actions; or, that they may surprise me with mischief unawares. They mark my steps — All my ways and actions, that they may find some occasion to reproach or entangle, and so destroy me; when they wait for my soul — Or life, namely, to take it away.

5. They wrest my words—The word rendered “wrest,” means, fashion, shape; they shape my words to suit their purposes. The text implies that David had entered a defence of the innocent object of his visit, perhaps at different times, and as they were deficient in facts to convict him they sought occasion by torturing his language. Their thoughts—Their devices.

V. 6. They gather-After they have severally employed their thoughts against me, they meet together to compare them, and to put them in execution. Hide-They lurk secretly, that they may pry into my most private actions. Steps-That they may find some occasion to reproach me. Soul-Or, life, to take it away.

Verse 6. They gather themselves together] They form cabals; have secret meetings and consultations how they may most effectually destroy me, under the pretense of justice and safety to the state.

They hide themselves] They do all secretly.

They mark my steps] They are constantly at my heels.

They wait for my soul.] They lie in wait for my life. Our translators have missed the meaning of vpn nephesh and yuce, which generally signify the animal life, not the immortal spirit,—more than any other words in the Old or New Testament.

Verses 5, 6. They wrest my words — They misconstrue and pervert my most innocent expressions, and turn them into matter of calumny, in order that they may incense Saul against me. Hebrew, wbx[y, jegnatzeebu, they put upon the rack my words, to extort that out of them which was never in them. Or, they endeavour to squeeze from my words, as it were by torture, any sense they please, contrary to the intention of the speaker. All their thoughts, &c. — It is their whole study to do me mischief. They gather themselves together, &c. — After they have separately employed their thoughts against me, they meet together to hold consultations, and compare their schemes, and put them in execution. They hide themselves — They lurk secretly; either, that they may pry into all my most private actions; or, that they may surprise me with mischief unawares. They mark my steps — All my ways and actions, that they may find some occasion to reproach or entangle, and so destroy me; when they wait for my soul — Or life, namely, to take it away.

6. They gather… together—They assemble for evil counsel. The word also signifies a temporary sojourn, or residence, as Genesis 20:1; Isaiah 16:4; and it is not improbable that the chief men in the conspiracy had taken residence at Gath, for the greater convenience of concerted action. So the Septuagint: “They will dwell near, (paroikhsousi,”) followed by the Vulgate, inhabitabunt. The version of the Liturgy has it, “they hold all together.” They hide themselves—They lurk in ambush, either literally, or figuratively by deeply concealing their real motives. They mark my steps—Literally, they watch my heels. See on Psalm 49:5; 89:51, “reproached the footsteps,” (Hebrew heels,) etc. This watching the heels, like a serpent beside the path, to seize from behind, denotes a malicious and dastardly surveillance of the private acts of one’s life. When they wait for my soul—According as they strongly hoped for my life. The idea is, their extraordinary methods, past and present, agree well with their eager hope to destroy David. The “when” simply marks the agreement of all the several parts of their conduct with each other, and their whole scheme with their bloodthirsty desire. “Wait” literally denotes strong hope. They assuredly hoped to be avenged on David for the death of Goliath, and as the candidate for the sovereignty of Israel.

V. 7. Escape-Shall they secure themselves by injurious and malicious practices. The people-These who are mine enemies.

Verse 7. Shall they escape by iniquity?] Shall such conduct go unpunished? Shall their address, their dexterity in working iniquity, be the means of their escape? No. “In anger, O God, wilt thou cast down the people.”

Verse 7. Shall they escape by iniquity — Shall they secure themselves by such injurious and malicious practices, whereby they do not only vex me, but provoke and despise thee? Shall they have success instead of the punishments which thou hast threatened, and they have deserved? But the words may be read without an interrogation, By their iniquity they hope to escape; or, they do escape, namely, at present: but, Lord, do not suffer them thus to escape. In thine anger cast down the people — That is, these people of whom I am speaking, namely, my malicious and wicked enemies, as well those followers of Saul, as these Philistines among whom I now am. This request is opposed to their present exultation and triumphs over him, and to their hopes and confidence of safety and success.

7. Shall they escape by iniquity—Shall they escape because of (as the reward of) iniquity? Here was the point of his concern, lest the wicked, despite their evil doing, should slide away and escape justice, and their success embolden men in sin, and the righteous lose faith in moral government. The fearful question seems negatived instantly, and he adds: In… anger cast down the people—The “anger” of God is always to be understood of his moral displeasure at sin, coupled with his judicial purpose to punish it. The violence with which he would have the sentence executed, (“cast down,” bring down with violence,) is for the end that men may see that their downfall was a divine judgment, and not due to mere secondary causes. “People,” here, is in the plural, (peoples,) and in this form, according to usage, applies to the Gentile nations.

V. 8. Wanderings-How I have been hunted from place to place. Put-Regard and pity them. Are they not-But why do I pray to God to do that which he hath already done?

Verse 8. Thou tellest my wanderings] Thou seest how often I am obliged to shift the place of my retreat. I am hunted every where; but thou numberest all my hiding-places, and seest how often I am in danger of losing my life.

Put thou my tears into thy bottle] Here is an allusion to a very ancient custom, which we know long obtained among the Greeks and Romans, of putting the tears which were shed for the death of any person into small phials, called lacrymatories or urnæ lacrymales and offering them on the tomb of the deceased. Some of these were of glass, some of pottery, and some of agate, sardonyx, &c. A small one in my own collection is of hard baked clay.

Are they not in thy book?] Thou hast taken an exact account of all the tears I have shed in relation to this business; and thou wilt call my enemies to account for every tear.

Verse 8. Thou tellest my wanderings — “Thou art perfectly acquainted, I am sure, how often I have been forced to flee, like a vagabond, from place to place; which hath cost me many a tear. Good Lord, preserve a kind remembrance of them, and let them not perish as things thou nothing regardest.” — Bishop Patrick. “David’s whole life, from his victory over Goliath till the death of Saul, was almost entirely spent in wandering from place to place. He was now an exile at Gath; he comforts himself, however, in the consideration that God was with him, whithersoever he fled; and that he beheld, as no unconcerned spectator, the distresses of his unhappy situation. He therefore adds, Put thou my tears into thy bottle; which seems to intimate that the custom of putting tears into the ampullæ, or urnæ lacrymales, so well known among the Romans, was more anciently in use among the eastern nations, and particularly among the Hebrews. These urns were of different materials, some of glass, some of earth, and were placed on the sepulchres of the deceased, as a memorial of the distress and affection of their surviving friends and relations. It will be difficult to account for this expression of the psalmist but upon this supposition. If this be allowed when the psalmist prays, Put my tears into thy bottle, the meaning will be, ‘Let my distress, and the tears I have shed in consequence of it, be ever before thee; let them excite thy kind remembrance of me, and plead with thee to grant the relief I stand in need of.’ The allusion is pertinent and expressive:” see Chandler and Calmet. Are they not in thy book — But why do I pray God to do that which I am well assured he is of himself inclined to do, and hath already done? Thus the psalmist signifies “the confidence which he placed in the kind regard of God toward him, as though he took an account of every tear he shed, and would, in due time, remember and comfort him. The continual care and providence which God exercises over his people, is frequently represented by his keeping a book, or register, in which he records their conception, Psalm 139:15; their birth, Psalm 87:6; their actions, Malachi 3:16; and what shall happen to them, Jeremiah 22:30; Daniel 12:1.” — Dodd.

Ver. 8. Put my tears into thy bottle. The ancients in the east had lachryals, urnæ lachrymales, into which they shed their tears on the death of relatives. I once saw an Egyptian lachryal. It stood about eight inches high, and would contain one sixth part of a pint; in figure it resembled a tall urn with a narrow neck, but the mouth displayed itself to receive the tears. The handle was tall to receive the fingers. It was beautifully made of black composition, which usually consists of nine parts common clay, and one part oxides of iron, passed through a lawn, and tempered in the heat of the sun.

8. Thou tellest my wanderings—The word for “tellest” means the numbering and entering upon a roll, or book. To “number” his wanderings is to preserve a record of them as to times, places, distances, circumstances, with the implied idea that they were appointed, accurately measured, and limited. Compare “numberest my steps,” Job 14:16; and 31:4, where the same thought occurs. David comforts himself with the assurance that in God’s book was kept a faithful record of his fugitive life, and that it would not exceed the proposed limit. Put thou my tears into thy bottle—An allusion, probably, to the Oriental practice—once universal—of bottling the tears of mourners at funerals. Thus Van Lennep: “As the mourners are sitting around and weeping, the master of ceremonies presents each one with a piece of cotton wool, with which he wipes off his tears; this cotton is afterwards squeezed into a bottle, and the tears are preserved as a powerful and efficacious remedy for reviving a dying man after every other means has failed. It is also employed as a charm against evil influences.” The practice is still preserved in Persia. “Tear bottles are found in almost every ancient tomb.” Thus David, for the present, sobs out his grief in the bosom of God, who counts and remembers all his tears.

Verse 9. When I cry unto thee, then shall mine enemies turn back] As soon as they know that I call upon thee, then, knowing that thou wilt hear and save, my enemies will immediately take flight. The cry of faith and prayer to God is more dreadful to our spiritual foes than the war-whoop of the Indian is to his surprised brother savages.

This I know] I have often had experience of the Divine interposition; and I know it will be so now, for God is with me. He who has God WITH him need not fear the face of any adversary.

9. Here is the transition point of the psalm from sorrow and complaint to assured faith and praise. When I cry—He dates the flight, the “turning backward” of his enemies, at the day of his earnest outcry to God. This I know—He knew it by faith. God’s word had assured him by the mouth of Samuel, and his triumph is already a reality.

Verses 10. - 11. See on Psalm 56:4, where the same words occur.

10, 11. The refrain of verse 4, with enlargement.

Verses 10. - 11. See on Psalm 56:4, where the same words occur.

10, 11. The refrain of verse 4, with enlargement.

V. 12. Thy vows-I had made vows to express my gratitude, and resolve to perform them.

Verse 12. Thy vows are upon me] I have promised in the most solemn manner to be thy servant; to give my whole life to thee; and to offer for my preservation sacrifices of praise and thanksgiving.

Reader, what hast thou vowed to God? To renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful desires of the flesh; to keep God’s holy word and commandment, and to walk before him all the days of thy life. These things hast thou vowed; and these vows are upon thee. Wilt thou pay them?

Verses 12, 13. Thy vows are upon me — As I have prayed to thee, and am assured that thou wilt deliver me, so, in confidence thereof, I have made vows to express my gratitude to thee, and I acknowledge myself obliged thereby, and do resolve to perform them. For thou hast delivered my soul from death — Which my enemies designed to bring upon me, and of which I was in extreme danger. Wilt thou not deliver my feet from falling? — I am confident that thou wilt, because of thy promises, and my former experience; that I may walk before God — That I may please, serve, and glorify thee, which is the great end for which I desire life; in the light of the living — In this life here, which is opposed to the death last mentioned; and in heaven hereafter.

Ver. 12. Thy vows are upon me. After a vow, the devoted thing is not ours, but the Lord’s. David, by the next verse, seems to refer to some vow he had made in the years of his exile.

12. Thy vows are upon me—He reaffirms all his previous vows. They are as sacredly binding here in Gath as in his own land—in exile as in the congregation of the saints. This reminding God that he still held to his vows, leaves the fulfilment of the promises wholly depending upon the divine veracity. I will render praises—The form of speech—offer thanksgiving—is sacrificial, meaning praise or thanksgiving as a sacrifice, or, as in Hosea 14:2, “the calves of our lips.” See Hebrews 13:15. As the promise of “thank offering” immediately follows the mention of his vows, it is probably the votive offering which he promises, which was due after the condition of the vow had been met, and the blessing prayed for granted. This David waits for in faith.

V. 13. Walk-That I may serve and glorify thee. The light-In this life.

Verse 13. Thou hast delivered my soul from death] My life from the grave, and my soul from endless perdition.

My feet from falling] Thou hast preserved me from taking any false way, and keepest me steady in my godly course; and so supportest me that I may continue to walk before thee in the light of the living, ever avoiding that which is evil, and moving towards that which is good; letting my light shine before men, that they may see my good works, and glorify my Father which is in heaven. To walk before God is to please him; the light of the living signifies the whole course of human life, with all its comforts and advantages.

Verses 12, 13. Thy vows are upon me — As I have prayed to thee, and am assured that thou wilt deliver me, so, in confidence thereof, I have made vows to express my gratitude to thee, and I acknowledge myself obliged thereby, and do resolve to perform them. For thou hast delivered my soul from death — Which my enemies designed to bring upon me, and of which I was in extreme danger. Wilt thou not deliver my feet from falling? — I am confident that thou wilt, because of thy promises, and my former experience; that I may walk before God — That I may please, serve, and glorify thee, which is the great end for which I desire life; in the light of the living — In this life here, which is opposed to the death last mentioned; and in heaven hereafter.

Ver. 13. Thou hast delivered my soul from death, by inclining Achish to disregard the demands of the Philistines for my life; and my feet from falling, as the Chaldaic reads, by worshipping the idols of Gath.

13. Thou hast delivered—The perfect tense of the verb refers to events past, as in Psalm 116. 8. Upon deliverances already experienced he strengthens himself in God for the future. Light of the living—Opposed to the darkness of sheol, or region of the dead. But with prolonged natural life the divine favour, or spiritual life, must be connected, according to the common form of Old Testament speech, in making the temporal and visible the sign and pledge of the spiritual and eternal.