Be merciful to me, God, for man wants to swallow me up. All day long, he attacks and oppresses me.
My enemies want to swallow me up all day long, for they are many who fight proudly against me.
When I am afraid, I will put my trust in you.
In God, I praise his word. In God, I put my trust. I will not be afraid. What can flesh do to me?
All day long they twist my words. All their thoughts are against me for evil.
They conspire and lurk, watching my steps. They are eager to take my life.
Shall they escape by iniquity? In anger cast down the peoples, God.
You count my wanderings. You put my tears into your container. Aren’t they in your book?
Then my enemies shall turn back in the day that I call. I know this: that God is for me.
In God, I will praise his word. In Yahweh, I will praise his word.
I have put my trust in God. I will not be afraid. What can man do to me?
Your vows are on me, God. I will give thank offerings to you.
For you have delivered my soul from death, and prevented my feet from falling, that I may walk before God in the light of the living.
John Calvin 1540 · Public Domain On vv1, 3, 4, 5, 7, 8, 9, 10, 12, 13 1 Be merciful unto me, O God! for man…
1 Be merciful unto me, O God! for man swallows me up It would be difficult to determine whether he speaks here of foreign or domestic enemies. When brought to King Achish he was as a sheep between two bands of wolves, an object of deadly hatred to the Philistines on the one hand, and exposed to equal persecutions from his own fellow-countrymen. He uses the indefinite term man in this verse, though in the next he speaks of having many enemies, the more forcibly to express the truth that the whole world was combined against him, that he experienced no humanity amongst men, and stood in the last necessity of divine help. The term daily would suggest that he refers more immediately to Saul and his faction. But in general, he deplores the wretchedness of his fate in being beset with adversaries so numerous and so barbarous. Some translate שאף, shaaph, to regard, but it is more properly rendered to swallow up, a strong expression, denoting the insatiable rage with which they assailed him. I have adhered to the common translation of לחם, lacham, though it also signifies to eat up, which might consist better with the metaphor already used in the preceding part of the verse. It is found, however, in the sense to fight against, and I was unwilling to depart from the received rendering. I shall only observe in passing, that those who read in the second member of the verse, many fighting with me, as if he alluded to the assistance of angels, mistake the meaning of the passage; for it is evident that he uses the language of complaint throughout the verse.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 4, 5, 6, 7, 8, 12, 13 Being chased by the fury of his enemies into…
Being chased by the fury of his enemies into a strange country, he was a dumb dove not seeking revengeance.
He showeth that it is either now time or never, that God help him, for all the world is against him and ready to devour him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–13 Psa 56:1 « To the chief Musician upon Jonathelemrechokim,…
Psa 56:1 « To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath. » Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.
Upon Jonath-elem-rechokim] Meaning himself, who had wished before the wings of a dove, Psa 55:6, and was now the dove of dumbness among foreigners, Philistines, those ravenous hawks that were ready to seize and tear him, Fatua columba, Hos 7:11. Dumb he was fain to feign himself, and worse, among them (see Psa 34:1, the title; 1Sa 22:17, &c.), and therein was more of the serpent than of the dove.
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Michtam of David] Davidi insigne aureolum, David’s jewels, or golden ingot. See Psa 16:1, title. This Michtam he made likely (as also Psa 34:1) when, gotten away from Gath, he came into the cave of Adullam, 1Sa 22:1.
Carmine secessum scribentis et otia quaerunt.
Ver. 1. Be merciful unto me, O God: for man would swallow me up] Sup me up (as the Hebrew word soundeth), make but one draught of me, or suck me in as a whirlpool, swallow me up as a ravenous wild beast. The devil is said to seek whom he may swallow down {1Pe 5:8} at a gulp, as it were; and his imps are as greedy, but that they are gagged by God. The man here mentioned is Ishbibenob, the brother of Goliath, saith the Chaldee; but they do better who understand it to be Saul and his accomplices.
He fighting daily oppresseth me] Pliny saith of the scorpion, that there is not one minute wherein he doth not put forth the sting. The like do Satan and his instruments.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13 Man, i.e. men, weak and miserable men, as the…
Man, i.e. men, weak and miserable men, as the word signifies, whom thou canst crush in an instant; Saul and his courtiers, who have driven me hither; and now Achish and the Philistines, who have oft sought my ruin, which now they have opportunity to effect.
Would swallow me up; like wild and ravenous beasts, rather than men. Heb. hath swallowed me up. The thing is begun, and in a manner done, if thou dost not miraculously prevent it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8 David, in this psalm, by his faith throws himself…
David, in this psalm, by his faith throws himself into the hands of God, even when he had by his fear and folly thrown himself into the hands of the Philistines; it was when they took him in Gath, whither he fled for fear of Saul, forgetting the quarrel they had with him for killing Goliath; but they soon put him in mid of it, Sa1 21:10, Sa1 21:11. Upon that occasion he changed his behaviour, but with so little ruffle to his temper that then he penned both this psalm and the 34th. This is called Michtam - a golden psalm. So some other psalms are entitled, but this has something peculiar in the title; it is upon Jonath-elem-rechokim, which signifies the silent dove afar off. Some apply this to David himself, who wished for the wings of a dove on which to fly away. He was innocent and inoffensive, mild and patient, as a dove, was at this time driven from his nest, from the sanctuary (Psa 84:3), was forced to wander afar off, to seek for shelter in distant countries; there he was like the doves of the valleys, mourning and melancholy; but silent, neither murmuring against God nor railing at the instruments of his trouble; herein a type of Christ, who was as a sheep, dumb before the shearers, and a pattern to Christians, who, wherever they are and whatever injuries are done them, ought to be as silent doves. In this former part of the psalm,
I. He complains to God of the malice and wickedness of his enemies, to show what reason he had to fear them, and what cause, what need, there was that God should appear against them (Psa 56:1): Be merciful unto me, O God! That petition includes all the good we come to 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 that he might find mercy with God, for with men he could find no mercy. 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 now, or I am undone." The mercy of God is what we may flee to and trust to, and in faith pray for, when we are surrounded on all sides with difficulties and dangers. He complains, 1. That his enemies were very numerous (Psa 56:2): "They are many that fight against me, and think to overpower me with numbers; take notice of this, O thou Most High! and make it to appear that wherein they deal proudly thou art above them." It is a point of honour to come in to the help of one against many. And, if God be on our side, how many soever they are that fight against us, we may, upon good grounds, boast that there are more with us; for (as that great general said) "How many do we reckon him for?" 2. That they were very barbarous: they would swallow him up, Psa 56:1 and again Psa 56:2. They sought to devour him; no less would serve; they came upon him with the utmost fury, like beasts of prey, to eat up his flesh, Psa 27:2. Man would swallow him up, those of his own kind, from whom he might have expected humanity. The ravenous beasts prey not upon those of their own species; yet a bad man would devour a good man if he could. "They are men, weak and frail; make them to know that they are so," Psa 9:20. 3. That they were very unanimous (Psa 56:6): They gather themselves together; though they were many, and of different interests among themselves, yet they united and combined against David, as Herod and Pilate against the Son of David. 4. That they were very powerful, quite too hard for him if God did not help him: "They fight against me (Psa 56:2); they oppress me, Psa 56:1. I am almost overcome and borne down by them, and reduced to the last extremity." 5. That they were very subtle and crafty (Psa 56:6): "They hide themselves; they industriously cover their designs, that they may the more effectually prosecute and pursue them. They hide themselves as a lion in his den, that they may mark my steps;" that is, "they observe every thing I say and do with a critical eye, that they may have something to accuse me of" (thus Christ's enemies watched him, Luk 20:20), or "they have an eye upon all my motions, that they may gain an opportunity to do me a mischief, and may lay their snares for me." 6. That they were very spiteful and malicious. They put invidious constructions upon every thing he said, though ever so honestly meant and prudently expressed (Psa 56:5): "They wrest my words, put them upon the rack, to extort that out of them which was never in them;" and so they made him an offender for a word (Isa 29:21), misrepresenting it to Saul, and aggravating it, to incense him yet more against him. They made it their whole business to ruin David; all their thoughts were against him for evil, which put evil interpretations upon all his words. 7. That they were very restless and unwearied. They continually waited for his soul; it was the life, the precious life, they hunted for; it was his death they longed for, Psa 56:6. They fought daily against him (Psa 56:1), and would daily swallow him up (Psa 56:2), and every day they wrested his words, Psa 56:5. Their malice would not admit the least cessation of arms, or the acts of hostility, but they were continually pushing at him. Such as this is the enmity of Satan and his agents against the kingdom of Christ and the interests of his holy religion, which if we cordially espouse, we must not think it strange to meet with such treatment as this, as though some strange thing happened to us. Our betters have been thus used. So persecuted they the prophets.
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II. He encourages himself in God, and in his promises, power, and providence, Psa 56:3, Psa 56:4. In the midst of his complaints, and before he has said what he has to say of his enemies, he triumphs in the divine protection. 1. He resolves to make God his confidence, then when dangers were most threatening and all other confidences failed: "What time I am afraid, in the day of my fear, when I am most terrified from without and most timorous within, then I will trust in thee, and thereby my fears shall be silenced." Note, There are some times which are, in a special manner, times of fear with God's people; in these times it is their duty and interest to trust in God as their God, and to know whom they have trusted. This will fix the heart and keep it in peace. 2. He resolves to make God's promises the matter of his praises, and so we have reason to make them (Psa 56:4): "In God I will praise, not only his work which he has done, but his word which he has spoken; I will give him thanks for a promise, though not yet performed. In God (in his strength and by his assistance) I will both glory in his word and give him the glory of it." Some understand by his word his providences, every event that he orders and appoints: "When I speak well of God I will with him speak well of every thing that he does." 3. Thus supported, he will bid defiance to all adverse powers: "When in God I have put my trust, I am safe, I am easy, and I will not fear what flesh can do unto me; it is but flesh, and cannot do much; nay, it can do nothing but by divine permission." As we must not trust to an arm of flesh when it is engaged for us, so we must not be afraid of an arm of flesh when it is stretched out against us.
III. He foresees and foretels the fall of those that fought against him, and of all others that think to establish themselves in and by any wicked practices (Psa 56:7): Shall they escape by iniquity? They hope to escape God's judgments, as they escape men's, by violence and fraud, and the arts of injustice and treachery; but shall they escape? No, certainly they shall not. The sin of sinners will never be their security, nor will either their impudence or their hypocrisy bring them off at God's bar; God will in his anger cast down and cast out such people, Rom 2:3. None are raised so high, or settled so firmly, but that the justice of God can bring them down, both from their dignities and from their confidences. Who knows the power of God's anger, how high it can reach, and how forcibly it can strike?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–13 Be merciful unto me, O God,.... For David could…
Be merciful unto me, O God,.... For David could expect no mercy at the hands of men, among whom he was, whose tender mercies were cruel; he being at Gath, the city of Goliath, whom he had slain, and whose sword he had now with him; and among his brethren and friends, who he might justly fear would revenge his death upon him: wherefore he betakes himself to God, and pleads not any merit or righteousness of his own, but implores the grace and mercy of God; and he might expect to find grace and mercy in this his time of need, since there is mercy with the Lord; he is plenteous in it, distributes it freely, delights in so doing, and does it constantly; his mercy endures for ever, it is from everlasting to everlasting on them that fear him;
for man would swallow me up; the Targum renders it "isbi", a wicked man: it may be understood of some one man, some great man, as Achish king of Gath; or rather Saul king of Israel, who breathed and panted after his ruin and destruction, as the word (p), signifies; who sought to eat up his flesh, to take away his life, and utterly ruin him: or collectively of many, since it appears, by the following verse, that he had many enemies who were desirous to swallow him up. This he mentions as an aggravation of his distress, and as a reason why he hoped the Lord would be merciful to him; and that he, being God, would not suffer than to prevail; see Ch2 14:12;
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he fighting daily oppresseth me; this shows that Saul is more especially intended, who was continually with his army pursuing him, and sometimes surrounded him and his men, and reduced him to great distress. This may be applied to the old man, the corruptions of nature, and the lusts of the flesh, which are continually warring against the soul, oppress it, bring it into captivity, and threaten to swallow it up.
(p) "anhelus persequitur me", Junius & Tremellius, Piscator; "anhelat in me", Cocceius; "contra me", Gejerus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 4, 6, 7, 8, 12, 13 David complains of his enemies, and begs for mercy,…
David complains of his enemies, and begs for mercy, and help against them, ver. 1-7. Expresses his confidence in God, ver. 8-13. To the chief musician upon Jonath-elem-rechokim, Michtam of David, when the Philistines took him in Gath. Title of the psalm. Jonath-elem-rechokim. Which is supposed to be the name of a song.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13 David prays for support against his enemies, whose wickedness
PSALM LVI
David prays for support against his enemies, whose wickedness
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he describes, 1-6;
and foretells their destruction, 7;
expresses his confidence in God's mercy, expects deliverance,
and promises thanksgiving and obedience, 8-13.
NOTES ON PSALM LVI
The title of this Psalm is very long: "To the conqueror, concerning the dumb dove in foreign places: golden Psalm of David." The Vulgate translates the original thus: "to the end. For the people who were afar off from holy things." "This inscription David placed here for a title when the Philistines-took him in Gath;" so the Septuagint and AEthiopic. The Chaldee is profuse: "To praise, for the congregation of Israel, which are compared to the silence of a dove, when they were afar off from their cities; but being returned, they praise the Lord of the world; like David, contrite and upright, when the Philistines kept him in Gath." The Syriac: "A thanksgiving of the righteous man, because he was delivered from his enemy, and from the hand of Saul. Also concerning the Jews and Christ." Bochart translates, "To the tune of the dove in the remote woods."
If the title be at all authentic, David may mean himself and his companions by it, when he escaped from the hands of the Philistines; particularly from the hands of Achish, king of Gath. אלם elem signifies to compress or bind together; also, a small band or body of men: and יונת yonath, from ינה yanah, to oppress or afflict, is properly applied to the dove, because of its being so defenseless, and often becoming the prey of ravenous birds. It is possible, therefore, that the title may imply no more than - "A prayer to God in behalf of himself and the oppressed band that followed him, and shared his misfortunes in distant places."
Others will have it to mean a simple direction "To the master of the band, to be sung to the time of a well-known ode, called 'The dumb dove, in distant places.' "There is no end to conjectures, and all the titles in the whole book are not worth one hour's labour. Perhaps there is not one of them authentic. They may have been notices that such a Psalm was to be sung to such and such a tune; giving the catch-words of some well-known song or ode: a custom that prevails much among us in songs and hymns, and is to be found even among the Asiatics.
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 5, 7, 8, 12 Psa 56:1-2. Be merciful unto me, O God —…
Psa 56:1-2. 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, אנושׁ, 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, שׁאפני, sheapani, hath swallowed me up. The thing is begun, and in a manner done, if thou do not miraculously prevent it. Mine enemies — שׁוררי, 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–13 Be merciful unto me, O God - See the…
Be merciful unto me, O God - See the notes at Psa 51:1.
For man would swallow me up - The word used here means properly to breathe hard; to pant; to blow hard; and then, to pant after, to yawn after with open mouth. The idea is, that people came upon him everywhere with open mouth, as if they would swallow him down whole. He found no friend in man - in any man. Everywhere his life was sought. There was no “man,” wherever he might go, on whom he could rely, or whom he could trust; and his only refuge, therefore, was in God.
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He fighting daily - Constantly; without intermission. That is, all people seemed to be at war with him, and to pursue him always.
Oppresseth me - Presses hard upon me; so presses on me as always to endanger my life, and so that I feel no security anywhere.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 56
Psalms 56
To the chief Musician upon Jonath-elem-rechokim, Michtam of David, when the Philistines took him in Gath
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1 Be merciful unto me, O God: for man would swallow me up;
He fighting daily oppresseth me.
2 Mine enemies would daily swallow me
For they be many that fight against me, O thou Most High.
3 What time I am afraid,
I will trust in thee.
4 In God I will praise his word,
In God I have put my trust; I will not fear
What flesh can do unto me.
5 Every day they wrest my words:
All their thoughts are against me for evil.
6 They gather themselves together, they hide themselves, they mark my steps,
When they wait for my soul.
7 Shall they escape by iniquity?
In thine anger cast down the people, O God.
8 Thou tellest my wanderings:
Put thou my tears into thy bottle:
Are they not in thy book?
9 When I cry unto thee, then shall mine enemies turn back:
This I know; for God is for me.
10 In God will I praise his word:
In the Lord will I praise his word.
11 In God have I put my trust: I will not be afraid
What man can do unto me.
12 Thy vows are upon me, O God:
I will render praises unto thee.
13 For thou hast delivered my soul from death:
Wilt not thou deliver my feet from falling,
That I may walk before God in the light of the living?
EXEGETICAL AND CRITICAL
Its Contents and Composition.—The title (comp. Introduct., § 12 and § 8) leads to the time of the persecution by Saul, and indeed not to the time of the second abode of David with the Philistine king Achish, 1 Samuel 29 (Ruding., Rosenm.), but the earlier one, 1Sa_21:10 sq., which is referred to definitely in Psalms 34. This Psalm, which is simple and interwoven with recurring if not entirely similar verses, bears many features of resemblance with the Psalms of this period. Among these features the chief one is his turning from the judgment of his own enemies to the judgment of the nations in general. From the mention of the latter there is not the least evidence of its composition in the time of the exile (De Wette). Moreover the nations (Psa_56:7) are not the many particular ones which make up the heathen nation with which the author is said to remain in the time after the exile (Hitzig). For the analysis of the plural ammim into its units cannot change the idea “people.”—There is prevalent in this Psalm a tone of confidence in God’s help, which breaks forth in the refrain (Psa_56:4, somewhat enlarged, Psa_56:10-11), each time after a short description of the oppression of the poet who is in flight, and of the character and behaviour of his enemies (Psa_56:1-2; Psa_56:5-6). This in both cases is prepared, first, by a short (Psa_56:3) then a more extended (Psa_56:8-9) attestation of faith in God’s assistance, which is again each time preceded by a weaker (Psa_56:1) then a stronger (Psa_56:7) expression of the certainty of the ruin of his enemies, who were mortals, by the judgment of the Almighty. The whole concludes with a vow of thanksgiving (Psa_56:12) for the deliverance of his life, which is considered as not doubtful (Psa_56:13), as it began with a prayer for the help of grace.
Str. I. Psa_56:1. For mortal man snorts against me.—On account of the following expressions, enôsh is to be taken as a collective, as Psa_66:12; yet we are not to find in the word the subordinate meaning of evil (De Wette), but that of weak, fallible, in contrast to Elohim,Psa_9:19; Psa_10:18. [The Rabbins and older interpreters, so A. V., translated שׁאף by absorbere, devorare, swallow up; but it is more properly either pant after as animals greedy of their prey, or snort against as animals enraged.—C. A. B.]
Psa_56:2. For many are they that fight against me in pride.— מָרוֹם is not a vocative=Most High (Aquil., Chald., Jerome, Isaki, Calvin, [A. V.] et al.), as Psa_92:8, instead of the high God, Mic_6:6; but it is an accusative as an adverb, and the height is taken figuratively as pride (Symmach., Luther, Rudinger, Geier, et al.).
Psa_56:3. On the day that I have fear, I—in Thee will I trust.—There is no sufficient reason to read, instead of אֶקְרָא,אִירָא as Psa_56:9=when I call (Hupf.); still less are we to insert a negative=On the day will I not fear (Syr., Arab.); but it may very well be conceived that fear and trust should be in the same heart at the same time (Calvin, Geier, et al.). Therefore it is not advisable to accept a subjunctive (Hitzig, Olsh.), because he would say: when I would fear, or should have occasion to fear, yet would not express the fear itself.5
Psa_56:4. Through God will I praise His word.—This clause might be translated: “Of God am I proud, His word” (most recent interpreters), the verb being regarded as intransitive and the preposition repeated. Yet the accents lead to the transitive interpretation: in (through, with) God praise I His word (Hupfeld, Delitzsch, and almost all ancient versions and interpreters with the Rabbins). According to the context, this “word” is hardly to be explained of “His works,” His providences and guidances (older interpreters with Flamin.), although דבר sometimes=res, and it is easiest to take it thus in Psa_56:5; still less is there occasion to change דְּבָרוֹ into דְּבָרַי, to which the translation τοὺς λογοὺς μου. (Sept.) might lead, and then be interpreted: my affairs, or: “God will I praise” are my words, Psa_22:1 (Olsh.); or to correct דָּבָר (by adding ו as copula to the following clause.)=Of God I boast in matters, that is to say, in the affairs in question (Hitzig). It is true that dabar is used in Psa_56:10 without a suffix and without an article. This, however, may designate the word directly as the divine, as Psa_2:12, בּר, the son (Delitzsch). There is special reference here to the divine word of promise (Calvin, Geier), yet not directly as addressed personally to David (Hengst.), or indeed to his royal dignity (most interpreters). This word of God will the Psalmist praise when he by God’s grace has experienced its fulfilment, accordingly when he is a man saved in God.—[I trust in God, I do not fear; what can flesh do unto me?—This is the beautiful and touching refrain of the Psalm which loses its force by a false punctuation in the A. V. Psa_56:11 is precisely the same as these clauses, with the single exception of the substitution of אָדָם for בָשָׂר.—C. A. B.]
Str. II., Psa_56:5. All day long they vex my affairs.—It is better to refer דבר here to the affairs of the poet, among which his words might be included, because the verb does not mean: make abominable (Sept.), curse (Vulg.), wrest=slander (Flamin., Ruding., Rosenm., [A. V.] et al.), but vex.
Psa_56:6. They who watch my heels just as they have waited for my soul.—The perfect in the last clause does not allow of the supposition that the reason of the pursuit (most interpreters)=because, or when they hope to take my life, is stated and is incorrectly rendered by the participle (Symmach., Jerome). It expresses by a comparison of the former with the present proceedings (Hupfeld, Delitzsch), that they have always acted as the same malignant men. The translation “just as I have hoped for my life” (Sept.) is incorrect.
Psa_56:7. With iniquity—deliverance to them? In anger cast down nations, O God.—It is questionable and unnecessary to read פַּלֶּם (Hupf., Olsh.), instead of פַלֶּטPsa_32:7, or to regard them as the same (Ewald). For the former word is usually with the accusative of the object in the meaning: to weigh something, hence the interpretation: for iniquity recompense them (Hupf.), is violent. But the interpretation: weigh to them iniquity still, is unnecessary. For the text may be explained as it is. It is true it does not say: on account of iniquity deliver from them (Symm.), pour them out (Chald.), lay hold of them (Geier); or: in no wise, that is to say, vain, fruitless be their flight (Mend.), but: with=in spite of iniquity is deliverance to them. This interpretation of it as a question (Kimchi, et al., Hitzig, Delitzsch) is to be preferred to that of regarding it as an expression of a delusion of the transgressor (Bucer, Calvin, et al., Hengst.); for the latter thought is included in the former, but is not so easily misunderstood.
Str. III., Psa_56:8. Thou hast counted my wanderings, my tears are put in Thy bottle—[are they) not in Thy calculation?—נֹדִי is not “my complaint (Hupfeld), or my internal disquiet” (Ewald), but my “fleeing, wandering about,” the days of which (Chald.), or places of which (Isaki, Kimchi), or rather which as often repeated (Ruding. counts 14 exilia of David), not only the fugitive closely observed, but God, who counts all the steps of men, so likewise the tears which are put in His נֹאר6=bottle of skin, for careful preservation in the memory, perhaps with an allusion to wine squeezed out (Geier), or parallel with the bag mentioned elsewhere, Job_14:17; 1Sa_15:29; comp. Isa_8:16 (Olsh., Hupfeld). It seems that the conformity of sound has here occasioned the choice of words (Aben Ezra, Geier, et al.), which the ancient versions either did not understand and therefore changed בְנֹאדֶךָ into בְנֶגְדְךָ, or they have had this latter reading before them; for they translate in conspectu tuo, and likewise give this verse an entirely different and, in other respects, unintelligible sense. Schegg, with respect to the Vulgate, brings out the sense: My life I hold before Thee; Thou settest my tears before thy face as in Thy decree. It is questionable whether we are to retain the proper and usual meaning: calculation, or refer to the writing in a book (Syr., Vat. and many recent interpreters [A. V.]), particularly in the book of God, Exo_32:32; Psa_139:16, the book of the living, Psa_69:28, the book of remembrance, Mal_3:16. According to the present accents “put” is an imperative. But a simple transfer of the accent to the last syllable gives the more appropriate passive, Num_24:21; 1Sa_9:24; 2Sa_13:32 (Ewald, Hupfeld, Deiitzsch, Hitzig). The form of the question here and in Psa_56:13 b does not express any doubt or uncertainty, but actually gives a strong assurance of certainty and enlivens the discourse.7
Psa_56:9. This I know, that God is for me.—This might be rendered likewise: that God is to me=that I have God, or that He is my God (Sept., Jerome, Hengst.); but the translation: for me (Chald., and most interpreters) is recommended by Psa_124:1-2, here as in Psa_118:6 sq.
[Psa_56:10-11.—We have here the same refrain as in Psa_56:9, with the slight change of the repetition of the first clause with emphasis, with the use of Jehovah for Elohim and the substitution of man for flesh in the last clause.—C. A. B.]
Str. IV., Psa_56:12. Thy vows (are) upon me.—This does not refer to an obligation as of a duty yet to be undertaken (De Wette, Hitzig), but to an obligation already incurred in fulfilling the thank-offerings vowed to God.
Psa_56:13. To walk before the face of God in the light of life.—This does not mean the pious walk of life (the older interpreters), but the Divine protection, as Psa_62:8 (De Wette, Hengst., et al.). The light of life (comp. Joh_8:12), or the living (Psa_27:13; Psa_116:9) means the light and its realm in contrast to the realm of death, and is not to be limited to the sunlight of this world (Hupfeld).
DOCTRINAL AND ETHICAL
1. The distresses which befall a servant of God from men may be easily borne and surely overcome if only faith is not shaken. For men, how many so ever they may be that gather together, devise crafty plans, hesitate not at cruel deeds, they can accomplish nothing against the man who has taken refuge with God, puts his confidence in God’s power and grace, and calmly and firmly relies upon God’s word. God will deliver him, but destroy them. For their name is frailty and flesh; they cannot accomplish what they propose, cannot avert what they have drawn upon them. But God keeps His word and carries out what He has promised; therefore His promises are to believers the pledge of their salvation.
2. Many boast of their understanding; some indeed of their wickedness (Psa_52:1), and rely upon their courage and their power, their riches and their position, the world and their friends. Thus they forget God and His word, and come in conflict with those who confess God and His word. Thus the latter have many fears, cares and trials in the world. Yet since they live not only in the world, but at the same time in God, their faith overcomes fear and the world (1Jn_5:4), and they strike up, even in their sorrows, songs of rejoicing, with which they praise God and boast of His word, which, as the pledge of their salvation, is likewise the foundation of their confidence and the source of their comfort.
3.The believer knows that God not only sees him and his distresses, but likewise cares for the minutiæ of his life and welfare, that He thus counts his steps and days, collects his tears, writes down his actions and his omissions. He knows likewise that this divine sympathy is not merely beholding or pitying, but shows itself and attests itself by actual assistance, so that it may be seen that God is with him. And thus knowledge is not merely recognition, but a conviction full of life. It expresses itself as such in the day of trouble as prayer for God’s grace, as confession of God and His word, as vows of thanksgiving for the help pre-supposed as certain, and is strengthened and enlivened by every divine exhibition of grace to the hope of a walk in the light of life.
HOMILETICAL AND PRACTICAL
If God is for us, who can be against us?—It is better to fall into the hands of God than of men.—He who depends on God will not fall; and He who trusts in the word of God will have wherewith to boast.—Wouldst thou walk in the light of life, then rely upon God and His word.—God with us! This is the watchword of the pious.—Fear not, only believe! You must either experience the grace or the wrath of God; what you wish will be given you.—The higher the ungodly are lifted, the deeper will be their fall; for God is a righteous Rewarder.—How hope and fear may be together in the same heart.—The courage of faith is a very different thing from the defiance of pride.
Starke: The ways of God often appear to the reason to be entirely against their purpose; but yet they are holy and good as the issue shows.—God’s grace is a mighty protection and a powerful mitigation of every cross.—Hope is the golden treasure and the noblest art against all fear.—God’s infallible word and a believing trust therein are inseparably united together.—A countenance moistened with tears is much more beautiful and noble before God than a neck covered with pearls and ears with the most precious jewels.—Since the goodness of God is active, our thanksgiving must likewise be active.
Rieger: Fear is evil only when it destroys the word of God for us.—Vaihinger: The mercy of God is the well of salvation from which David draws in all his troubles.—Tholuck: David thinks of songs of praise whilst he still sings lamentations, of vows of thanksgiving whilst yet praying.—Guenther: Every advance in sanctification is an additional confirmation that God is with us.
[Matt. Henry: As we must not trust to an arm of flesh when it is engaged for us, so we must not be afraid of an arm of flesh when it is stretched out against us.—God has a bottle and a book for His people’s tears, both those for their sins and those for their afflictions.—God will comfort His people according to the time wherein He has afflicted them, and give to them to reap in joy who sowed in tears. What was sown a tear will come up a pearl.—When we give credit to a man’s bill, we honor him that drew it. So when we do and suffer for God in a dependence upon His promise, not staggering at it, we give glory to God, we praise His word, and so give praise to Him.—Barnes: Fear is one of those things designed to make us feel that we need a God and to lead us to Him when we realize that we have no power to save ourselves from impending dangers.—It is a good maxim with which to go into a world of danger; a good maxim to go to sea with; a good maxim in a storm; a good maxim in danger on the land; a good maxim when we are sick; a good maxim when we think of death and the judgment,—“What time I am afraid, I will trust in Thee.”—Spurgeon: It is a blessed fear which drives us to trust.—God inclines us to pray; we cry in anguish of heart; He hears, He acts; the enemy is turned back! What irresistible artillery is this which wins the battle as soon as its report is heard.—C. A. B.]
Footnotes:
[5][Calvin: “It seems, indeed, as if fear and hope were feelings too contrary the one to the other to dwell in the same heart; but experience shows that Hope there in fact really reigns where some portion of the heart is possessed by Fear. For when the mind is calm and tranquil, Hope is not exercised, yea rather is, as it were, hushed to sleep; but then, and not till then does she put forth all her strength, when the mind has been cast down by cares and she lifts it up, when it has been saddened and disturbed and she calms it, when it has been smitten with fear and she sustains and props it.”—C. A. B.]
[6][This is the skin bottle used in the East for keeping wine, milk, water, etc. It takes the place of our barrel or cask, as well as our bottle. They are generally made of goat skins or kid, comp. Smith’s Dict. of the Bible, art. Bottle.—C. A. B.]
[7][Perowne: “He knows that each day of his wandering, each nook in which he found shelter, each step that he had taken, every artifice by which he has baffled his foes,—all have been numbered by his Heavenly Keeper. Yea, no tear that he has shed, when his eye has been raised to heaven in prayer, has fallen to the ground. God he prays to gather them all in His bottle, and trusts that He will note them in His book.”—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 5, 7, 8, 9, 12, 13 enemies--watchers (Psa 54:5).
enemies--watchers (Psa 54:5).
most High--As it is not elsewhere used absolutely for God, some render the word here, arrogantly, or proudly, as qualifying "those who fight," &c.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13 1. Nothing can surpass the tenderness and earnestness of…
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 Psa_57:3.
Fighting daily—Giving the idea not only of danger unintermitted, but of continuance.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–13 1. Be merciful] Be gracious: see note on Psa_51:1,…
1. Be merciful] Be gracious: see note on Psa_51:1, and cp. Psa_57:1.
for man would swallow me up] Like a wild beast rushing upon its prey. But all the Ancient Versions render trample upon or crush, which may be right. Cp. Psa_57:3. The word for man denotes mortal man as contrasted with God. Cp. Psa_9:19; Psa_10:18. Will the Almighty allow weak men to triumph against His Will?
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he fighting daily &c.] R.V., all the day long lie fighting oppresseth me. See note on Psa_42:9. ‘All the day long’ is a phrase characteristic of this Psalms , vv2, 5.
1–4. However fiercely his enemies may assault him, he will trust in God, Who will surely be true to His promise.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 12, 13 (1) Man . . .—Heb., enôsh, either as in…
(1) Man . . .—Heb., enôsh, either as in Psa_9:19, “mortal man,” or, contemptuously, “a rabble, a multitude.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–13 THIS and the following have been called "twin psalms."…
THIS and the following have been called "twin psalms." They begin with the same words, are nearly of the same length, and have each a refrain which divides them into two portions. Formally, the chief difference between the two is that Psalm 56 has an epilogue, or appendix (vers. 12, 13), after the second refrain, to which there is nothing correspondent in Ps 57. Both psalms were written under circumstances of great distress, and the tone of thought in them is very similar. Each begins with complaint, and earnest prayer for deliverance, while each ends with praise and triumph.
The present psalm has a very complex heading, or "title." First, it is addressed, like most of the other psalms of this book, "to the chief musician," or "precentor." Then it is said to be "On the silent dove of far off regions." Thirdly, it is called "Michtam of David," which some explain as "a golden psalm composed by David." And fourthly, the occasion of its composition is declared to have been "the seizure of David by the Philistines in Gath." David"s authorship may readily be accepted, for the psalm is, as Ewald says, "one of the most beautiful in the Psalter." And the occasion is not to be lightly set aside; since, although no seizure of David by the Philistines of Gath is mentioned in 1 Samuel, such an event is quite conceivable; while no compiler or editor of a late date would have ventured to interpolate such a fact into the accepted history of David. The "silent dove" is, no doubt, David himself, who had wished for "the wings of a dove", (Psa_55:6) and was compelled to be silent while he was in captivity.
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Be merciful unto me, O God: for man would swallow me up; literally, man panteth after me like a wild beast after his prey. The contrast is sharp between "man" (enosh, "weak man") and God (Elohim, "the Mighty One"). He fighting daily oppreseeth me; rather, all the day long is he fighting and oppressing me.
HOMILIES BY W. FORSYTH Vers. 1-13. Fear and deliverance.
Taking this psalm as David"s, we may use it to illustrate two great truths.
I "THE FEAR OF MAN BRINGETH A SNARE." (Pro_29:25) The best of men are but men at the best. David was a man of splendid courage and generosity; but there were times when he grievously erred. (1Sa_21:10-15) It was said by Dr. Arnold, "The fear of God makes no man do anything mean or dishonourable, but the fear of man does lead to all sorts of weakness and baseness." We may see here how the fear of man leads to failure in truth. When the thought of self is uppermost, we are apt to resort to our own devices. God"s ways are too slow, so we turn to our own way. Children, through fear, will tell lies. We pity them and forgive. But, alas! we do not ourselves wholly put away childish things. Abraham prevaricated. David practised deceit. Peter denied his Lord. The fear of man also leads to the sacrifice of independence. Imagination working through fear exaggerates our danger. We become restless and impatient. Instead of bravely facing our foes, we shrink from the path of duty. "He is a slave who will not be In the truth, with two or three.
But, worse still, the fear of man may lead to failure in justice and generosity. We are apt to put ourselves first. To save our miserable lives is the chief thing. Rather than that we should suffer, we would let others suffer. Rather than that we should be put to shame, we would have our opponents "cast down." This is the mean, selfish spirit which Satan recognized as so strong in human nature, when he said, "All that a man hath will he give for his life.
II GOD DELIVERETH HIS SERVANTS THAT TRUST IN HIM. (Dan_3:28) How naturally David turned to God in trouble! Circumstances moved him, but there was more love constrained him. His heart went forth in clinging trust to God. Faith is the true antidote to fear. It lifts us out of the dust. It places us by the side of God. It fills our soul with peace and hope. Through trust we gain courage to face the foe (ver. 6). Further, we obtain resolution to continue the conflict (vers. 7-9). Taking hold of God"s strength, we wax strong. All that is deepest and truest in our hearts calls upon us to be brave, and to quit ourselves like men. We are in the way of duty, and are able to say, like the king in the story, "Come on, come all; this rock shall fly from its firm base as soon as I" The experience of the past and the sure word of promise raise our hopes. We look to the future with confidence. In all our wanderings God watches over us. In all our weaknesses and sorrows God stands by us with tender compassion for our weaknesses, and with loving consolations for our sorrows. The victory will be with the right (vers. 10-13). If God has begun a good work in us, he will carry it on to the end. He who has been our Refuge in the past will not fail us in the future. Therefore let us go forward bravely in the path of duty, not counting our lives dear unto ourselves, so that we may be found faithful to him who hath called us, and finish our course with joy. W.F.
HOMILIES BY C. SHORT Vers. 1-13. The struggle and victory of faith.
The contents of this psalm may be summed up as the struggle and the victory of faith.
I THE STRUGGLE OF FAITH. He is in great fear and danger on account of the plots and wickedness of his enemies. They fight against him with the most dangerous weapons they can command. He does not seek to defend himself with counter plots such as they employed. What are his weapons? The one mighty weapon of trust in God.
1. In the merciful protection of the Almighty One. (Ver. 1) In the power of God as contrasted with the weakness of man.
2. In the word of God"s eternal promise. "When I am encompassed with fear, then do I trust and praise his faithful word" (vers. 3 and 4).
3. In God"s retributive justice. (Ver. 7) That he will overturn and punish all evil doers.
4. In the tenderness and strength of the Divine sympathy. God counts his sighs, put his tears in his bottle, and records them in his book of remembrance.
II THE VICTORY OF FAITH. (Vers. 9-13)
1. And will put his enemies to flight when he calls upon him. (Ver. 9) Of this he is triumphantly assured, even against all present appearances.
2. He knows that God is on his side. (Ver. 9) God always on the side of the righteous, to protect them from all real harm. "If God be for us, who can be against us?
3. He sees his salvation as an already accomplished fact. (Ver. 13) Faith sees the future in the present, and the distant in the near. (Heb_11:1)
4. He is thus filled with the spirit of praise and fidelity. (Ver. 12) Will perform his vows and render thanks. "This is the victory that overcometh the world, even your faith. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–13 To the Chief Musician. That mighty minstrel by degrees…
To the Chief Musician. That mighty minstrel by degrees acquired a noble repertoire of hallowed songs, and set them all to music. Upon Jonathelemrechokim --this was probably the title of the tune, as we should say Old Hundred, or Sicilian Mariners. Perhaps the title may however belong to the Psalm, and if so it is instructive, for it has been translated "the silent dove in distant places." We have here the songs of God's servant, who rejoices once more to return from banishment, and to leave those dangerous places where he was compelled to hold his peace even from good. There is such deep spiritual knowledge in this Psalm that we might say of it, "Blessed art thou David Barjonas, for flesh and blood hath not revealed this unto thee." When David plays the Jonah he is not like the prophet of that name; in David the love of the dove predominates, but in Jonah its moaning and complaining are most notable. Michtam of David. This is the second golden Psalm, we had the first in Psalm 16, to which this Psalm has a great likeness, especially in its close, for it ends in the joyful presence. A golden mystery, the gracious secret of the life of faith is in both these Psalms most sweetly unveiled, and a pillar is set up because of God's truth. When the Philistines took him in Gath. He was like a dove in strangers' hands, and on his escape he records his gratitude.
In Ps 56:1-2, he pours out his complaint; in Ps 56:3-4 he declares his confidence in God; in Ps 56:5-6 he returns to his complaining, but pleads in earnest hope in Ps 56:7-9, and sings a grateful song from Ps 56:10 to the close.
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Ver. 1. Be merciful unto me, O God. In my deep distress my soul turns to thee, my God. Man has no mercy on me, therefore double thy mercy to me. If thy justice has let loose my enemies, let thy mercy shorten their chain. It is sweet to see how the tender dove like spirit of the psalmist flies to the most tender attribute for succour in the hour of peril.
For man would swallow me up. He is but thy creature, a mere man, yet like a monster he is eager for blood, he pants, he gapes for me; he would not merely wound me, or feed on my substance, but he would fain swallow me altogether, and so make an end of me. The open mouths of sinners when they rage against us should open our mouths in prayer. We may plead the cruelty of men as a reason for the divine interposition--a father is soon aroused when his children are shamefully entreated.
He fighting daily oppresseth me. He gives me no interval--he fights daily. He is successful in his unrighteous war--he oppresses me, he crushes me, he presses me sore. David has his eye on the leader of his foes, and lays his complaint against him in the right place. If we may thus plead against man, much more against that great enemy of souls, the devil. We ask the Lord to forgive us our trespasses, which is another way of saying, "Be merciful to me, O God, "and then we may say, "Lead us not into temptation, but deliver us from the evil one." The more violent the attack of Satan the stronger our plea for deliverance.
Title. The words Jonathelemrechokim may be rendered, concerning the mute dove among them that are afar off, or in far places. John Gill.
Title. Michtam. See also Explanatory Notes on Psalm 16, in the "Treasury of David, "Vol. 1, pp., 222-223.
Ver. 1. Be merciful. This is the second of the Psalms beginning with the miserere; the fifty-first being the first of them. C. H. S.
Ver. 1. Be merciful unto me, O God. This is to me the one source of all my expectations, the one fountain of all promises: Miserere mei, Deus, miserere mei. Bernard, 1091-1157.
Ver. 1. Be merciful. His first wrestling in prayer is with the check of his conscience, whether for his daily sins, or in particular for casting himself in such apparent danger, as to have ventured without probable security, to seek shelter among the enemies of the people of God, whose blood he himself had shed abundantly; for this rashness or other sins he begs mercy. David Dickson.
Ver. 1. Man. He uses the indefinite term man in this verse, though in the next he speaks of having many enemies, the more forcibly to express the truth, that the whole world was combined against him, that he experienced no humanity amongst men, and stood in the last necessity of divine help. John Calvin.
Ver. 1. Would swallow me up. Soop me up (as the Hebrew word soundeth); make but one draught of me, or suck me in as a whirlpool, swallow me up as a ravenous wild beast. John Trapp.
Ver. 1. He fighting daily. There is no morning on which we can arise and go forth into the world, and say, "No enemy will come out against me today." There is no night in which we can retire from that world, and think to find safety in the solitude of our own chambers, and say, "No evil can enter here." Barton Bouchier, in "Manna in the Heart, "1855.
Ver. 1-2. The same words are applicable to the situation and circumstances of David, pursued by his enemies; of Christ, persecuted by the Jews; of the church, afflicted in the world; and of the soul, encompassed by enemies, against whom she is forced to wage perpetual war. George Horne.
None.
In CHANDLER'S "Life of David, "Vol. 1., pp. 104-7, there is an Exposition of this Psalm.
Psalms 56:2*
Ver. 1-2. See Psalms on "Ps 56:2" for further information.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 3, 4, 8, 9, 12, 13 Be merciful unto me, O God: for man would…
Psa_56:1-13
Be merciful unto me, O God: for man would swallow me up.
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The deprecable and the desirable
I. The deprecable in relation to man.
1. Craven-heartedness. A man whose heart is morally sound is bold as a lion, invincible as the light of day.
2. Presumptuous revenge.
II. The desirable in relation to God.
1. A desire to trust Almighty God (Psa_56:3). All souls should centre in Him, cling to Him as planets to the sun. This is the real antidote to cowardly fear.
2. A desire to praise Almighty God (Psa_56:4; Psa_56:10; Psa_56:12). Praise consisteth in attuning our whole lives to His Spirit and law. The hymn of praise acceptable to Him is not a composition of words, but a composition of soul virtues and noble deeds.
3. A desire to be remembered by Almighty God (Psa_56:8). No words can affect a true heart as tears can; Gods infinite heart feels our tears as they fall.
4. A desire to walk before Almighty God (Psa_56:13). To walk before God implies a constant consciousness of His presence and an enjoyment of His friendship. Walk before Him with His light shining behind you and over you, lighting up all the path and scenery ahead. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 56
Psalms 56
THE superscription dates this psalm from the time of Davids being in Gath. Probably his first stay there is meant, during which he had recourse to feigned insanity in order to secure his safety. What a contrast between the seeming idiot scrabbling on the walls and the saintly singer of this lovely song of purest trust! But striking as the contrast is, it is not too violent to be possible. Such heroic faith might lie very near such employment of pardonable dissimulation, even if the two moods of feeling can scarcely have been contemporaneous. Swift transitions characterise the poetic temperament; and, alas! fluctuations of courage and faith characterise the devout soul. Nothing in the psalm specially suggests the date assigned in the superscription; but, as we have already had occasion to remark, that may be an argument for, not against, the correctness of the superscription.
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The psalm is simple in structure. Like others ascribed to David during the Sauline period, it has a refrain, which divides it into two parts; but these are of substantially the same purport, with the difference that the second part enlarges the description of the enemies assaults, and rises to confident anticipation of their defeat. In that confidence the singer adds a closing expression of thankfulness for the deliverance already realised in faith.
The first part begins with that significant contrast which is the basis of all peaceful fronting of a hostile world or any evil. On one side stands man, whose very name here suggests feebleness, and on the other is God. "Man" in Psa_56:1 is plainly a collective. The psalmist masses the foes, whom he afterwards individualises and knows only too well to be a multitude, under that generic appellation, which brings out their inherent frailty. Be they ever so many, still they all belong to the same class, and an infinite number of nothings only sums up into nothing. The Divine Unit is more than all these. The enemy is said to "pant after" the psalmist, as a wild beast openmouthed and ready to devour; or, according to others, the word means to crush. The thing meant by the strong metaphor is given in Psa_56:1 b, Psa_56:2; namely, the continual hostile activity of the foe. The word rendered "proudly" is literally "on high," and Baethgen suggests that the literal meaning should be retained. He supposes that the antagonists "held an influential position in a princely court." Even more literally the word may describe the enemies as occupying a post of vantage, from which they shower down missiles.
One brief verse, the brevity of which gives it emphasis, tells of the singers fears, and of how he silences them by the dead lift of effort by which he constrains himself to trust. It is a strangely shallow view which finds a contradiction in this utterance, which all hearts, that have ever won calmness in agitation and security amid encompassing dangers by the same means, know to correspond to their own experience. If there is no fear, there is little trust. The two do coexist. The eye that takes in only visible facts on the earthly level supplies the heart with abundant reasons for fear. But it rests with ourselves whether we shall yield to those, or whether, by lifting our eyes higher and fixing the vision on the Unseen and on Him who is invisible, we shall call such an ally to our side as shall make fear and doubt impossible. We have little power of directly controlling fear or any other feeling, but we can determine the objects on which we shall fix attention. If we choose to look at "man," we shall be unreasonable if we do not fear; if we choose to look at God, we shall be more unreasonable if we do not trust. The one antagonist of fear is faith. Trust is a voluntary action for which we are responsible.
The frequent use of the phrase "In the day when" is noticeable. It occurs in each verse of the first part, excepting the refrain. The antagonists are continually at work, and the psalmist, on his part, strives to meet their machinations and to subdue his own fears with as continuous a faith. The phrase recurs in the second part in a similar connection. Thus, then, the situation as set forth in the first part has three elements, -the busy malice of the foes; the effort of the psalmist, his only weapon against them, to hold fast his confidence; and the power and majesty of God, who will be gracious when besought. The refrain gathers up these three in a significantly different order. The preceding verses arranged them thus-God, man, the trusting singer. The refrain puts them thus-God, the trusting singer, man. When the close union between a soul and God is clearly seen and inwardly felt, the importance of the enemies dwindles. When faith is in the act of springing up, God, the refuge, and man, the source of apprehension, stand over against each other, and the suppliant, looking on both, draws near to God. But when faith has fruited, the believing soul is coupled so closely to the Divine Object of its faith, that He and it are contemplated as joined in blessed reciprocity of protection and trust, and enemies are in an outer region, where they cannot disturb its intercourse with its God. The order of thought in the refrain is also striking. First, the singer praises Gods word. By Gods gracious help he knows that he will receive the fulfilment of Gods promises (not necessarily any special "word," such as the promise of a throne to David). And then, on the experience of Gods faithfulness thus won, is reared a further structure of trust, which completely subdues fear. This is the reward of the effort after faith which the psalmist made. He who begins with determining not to fear will get such tokens of Gods troth that fear will melt away like a cloud, and he will find his sky cleared, as the nightly heavens are swept free of cloud rack by the meek moonlight.
The second part covers the same ground. Trust, like love, never finds it grievous to write the same things. There is delight, and there is strengthening for the temper of faith, in repeating the contemplation of the earthly facts which make it necessary, and the super-sensuous facts which make it blessed. A certain expansion of the various parts of the theme, as compared with the first portion of the psalm, is obvious. Again the phrase "all the day" occurs in reference to the unwearying hostility which dogs the singer. "They wrest my words" may be, as Cheyne prefers, "They torture me with words." That rendering would supply a standing feature of the class of psalms to which this belongs. The furtive assembling, the stealthy setting of spies who watch his steps (lit. heels, as ready to spring on him from behind), are no new things, but are in accordance with what has long been the enemies practice.
Psa_56:7 brings in a new element not found in the first part-namely, the prayer for the destruction of these unwearied watchers. Its first clause is obscure. If the present text is adhered to, the rendering of the clause as a question is best. A suggested textual correction has been largely adopted by recent commentators, which by a very slight alteration gives the meaning "For their iniquity requite them." The alteration, however, is not necessary, and the existing text may be retained, though the phrase is singular. The introduction of a prayer for a world wide judgment in the midst of so intensely individual a psalm is remarkable, and favours the theory that the afflicted man of the psalm is really the nation; but it may be explained on the ground that, as in Psa_7:8, the judgment on behalf of one man is contemplated as only one smaller manifestation of the same judicial activity which brings about the universal judgment. This single reference to the theme which fills so considerable a part of the other psalms of this class is in harmony with the whole tone of this gem of quiet faith, which is too much occupied with the blessedness of its own trust to have many thoughts of the end of others. It passes, therefore, quickly, to dwell on yet another phase of that blessedness.
The tender words of Psa_56:8 need little elucidation. They have brought comfort to many, and have helped to dry many tears. How the psalmist presses close to God, and how sure he is of His gentle care and love! "Thou reckonest my wandering." The thought is remarkable, both in its realisation of Gods individualising relation to the soul that trusts Him, and as in some degree favouring the Davidic authorship. The hunted fugitive feels that every step of his weary interlacing tracks, as he stole from point to point as danger dictated, was known to God. The second clause of the verse is thought by prosaic commentators to interrupt the sequence, because it interjects a petition between two statements; but surely nothing is more natural than such an "interruption." What a lovely figure is that of Gods treasuring up His servants tears in His "bottle," the skin in which liquids were kept! What does He keep them for? To show how precious they are in His sight, and perhaps to suggest that they are preserved for a future use. The tears that His children shed and give to Him to keep cannot be tears of rebellious or unmeasured weeping, and will be given back one day to those who shed them, converted into refreshment, by the same Power which of old turned water into wine.
"Think not thou canst weep a tear,
And thy Maker is not near."
Not only in order to minister retribution to those who inflicted them, but also in order to give recompense of gladness to weepers, are these tears preserved by God; and the same idea is repeated by the other metaphor of Psa_56:8 c. Gods book, or reckoning, contains the count of all the tears as well as wanderings of His servant. The certainty that it is so is expressed by the interrogative form of the clause.
The "then" of Psa_56:9 may be either temporal or logical. It may mean "things being so," or "in consequence of this," or it may mean "at the time when," and may refer to the further specification of period in the next clause. That same day which has already been designated as that of the enemies panting after the psalmists life, and wresting of his words, and, on the other hand, as that of his fear, is now the time of his prayer, and consequently of their defeat and flight. The confidence which struggled with fear in the closing words of the first part, is now consolidated into certain knowledge that God is on the singers side, and in a very deep sense belongs to him. This is the foundation of his hope of deliverance; and in this clear knowledge he chants once more his refrain. As is often the case, slight differences, mainly due to artistic love of variety in uniformity, occur in the repeated refrain. "Word" stands instead of "His word"; "man," instead of "flesh"; and a line is intercalated, in which Jehovah is substituted for God. The addition may be a later interpolation, but is probably part of the original text, and due to the same intelligible motives which prompted the occasional use of the great Covenant Name in the Elohistic psalms of this second book.
The psalmists exuberant confidence overflows the limits of his song, in a closing couple of verses which are outside its scheme. So sure is he of deliverance, that, as often in similar psalms, his thoughts are busied in preparing his sacrifice of thanks before the actual advent of the mercy for which it is to be offered. Such swift-footed Gratitude is the daughter of very vivid Faith. The ground of the thankoffering is deliverance of "the soul," for which foes have "waited." "Thou hast delivered" is a perfect tense expressing confidence in the certainty of the as yet unrealised exercise of Gods power. The question of Psa_56:13 b, like that of Psa_56:8 c (and perhaps that of Psa_56:7 a), is an emphatic affirmation, and the verb to be supplied is not "Wilt thou?" as the A.V. has it, but, as is plain from the context, and from the quotation of this verse in Psa_116:8, "Hast thou?" The Divine deliverance is complete, -not only doing the greater, but also the less; and not barely saving life, but sustaining the steps. God does not rescue by halves, either in the natural or spiritual realm; but in the former He first rescues and next preserves, and in the latter He delivers from the true death of the spirit, and then inspires to glad obedience. The psalm crowns its celebration of Gods miracles of deliverance by declaring the aim of them all to be that their recipient may walk before God-i.e., in continual consciousness of His cognisance of his deeds, and "in the light of the living" or "of life." The expression seems here to mean simply the present life, as contrasted with the darkness and inactivity of Sheol; but we can scarcely help remembering the deeper meaning given to it by Him who said that to follow Him was to have the light of life. Whether any dim foreboding of a better light than streams from even an Eastern sun, and of a truer life than the vain shadow which men call by that august name, floated before the singer or not, we can thankfully interpret his words, so as to make them the utterance of the Christian consciousness that the ultimate design of all Gods deliverances of souls from death and of feet from falling is that, not only in ways of holiness here, but in the more perfect consciousness of His greater nearness hereafter, and in correspondingly increased perfectness of active service, we should walk before God in the light of the living.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Superscription.—“To the Chief Musician upon Jonath-Elem-Rechokim.” The phrase “Jonath-Elem-Rechokim”…
INTRODUCTION
Superscription.—“To the Chief Musician upon Jonath-Elem-Rechokim.” The phrase “Jonath-Elem-Rechokim” occurs nowhere else in the Bible; and Biblical critics are by no means agreed as to its meaning. Gesenius renders it, “The silent dove among strangers.” W. A. Wright, in Smith’s Dict of the Bale: “A dumb dove of (in) distant places.” De Wette, “Dove of the distant terebinths.” Aben Ezra regards it as merely indicating the modulation or the rhythm of the Psalm,—“after the melody of the air which begins Jonath-Elem-Rechokim.” Fuerst regards it as referring to “an old poem, after which the 56th Psalm was sung.” “In the Biour to Mendelsshon’s version of the Psalms, Jonath-Elem-Rechokim is mentioned as a musical instrument which produced dull, mournful sounds.” Hengstenberg, Alexander, et al., interpret the phrase as describing the unhappy condition of David during his exile from the land of Israel, as an innocent and uncomplaining sufferer among strangers. “Michtam of David.” Margin: “A golden Psalm of David,” which is interpreted as signifying that “the Psalm was to David precious as fine gold.” Luther: “A golden jewel.” Gesenius, De Wette, et al.: “Writing.” Hengstenberg: “A secret of David.” He explains it as “a song with a deep import.” W. A. Wright in Smith’s Dict. of the Bible, says,—“Beyond the general probability that it is a musical term, the origin of which is uncertain and the application lost, nothing is known.”
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The superscription also gives us the occasion of the composition of the Psalm. “When the Philistines took him in Gath.” The history is contained in 1Sa_21:10, seq. Psalms 34. refers to the same occasion.
The leading idea of the Psalm is that of confidence in God in time of danger, which finds expression in the refrain, Psa_56:4; Psa_56:10-11.
THE GODLY MAN AND HIS ENEMIES
(Psa_56:1-7.)
These verses may suitably be regarded as illustrating the life of a good man in this world in relation to his enemies. Consider—
I. The enemies of the godly man. They are here represented as—
1. Eager. This seems to be the idea of the clause which is incorrectly rendered, “man would swallow me up.” Moll renders it: “Mortal man snorts against me.” Hengstenberg: “Man snuffs after me.” The meaning is either that his enemies panted after him as animals greedy of their prey, or snorted against him as animals enraged. The foes of the Psalmist were hot and eager in their hostility against him. The enemies of the godly now are active and zealous. Satan and his numerous allies amongst men display an earnestness and enthusiasm worthy of a good cause.
2. Numerous. “They be many that fight against me.” David had many enemies—Saul and his followers, and Achish, the king of Gath, and his servants. The godly soul has many foes,—the world, the flesh, and the devil—enemies within his own breast, and enemies without, in society, &c.
3. Constant. “Mine enemies would daily,” &c. “Every day they wrest,” &c. The enemies of the Poet were incessant in their efforts to effect his overthrow. Every day their hostility was renewed. The enemies of the godly manifest great unweariedness of effort. Evil never rests. Its dread activities are untiring.
4. Dishonest. “They wrest my words.” They twisted, perverted, tortured his words, so as to get from them a meaning which he never intended, and by which they might injure him. Good men are exposed to the misrepresentations and slanders of their foes.
5. Confederate. “They gather themselves together.” The enemies of David combined against him. It seems sometimes in the history of the godly soul as though the forces of evil were united against it. All evil is one in this, that it is directed against God and the interests of His kingdom and people.
6. Secret. “They hide themselves,” &c. They were like foes lying in ambush. The designs of evil are crafty and cunning. The people of God have to guard “against the wiles of the devil.” “Satan himself is transformed into an angel of light.” Hence the peril, and the necessity for watchfulness.
7. Cruel. “They wait for my soul.” The enemies of David sought to take his life. Our spiritual enemies seek not to deprive us of physical life, but to ensnare and ruin our soul. “Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.”
(α.) How foolish it is to make light of our spiritual enemies! and it may be ruinous! (Eph_6:12).
(β.) How great is the importance of guardedness of spirit! (Eph_6:13-18).
(γ.) How needful is the Divine protection! (Psa_125:2).
II. The prayer of the godly man in the midst of his enemies. This contains—
1. A comprehensive petition. “Be merciful unto me, O God” If the Psalmist secured the exercise of the Divine mercy on his behalf, he would need nothing more. The active exercise of the mercy of God toward us is a guarantee of all needful good,—protection, guidance, support, ultimate victory.
2. A powerful plea is implied in this petition. In asking for mercy the Psalmist renounces all idea of merit in himself, and looks to the riches of Divine grace as the source and the reason of blessing. We do well to plead the unspeakable generosity of the Divine disposition. “He delighteth in mercy.”
3. An earnest appeal to the Divine justice. “Shall they escape by iniquity?” &c. We have here—
(1) An expectation involving extreme wickedness. The enemies of the Psalmist were so depraved that they cherished the hope that they should escape the just consequences of their transgressions by their own cunning and violence, lawlessness, and treachery.
(2) An assurance of the rectitude of the Divine government. The inquiry of the Psalmist implies his firm belief that his foes would not escape the Divine judgment by their wickedness. “The sin of sinners will never be their security.” “Though hand join in hand, the wicked shall not be unpunished.”
(3) A desire for the exercise of the Divine judgment. “In anger cast down the people, O God.” David prays that God in judgment would defeat the plans and destroy the power of his enemies, who wickedly sought his life. We do well to pray for the overthrow of evil and the exercise of the righteous judgment of God.
III. The confidence of the godly man in the midst of his enemies.
1. It was reposed in the grandest object. “In God I have put my trust.” Psa_32:10; Psa_37:39-40; Psa_125:1; Isa_26:3-4; Jer_17:7-8.
2. It was exercised in the most trying season. “What time I am afraid, I will trust in Thee.” Calvin: “It seems, indeed, as if fear and hope were feelings too contrary the one to the other to dwell in the same heart; but experience shows that hope there in fact really reigns where some portion of the heart is possessed by fear. For when the mind is calm and tranquil, hope is not exercised, yea rather is, as it were, hushed to sleep; but then, and not till then does she put forth all her strength, when the mind has been cast down by cares and she lifts it up, when it has been saddened and disturbed and she calms it, when it has been smitten with fear and she sustains and props it.”
3. It produced the sublimest results.
(1) It raised him above the fear of man. “I will not fear; what can flesh do unto me?” Arnd: “He sets against each other the mighty God, and impotent flesh, which is as grass and as the flower of the field.”
(2) It inspired him with the praise of God. “In God I will praise His word.” The Psalmist extols God because of His gracious word and its precious promises. Thus by faith the godly man may triumph in the midst of his enemies, and is sure of complete victory over them ultimately.
TIMES OF FEAR, AND TRUST IN GOD
(Psa_56:3.)
Consider,—
I. What is implied and included in trusting in God.
1. A knowledge of God as accessible through a Mediator. We have sinned, and there is only one way in which the guilty can approach the Most High, and their prayer can be accepted by Him. The blood of the great sacrifice is the medium, and faith in Christ is the only method (Joh_14:6).
2. A full surrender of the soul to God to be governed by His holy laws. God claims the first place in our heart. His requirements are binding, and His authority must be regarded. It is vain to say we are trusting in God if we refuse subjection to His rightful dominion.
3. Acquiescence in the arrangements of providence, and submission to His will. Habitual discontent and murmuring is incompatible with a life of confidence in God. Losses, afflictions, and bereavements are painful, but confidence in God will lead us to bear them with submission, and to say, “It is the Lord, let Him do what seemeth Him good.”
II. The circumstances in which this confidence is most needful and important. “What time I am afraid,” &c. There are seasons in which fear will be awakened; in such seasons we should trust in God. Fear may be excited—
1. By a sense of guilt. When the sinner is convinced of the evil and danger of sin he feels himself under the curse of a broken law, and in danger of everlasting misery. A sense of guilt may be experienced after conversion. When the conscience is wounded by remorse nothing can give it rest but the application of the blood of Christ, and the enjoyment of the mercy of God. “What time I am afraid,” &c.
2. In seasons of temptation. The believer may be walking in darkness, and may have no light, he may be lamenting the hardness and carnality of his own heart, he may be fearing apostacy, &c. In such seasons our best refuge is God.
3. In seasons of domestic trials. Troubles to parents through the perverseness of children, as Jacob and David had. Or trials by reason of affliction.
4. Under bereaving providences. These are some of the heaviest trials which are experienced. Unless we go to the right refuge we shall be in danger of sinking into darkness.
5. Under personal afflictions. To the people of God these are not judgments, but fatherly chastisements. The hand that wounds can heal, &c.
6. In the prospect of death. Death is an event the most serious and important, and the prospect of it has a tendency to awaken fear. But “What time,” &c.
III. The advantages which attend a life of confidence in God.
1. It will be an evidence of religion.
2. It will bring with it peace and satisfaction.
3. It will lead to support under the trials of life. “My grace is sufficient for thee,” &c.
4. It will lead to deliverance from troubles. Through all his troubles the believer shall be brought in safety, and he shall stand and look back upon life and view them all left behind him for ever.
5. It will lead us to account all our troubles as blessings.
“E’en crosses from His sovereign hand
Are blessings in disguise.”
“All things work together for good,” &c.
6. It will lead to an eternity of happiness. “There remaineth a rest for the people of God.”
CONCLUSION.—Learn the importance of trusting in God. It is essential to our salvation.—Abridged from an unpublished MS.
THE REJOICING EXILE
(Psa_56:8-13.)
In these verses David, an exile and wanderer, bitterly persecuted, appears as glad and triumphant by faith in God. He rejoices—
I. In the minuteness of the Divine knowledge and the tenderness of the Divine regard.
1. The perfection of the Divine knowledge. “Thou tellest” (or numberest) “my wanderings.” David was at this time an exile and wanderer, fleeing from place to place because of the ceaseless and malicious persecutions of Saul. Barnes (in loco) cites eight of these wanderings; Rudinger counts fourteen. All of them were counted by God. Not one was omitted. Nor would any one of them be forgotten; for like his tears, they were recorded in His book, Mal_3:16.
2. The tenderness of the Divine regard. “Put Thou my tears into Thy bottle.” The persecutions which drove David into exile and wandering caused him to weep, but he was comforted by the thought that God cared for him as a friend who would gather and preserve his tears. “It seems probable that there is an allusion here to the custom of collecting tears shed in a time of calamity and sorrow, and preserving them in a small bottle or lachrymatory, as a memorial of the grief. The Romans had a custom, that in a time of mourning—on a funeral occasion—a friend went to one in sorrow, and wiped away the tears from the eyes with a piece of cloth, and squeezed the tears into a small bottle, which was carefully preserved as a memorial of friendship and sorrow.” Perowne: “He knows that each day of his wandering, each nook in which he found shelter, each step that he had taken, every artifice by which he had baffled his foes,—all have been numbered by his Heavenly Keeper, tea, no tear that he has shed, when his eye has been raised to heaven in prayer, has fallen to the ground. God he prays to gather them all in His bottle, and trusts that He will note them in His book.” This confidence strengthened, cheered, rejoiced the Poet. So also Job: “But He knoweth the way that I take,” &c. To the sincere believer in God there is a rich fund of consolation and encouragement in the Divine knowledge of us and regard for us.
II. In his assurance of deliverance from his enemies. “When I cry, then shall mine enemies turn back,” &c.
1. The condition of deliverance. “When I cry.” Believing prayer is a condition of the Divine interposition for us. “I will yet for this be inquired of by the house of Israel to do it for them.”
2. The promptitude of deliverance. “When I cry, then shall,” &c. “It shall come to pass, that before they call I will answer; and while they are yet speaking, I will hear.” (Comp. Dan_9:20-23.) Spurgeon: “What irresistible artillery is this which wins the battle as soon as its report is heard!”
3. The assurance of deliverance. “This I know.” Mark
(1) the strength of this assurance. He does not speak with a perhaps or a peradventure, but confidently says, “I know.”
(2) The ground of this assurance, “For God is for me.” “If God be for us, who can be against us?” “The Lord is for me; I will not fear; what can man do unto me?”
III. In his triumphant confidence in God. “In God will I praise His word,” &c. (Psa_56:10-11). See our notes on Psa_56:4.
IV. In his delightful obligations to God. “Thy vows are upon me, O God,” &c. (Psa_56:12-13). It is worthy of distinct and careful observation that to the Psalmist obligation to God was a privilege and pleasure—a thing to be celebrated in glad song.
1. The nature of this obligation. “Thy vows are upon me, O God; I will render praises unto Thee.” Hengstenberg: “The vows consist of offerings. To the kind, the vows, the Psalmist, however, adds the species, thank-offerings.” David had vowed thank-offerings to God, and he looks forward with pleasure to the fulfilment of his vows. Tholuck: “David thinks of songs of praise whilst he still sings lamentations, of vows of thanksgiving whilst yet praying.”
2. The reason of this obligation.
(1) What God had done for him. “For Thou hast delivered my soul from death.” The Lord had delivered the Psalmist from imminent danger and from death again and again. The shield of the Almighty Protector had covered him, and the deadly darts of his enemies were unable to injure him.
(2) What God would yet do for him. “Wilt not Thou deliver my feet from falling!” The Psalmist was confident that God would continue to defend and sustain him. What He has done may be safely taken as an assurance of what He will do.
(3) The design of God’s doings for him. “That I may walk before God in the light of the living.” “The light of life” is in contrast with the darkness of the realm of death. To walk before the face of God is to live in the enjoyment of His favour and protection. For these reasons David felt under binding and blessed obligations to praise God. And by all these things his heart was gladdened though his outward circumstances were so depressing and painful.
APPLICATION.—If our trust is reposed in God we may and ought to apply this exposition to ourselves. Let us be strengthened and encouraged, however many and sore our trials, because—
1. God’s knowledge of us is minute and perfect.
2. His regard for us is tender and unceasing.
3. He has assured us of final and full salvation.
4. His past deliverances also warrant our present confidence.
5. Faith in Him should enable us to triumph even in the most trying circumstances (Rom_5:3-5; Rom_8:31-39).
THE KNOWLEDGE OF GOD A COMFORT TO HIS PEOPLE
(Psa_56:8.)
The Psalmist refers to his removals from place to place for safety—“Thou tellest my wanderings.” He desired that God would pity him under his sorrows—“Put Thou my tears into Thy bottle.” An allusion here to a custom of the ancients.
I. That the pilgrimage of the righteous and the changes of life are numbered and written in the book of God’s remembrance. “Thou tellest my wanderings,” &c.
1. The life of the righteous is a spiritual pilgrimage. It begins at conversion; it has its “wanderings;” some of them sinful; all of them known to God.
2. The changes in the life of the righteous are numbered by the Lord, and are in the book of His remembrance.
(1) Many pass through changes in the place of their residence. They are led in a way that they know not and in paths that they have not known. The Lord telleth all these wanderings.
(2) Many are the changes of circumstances; e.g., Job; David from his wanderings to the throne.
II. The sorrows of the righteous are known to God, and David desired Him to keep them in His mind. “Put Thou my tears into Thy bottle,” &c.
1. The tears of penitents are put into His bottle. God looks with compassion upon the wanderer returning home, &c.
2. The tears of the righteous shed over the remains of sin.
3. The tears of the righteous in their spiritual conflicts, occasioned by sinful dispositions, hardness of heart, &c.
4. The tears caused by the trials of life. “Like as a father pitieth his children,” &c. All the afflictions and sorrows of life are known unto God. “The Lord is very pitiful and of tender mercy.”
III. God’s knowledge of His people is a source of comfort to them.
1. That He knows the course they take in their sorrows is a comfort to them (Job_23:10). This comfort may be taken
(1) By the penitent at the foot of the cross. “The sacrifices of God are a broken spirit;” &c.
(2) By the Christian whose daily prayer is that he may be found in Christ.
(3) By the believer seeking the aid of the Holy Spirit in the conflicts of life.
(4) And by the godly in all the changes and trials of their pilgrimage.
2. Their views of God afford them consolation in their sorrows.
(1) The Lord is their God, their Father, and their friend.
(2) The conduct of God is governed by infinite wisdom and goodness.
(3) Many trials come from the hand of God. “The Lord trieth the righteous.”
(4) The purposes of God afford his people comfort. The discipline may be painful, but its design is their perfection.
(5) They have access to the throne of grace in all their sorrows. “The eyes of the Lord are upon the righteous, and His ears are open to their cry.”
(6) The promises of God inspire them with confidence and hope (2Pe_1:4; 2Co_1:20; Isa_35:10).
LEARN IN CONCLUSION.—
1. That sorrows are a part of our present portion. “In the world ye have tribulation.”
2. All our sorrows are known unto God.
3. In all our sorrows we should trust in God (Nah_1:7).
4. We should keep on such terms with God as will enable us to derive comfort from His infinite knowledge.
5. If God manifests such regard to His people in the changing scenes of life, how important is it to enjoy the privilege! and to enjoy it we must be the subjects of true religion.—Abridged from an unpublished MS.
THE STATE OF THE GODLY IN THIS WORLD
(Psa_56:13.)
We shall regard these words of the Psalmist’s as setting forth the present state of Christian believers. It is—
I. A Divinely delivered state. “Thou hast delivered my soul from death.” The unrenewed soul is spiritually dead (Eph_2:1-5; Eph_4:18). Man is delivered from death—
1. Through the mediation of Jesus.
2. By the instrumentality of redemptive truth.
3. By the agency of the Holy Spirit.
4. On condition of faith in the Lord Jesus Christ (Joh_3:36; Joh_5:24).
II. A Divinely sustained state. “Wilt not Thou deliver my feet from falling?” Notice:
1. The danger implied. The renewed soul is in danger of falling. Three things show this—
(1) The fact of temptation.
(2) Our susceptibility to temptation.
(3) Some of the best men have fallen.
2. The confidence involved. That God is “able to keep us from falling” (Jud_1:24).
3. The encouragement afforded. “Thou hast delivered.… Wilt Thou not,” &c. What He has done is an earnest of what He will yet do (Php_1:6).
III. A Divinely approved state. “That I may walk before God in the light of the living.” This includes—
1. Life governed by God. Living as in His sight. His will our rule of action.
2. Life well-pleasing to God. “To walk before the face of God” is to live in the enjoyment of His favour (Psa_4:6; Psa_21:6; Psa_89:15). Such a life naturally tends to fulness of joy in His immediate presence (Psa_16:11).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Psa 56:3-4
Psa 56:3-4
I. Notice how beautifully there comes out here the occasion of trust. "What time I am afraid, I will trust in Thee." That goes deep down into the realities of life. It is when we are afraid that we trust in God, not in easy times, when things are going smoothly with us. This principle—first fear and only then faith—applies all round the circle of our necessities, weaknesses, sorrows, and sins.
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II. Notice how there is involved in this the other consideration that a man’s confidence is not the product of outward circumstances, but of his own fixed resolves. "I will put my trust in Thee."
III. These words, or rather one portion of them, give us a bright light and a beautiful thought as to the essence and inmost centre of this faith or trust. Scholars tell us that the word here translated "trust" has a graphic, pictorial meaning for its root idea. It signifies literally to cling to or hold fast anything, expressing thus both the notion of a good tight grip and of intimate union. That is faith, cleaving to Christ, turning round Him with all the tendrils of our heart, as the vine does round its pole, holding to Him by His hand, as a tottering man does by the strong hand that upholds.
IV. These two clauses give us very beautifully the victory of faith. "In God I have put my trust; I will not fear." He has confidence, and in the strength of that he resolves that he will not yield to fear. The one true antagonist and triumphant rival of all fear is faith, and faith alone. The true way to become brave is to lean on God. That, and that alone, delivers from otherwise reasonable fear. Faith bears in her one hand the gift of outward safety and in her other that of inward peace.
A. Maclaren, Weekday Evening Addresses, p. 103.
Psa 56:8
I. The human side of life. It is described under two forms: wandering and tears; and the division, though brief, is very comprehensive. Life has its active part in wanderings, its passive in tears. This description of life is true (1) in its changefulness; (2) in its imperfection; (3) in its growing fatigue.
II. We come to the Divine side of life. This belongs only to the man who can feel, know, and be regulated by it, as the polestar shines for those who take it for their guide. What then does this view of God secure for the man who looks to Him,? (1) It secures for his life a Divine measure. "Thou tellest my wanderings." That is not merely, Thou speakest of them, but Thou takest the tale and number of them. We ask Him to teach us to count our days, and He replies by counting them for us. They look often as restless as a bird’s flutterings, as unregarded as the fallen leaves, but they are reckoned up by God, and there shall not be too many for the wanderer’s strength or too few so as to fall short of the promised rest. (2) This view of God secures a Divine sympathy in life. "Put Thou my tears into Thy bottle." This teaches (a) that God is close beside a sufferer in the time of sore trial, so near that He can mark and catch the tears; (b) that the tears are preserved—they enter into God’s memory, and become prayers; (c) that the tears shall be brought forth again. It is for this they are marked and preserved. (3) This view of God secures a Divine meaning in life. "Are they not all in Thy book?" It is possible then, if a man puts all his wanderings and tears into the hand of God, that they may be seen at last to end in a plan, man freely contributing his part and God suggesting and guiding. We cannot but think that this shall be one of the occupations of eternity: to read the meaning of the past in the possessions of the future, and this not for each one interested in himself alone, but for each interested in all.
J. Ker, Sermons, 2nd series, p. 290.
Our Lord’s life was throughout characterised by sorrow, yet He is only recorded to have been moved to tears three times.
I. In the Epistle to the Hebrews we are told that He offered up tears "to Him that was able to save Him from death." This alludes evidently to the agony in the garden. Of these tears we know only that they must have been tears for sin and for the wrath of God due to and consequent upon sin; they must have been tears for the sin of the world.
II. In unison with the sorrowing sisters over the grave of their brother, we read that "Jesus wept," teaching us that the emotions and sentiments to which the varied fortunes of life give rise are not to be suppressed and stifled as tokens of a natural and unregenerate mind, but to be sanctified by seeking in them the presence, the support, and the sympathy of our incarnate God.
III. The tears of our Lord over Jerusalem sanctify entirely the sentiment of patriotism, as His tears over the grave of Lazarus sanctified the domestic affections. As a natural instinct patriotism may be felt by the natural man, but in the Christian the natural instincts are taken up into the current of the spiritual life, and all of them coloured by religious principle. Observe how the natural feeling of patriotism should be sanctified. Prayer for Jerusalem was in Christ’s heart. Let us then pray earnestly for our beloved country, that she may not come under the indictment brought against Jerusalem of throwing away opportunities and disregarding the day of grace.
E. M. Goulburn, Christian World Pulpit, vol. ii., p. 104.
Tears are here employed as exponents of sorrows and troubles. They have a sort of sacramental meaning, being outward and visible signs of an inward and invisible grief, and sometimes, too, though more rarely, of an inward and visible joy. But it is not all tears that are treasured up by God. There are some of which He takes due note, which are recorded in His book and kept in His bottle, and which form some of the most precious and efficacious agencies for good which are known in our world. These tears we may range in three classes.
I. They are tears of repentance. By repentance I mean that godly sorrow for sin out of which the new life in the case of many must have its birth. When a sinner is converted, there is a meeting of the waves of sin and the waves of Divine grace, and there must be tumult and unrest for a season. We have illustrations of this in the New Testament, in the case of (1) the woman that was a sinner; (2) the Philippian gaoler; (3) Peter. Theirs were tears of repentance unto salvation, that needeth not to be repented of.
II. Another class of tears which are treasured up by God are those which are wept in the spiritual conflicts of life. There are the earlier and the latter rains in the life of God in the soul of man. The chief sorrows of a Christian life are those which arise from a sense of sin, and defect, and unbelief, and ingratitude. It is but a poor life which has not its hours of secret self-examination, and its hours therefore of secret grief. The tears we shed then are seen by Him who ever seeth in secret, and they are put into His bottle and recorded in His book.
III. Another sort of tears which are equally dear to God are the tears wept over the wickedness of men and the apparent slowness with which the kingdom of God makes its way. Blessed are they that thus mourn, for they shall be comforted.
E. Mellor, In the Footsteps of Heroes, p. 67.
The tears of which David speaks in this Psalm were such as any one may shed in ordinary disappointment or distresses of life. The Psalmist knew that such tears would be dear to God. He uses three metaphors: the arithmetical table; the process of preserving precious wine; the memorandum book. "Thou tellest my flittings, my changes, my flutterings, my agitations." Thou tellest my flittings; put Thou my tears into Thy bottle; are they not (written) in Thy book?
I. Things so treated by God cannot be wrong. It would be a very severe creed, and little suited to man and his world, which should exclude tears from the Christian’s vocabulary of language.
II. Sorrow is not our normal condition. That graceful verse seems written as for this very end, to show that sorrow is the parenthesis: "Weeping may endure for a night." Still sorrow is a very real thing. No one can despise it. And when it comes, God sends it so that it shall be felt.
III. Every sorrow comes with many missions. (1) Sorrows tell of sin—sin that would else be latent and unknown. (2) Sorrows break up the ground; the ploughshare passes through the clods to break them. (3) Sorrows draw out graces which were sleeping. (4) Sorrows throw us into the arms of Jesus.
IV. We must deal with our sorrows measuredly. If we are not to despise them, we are not to faint under them. There are tears which, if they do not actually rebel, are nevertheless murmuring tears. They complain of God. There are selfish tears and too protracted tears. The highest exercise of sorrow is to return to duty bravely, throwing into duty more of Christ and more of heaven.
J. Vaughan, Sermons, 9th series, p. 69.
References: Psa 56:9.—C. J. Vaughan, Voices of the Prophets, p. 94. Psalm 56—A. Maclaren, Life of David, p. 77.
Psa 56:12-13
I. The motive. "Thou hast delivered my soul from death."
II. The obligation. "Thy vows are upon me, O Lord." The Christian who would be a Christian indeed must not be ashamed of the yoke of Christ.
III. The cheerfulness of this spirit of self-sacrifice finds its legitimate expression in praise, and its ardour in a prevailing desire to "walk before God."
W. M. Punshon, Sermons, 2nd series, p. 300.
References: Psa 56:12, Psa 56:13.—J. R. Macduff, Communion Memories, p. 218. Psa 57:4.—Spurgeon, Sermons, vol. xxv., No. 1496. Psa 57:7.—J. Jackson Wray, Christian World Pulpit, vol. xxi., p. 360. Psa 57:8.—Spurgeon, Sermons, vol. xvii., No. 996; J. Irons, Thursday Penny Pulpit, vol. x., p. 173; J. B. Heard, Christian World Pulpit, vol. xxvi., p. 332. Psalm 57—A. Maclaren, Life of David, p. 119; C. Kingsley, Westminster Sermons, p. 302.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 God’s faithfulness His people’s strength.
God’s faithfulness His people’s strength.
To the chief musician, upon Jonath-elem-rechokim: Michtam of David, when the Philistines took him in Gath.
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The special title of the fifty-sixth psalm; "Upon Jonath-elem-rechokim," the "dove of silence of far off places," has naturally suggested Christ to many interpreters. But the whole connection of the psalm; as well as the contents of it, seem to me against the personal application. The connection with the cry of the last psalm -"Oh that I had the wings of a dove" -(and which is evident) is also, I think, against it. The Spirit of Christ is surely in both psalms; but that is a very different thing. The Septuagint is nearer the truth, with its rendering, "Upon the people driven afar off from the holy place"; while the Targum paraphrases it, Concerning the congregation of Israel, which is like to a silent dove, at the time they are removed far off from the cities." If we remember that in the previous psalm we have seen the remnant of Israel in Jerusalem with antichristian wickedness risen to such a height, as to force upon them the necessity of flight, we shall easily realize in the "dove of far-off places" the remnant escaped and outside the city. They are still in danger, but from an outside enemy, they are wandering (ver. 8), and not shut up.
The historical occasion of the psalm is given us as during David’s first flight to Achish, "when the Philistines took him in Gath." Delitzsch says of it that it "exhibits many points of the closest intermingling with the psalms of that period, and thus justifies its inscription." But the connection of the history with the prophetic application is more difficult. The Philistines were of course an outside enemy; and David had against him both these and the people of Israel as well, so that he was a wanderer between perils on either hand. In these respects the remnant’s experiences resemble his.
The burden of the psalm is the faithfulness of God as being the strength of His people; and, spite of sorrowful circumstances, the confidence expressed is very bright.
1. The circumstances and the strength found to stand under them are given briefly in the first three verses. The enemies are round about, and men are constantly contending with him and oppressing him. The psalmist describes them as wild beasts panting after him. He hears their loud breathing in pursuit, but checks his fears with the thought of what God is for him: "What time I am afraid, I will trust in Thee." Perfectly suited to the persecuted people of God at any time, I cannot recognize in such language the experience of the Lord Jesus. For it is here fear of men that is expressed, though checked -the purely personal fear of enemies around, and not the horror of their wickedness. Nor could the blessed Lord have need to still a fear that was never present by calling up a faith that was never absent.
2. But the psalmist rises to a higher altitude, and the faithfulness of God becomes his triumphant assurance. His word is his dependence, which in its fulfillment by Him will surely gain for itself praise. The living word can never stand without a living God behind it; and it fears not to pledge Him to the fulfillment of its promises. Faith may be timid, but not Scripture; and when we realize the riches it guarantees us, we shall fear no poverty for evermore. "If God be for us, who can be against us?" And so here: "In God I have trusted; I fear not: what can flesh do to me?"
The enemies are still there, but they are powerless: torturing his words; plotting evil against him uniting together, consulting in secret, dogging the heels, intent on his life. Even so, in all this there is a consciousness of weakness which strangely contrasts with their number and apparent power. After all, they have uneasy suspicion -they fear a fear, as a former psalm expresses it, for God is in the generation of the righteous: for how much may not that count?
Vain it all is, this malice: they are in hands to which they yield at every point, even where most seemingly triumphant. "He maketh the wrath of man to praise Him; and the remainder of it He restrains." So impotent are they, that it can be asked with Elihu (Job 35:6), "If thou sinnest, what doest thou against Him? and if thy transgressions be multiplied, what doest thou unto Him?" But if this be so, "on account of" this "vanity, shall they escape?" Can He let it go on, unmoved by it? Nay, he replies, not so: show, Lord, that it is not so; "in anger cast down the peoples, O God!"
And this shall be; but the psalmist does not here go on to it. He turns back to think of the tenderness of divine sympathy towards him, amid all the roughness and sorrow of the way. Here is a comfort to which Christianity has added so much that it seems as if it could not rightly have been known before. The Son of man down in our world, and not in a sheltered place, but in the bitterest blast that ever blew there, -this has changed all for him that has seen it. Yet the Spirit of Christ was in the Old Testament, and the revelation of God clothed itself already in the human form, in anticipation of the Word made flesh. "Thou countest my wanderings; my tears have been put into thy bottle: are they not in Thy book?" Tender counterpart, these tears preserved by Him now, to the future wiping them away with His own hand! But they are noted also in His book, just as they fall!
Now the psalmist looks on to the end; and he can be nothing else but confident. God is for him: therefore when he calls, his enemies shall turn back. This he knows.
The psalm ends accordingly with the fullest assurance and praise to God. The former strain of confidence is renewed and amplified. He repeats, "Through God will I praise the word," -more abstractly than "His word": perhaps, as if there were no word that could be named but His. And then he varies this, claiming God fully as His by the covenant-Name: "Through Jehovah will I praise the word." Then he once more puts forth his challenge "In God I have trusted; I fear not: what can man do to me?" His vowed thank-offerings are ready, too; and he will not fail to have his life also a thank-offering. Like the apostle, who, when he has urged that by Christ we should "offer the sacrifice of praise to God continually, that is, the fruit of the lips, confessing His Name," adds also: "but to do good and to communicate forget not: for with such sacrifices God is well pleased" (Heb 13:15-16). So here, the psalmist realizes that the deliverance of his soul from death, and his feet from falling, is that he "may walk before God in the light of the living." This does not mean merely, as Moll says, that he may walk under "divine protection," however much the last phrase may infer this. Nay, he is to walk before God who has protected him. And this means what "to walk with God" meant for Enoch, and means for all in the same path ever since, -the simplest expression for a life suited for such companionship.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv3, 13 Psa 56:3 - Psa 56:4.
Psalms
FEAR AND FAITH
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Psa 56:3 - Psa 56:4.
It is not given to many men to add new words to the vocabulary of religious emotion. But so far as an examination of the Old Testament avails, I find that David was the first that ever employed the word that is here translated, I will trust, with a religious meaning. It is found occasionally in earlier books of the Bible in different connections, never in regard to man’s relations to God, until the Poet-Psalmist laid his hand upon it, and consecrated it for all generations to express one of the deepest relations of man to his Father in heaven. And it is a favourite word of his. I find it occurs constantly in his psalms; twice as often, or nearly so, in the psalms attributed to David as in all the rest of the Psalter put together; and as I shall have occasion to show you in a moment, it is in itself a most significant and poetic word.
But, first of all, I ask you to notice how beautifully there comes out here the occasion of trust. ‘What time I am afraid, I will put my trust in Thee.’
This psalm is one of those belonging to the Sauline persecution. If we adopt the allocation in the superscription, it was written at one of the very lowest points of David’s fortunes. And there seem to be one or two of its phrases which acquire new force, if we regard the psalm as drawn forth by the perils of his wandering, hunted life. For instance-’Thou tellest my wanderings,’ is no mere expression of the feelings with which he regarded the changes of this early pilgrimage, but is the confidence of the fugitive that in the doublings and windings of his flight God’s eye marked him. ‘Put thou my tears into Thy bottle’-one of the few indispensable articles which he had to carry with him, the water-skin which hung beside him, perhaps, as he meditated. So read in the light of his probable circumstances, how pathetic and eloquent does that saying become-’What time I am afraid, I will trust in Thee.’ That goes deep down into the realities of life. It is when we are ‘afraid’ that we trust in God; not in easy times, when things are going smoothly with us. Not when the sun shines, but when the tempest blows and the wind howls about his ears, a man gathers his cloak round him, and cleaves fast to his supporter. The midnight sea lies all black; but when it is cut into by the oar, or divided and churned by the paddle, it flashes up into phosphorescence, and so it is from the tumults and agitation of man’s spirit that there is struck out the light of man’s faith. There is the bit of flint and the steel that comes hammering against it; and it is the contact of these two that brings out the spark. The man never knew confidence who does not know how the occasion that evoked and preceded it was terror and need. ‘What time I am afraid, I will trust.’ That is no trust which is only fair weather trust. This principle-first fear, and only then, faith-applies all round the circle of our necessities, weaknesses, sorrows, and sins.
There must, first of all, be the deep sense of need, of exposedness to danger, of weakness, of sorrow, and only then will there come the calmness of confidence. A victorious faith will
‘rise large and slow
From out the fluctuations of our souls,
As from the dim and tumbling sea
Starts the completed moon.’
And then, if so, notice how there is involved in that the other consideration, that a man’s confidence is not the product of outward circumstances, but of his own fixed resolves. ‘I will put my trust in Thee.’ Nature says, ‘Be afraid!’ and the recoil from that natural fear, which comes from a discernment of threatening evil, is only possible by a strong effort of the will. Foolish confidence opposes to natural fear a groundless resolve not to be afraid, as if heedlessness were security, or facts could be altered by resolving not to think about them. True faith, by a mighty effort of the will, fixes its gaze on the divine Helper, and there finds it possible and wise to lose its fears. It is madness to say, ‘I will not to be afraid!’ it is wisdom and peace to say, ‘I will trust, and not be afraid.’ But it is no easy matter to fix the eye on God when threatening enemies within arm’s-length compel our gaze; and there must be a fixed resolve, not indeed to coerce our emotions or to ignore our perils, but to set the Lord before us, that we may not be moved. When war desolates a land, the peasants fly from their undefended huts to the shelter of the castle on the hilltop, but they cannot reach the safety of the strong walls without climbing the steep road. So when calamity darkens round us, or our sense of sin and sorrow shakes our hearts, we need effort to resolve and to carry into practice the resolution, ‘I flee unto Thee to hide me.’ Fear, then, is the occasion of faith, and faith is fear transformed by the act of our own will, calling to mind the strength of God, and betaking ourselves thereto. Therefore, do not wonder if the two things lie in your hearts together, and do not say, ‘I have no faith because I have some fear,’ but rather feel that if there be the least spark of the former it will turn all the rest into its own bright substance. Here is the stifling smoke, coming up from some newly-lighted fire of green wood, black and choking, and solid in its coils; but as the fire burns up, all the smoke-wreaths will be turned into one flaming spire, full of light and warmth. Do you turn your smoke into fire, your fear into faith. Do not be down-hearted if it takes a while to convert the whole of the lower and baser into the nobler and higher. Faith and fear do blend, thank God! They are as oil and water in a man’s soul, and the oil will float above, and quiet the waves. ‘What time I am afraid’-there speak nature and the heart; ‘I will trust in Thee’-there speaks the better man within, lifting himself above nature and circumstances, and casting himself into the extended arms of God, who catches him and keeps him safe.
Then, still further, these words, or rather one portion of them, give us a bright light and a beautiful thought as to the essence and inmost centre of this faith or trust. Scholars tell us that the word here translated ‘trust’ has a graphic, pictorial meaning for its root idea. It signifies literally to cling to or hold fast anything, expressing thus both the notion of a good tight grip and of intimate union. Now, is not that metaphor vivid and full of teaching as well as of impulse? ‘I will trust in Thee.’ ‘And he exhorted them all, that with purpose of heart they should cleave unto the Lord.’ We may follow out the metaphor of the word in many illustrations. For instance, here is a strong prop, and here is the trailing, lithe feebleness of the vine. Gather up the leaves that are creeping all along the ground, and coil them around that support, and up they go straight towards the heavens. Here is a limpet in some pond or other, left by the tide, and it has relaxed its grasp a little. Touch it with your finger and it grips fast to the rock, and you will want a hammer before you can dislodge it. There is a traveller groping along some narrow broken path, where the chamois would tread cautiously, his guide in front of him. His head reels, and his limbs tremble, and he is all but over, but he grasps the strong hand of the man in front of him, or lashes himself to him by the rope, and he can walk steadily. Or, take that story in the Acts of the Apostles, about the lame man healed by Peter and John. All his life long he had been lame, and when at last healing comes, one can fancy with what a tight grasp ‘the lame man held Peter and John.’ The timidity and helplessness of a lifetime made him hold fast, even while, walking and leaping, he tried how the unaccustomed ‘feet and ankle bones’ could do their work. How he would clutch the arms of his two supporters, and feel himself firm and safe only as long as he grasped them! That is faith, cleaving to Christ, twining round Him with all the tendrils of our heart, as the vine does round its pole; holding to Him by His hand, as a tottering man does by the strong hand that upholds.
And there is one more application of the metaphor, which perhaps may be best brought out by referring to a passage of Scripture. We find this same expression used in that wonderfully dramatic scene in the Book of Kings, where the supercilious messengers from the king of Assyria came up and taunted the king and his people on the wall. ‘What confidence is this wherein thou trustest? Now, on whom dost thou trust, that thou rebellest against me? Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which, if a man lean, it will go into his hand and pierce it: so is Pharaoh, king of Egypt, unto all that trust on him,’ The word of our text is employed there, and as the phrase shows, with a distinct trace of its primary sense. Hezekiah was leaning upon that poor paper reed on the Nile banks, that has no substance, or strength, or pith in it. A man leans upon it, and it runs into the palm of his hand, and makes an ugly festering wound. Such rotten stays are all our earthly confidences. The act of trust, and the miserable issues of placing it on man, are excellently described there. The act is the same when directed to God, but how different the issues. Lean all your weight on God as on some strong staff, and depend upon it that your support will never yield nor crack and no splinters will run into your palms from it.
If I am to cling with my hand I must first empty my hand. Fancy a man saying, ‘I cannot stand unless you hold me up; but I have to hold my bank book, and this thing, and that thing, and the other thing; I cannot put them down, so I have not a hand free to lay hold with, you must do the holding.’ That is what some of us are saying in effect. Now the prayer, ‘Hold Thou me up, and I shall be safe,’ is a right one; but not from a man who will not put his possessions out of his hands that he may lay hold of the God who lays hold of him.
‘Nothing in my hand I bring.’
Then, of course, and only then, when we are empty-handed, shall we be free to grip and lay hold; and only then shall we be able to go on with the grand words-
‘Simply to Thy Cross I cling,’
as some half-drowned, shipwrecked sailor, flung up on the beach, clasps a point of rock, and is safe from the power of the waves that beat around him.
And then one word more. These two clauses that I have put together give us not only the occasion of faith in fear, and the essence of faith in this clinging, but they also give us very beautifully the victory of faith. You see with what poetic art-if we may use such words about the breathings of such a soul-he repeats the two main words of the former verse in the latter, only in inverted order-’What time I am afraid, I will trust in Thee.’ He is possessed by the lower emotion, and resolves to escape from its sway into the light and liberty of faith. And then the next words still keep up the contrast of faith and fear, only that now he is possessed by the more blessed mood, and determines that he will not fall back into the bondage and darkness of the baser. ‘In God I have put my trust; I will not fear.’ He has confidence, and in the strength of that he resolves that he will not yield to fear. If we put that thought into a more abstract form it comes to this: that the one true antagonist and triumphant rival of all fear is faith, and faith alone. There is no reason why any man should be emancipated from his fears either about this world or about the next, except in proportion as he has faith. Nay, rather it is far away more rational to be afraid than not to be afraid, unless I have this faith in Christ. There are plenty of reasons for dread in the dark possibilities and not less dark certainties of life. Disasters, losses, partings, disappointments, sicknesses, death, may any of them come at any moment, and some of them will certainly come sooner or later. Temptations lurk around us like serpents in the grass, they beset us in open ferocity like lions in our path. Is it not wise to fear unless our faith has hold of that great promise, ‘Thou shalt tread upon the lion and adder; there shall no evil befall thee’? But if we have a firm hold of God, then it is wise not to be afraid, and terror is folly and sin. For trust brings not only tranquillity, but security, and so takes away fear by taking away danger.
That double operation of faith in quieting and in defending is very strikingly set forth by an Old Testament word, formed from the verb here employed, which means properly confidence, and then in one form comes to signify both in security and in safety, secure as being free from anxiety, safe as being sheltered from peril. So, for instance, the people of that secluded little town of Laish, whose peaceful existence amidst warlike neighbours is described with such singular beauty in the Book of Judges, are said to ‘dwell careless, quiet, and secure.’ The former phrase is literally ‘in trust,’ and the latter is ‘trusting.’ The idea sought to be conveyed by both seems to be that double one of quiet freedom from fear and from danger. So again, in Moses’ blessing, ‘The beloved of the Lord shall dwell in safety by Him,’ we have the same phrase to express the same twofold benediction of shelter, by dwelling in God, from all alarm and from all attack:
‘As far from danger as from fear,
While love, Almighty love is near.’
This thought of the victory of faith over fear is very forcibly set forth in a verse from the Book of Proverbs, which in our version runs ‘The righteous is bold as a lion.’ The word rendered ‘is bold’ is that of our text, and would literally be ‘trusts,’ but obviously the metaphor requires such a translation as that of the English Bible. The word that properly describes the act of faith has come to mean the courage which is the consequence of the act, just as our own word confidence properly signifies trust, but has come to mean the boldness which is born of trust. So, then, the true way to become brave is to lean on God. That, and that alone, delivers from otherwise reasonable fear, and Faith bears in her one hand the gift of outward safety, and in her other that of inward peace.
Peter is sinking in the water; the tempest runs high. He looks upon the waves, and is ready to fancy that he is going to be swallowed up immediately. His fear is reasonable if he has only the tempest and himself to draw his conclusions from. His helplessness and the scowling storm together strike out a little spark of faith, which the wind cannot blow out, nor the floods quench. Like our Psalmist here, when Peter is afraid, he trusts. ‘Save, Lord! or I perish.’ Immediately the outstretched hand of his Lord grasps his, and brings him safety, while the gentle rebuke, ‘O thou of little faith! wherefore didst thou doubt?’ infuses courage into his beating heart. The storm runs as high as ever, and the waves beat about his limbs, and the spray blinds his eyes. If he leaves his hold for one moment down he will go. But, as long as he clasps Christ’s hand, he is as safe on that heaving floor as if his feet were on a rock; and as long as he looks in Christ’s face and leans upon His upholding arm, he does not ‘see the waves boisterous,’ nor tremble at all as they break around him. His fear and his danger are both gone, because he holds Christ and is upheld by Him. In this sense, too, as in many others, ‘this is the victory that overcometh the world, even our faith.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Title.—(RV) 'For the Chief Musician; set to Jonath elem…
Title.—(RV) 'For the Chief Musician; set to Jonath elem rehokim. A Psalm of David: Michtam: when the Philistines took him in Gath.' For Michtam see on Psalms 16. Jonath elem rehokim ('the dove of the distant terebinths') indicates the song to the melody of whicb the Ps. was to be sung. As in the case of Psalms 34 the title hardly describes accurately the occasion which it mentions (1Sa_21:10), and consequently too much weight must not be attached to it. The Psalmist, with many enemies around him, casts himself on God's mercy, and his confidence utters itself in a twice-repeated refrain (Psa_56:4, Psa_56:10).
1. Daily] RV 'all the day long.' So in Psa_56:2.
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2. Against me, O thou most High] RV 'proudly against me.'
4. In God I will praise his word] By God's help I will praise Him for the truth of His promises.
7. Shall they escape by iniquity?] A slight change of reading would give, 'Requite them according to their iniquity.' People] RV 'peoples.' This prayer would become more intelligible if national rather than personal enemies were in view.
8. Tellest] countest. Put thou my tears] or, 'my tears are put.' Thy bottle] or 'skin.' God treasures His servants' tears as if they were water or wine. St. Bernard says, 'the tears of penitents are the wine of angels.'
Thy book] in which all things are recorded.
12. Thy vows, etc.] The vows I have made to Thee bind me to Thy service.
13. Wilt not thou deliver? etc.] RV 'hast thou not delivered,' etc.—an affirmation in the form of a question. The meaning is, 'Yea, and my feet from falling.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 3 Jonath-elem-rechokim Meaning, "the cry of the dove of distant…
Jonath-elem-rechokim Meaning, "the cry of the dove of distant terebinth trees."
Michtam Michtam, a prayer.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 56
Psalm 56
The Faithfulness of God, the Comfort of His People
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1. Trust and Comfort (Psa 56:1-9)
2. Praise for anticipated deliverance (Psa 56:10-13)
These five Psalms which are grouped together are Michtam Psalms. This one was written by David when the Philistines took him at Gath. The inscription Jonathelem-rechokim has been rendered by the Septuagint translators as “upon the people driven afar from the holy place,” the literal rendering is, “The dove of silence in far off places.” On account of the great tribulation, the abomination in Jerusalem, seen in the previous Psalm, the godly have left the city and here we have the expressions of their trust in the faithfulness of their God. Whatever the enemy may do they can say in all their wanderings and with all their tears, “Thou tellest my wanderings, put Thou my tears into Thy bottle, are they not in Thy book?” Blessed comfort is ours too.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Comfort in the Midst of Persecution.
Comfort in the Midst of Persecution.
To the chief musician upon Jonathelem-rechokim, the word not only denoting the melody according to which the hymn was to be sung, "The dove of silence of distant places," but also the subject of the psalm, David being the uncomplaining, meek dove, driven from home to wander in exile, Michtam, a poem of epigrams, of David when the Philistines took him in Gath, the event being recorded 1Sa 21:10-12.
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v. 1. Be merciful unto me, O God; for man would swallow me up, panting for his soul with greedy desire, with snorts of rage; he, fighting daily, oppresseth me. The contrast is that of the majesty of God and the puny might of men.
v. 2. Mine enemies would daily swallow me up, always lying in wait like beasts of prey; for they be many that fight against me, O Thou Most High, rather, "they fight in the pride of their hearts. "
v. 3. What time I am afraid, for there seems to be good reason for fear, I will trust in Thee, for in this trust he could successfully overcome his fear.
v. 4. In God I will praise His Word, since it is according to His promise that believers are delivered from their enemies; in God I have put my trust, in His faithfulness and mercy; I will not fear what flesh can do unto me, or, more emphatically, "I trust in God, I do not fear; what can flesh," mere man, "do unto me?" Cf Psa 91:1-3.
v. 5. Every day they wrest my words, vexing his affairs, interfering with their proper care, harming his business; all their thoughts are against me for evil, their entire conduct being full of malice.
v. 6. They gather themselves together, after the manner of cowardly adversaries, they hide themselves, to lie in wait, they mark my steps, when they wait for my soul, their object being to take his life.
v. 7. Shall they escape by iniquity? literally, "By iniquity deliverance to them?" Will the ways of wickedness really bring lasting success? In Thine anger cast down the people, O God, namely, all the nations opposing Him.
v. 8. Thou tellest my wanderings, counting how often and how far David had to flee before his enemies; put Thou my tears into Thy bottle, carefully measuring and preserving them as a record of his misery; are they not in Thy book? calculated and stored in the memory of the Lord.
v. 9. When I cry unto Thee, then shall mine enemies turn back, the help of God coming with great readiness, at once; this I know, for God is for me, that "He is God on his side. "
v. 10. In God will I praise His Word; in the Lord will I praise His Word.
v. 11. In God have I put my trust; I will not be afraid what man can do unto me. Cf v. 4.
v. 12. Thy vows are upon me, O God; he is under obligation to render thanks to the Lord; I will render praises Unto Thee, as his duty of gratitude dictated.
v. 13. For Thou hast delivered my soul from death, he already had numerous evidences of God’s deliverance in his life; wilt not Thou deliver my feet from falling that I may walk before God in the light of the living? Instead of being brought to the realm of death as a result of the plans of the enemies, he knows that he will enjoy the light of God’s face in the full enjoyment of the life preserved by the almighty power of the Lord, a foretaste of heavenly joy.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 9, 12 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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For the chief musician
"This is for the director of music to use in worship;"
set to Jonath elem rehokim
This probably tells what musical style or tune to use when singing this psalm. AT: "Sing this psalm using the tune of 'Jonath elem rehokim'" or "Sing this using the Jonath elem rehokim style"
Jonath elem rehokim
This may mean "Dove on Distant Oak Trees." Translators may either write the meaning or copy the Hebrew words. (See: Translate Unknowns and Copy or Borrow Words)
A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.
A michtam
The meaning of the word "michtam" is uncertain. You may use the word "psalm" instead. This can be written as: "This is a psalm that David wrote." See how you translated this in Psalms 16:1.
when the Philistines took him in Gath
"when the Philistines captured him in Gath"
press their assault
"come closer and closer in order to attack me"
My enemies trample me
The enemies' fierce attack is spoken of as if they were crushing his body by marching on it. AT: "My enemies attack me severely" (See: Metaphor)
translationWords
psalm
David
Philistines
Gath
mercy
God
arrogant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 4, 5, 8, 11, 13 Ps 56 This individual lament moves from petition to…
Ps 56 This individual lament moves from petition to confidence two times (56:1-4, 5-13).
56:title David was seized by Philistines concerned about his loyalties and brought before King Achish (1 Sam 21:10-15).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.