Bibelkommentare

This psalm is entitled "A Psalm of David," and there is every reason to believe that it is properly ascribed to him. It is addressed to "the chief Musician" - to be by him set to appropriate music, that it might be employed in the public worship of God. See the notes at the title to Psalm 4:1-8. On the word "Neginoth" in the title, see also the note in the Introduction of Psalm 4:1-8.

The occasion on which the psalm was composed is not indicated in the title, nor can it be with certainty ascertained. The author of the Chaldee Paraphrase refers the psalm to the time of Absalom and to his rebellion, and this is also the opinion of the Jewish expositors in general. They suppose that the psalm was composed on occasion of the departure of David from Jerusalem, when he had heard of the rebellion, and that the psalm has special reference to the time when, having fled from the city, and having come to the ascent of the Mount of Olives, while all was consternation around him, he learned that Ahithophel also was among the conspirators, which was the consummation of his calamity, 2 Samuel 15:31. Others suppose that the psalm was composed when David was in Keilah, and when, surrounded by foes, he was apprehensive that the inhabitants of that place would deliver him into the hand of Saul, 1 Samuel 23:1-12. Of all the known events in the life of David, the supposition which regards the psalm as composed during the rebellion of Absalom, and at the special time when he learned that the man whom he had trusted - Ahithophel - was among the traitors, is the most probable. All the circumstances in the psalm agree with his condition at that time, and the occasion was one in which the persecuted and much-afflicted king would be likely to pour out the desires of his heart before God. Paulus and DeWette have remarked that it is evident from the psalm that the enemies to whom the author refers were inhabitants of the same city with himself, and that the danger was from treason within the walls of the city, Psalm 55:1 O. This seems not improbable, and this agrees well with the supposition that the scene of the psalm is laid in the time of the rebellion of Absalom.

The contents of the psalm are as follows:

(1) The prayer of the psalmist that God would hear his cry, Psalm 55:1-3.

(2) a general description of his trouble and sorrows, as being so great that he was overwhelmed, and such as to make him wish for the wings of a dove that he might fly away, and be at rest, Psalm 55:4-8.

(3) the causes, or sources of his trouble, Psalm 55:9-14;

(a) The general fact that he was surrounded by enemies; that there were violence, strife, and mischief in the city, Psalm 55:9-11.

(b) The particular fact that someone in whom he had put confidence, and who had been his special friend, was, to his surprise, found among his enemies, and had proved himself faithless to him, Psalm 55:12-14.

(4) his earnest prayer for the destruction of his enemies, Psalm 55:15.

(5) his own confidence in God; his reliance on the divine mercy and protection in the time of trouble and danger; and his assurance that God would interpose in his behalf, Psalm 55:16-21.

(6) a general exhortation, as a practical lesson from all that had occurred, to trust in God - to cast every burden on him - with the assurance that the righteous would never be moved, but that the wicked must be subdued, Psalm 55:22-23.

Give ear to my prayer - See the notes at Psalm 5:1; Psalm 17:6. This is the language of earnestness. The psalmist was in deep affliction, and he pleaded, therefore, that God would not turn away from him in his troubles.

And hide not thyself from my supplication - That is, Do not withdraw thyself, or render thyself inaccessible to my prayer. Do not so conceal thyself that I may not have the privilege of approaching thee. Compare the notes at Isaiah 1:15. See also Ezekiel 22:26; Proverbs 28:27; Leviticus 20:4; 1 Samuel 12:3. The same word is used in all these places, and the general meaning is that of "shutting the eyes upon," as implying neglect. So also in Lamentations 3:56, the phrase "to hide the ear" means to turn away so as not to hear. The earnest prayer of the psalmist here is, that God would not, as it were, withdraw or conceal himself, but would give free access to himself in prayer. The language is, of course, figurative, but it illustrates what often occurs when God seems to withdraw himself; when our prayers do not appear to be heard; when God is apparently unwilling to attend to us.

Attend unto me, and hear me - This also is the language of earnest supplication, as if he was afraid that God would not regard his cry. These varied forms of speech show the intense earnestness of the psalmist, and his deep conviction that he must have help from God.

I mourn - The word used here - רוד rûd - means properly to wander about; to ramble - especially applied to animals that have broken loose; and then, to inquire after, to seek, as one does "by running up and down;" hence, to desire, to wish. Thus in Hosea 11:12 - "Judah runs wild toward God," - in our translation, "Judah yet ruleth with God." The word occurs also in Jeremiah 2:31, "We are lords" (margin, have dominion); and in Genesis 27:40, "When thou shalt have the dominion." It is not elsewhere found in the Scriptures. The idea here seems not to be to mourn, but to inquire earnestly; to seek; to look for, as one does who wanders about, or who looks every way for help. David was in deep distress. He looked in every direction. He earnestly desired to find God as a Helper. He was in the condition of one who had lost his way, or who had lost what was most valuable to him; and he directed his eyes most earnestly toward God for help.

In my complaint - The word here employed commonly means speech, discourse, meditation. It here occurs in the sense of complaint, as in Job 7:13; Job 9:27; Job 21:4; Job 23:2; Psalm 142:2; 1 Samuel 1:16. It is not used, however, to denote complaint in the sense of fault-finding, but in the sense of deep distress. As the word is now commonly used, we connect with it the idea of fault-finding, complaining, accusing, or the idea that we have been dealt with unjustly. This is not the meaning in tills place, or in the Scriptures generally. It is the language of a troubled, not of an injured spirit.

And make a noise - To wit, by prayer; or, by groaning. The psalmist did not hesitate to give vent to his feelings by groans, or sobs, or prayers. Such expressions are not merely indications of deep feeling, but they are among the appointed means of relief. They are the effort which nature makes to throw off the burden, and if they are without complaining or impatience they are not wrong. See Isaiah 38:14; Isaiah 59:11; Hebrews 5:7; Matthew 27:46.

Because of the voice of the enemy - He now states the cause of his troubles. He had been, and was, unjustly treated by others. The particular idea in the word "voice" here is, that he was suffering from slanderous reproaches; from assaults which had been made on his character. He was charged with evil conduct, and the charge was made in such a manner that he could not meet it. The result was, that a series of calamities had come upon him which was quite overwhelming.

Because of the oppression of the wicked - The word here rendered "oppression" occurs nowhere else. The verb from which it is derived occurs twice, Amos 2:13 : "Behold, I am "pressed" under you as a cart is "pressed" that is full of sheaves." The idea is that of crushing by a heavy weight; and hence, of crushing by affliction. The "wicked" alluded to here, if the supposition referred to in the Introduction about the occasion of the psalm is correct, were Absalom and those who were associated with him in the rebellion, particularly Ahithophel, who had showed himself false to David, and had united with his enemies in their purpose to drive him from his throne.

For they east iniquity upon me - That is, they charge me with sin; they attempt to justify themselves in their treatment of me by accusing me of wrong-doing, or by endeavoring to satisfy themselves that I deserve to be treated in this manner. If this refers to the time of the rebellion of Absalom, the allusion would be to the charges, brought by him against his father, of severity and injustice in his administration, 2 Samuel 15:2-6.

And in wrath they hate me - In their indignation, in their excitement, they are full of hatred against me. This was manifested by driving him froth his throne and his home.

My heart is sore pained within me - Heavy and sad; that is, I am deeply afflicted. The word rendered is "sore pained," means properly to turn round; to twist; to dance in a circle; to be whirled round; and then to twist or writhe with pain, especially applied to a woman in travail, Isaiah 13:8; Isaiah 23:4; Isaiah 26:18. Here the idea is, that he was in deep distress and anguish. It is easy to see that this would be so, if the psalm refers to the revolt of Absalom. The ingratitude and rebellion of a son - the fact of being driven away from his throne - the number of his enemies - the unexpected news that Ahithophel was among them - and the entire uncertainty as to the result, justified the use of this strong language.

And the terrors of death are fallen upon me - The Septuagint, the Vulgate, and Luther, render this "the fear of death," as if he were afraid for his life, or afraid that the result of all this would be his death. A more natural construction, however, is to suppose that the reference is to the ordinary pains of death, and that he means to say that the pangs which he endured were like the pangs of death. The words "are fallen" suggest the idea that this had come suddenly upon him, like a "horror of great darkness" (compare Genesis 15:12), or as if the gloomy shadow of death had suddenly crossed his path. Compare the notes at Psalm 23:4. The calamities had come suddenly upon him; the conspiracy had been suddenly developed; and he had been suddenly driven away.

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

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

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

Oh, that I had wings like a dove! - literally, "Who will give me wings like a dove?" or, Who will give me the pinion of a dove? The original word - אבר 'êber - means properly, "a wing-feather;" a pinion; the penna major or flagfeather of a bird's wing by which he steers his course, - as of an eagle, Isaiah 40:31, or of a dove, as here. It is distinguished from the wing itself, Ezekiel 17:3 : "A great eagle, with great wings, "long-winged," full of feathers." The reference here is supposed to be to the turtle-dove - a species of dove common in Palestine. Compare the notes at Psalm 11:1. These doves, it is said, are never tamed. "Confined in a cage, they droop, and, like Cowper, sigh for 'A lodge in some vast wilderness - some boundless contiguity of shade;' and no sooner are they set at liberty, than they flee to their mountains." Land and the Book (Dr. Thomson), vol. i., p. 416.

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

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

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