Bible Commentaries

It seems by this, and many other psalms, that even in times of the greatest trouble and distress David never hung his harp upon the willow-trees, never unstrung it or laid it by; but that when his dangers and fears were greatest he was still in tune for singing God's praises. He was in imminent peril when he penned this psalm, at least when he meditated it; yet even then his meditation of God was sweet. I. He complains of the malice of his enemies, and begs mercy for himself and justice against them, Ps 56:1,2,5-7. II. He confides in God, being assured that he took his part, comforting himself with this, that therefore he was safe and should be victorious, and that while he lived he should praise God, Ps 56:3,4,8-13. How pleasantly may a good Christian, in singing this psalm, rejoice in God, and praise him for what he will do, as well as for what he has done.

This purports to be a psalm of David, and there is no sufficient reason for doubting the correctness of its being thus attributed to him. DeWette indeed thinks that the contents of the psalm do not well agree with the circumstances of David's life, and especially with that period of his life referred to in the title, and supposes that it was composed by some Hebrew in exile in the time of the captivity. But this is evidently mere conjecture. There "were" times in the life of David to which all that is said in this psalm would be applicable; and it is not difficult to explain all the allusions in it with reference to the circumstances specified in the title.

On the words "To the chief Musician," see Introduction to Psalm 4:1-8. In the expression in the title "upon Jonath-elem-rechokim," the first word - "Jonath" - means a "dove," a favorite emblem of suffering innocence; and the second - אלם 'êlem - means "silence," dumbness, sometimes put for uncomplaining submission; and the third - רחוקים râchôqiym - means "distant" or "remote," agreeing here with places or persons, probably the latter, in which sense it is applicable to the Philistines, as aliens in blood and religion from the Hebrews. Thus understood, the whole title is an enigmatical description of David as an innocent and uncomplaining sufferer among strangers. See Prof. Alexander. DeWette, however, renders it, "The dove of the far-off terebinth trees." The Septuagint and the Vulgate render it, "for the people who are made remote from their sanctuary." The common rendering of the phrase is, "Upon, or respecting the dove of silence, in remote plaaes," or "far-off from its nest," or "in distant groves."

Gesenius (Lexicon) renders it, "the silent dove among strangers," and applies it to the people of Israel in the time of the exile, as an uncomplaining, unmurmuring people. This explanation of the "words," "the silent dove among strangers," is probably the true one; but it is applicable here, not to the people of Israel, as Gesenius, the Septuagint, and the Vulgate, render it, but to David, as an exile and a wanderer - one who was driven away from country and home, as a dove wandering from its nest. Whether it was the title of a "tune" or a piece of music already known, or whether it was music that was composed for this occasion, and with reference to this very psalm, it is not practicable now to determine. It is very "possible" that there was already a piece of music in existence, and in common use, to which this beautiful title of "A silent dove among strangers," or "A patient dove driven from her nest into remote p aces," was given - plaintive, tender, pensive music, and therefore especially appropriate for a psalm composed to describe the feelings of David when driven from home, and compelled to seek a place of safety in a remote region, like a dove driven from its nest.

On the meaning of the word "Michtam," see the notes at the introduction to Psalm 16:1-11. The portion of the title "When the Philistines took him in Gath," evidently refers to the event recorded in 1 Samuel 21:10 ff when David, fleeing from Saul, took refuge in the country of Achish, king of Gath, and when the "servants" of the king of Gath made him known to Achish, whose fears they so aroused as to lead him to drive the stranger away. The words "took him in Gath," refer not to their "apprehending" him, or "seizing" him, but to their following him, or overtaking him, to wit, by their calumnies and reproaches, so that he found no safety there. He was persecuted by Saul; he was also persecuted by the Philistines, among whom he sought refuge and safety.

The psalm embraces the following points:

I. An earnest prayer for the divine interposition in behalf of the author of the psalm, Psalm 56:1-2.

II. An expression of his trust in God in times of danger, Psalm 56:3-4.

III. A description of his enemies: of their wresting his words; of their evil thoughts against him; of their gathering together; of their watching his steps; of their lying in wait for his life, Psalm 56:5-6.

IV. His confident belief that they would not escape by their iniquity; that God knew all his wanderings; that God remembered his tears, as if He put them in His bottle; and that his enemies would know that God was with him, Psalm 56:7-9.

V. His entire trust in God, and his firm assurance that he would yet be kept from falling, and would walk before God in the light of the living. Psalm 56:10-13.

The general "subject" of the psalm, therefore, is "confidence or trust in God in the time of danger."

David prays for support against his enemies, whose wickedness he describes, Psalm 56:1-6; and foretells their destruction, Psalm 56:7; expresses his confidence in God's mercy, expects deliverance, and promises thanksgiving and obedience, Psalm 56:8-13.

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 Ethiopic. 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 labor. 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.

INTRODUCTION TO Psalm 56

To the chief Musician upon Jonathelemrechokim, Michtam of David when the Philistines took him in Gath. The words "jonathelemrechokim" are by our translators left untranslated. Aben Ezra takes them to be the beginning of a song; and others think they are the name of a musical instrument: but they seem rather to design the subject matter of the psalm, and may be rendered, "concerning the mute dove among them that are afar off" (m), or "in far places" (n); and refer to David, who, when he wrote this psalm, was among the Philistines, who were aliens from the commonwealth of Israel, afar off from God and his law, and from righteousness; and when David was there, he was at a distance from his native country, his father's house, the king's court, and, what gave him most concern, from the house and worship of God; and here he was as a mute dove. He may be compared to a dove for his innocence in the case of Saul; and to a silly dove, for his acting the part of a fool or madman before Achish king of Gath; and was mute to what the servants of Achish said, and was dumb before the Lord, who had suffered him to fall into their hands, and into this distress he was now in. They are also applicable to Christ, who is comparable to a dove for his harmlessness, innocence, meekness and humility; and was as a mute one before Pontius Pilate the Roman governor, when his enemies accused him, and he answered not a word; and when among the Roman soldiers, who mocked at him and reviled him, and he reviled not again; and when he was led to be crucified, he opened not his mouth either against God or man. They may be also applied to the church of God, which is often called a dove in Sol 4:1; and is in the wilderness, and among wicked men, that are afar off from God, and is silent under all afflictions and persecutions; see Sol 2:14. The Targum paraphrases the words thus;

"concerning the congregation of Israel, which is like to a silent dove, at the time they are removed afar off from their cities.''

Moreover, the words may be applied to any truly gracious soul, that is sensible of sin, and mourns as a dove for it; has fled to Christ, as doves to their windows; and is harmless and humble; and living among men, aliens from God, is vexed and afflicted by them, yet patiently bears all that is said and done unto it. The fact which occasioned the writing of this psalm is related in 1 Samuel 21:10. Of the word "michtam", See Gill on Psalm 16:1, title; and Gussetius (o) is of opinion, that every psalm that has this title belongs to Christ.

(m) "De columba muta procul inter alienos constituta", Musculus; "inter longinquos", Piscator, Pfeiffer. (n) "Remotis", Pagninus, Montanus, Munster, Vatablus; so Ainsworth. (o) Ebr. Comment p. 410.

LVI.

If the title referring to an imprisonment of David at Gath is to be defended, it must be from 1Samuel 21:10-15, on the supposition that the feigned madness did not succeed in its object, although the narrative gives reason to suppose that it did. The alternative of rejecting the inscription appears less objectionable. We have no clue, however, either to the person of the author or his time (beyond the general picture of danger and hostility), and the language rather gives the idea of large combined forces than of individual foes, especially in the prayer of Psalm 56:7. Probably the speaker is here again only the mouthpiece of oppressed and suffering Israel. The poetical form is irregular, but is plainly marked by the refrain in Psalm 56:3; Psalm 56:11.

Title—See Psalms 4, 16, Title.

Upon Jonath-elem-rechokim—i.e., upon a silent dove of distant (places). Of the conjectures on the meaning of this Title it is in accordance with the conclusions accepted in other cases to take the one which makes it the first words of some well-known song to the tune of which this psalm might be sung.

Trust in God in the presence of danger is the keynote of this and the following Psalm, which are intimately connected together. The danger is imminent; fear is inevitable; but faith is victorious over fear. The spirit of the Psalm is concentrated in the twice-repeated refrain (Psalm 56:3-4; Psalms 10, 11).

This Psalm and Psalms 34 are connected by their titles with the same period in David’s life. His first visit to Gath (1 Samuel 21:10 ff), when he went there as a solitary fugitive, must be the occasion referred to. Finding that his life was no longer safe in Judah, he resorted to the desperate expedient of taking refuge with the enemies of his country, hoping no doubt that the Philistines would not recognise in him the stripling who slew their champion. But their suspicions were aroused: David, in fear for his life, feigned madness, so that he might be supposed to be harmless. It is not expressly stated in 1 Samuel that the Philistines forcibly detained him, but the words “feigned himself mad in their hands,” together with the mention of his escape in ch. Psalm 22:1, seem to imply that he was practically a prisoner.

The obscure words of the title, set to Yonath elem rechökim, are paraphrased in the LXX, “For the people removed far from the sanctuary”; and in the Targum, “Concerning the congregation of Israel, which is compared to a silent dove at the time when they were far from their cities, and turned again and praised the Lord of the World.” These interpretations are interesting as shewing that the Psalm was at an early date regarded as a national Psalm, and placed in the mouth of the suffering people. Hence the Psalmist has been regarded by some critics as “the mouthpiece of oppressed and suffering Israel.” But it is a mistake to say that this is “the oldest interpretation of the Psalm.” For the title, whether it rests upon an authentic tradition or is only the conjecture of the editor of this book, proves that at a still earlier time the Psalm was regarded as the expression of personal experience. And this is the natural account of its origin; its use as the prayer of the nation in exile was a secondary application of it. While it is impossible to affirm with certainty that it was really composed by David in Gath, it breathes the spirit of trust in God in the face of danger by which David was animated, and may be taken as an illustration of his feelings in that hour of his extremity.

The Psalm consists of two stanzas, each ending with a refrain, Psalm 56:1-11; and a concluding thanksgiving Psalm 56:12-13. In each of the principal stanzas prayers for help against enemies whose hostility is described are combined with the strongest expressions of trust in God.

In the title, For the chief Musician; set to Yonath elem rechökim. (A Psalm) of David; Michtam: when the Philistines took him in Gath: the words Yonath elem rechôkîm mean The silent dove of them that are afar off; or if çlîm be read for çlěm (a change of vowel-points only), The dove of the distant terebinths. These words, like ‘The hind of the morning’ in the title of Psalms 22, are doubtless the title of some song to the melody of which the Psalm was to be sung, so called either from its opening words or from its subject. The explanation which regards these words as a figurative description of the subject of the Psalm (concerning the silent dove &c.), the innocent sufferer David patiently enduring persecution in a foreign land, is now generally abandoned.

On Michtam, which appears in the titles of the four following Psalms also, and of Psalms 16, see Introd. p. xx.

Ps 56:1-13.

Upon Jonath-elem-rechokim--literally, "upon the dove of silence" of distant places; either denoting a melody (see on

Ps 9:1)

of that name, to which this Psalm was to be performed; or it is an enigmatical form of denoting the subject, as given in the history referred to

(1Sa 21:11,

&c.), David being regarded as an uncomplaining, meek dove, driven from his native home to wander in exile. Beset by domestic and foreign foes, David appeals confidently to God, recites his complaints, and closes with joyful and assured anticipations of God's continued help.

1, 2. would swallow--literally, "pants as a raging beast"

(Ac 9:1).

Be merciful unto me, O God - See the notes at Psalm 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.

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.