Commentari biblici

This psalm purports to be a psalm of David; and there is nothing in the psalm that is contrary to this supposition. Why it has its place among the psalms which are designated as the compositions of "the sons of Korah," and had not its place among those which are ascribed to David Psalm 1-70 we have no means of ascertaining. It is not said, however, that those were the only psalms of David, and there is no improbability in supposing that he may have composed others. It is not improperly named "a prayer," since it is made up mostly of petitions, though this is true of others which are called "psalms," and though it is true that this one has so much of praise in it that it might also (as it is in the margin) be designated a psalm. The occasion on which it was composed is unknown, but it has been commonly supposed that it was written in the time of the persecutions under Saul. DeWette regards it as a national song composed in a time of national trouble.

This psalm does not admit of any minute subdivision. It is made up of earnest prayers, with reasons why those prayers should be answered; and perhaps the leading practical suggestion which would properly follow from the psalm is, that it is proper for us, in our prayers, to urge reasons why they should be answered: the reasons why we pray at all. We cannot, indeed, suppose that we can suggest anything which would not occur to the divine mind, but in all our prayers there is some reason why we pray; there are reasons why we ask the particular things which are the burden of our supplications, and it cannot be improper, in order that our own minds at least may be suitably impressed, to mention those reasons when we come before God.

Bow down thine ear, O Lord, hear me - See the notes at Psalm 5:1.

For I am poor and needy - This is the reason here assigned why God should hear him. It is not a plea of merit. It is not that there was any claim on God in the fact that he was a poor and needy man - a sinner helpless and dependent, or that it would be any injustice if God should not hear, for a sinner has no claim to favor; but it is that this was a condition in which the aid of God was needed, and in which it was proper or appropriate for God to hear prayer, and to render help. We may always make our helplessness, our weakness, our poverty, our need, a ground of appeal to God; not as a claim of justice, but as a case in which he will glorify himself by a gracious interposition. It is also to be remarked that it is a matter of unspeakable thankfulness that the "poor and needy" may call upon God; that they will be as welcome as any class of people; that there is no condition of poverty and want so low that we are debarred from the privilege of approaching One who has infinite resources, and who is as willing to help as he is able.

Preserve my soul - Preserve, or keep, my life; for so the word rendered soul means in this place, as it does commonly in the Scriptures.

For I am holy - Margin, "One whom thou favorest." The Hebrew word - חסיד châsı̂yd - means properly, benevolent, kind; then, good, merciful, gracious; and then pious, godly. Psalm 30:4; Psalm 31:23; Psalm 37:28. The ground of the plea here is, that he was a friend of God; and that it was proper on that account to look to him for protection. He does not say that he was holy in such a sense that he had a claim on that account to the favor of God, or that his personal holiness was a ground of salvation; but the idea is, that he had devoted himself to God, and that it was, therefore, proper to look to him for his protection in the time of danger. A child looks to a parent for protection, because he is a child; a citizen looks to the protection of the laws, because he is a citizen; and so the people of God may look to him for protection, because they are his people. In all this there is no plea of merit, but there is the recognition of what is proper in the case, and what may he expected and hoped for.

Save thy servant - Save him from threatening danger and from death.

That trusteth in thee - Because I trust or confide in thee. I go nowhere else for protection; I rely on no one else. I look to thee alone, and I do this with entire confidence. A man who does this has a right to look to God for protection, and to expect that God will interpose in his behalf.

Be merciful unto me, O Lord - It was mercy after all that he relied on, and not justice. It was not because he had any claim on the ground that he was "holy," but all that he had and hoped for was to be traced to the mercy of God.

For I cry unto thee daily - Margin, as in Hebrew, "All the day." The meaning is, that he did this constantly, or without intermission.

Rejoice the soul of thy servant - Cause me to rejoice; to wit, by thy gracious interposition, and by delivering me from danger and death.

For unto thee, O Lord, do I lift up my soul - Compare the notes at Psalm 24:4. The idea is that of arousing himself, or exerting himself, as one does who makes strenuous efforts to obtain an object. He was not languid, or indifferent; he did not put forth merely weak and fitful efforts to find God, but he bent his whole powers to that end; he arouses himself thoroughly to seek the divine help. Languid and feeble efforts in seeking after God will be attended with no success. In so great a matter - when so much depends on the divine favor - when such great interests are at stake - the whole soul should be roused to one great and strenuous effort; not that we can obtain his favor by force or power, and not that any strength of ours will prevail of itself, but

(a) because nothing less will indicate the proper intensity of desire; and

(b) because such is his appointment in regard to the manner in which we are to seek his favor.

Compare Matthew 7:7-8; Luke 13:24; Luke 16:16.

For thou, Lord, art good ... - This is another reason why God should hear his prayer; and it is a reason which may be properly urged at all times, and by all classes of persons. It is founded on the benevolence of God; on the fullness of his mercy to all that invoke his name. We should call in vain on a God who was not merciful and ready to forgive; but in the divine character there is the most ample foundation for such an appeal. In his benevolence; in his readiness to forgive; in the plenitude of his mercy, God is all that a penitent sinner could wish him to be. For if such a sinner should endeavor to describe what he would desire to find in God as a ground of appeal in his prayers, he could not express his feelings in language more full and free than God has himself employed about his own readiness to pardon and save. The language of the Bible on this subject would express, better than any language which he could himself employ, what in those circumstances he would wish to find God to be.

Give ear, O Lord, unto my prayer ... - See the notes at Psalm 5:1.

In the day of my trouble I will call upon thee - That is, I do it now; I have done it; I will do it. The language implies a habit, or a steady purpose of mind, that in all times of trouble he would make God his refuge. It was this fixed purpose - this regular habit - which was now the ground of his confidence. A man who always makes God his refuge, who has no other ground of reliance, may feel assured that God will interpose and save him.

For thou wilt answer me - This also implies a fixed and steady assurance of mind, applicable not only to this case, but to all similar cases. He had firm confidence in God at all times; an unwavering belief that God is a hearer of prayer. This is a just foundation of hope when we approach God. Compare James 1:6-7.