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This psalm is very much like that which goes next before it; it was penned upon a like occasion, when David was both in danger of trouble and in temptation to sin; it begins as that did, "Be merciful to me;" the method also is the same. I. He begins with prayer and complaint, yet not without some assurance of speeding in his request, Ps 57:1-6. II. He concludes with joy and praise, Ps 57:7-11. So that hence we may take direction and encouragement, both in our supplications and in our thanksgivings, and may offer both to God, in singing this psalm.

This is another psalm which purports to be a psalm of David. The propriety of ascribing it to him cannot be called in question. It is addressed to "the chief Musician" (see the notes to Introduction of Psalm 4:1-8). Though relating to an individual case, and to the particular trials of an individual, yet it had much in it that would be appropriate to the condition of others in similar circumstances, and it contained, moreover, such general sentiments on the subject of religion, that it would be useful to the people of God in all ages. The expression in the title, "Al-taschith," rendered in the margin, "Destroy not," and by the Septuagint, μή διαφθείρης mē diaphtheirēs (destroy not), and in the same manner in the Latin Vulgate, occurs also in the titles of the two following psalms, and of the seventy-fifth. It is regarded by some as a musical expression - and by others as the first words of some well-known poem or hymn, in order to show that this psalm was to be set to the music which was employed in using that poem; or, as we should say, that the "tune" appropriate to that was also appropriate to this, so that the words would at once suggest the tune, in the same manner as the Latin designations De Profundis, Miserere, Non Nobis Domine, Te Deum, etc., indicate well-known tunes as pieces of music - the tunes to which the hymns beginning with those words are always sung.

The author of the Chaldee Paraphrase regards this psalm as belonging to that period of David's history when he was under a constant necessity of using language of this nature, or of saying "Destroy not," and as therefore suited to all similar emergencies. The language seems to be derived from the prayer of Moses, Deuteronomy 9:26; "I prayed therefore unto the Lord, and said, O Lord God, destroy not thy people," etc. This very expression is found in 1 Samuel 26:9, in a command which David addressed to his followers, and it "may" have been a common expression with him. On the meaning of the word "Michtam" in the title, see the notes at the Introduction to Psalm 16:1-11. It is found in the three following psalms - in the two former of them, in connection with the phrase "Al-taschith, showing that probably those psalms had reference to the same period of David's life.

When he fled from Saul in the cave - Possibly the cave of Adullam 1 Samuel 22:1, or that of En-gedi 1 Samuel 24:1-3. Or, the word may be used in a "general" sense as referring not to any "particular" cave, but to that period of his life when he was compelled to flee from one place to another for safety, and when his home was "often" in caves.

The psalm consists of the following parts:

I. An earnest prayer of the suffering and persecuted man, with a full expression of confidence that God would hear him, Psalm 57:1-3.

II. A description of his enemies, as people that resembled lions; people, whose souls were inflamed and infuriated; people, whose teeth were like spears and arrows, Psalm 57:4.

III. The expression of a desire that God might be exalted and honored, or that all these events might result in his honor and glory, Psalm 57:5.

IV. A further description of the purposes of his enemies, as people who had prepared a net to take him, or had digged a pit into which he might fall, but which he felt assured was a pit into which they themselves would fall, Psalm 57:6.

V. A joyful and exulting expression of confidence in God; an assurance that he would interpose for him; a determination to praise and honor him; a desire that God might be exalted above the heaven, and that his glory might fill all the earth - forgetting his own particular troubles, and pouring out the desire of his heart that "God" might be honored whatever might occur to "him."

David cries to God for mercy, with the strongest confidence of being heard, Psalm 57:1-3; he describes his enemies as lions, Psalm 57:4; thanks God for his deliverance, Psalm 57:5; and purposes to publish the praises of the Lord among his people, Psalm 57:6-11.

The title is, To the chief Musician, Al-taschith, (destroy not), a golden Psalms of David, (or one to be engraven), where he fed from Saul in the cave. It is very likely that this Psalm was made to commemorate his escape from Saul in the cave of En-gedi, where Saul had entered without knowing that David was there, and David cut off the skirt of his garment. And it is not improbable that, when he found that Saul was providentially delivered into his hand, he might have formed the hasty resolution to take away his life, as his companions counselled him to do; and in that moment the Divine monition came, אל תשצת al tascheth! Destroy not! lift not up thy hand against the Lord's anointed! Instead, therefore, of taking away his life, he contented himself with taking away his skirt, to show him that he had been in his power. When, afterwards, he composed the Psalm, he gave it for title the words which he received as a Divine warning. See the history 1 Samuel 24 (note): See also my note upon the fourth verse of that chapter, 1 Samuel 24:4 (note).

INTRODUCTION TO Psalm 57

To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Some think the words "Altaschith" are the beginning of a song, to the tune of which this was set, as Aben Ezra; others, that they are taken from Deuteronomy 9:26; they signifying "destroy not" (g); others, that they refer to what David said to Abishai, when he would have slain Saul, "destroy him not", 1 Samuel 26:9; but that was an affair that happened after this psalm was penned: they seem rather to be words which were frequently used by David in the time of his distress; who often said unto the Lord, either in an ejaculatory way, or vocally, or both, "do not destroy [me]", or "suffer [me] to be destroyed"; of which he was in great danger, as appears from Psalm 57:4; and therefore prefixed these words in the title of the psalm, in memorial of the inward anguish of his mind, and of what his mouth then uttered; and to this agrees the Chaldee paraphrase,

"concerning the trouble at the time when David said, do not destroy.''

Of the word "michtam", See Gill on Psalm 16:1, title. The occasion and time of writing this psalm were David's fleeing from Saul in the cave; or rather "into" (h) the cave, as it should be rendered; for it was after that Saul was gone that David and his men came out of the cave; but he fled hither for fear of Saul; and while he was here, Saul, with three thousand men, came to the mouth of the cave, and he himself went into it; which must have put David and his men into a very great panic, there being no retreat, nor any human possibility of an escape, but must expect to fall into the hands of the enemy, and be cut to pieces at once. This cave was in Engedi, 1 Samuel 24:1; of which Le Bruyn (i) says, it is on the top of a very high hill, and is extremely dark; which agrees with the account in the above place, since it was on the rocks of the wild goats Saul sought David, and coming to the sheepcotes there, went into the cave where David was.

(g) "ne disperdas", V. L. Pagninus, Montanus, Vatablus; "ne perdas", Tigurine version, Musculus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis (h) "in speluncam", V. L. Pagninus, Montanus, &c. "in specum", Tigurine version. (i) Voyage to the Levant, ch. 51. p. 199.

LVII.

This psalm offers a good example of the way in which hymns were sometimes composed for the congregation It is plainly the work of a man with a fine poetic sense. The imagery is striking, and the versification regular and pleasing. A refrain divides it into two equal pieces, each falling into two stanzas of six lines. Yet it is plainly a composition from older hymns. (Comp. especially Psalm 36:5-6; Psalm 56:2-3; Psalm 7:15; Psalm 9:15.) The second part has itself in turn been used by another compiler. (See Psalms 108)

Title.—See Psalms 4, 16, title, and comp. titles of Psalms 58, 59, 75

Al-taschith—i.e., destroy not, the first words of some song to the tune of which this was to be sung.

This Psalm resembles the preceding Psalm in thought, language, and structure. It breathes the same lofty spirit of confidence in the presence of danger; it begins with the same cry, ‘be gracious unto me,’ and uses the same word (Psalm 57:3) to express the enemy’s ferocity; it has two principal divisions, each closed with a refrain (Psalm 57:5; Psalm 57:11). But it has also marked characteristics of its own in thought, language, and rhythm. Its tone is more triumphant; and it is distinguished by the use of the figure, common in lyrical poetry, of ‘epizeuxis,’ or emphatic repetition of words (Psalm 57:1; Psalm 57:3; Psalm 57:7-8).

The title attributes the Psalm to David when he was “in the cave” during his flight from Saul. It is doubtful whether the cave of Adullam (1 Samuel 22), or the cave in the wilderness of En-gedi, on the western shore of the Dead Sea (1 Samuel 24), is meant. The reference to enemies caught in their own trap (Psalm 57:6) may perhaps point to the latter occasion. There is nothing in the Psalm (not even Psalm 57:9, see note), inconsistent with its Davidic authorship, but on the other hand nothing decisively in favour of it. It may have been written to illustrate this episode in David’s fugitive life. This Psalm, like the preceding one, has been explained as a prayer of the suffering nation: but its language is certainly more appropriate to an individual than to the nation.

The Psalm consists of two divisions, each ending with the same refrain, an appeal to God to manifest His supreme and universal sovereignty.

i. Prayer for protection and confident anticipation of help in the midst of imminent danger (Psalm 57:1-5).

ii. Resolution to give thanks to God for His goodness in the certain prospect that the malice of enemies will recoil upon themselves (Psalm 57:6-11).

The Psalm is appointed as a Proper Psalm for Easter Day, partly as an appropriate thanksgiving for Christ’s triumph over the powers of Death and Hell; partly because the refrain is the expression of the Messianic hope which finds its guarantee in the triumph of the Resurrection (1 Corinthians 15:24-28).

Psalm 57:7-11 form the first part of the composite Psalms 108 : and Psalm 57:10 is found again almost verbatim in Psalm 36:5. Cp. also Psalm 57:1 with Psalm 36:7.

The melody to which this Psalm, as well as the two following Psalms and also Psalms 75, was to be sung is described as Al-tashchçth, i.e. ‘Destroy not.’ Of the song which gave this title it is possible that “a trace is still preserved in Isaiah 65:8. ‘When the new wine is found in the cluster,’ says the prophet, ‘men say, ‘Destroy it not, for a blessing is in it.’ These words in the Hebrew have a distinct lyric rhythm. They are the first line of one of the vintage songs so often alluded to in Scripture. And so we learn that the early religious melody of Israel had a popular origin, and was closely connected with the old joyous life of the nation.” Robertson Smith, Old Test, in the Jewish Church, p. 209.

Ps 57:1-11.

Altaschith--or, "Destroy not." This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which compare

1Sa 22:1; 26:1-3.

In Moses' prayer

(De 9:26)

it is a prominent petition deprecating God's anger against the people. This explanation suits the fifty-eighth and fifty-ninth also. Asaph uses it for the seventy-fifth, in the scope of which there is allusion to some emergency. Michtam--(See on

Ps 16:1,

title). To an earnest cry for divine aid, the Psalmist adds, as often, the language of praise, in the assured hope of a favorable hearing.

1. my soul--or self, or life, which is threatened.

shadow of thy wings--

(Ps 17:8; 36:7).

calamities--literally, "mischiefs"

(Ps 52:2; 55:10).

Be merciful unto me, O God - The same beginning as the former psalm - a cry for mercy; an overwhelming sense of trouble and danger leading him to come at once to the throne of God for help. See the notes at Psalm 56:1.

For my soul trusteth in thee - See the notes at Psalm 56:3. He had nowhere else to go; there was no one on whom he could rely but God.

Yea, in the shadow of thy wings will I make my refuge - Under the protection or covering of his wings - as young birds seek protection under the wings of the parent bird. See the notes at Psalm 17:8. Compare Psalm 36:7.

Until these calamities be overpast - Compare Job 14:13, note; Psalm 27:13, note; also at Isaiah 26:20, note. He believed that these calamities "would" pass away, or would cease; that a time would come when he would not thus be driven from place to place. At present he knew that he was in danger, and he desired the divine protection, for under "that" protection he would be safe.