1 Be merciful to me, God, be merciful to me, for my soul takes refuge in you. Yes, in the shadow of your wings, I will take refuge, until disaster has passed.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Be merciful unto me, O God! The repetition of the prayer proves that the grief, the anxiety, and the apprehension, with which David was filled at this time, must have been of no common description. It is noticeable, that his plea for mercy is, his having hoped in God. His soul trusted in him; and this is a form of expression the force of which is not to be overlooked: for it implies that the trust which he exercised proceeded from his very innermost affections, -- that it was of no volatile character, but deeply and strongly rooted. He declares the same truth in figurative terms, when he adds his persuasion that God would cover him with the shadow of his wings. The Hebrew word chsh, chasah, which I have translated to hope, signifies occasionally to lodge, or obtain shelter, and in this sense it may be understood with great propriety in the passage before us, where allusion is made to the shadow of wings. David had committed himself, in short, entirely to the guardianship of God; and now experienced that blessed consciousness of dwelling in a place of safety, which he expresses in the beginning of the ninetieth psalm. The divine protection is compared to the shadow of wings, because God, as I have elsewhere observed, the more familiarly to invite us to himself, is represented as stretching out his wings like the hen, or other birds, for the shelter of their young. The greater our ingratitude and perversity, in being so slow to comply with such an endearing and gentle invitation! He does not merely say, in general, that he would hope in God, and rest under the shadow of his wings, but, particularly, that he would do so at the time when wickedness should pass over him, like a storm or whirlwind. The Hebrew word hvh, hovah, which I have rendered wickedness, some translate power. Be that as it may, it is evident he declares that God would prove his refuge, and the wings of God his shelter, under every tempest of affliction which blew over him. There are seasons when we are privileged to enjoy the calm sunshine of prosperity; but there is not a day of our lives in which we may not suddenly be overtaken by storms of affliction, and it is necessary we should be persuaded that God will cover us with his wings. To hope he adds prayer. Those, indeed, who have placed their trust in God, will always direct their prayers to him; and David gives here a practical proof of his hope, by showing that he applied to God in his emergencies. In addressing God, he applies to him an honorable title, commending him as the God who performed whatsoever he had promised, or (as we may understand the expression) who carries forward to perfection the work which he has begun. [1] The Hebrew word gmr, gomer, here employed, would seem to be used in the same sense as in Psalm 138:8, the scope of both passages being the same. It materially confirms and sustains our hope to reflect that God will never forsake the workmanship of his own hands, -- that he will perfect the salvation of his people, and continue his divine guidance until he have brought them to the termination of their course. Some read, to God, who rewards me; but this fails to bring out the force of the expression. It would be more to the purpose, in my judgment, to read, God, who fails me; in which case the sentence would, of course, require to be understood adversatively: That though God failed him, and stretched not out his hand for his deliverance, he would still persist in crying to him. The other meaning, which some have suggested, I will cry to God, who performs, or exerts to the utmost, his severity against me, is evidently forced, and the context would lead us to understand the word as referring to the goodness of God, the constancy of which in perfecting his work when once begun, should ever be present to our remembrance,
1 - Horsley reads the last clause of the verse, "Upon God, who will bring things to a conclusion for me."
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.
Be merciful unto me - To show David's deep earnestness, he repeats this twice; he was in great danger, surrounded by implacable enemies, and he knew that God alone could deliver him.
My soul trusteth in thee - I put my life into thy hand; and my immortal spirit knows no other portion than thyself.
In the shadow of thy wings - A metaphor taken from the brood of a hen taking shelter under her wings when they see a bird of prey; and there they continue to hide themselves till their evemy disappears. In a storm, or tempest of rain, the mother covers them with her wings to afford them shelter and defense. This the psalmist has particularly in view, as the following words show: "Until these calamities be overpast."
"(a) To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave." Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until [these] (a) calamities be overpast.
(a) This was either the beginning of a certain song, or the words which David uttered when he stayed his affection.
(b) He compares the afflictions which God lays on his children, to a storm that comes and goes.
Be merciful unto me, O God,.... Or "be gracious to me" (k); which words are repeated by him. "Be merciful", or "gracious, unto me"; to show the greatness of his distress, the eagerness, vehemency, and importunity he used in prayer; his case requiring a speedy answer, and immediate relief; and that he expected only from the mercy and grace of God; See Gill on Psalm 56:1;
for my soul trusteth in thee; or "in thy word"; as the Targum; and in thee only, both as the God of providence and the God of grace; and a great act of faith this was to trust in the Lord in such circumstances; and it was not a bare profession of trust, but it was hearty and sincere; his "soul" trusted in the Lord; he trusted in him with all his heart and soul, and trusted him with his soul or life: and this he makes a reason or argument for mercy; seeing, as the mercy of the Lord is an encouragement to faith and hope; so the Lord has declared, that he takes pleasure in those that hope and trust in it; wherefore mercy may be expected by such;
yea, in the shadow of thy wings will I make my refuge; or "I will hope" (l); the meaning is, that he would betake himself to the power and protection of God, and make him his refuge from the enemy: the allusion is either to the hen, or any other bird covering its young with its wings, when a bird of prey is near, till that is gone; or to the cherubim, whose wings overshadowed the mercy seat, between which the glory of God dwelt; and so the Targum,
"in the shadow of thy Shechinah, or glorious Majesty, will I trust;''
which agrees with his applying to the mercy seat, or to God on a throne of grace and mercy: and here he determines to abide,
until these calamities be overpast; the storm of them was over, which was very black and threatening. The Targum is,
"until the tumult is over;''
and so the Syriac version; until Saul and his men were gone, of whom he was afraid. The Septuagint version, and those that follow it, render the words "until sin passeth away"; the cause of these troubles; unless sin is put for sinful men; and so the sense is as before; see Isaiah 26:20.
(k) "gratiam fac mihi", Junius & Tremellius, Cocceius; so Piscator, Ainsworth. (l) "sperabo", V. L. Pagninus, Montanus, Vatablus; "spero", Tigurine version, Musculus, Michaelis.
All David's dependence is upon God. The most eminent believers need often repeat the publican's prayer, "God be merciful to me a sinner." But if our souls trust in the Lord, this may assure us, in our utmost dangers, that our calamities will at length be overpast, and in the mean time, by faith and prayer, we must make him our refuge. Though God be most high, yet he condescends so low, as to take care that all things are made to work for good to his people. This is a good reason why we should pray earnestly. Look which way we will on this earth, refuge fails, no help appears; but we may look for it from heaven. If we have fled from the wrath to come, unto Jesus Christ, he that performed all things needful to purchase the salvation of his people, will do for us and in us all things needful for our enjoyment of it. It made David droop to think there should be those that bore him so much ill-will. But the mischief they designed against him, returned on themselves. And when David was in the greatest distress and disgrace, he did not pray, Lord, exalt me, but, Lord, exalt thine own name. Our best encouragement in prayer, is taken from the glory of God, and to that, more than to our own comfort, we should have regard in all our petitions for mercy.
Altaschith--or, "Destroy not." This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which compare 1-Samuel 22:1; 1-Samuel 26:1-3. In Moses' prayer (Deuteronomy 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 Psalm 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. (Psalm 57:1-11)
my soul--or self, or life, which is threatened.
shadow of thy wings-- (Psalm 17:8; Psalm 36:7).
calamities--literally, "mischiefs" (Psalm 52:2; Psalm 55:10).
By means of the two distinctive tense-forms the poet describes his believing flight to God for refuge as that which has once taken place (חסיה from חסה = חסי out of pause, like the same forms in Psalm 73:2; Psalm 122:6), and still, because it is a living fact, is ever, and now in particular, renewed (אחסה). The shadow of the wings of God is the protection of His gentle, tender love; and the shadow of the wings is the quickening, cordial solace that is combined with this protection. Into this shadow the poet betakes himself for refuge now as he has done before, until הוּות, i.e., the abysmal danger that threatens him, be overpast, praeteriverit (cf. Isaiah 26:20, and on the enallage numeri Psalm 10:10, Ges. ֗147, a). Not as though he would then no longer stand in need of the divine protection, but he now feels himself to be specially in need of it; and therefore his chief aim is an undaunted triumphant resistance of the impending trials. The effort on his own part, however, by means of which he always anew takes refuge in this shadow, is prayer to Him who dwells above and rules the universe. עליון is without the article, which it never takes; and גּמר (Psalm 57:3) is the same, because it is regularly left out before the participle, which admits of being more fully defined, Amos 9:12; Ezekiel 21:19 (Hitzig). He calls upon God who accomplisheth concerning, i.e., for him (Esther 4:16), who carrieth out his cause, the cause of the persecuted one; גּמר is transitive as in Psalm 138:8. The lxx renders τὸν εὐεργετήσαντά με, as though it were גּמל עלי (Psalm 13:6, and frequently); and even Hitzig and Hupfeld hold that the meaning is exactly the same. But although גמל and גמר fall back upon one and the same radical notion, still it is just their distinctive final letters that serve to indicate a difference of signification that is strictly maintained. In Psalm 57:4 follow futures of hope. In this instance "that which brings me deliverance" is to be supplied in thought to ישׁלח (cf. Psalm 20:3) and not ידו as in Psalm 18:17, cf. Psalm 144:7; and this general and unmentioned object is then specialized and defined in the words "His mercy and His truth" in Psalm 57:4. Mercy and truth are as it were the two good spirits, which descending from heaven to earth (cf. Psalm 43:3) bring the divine ישׁוּעה to an accomplishment. The words חרף שׁאפי sdro standing between a and c have been drawn by the accentuators to the first half of the verse, they probably interpreting it thus: He (God) reproacheth my devourers for ever (Sela). But חרף always (e.g., Isaiah 37:23) has God as its object, not as its subject. חרף שׁאפי is to be connected with what follows as a hypothetical protasis (Ges. 155, 4, a): supposing that he who is greedy or pants for me (inhians mihi) slandereth, then Elohim will send His mercy and His truth. The music that becomes forte in between, introduces and accompanies the throbbing confidence of the apodosis.
In Psalm 57:5, on the contrary, we may follow the interpretation of the text that is handed down and defined by the accentuation, natural as it may also be, with Luther and others, to take one's own course. Since לבאים (has Zarka (Zinnor) and להטים Olewejored, it is accordingly to be rendered: "My soul is in the midst of lions, I will (must) lie down with flaming ones; the children of men - their teeth are a spear and arrows." The rendering of the lxx, of Theodotion, and of the Syriac version accords with the interpunction of our text so far as both begin a new clause with ἐκοιμήθην (ודמכת, and I slept); whereas Aquila and Symmachus (taking נפשׁי, as it seems, as a periphrastic expression of the subject-notion placed in advance) render all as afar as להטים as one clause, at least dividing the verse into two parts, just as the accentuators do, at להטים. The rendering of Aquila is ἐν μέσῳ λεαινῶν κοιμηθήσομαι λάβρων; that of Symmachus: ἐν μέσῳ λεόντῶν εὐθαρσῶν ἐκοιμήθην; or according to another reading, μεταξὺ λεόντων ἐκοιμήθην φλεγόντων. They are followed by Jerome, who, however, in order that he may be able to reproduce the נפשׁי, changes אשׁכבה into שׁכבה: Anima mea in medio leonum dormivit ferocientium. This construction, however, can be used in Greek and Latin, but not in Hebrew. We therefore follow the accents even in reference to the Zarka above לבאים (a plural form that only occurs in this one passage in the Psalter, = לביים). In a general way it is to be observed that this לבאים in connection with אשׁכּבה is not so much the accusative of the object as the accusative of the place, although it may even be said to be the customary local accusative of the object with verbs of dwelling; on שׁכב cf. Ruth 3:8, Ruth 3:14, and Psalm 88:6; Micah 7:5 (where at least the possibility of this construction of the verb is presupposed). But in particular it is doubtful (1) what להטים signifies. The rendering "flaming ones" is offered by the Targum, Saadia, and perhaps Symmachus. The verb להט obtains this signification apparently from the fundamental notion of licking or swallowing; and accordingly Theodotion renders it by ἀναλισκόντων, and Aquila most appropriately by λάβρων (a word used of a ravenous furious longing for anything). But להט nowhere means "to devour;" the poet must, therefore, in connection with להטים, have been thinking of the flaming look or the fiery jaws of the lions, and this attributive will denote figuratively their strong desire, which snorts forth as it were flames of fire. The question further arises, (2) how the cohortative אשׁכבה is meant to be taken. Since the cohortative sometimes expresses that which is to be done more by outward constraint than inward impulse-never, however, without willing it one's self (Ew. 228, a) - the rendering "I must," or "therefore must I lie down," commends itself. But the contrast, which has been almost entirely overlooked, between the literal beasts of prey and the children of men, who are worse than these, requires the simple and most natural rendering of the cohortative. We need only picture to ourselves the situation. The verb שׁכב here has the sense of cubitum ire (Ps 4:9). Starting from this אשׁכבה we look to Psalm 57:9, and it at once becomes clear that we have before us an evening or nightly song. David the persecuted one finds himself in the wilderness and, if we accept the testimony of the inscription, in a cave: his soul is in the midst of lions, by which he means to say that his life is exposed to them. Here bold in faith, he is resolved to lie down to sleep, feeling himself more secure among lions than among men; for the children of men, his deadly foes both in word and in deed, are worse than beasts of prey: teeth and tongue are murderous weapons. This more than brutal joy at the destruction of one's neighbour
(Note: Cf. Sir. 25:15, in the Hebrew: אין ראשׁ מעל ראשׁ פתן ואין חמה מעל חמה אויב (no poison exceeds the poison of the serpent, and no wrath exceeds the wrath of an enemy).)
which prevails among men, urges him to put forth the prayer that God, who in Himself is exalted above the heavens and the whole earth, would show Himself by some visible manifestation over the heavens above as the exalted One, and the prayer that His glory may be, i.e., may become manifest (or even: exalted be His glory, ירוּם), over the whole earth beneath, - His glory which to His saints is a health-diffusing light, and to the heartless foes of men and God a consuming fire, - so that the whole world shall be compelled to acknowledge this glory in which His holiness manifests itself, and shall become conformed to it after everything that is hostile is overthrown.
*More commentary available at chapter level.