98710758 psalm-55-commentary-verse-by-verse

PSALM 55 COMMETARY
Edited by Glenn Pease
I quote many authors both old and new, and if any I quote do
not want their wisdom shared in this way they can let me know
and I will remove it. My e-mail is gdpease1@gmail.com
For the director of music. With stringed instruments. A maskil
of David.
ITRODUCTIO
1. This is a lament Psalm with low and high points of emotion. It starts off with
complaint, and then condemnation,and ends with confidence. It reveals that people
of God can go through all of the emotions of any other people. Emotions are
universal, and we all have them, and we all have all kinds, both positive and
negative.
2. Spurgeon, Title. Maschil. This is often prefixed to those Psalms in which David
speaks of himself as being chastened by God, inasmuch as the end of chastisement is
instruction. Simon de Muis, 1587-1644.
Whole Psalm. A prayer of the Man Christ in his humiliation, despised and rejected
of men, when he was made sin for his people, that they might be made the
righteousness of God in him, when he was about to suffer their punishment, pay
their debt, and discharge their ransom. Utter depravity of the inhabitants of
Jerusalem; betrayal of Messiah by one of the twelve whom he had ordained to the
apostolical office, and who was Messiah's constant attendant in all his ministerial
circuits. Premature and punitive death of the traitor Judas, and of others banded
together to crucify the Lord of glory. John oble Coleman, M.A., in A Revision of
the authorised English Version of the Book of Psalms, 1863.
“To the Chief Musician on eginoth. Another song to be accompanied by stringed
instruments. The strain is at one time mournful, and at another softly sweet. It
needed the chief musician's best care to see that the music was expressive of the
sentiment. Maschil. It is not a mere personal hymn, there is teaching in it for us all,
and where our Lord shines through David, his personal type, there is a great deep of
meaning. Of David. The man of many conditions, much tried, and much favoured,
persecuted but delivered and exalted, was from experience enabled to write such
precious verses in which he sets forth not only the sorrows of common pilgrims, but

of the Lord of the way himself.
Subject. It would be idle to fix a time, and find an occasion for this Psalm with any
dogmatism. It reads like a song of the time of Absalom and Ahithophel. It was after
David had enjoyed peaceful worship ( Psalms 55:14 ), when he was or had just been a
dweller in a city ( Psalms 55:9-11 ), and when he remembered his former roamings in the
wilderness. Altogether it seems to us to relate to that mournful era when the King was
betrayed by his trusted counsellor. The spiritual eye ever and anon sees the Son of David
and Judas, and the chief priests appearing and disappearing upon the glowing canvas of
the Psalm.
Division. From Psalms 55:1-8 , the suppliant spreads his case in general before his God;
in Ps 55:9-11, he portrays his enemies; in Psalms 55:12-14 , he mentions one special
traitor, and cries for vengeance, or foretells it in Psalms 55:15 . From Psalms 55:16-19
he consoles himself by prayer and faith; in Psalms 55:20-21 he again mentions the
deceitful covenant breaker, and closes with a cheering exhortation to the saints ( Psalms
55:22 ), and a denunciation of destruction upon the wicked and deceitful ( Psalms 55:22
).
3. Calvin, “Many interpreters have thought that this psalm refers to the conspiracy
of Absalom, by which David was driven from the throne, and forced to take refuge
under circumstances of great distress in the wilderness. But it seems rather to have
been written at a period when he was reduced to extreme danger by the
persecutions of Saul. It is a prayer, expressive of the deepest distress, and full of
fervor, urging every consideration which could be supposed to solicit the
compassion of God. After having disburdened his sorrows and given utterance to his
requests, the Psalmist contemplates the prospect of deliverance, and offers
thanksgivings to God as if he had already obtained it.
To the chief musician on eginoth.
A Psalm of David for instruction.
4. Werner Bible Commentary, “The Hebrew expression natsách (preceded by the
preposition “to”) is commonly thought to signify “to the musical director” or
“leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin
translation of the Hebrew Psalter reads victori (“to the victor”), probably because of
linking the Hebrew expression to a root meaning “to defeat.” This suggests that
considerable uncertainty exists about the significance of the Hebrew expression.
The words “with stringed instruments” could indicate that only strings (and no
wind and percussion instruments) were to accompany the singing. The Septuagint,
however, does not include this point but has the words en hymnois (among hymns).
There is uncertainty about the significance of the Hebrew expression “maskil.” For
this reason, translators commonly transliterate the term. In the Septuagint, the
corresponding term is synéseos, meaning “of understanding” or “of intelligence.”
Psalm 55 is ascribed to David. Verses 12 through 14 (13-15) appear to describe the
treachery of Ahithophel, David’s trusted counselor who supported Absalom in his
efforts to seize the throne. (2 Samuel 15:31; 16:15-23) During the time his son
Absalom plotted to become king, David found himself in a perilous situation, finally

forcing him and his supporters to flee from Jerusalem and to seek refuge on the east
side of the Jordan.
5. Rabbi Benjamin J. Segal, “Mistakenly, some find Psalm 55 hopelessly erratic, one
of a few psalms that “intersperse the many different elements seemingly at random”
(Gillingham, p. 218). However, side by side with an eclectic use of repetition and
word plays (reflecting turmoil, as we shall see), the poet uses strikingly sharp
imagery and metaphor to portray a clear background, which is revealed in well-defined
sections. Once these are noted, the complex use of language and order is
seen to be a tempest of intertwined powerlessness, trauma, and hope.”
The Speaker
Psalm 55 is an overheard monologue, mostly addressed to God. The poem conveys
the speaker’s self-concept, emphasized by the frequently repeated root, k-r-v,
appears in two homonyms. The six uses are “within” (vv. 5, 11, 12, 16) and “battle”
(vv. 19, 22), which, combined, encapsulate the internal turmoil.
The speaker and his mindset are at the poem's core. Of greatest interest, perhaps, is
the relationship the speaker has or seeks with God in light of his perceived situation.
Unlike his grim but essentially static feeling, the relationship shows evolvement.
From the desperate but general opening, the petitioner moves on to a direct request
to “confound” their speech (v. 10) and an indirect (third-person) request for their
early deaths (v. 16), leading to an expression of great confidence (vv. 17–19). An
indirect request that He “humble” them (v. 20) leads to a recommendation of
dependence on God (v. 23, and perhaps one can understand that at least one of the
addressees is himself). Verse 24 uses parallel terms for the speaker and God (“as for
You… as for me”), reflecting a newly discovered self-dignity, which enables him to
survive in all the darkness. God in this last verse will accept the request for early
death for these scoundrels, and the speaker places his trust in God. There is of
course a lingering doubt in the last verse, because the two acts are set in parallel
terms. Does the text imply that the speaker will be able to place his faith in Him only
if God’s plays out his role?
The Use of Language in Light of Turmoil
All of the above is presented fairly clearly in the psalm. However, the turmoil is
reflected in the use of language; most psalms exhibit one approach or another to the
use of words, either emphasizing repetition of the use of a variety of terms. Psalm 55
is eclectic. Both repetitions and the use of synonyms in parallel situations are
utilized and, then, for a different effect in each instance. Further, whereas there is
an indication of a subdivision (here into two sections, in other psalms two or more),
it does not hold for all the details. Other literary techniques are also used, but with
no consistency. There is occasional alliteration, echoing, and punning.

I here cite selected examples of literary usages.
Repetition – Above I noted the key word repetition, k-r-v (“within, battle”). Some
repetitions contrast, as follows. The “enemy” is a cause of distress, but “enemies”
are much less of a problem than friends turned adversaries (vv. 4, 13); they “bring
down” trouble but God does not let the righteous man “fall down” (same root – vv.
4, 23); his “death” is compared to theirs (vv. 5, 16), as is his “heart” (vv. 5, 22); his
“fear” is set against their not “fearing” God (vv. 6, 20); and the presence of violence
“day” and night leads to their not living out their “days” (vv. 11, 24). Other
repetitions primarily reinforce the imagery: “trouble” (vv. 4, 11), “hear” (vv. 18,
20), “deceit” (vv. 12, 24), and “descend” (vv. 16, 24). The repetition of three terms,
“complain,” “turmoil,” “voice,” (vv. 3–4 and 18) would seem to create two sections.
If the second section begins in verse 17, then “You” frames the second half, which is
marked by greater confidence. (As stated, however, the two halves are insufficiently
differentiated to confirm that the division was purposeful.)
At times, the poet prefers new terminology instead of repetition when he returns to
an almost identical concept, including the descent to the Pit (vv. 15, 24) and the
encompassing time parameters (vv. 11, 18). The use of varied methods, I suggest,
reflects the internal state of the speaker: distressed, distraught, and disoriented.
This is also reflected in isolated other literary usages, such as the following. There is
at least one alliterative string of four uses of the letter aleph at the beginning of a
word (first four words, v. 17, which possibly begin the second half.). There are at
least two echoing phrases: “deathly terrors” (aimot mavet, v. 5) and “sweeping,
tempestuous” (so’ah misa’ar, v. 9).
What Happened?
As in most cases in Psalms, the specific history is missing. (Many interpreters see
this absence of particulars as testimony to the desire that these poems be available
as liturgy.) Bail (see below) has shown sensitive understanding of Psalm 55 in her
suggestion that the psalm might reflect the words of a victim of rape. (The Hebrew
certainly allows for such an interpretation, though the mixture of singular and
plural for the evildoers would have to indicate condemnation not only of a
perpetrator, but also of a society that enables and protects him.) It does befit the
circumstance. There is much turmoil in the face of intractable evil here, perpetrated
by one close to the victim (as are most rapes), accompanied by a sense of
powerlessness and leading to violent wishes for the perpetrator(s). This victim cries
out to God, and finds some respite in that act. It is a chilling and a moving
statement. Readers can easily empathize, but hopefully do not have occasion to
associate. (The idea that a woman might have written the psalm encounters
centuries of opposite assumptions about biblical authorship. While the Bible itself
hints at occasional literary and leadership roles for women, we simply do not yet
know enough of antiquity to draw clear conclusions. In any case, even if secondary,
the application to the circumstance of rape is certainly appropriate.)
* * * * * * * *

Additional otes
I am indebted for some of the interpretations above to the following article: Ulrike
Bail, “‘O God Hear My Prayer’: Psalm 55 and Violence against Women,” in
Athalya Brenner and Carole Fontaine, eds., Wisdom and Psalms: A Feminist
Companion to the Bible, second series (Sheffield: Sheffield Academic Press, 1998),
pp. 242–263, in particular for the concepts (and detail) of the description of the city
and the desert, including the desert’s virtual character.
There are several difficult terms in Psalm 55, although their interpretation does not
alter any of what is said above. In one extended case, however, verses 19b–20,
variations could have some influence on one’s reading of the psalm, so I note them
here. Verse 19b as translated above refers to the enemy. It is possible to apply the
same words to otherwise unnamed allies of the speaker, “for many were with me”:
that is, God saved me by giving me many allies. Verse 20 is read above as a hope for
the future, but can equally legitimately be read as either factual present or future.
The verse is even more complex (including the rare appearance of “selah” in the
middle). “He shall humble them” could be “he shall answer them” with a reference
to the good people, not the evil ones. “They never change” is interpreted by some as
“they will have no one to replace them,” that is, as a punishment, they will have no
heirs. (Despite the plausibility of these alternatives, I stand by my translation and
my interpretation.)
Psalm 55 evidently includes two references to Pentateuchal examples of extreme evil.
The reference in verse 16 to live descent to Sheol evidently reflects the death of the
rebel Korah (um. 16:30, which also includes the term “confound,” used here in v.
10) and their “not fearing God,” verse 20, possibly reflects the arch-enemy Amalek
(Deut. 25:18). “
6. DR. WARRE WIERSBE, “David wrote this psalm during the early stages of
Absalom's conspiracy. He tells us that in times of trial we can take one of three
approaches. One is that we can flee (vv. 1-8). David talks about his emotions. He was
in a difficult situation and wanted to fly away. But these troubles were part of God's
discipline for him.
Second, we can fight (vv. 9-15). Absalom's conspiracy had gone so far that David
could not overcome his enemies. He could only try to save his own life. He saw a
sinful city and his friends turn against him, but God was able to overcome them.
Absalom and his followers were rebels who had to be disciplined.
Third, we can fly above our trials (v. 16-23). The wind that blows down everything
lifts up the eagle. We get that kind of power when we wait on the Lord in prayer
and worship. David looked at his feelings and foes, but then he focused on his faith
in the Lord.
David triumphed because he sought God: I will call (v. 16); I will cast (v. 22); and I
will trust (v. 23). God gives us burdens, and we are to give them back to Him. Don't

ask for wings like a dove to fly away. Instead, let God give you wings like an eagle so
you can soar above the storm.
Trials force you to respond. You can flee, fight or fly above them. Are you facing a
trial today? God has a purpose in your trial and wants you to learn how to fly above
it. Cast your burden upon Him and trust Him for the strength to fly above your
difficulty.
7. Michael K. Wilson, “The superscription locates this psalm at the time when the
Philistines seized David in Gath. This seems to refer to the set of circumstances
described in 1 Samuel 21:10-15. David, fleeing for his life from Saul, seeks refuge
with Achish, king of Gath. David was
to discover that this move was akin from jumping out of the frying pan into the fire.
This passage in 1 Samuel 21 does not explicitly refer to David being “seized” by the
Philistines. However, although David appears to have been favourably received by
Achish, there were officials who clearly saw David as a threat. David, recognizing
his
life was in danger, acted as though he was insane and his performance was so
convincing that he was able to get away. Indeed, 22:1 speaks of him having not
merely
left Gath but having “escaped to the cave of Adullah”. Consequently, between the
officials warning Achish of the threat David posed (21:10-11) and David’s Academy
Award winning performance (21:12) it is quite conceivable that something
happened
answering to the “seized” of the superscription.
This psalm is split into two halves. Verses 1-8 are concerned with David’s prayer for
deliverance, in which he voices his lament, and verses 9-13 with his confidence that
God will answer his prayer and his experience of this actually occurring. As verses
12-
13 make clear the whole psalm assumes David has already been delivered from the
predicament he was in. Therefore, verses 1-11 are written to draw fellow worshipers
back into the experience that had overwhelmed David prior to his experience of
deliverance. Although the superscription links David’s own experience to a
particular
set of circumstances the language is generalized so as to invite worshipers to identify
their own experience with that which David voices.
Pursued and Attacked
Verses 1-2 involve step parallelism:
A Be merciful to me, O God
B for men hotly pursue me;

C all day long they press their attack.
B` My slanderers pursue me all day long;
C` many are attacking me in their pride.
The structure is not affected by alternate renderings. The common translation
“fight”
instead of “attack” does not significantly change the meaning.
While the IV and CEV speak of David’s enemies ‘pursuing’ him (cf. ‘hounding’,
Christensen), the ASB and ESV has them ‘trampling’ on him, while the AV casts
them
as ‘swallowing’ him up. Clifford (266) explains that the verb basically means “to
breathe heavily” (cf. Isa 42:14), but in a specialized sense means “to hasten
towards”
(Eccl 1:5) and proposes that here it means “to rush at with hostile intent”.
As a total statement David here indicates that this pursuit is relentless. Hence the
repeated “all day long” (cf. v5). David never feels he can let down his guard and
consider himself safe.
B` intensifies B. ow those who pursue David are described as his slanderers.
Further
they do not merely pursue him, but do so “all day long”.
David is deeply hurt when people attribute to him evil motives and acts. For
example,
given the historical context we can assume many were quick to follow Saul’s lead in
regarding David as a traitor and enemy of the state.
Similarly, C` intensifies C. There are not merely men attacking David but “many”.
Further, it is evidently their pride that moves them to make him their target. This
may

indicate that those who are seeking to capture and/or kill David do so to make a
name
for themselves. It should, however, be recognised that there is some ambiguity in the
text at this point. For example, the AV renders verse 2b: “for they be many that
fight
against me, O thou most High.” Keil Delitzsch (1288) combine the ideas seeing
David’s attackers as those “moving on high”, meaning that in their pride they think
they are supported by God’s invincible might. Again, there are those who take this
final word marom as belonging to the beginning of verse 3 rather than concluding
verse 2. Accordingly, Dahood (40, 43) renders verse 3: “Exalted One, when I have
fears….” Tate (Psalms 51-100, 65) translates: “O Most High, when I am afraid…”
Yet another possibility, also noted by Tate (66), is that the clause be rendered: “for
many fight for me (in) the heights”, referring to angels. Goldingay (Psalms 2, 184)
takes the idea to be that the psalmist’s many enemies fight against him “on high”,
that is, “a good place from which to trample on someone”.
When David asks God to be merciful to him he is seeking deliverance from such
enemies and an end to this state of perpetual insecurity.
Fear and Trust in God
The words of verses 3-4 constitute a chiasm:
A When I am afraid,
B I will trust in you.
C In God, whose word I praise,
B` in God I trust;
A` I will not be afraid.
This centre of the chiasm expresses David’s foundation for faith, namely God
himself
as revealed in his Word – a source of guidance and direction worthy of praise.3
Complementing this reading is Keil Delitzsch’s (1288) view that David is buoyed

by
God’s promise and that it is this word David praises.
David begins by being afraid, but his trust in God, grounded in God’s word, causes
him
to resolve to put away his fear. The question that immediately follows this
declaration
is “What can mortal man do to me?” Here “flesh” (“mortal man”) stands in
contrast to
“God”. As Clifford (266) recognizes, in the Bible “flesh” concerns “human beings on
their own, without divine help to aid them.” Tate (70) observes it carries “nuances of
creatureliness, earthly nature, weakness, transitoriness, and dependence on God.” It
is because David’s eyes are fastened in faith on God that he refuses to allow mortal
man to intimidate him.
A Victim of Misrepresentation
In verse 2 the IV speaks of David’s “slanderers”, though most translations simply
render “enemies/foes”. However, in verse 5 we see that David is evidently distressed
by the way he is being misrepresented: “All day long they twist/distort my words.”
It
is possible to construe this phrase differently, as the ESV does: “All day long they
injure my cause.” But it seems that David is frustrated that his assertions of
innocence
are not taken seriously.
Judgment of “the ations”
The IV of verse 7 has David asking God in his anger to bring down “the nations”.
According to the IV the verse begins with David urging, “On no account let them
escape”. However, Anderson translates this first clause as a question: “on account of
(their) iniquity, can there be any escape for them?”
As the superscription intimates, by “the nations” David may be thinking of such
foreign
enemies as the Philistines. However, the rest of the psalm has referred in general
terms to those who hotly pursue David, those who slander him, twist his words and
conspire against him. Consequently, there are good grounds for rendering the

phrase
in a more neutral manner as “the peoples”, with David seeking God’s judgment on
his
enemies in general.4
Recording of Lament
In verse 8 the word rendered “lament” or “grief” in verse 8 (nodî) involves a play on
words with the word rendered “scroll” or “bottle” (no’d). The word nodî is
probably
related to a verb that means “wander, move to and fro”, hence the RSV “my
tossings” (Curtis, 122; cf. “you have kept count of my tossings”, ESV) or the ASB
“my
wanderings” (cf. CEV: “my days of wandering”). David may be asking that God
take
account of his forced wanderings, such as those that have brought him into
difficulties
with the Philistines. However, the Message provides yet another possible rendering:
“You’ve kept track of my every toss and turn through the sleepless nights.”
The next clause is also ambiguous. The IV renders: “list my tears on your scroll”;
cf.
“parchment”, Dahood (46). But the IV provides an alternate reading: “put my
tears
in your wineskin” (cf. “put my tears in your bottle”, ASB/ESV; similarly CEV).
Clifford
(267) suggests that the image of putting the psalmist’s tears in a bottle corresponds
to
the way a shepherd kept track of his sheep by putting pebbles in a bag. The question
is whether the animal skin alluded to by no’d refers to an animal skin sewn up and
used as a bottle (goat skins are still commonly used in this way in the Middle East)
or
to an animal skin used for writing. Dahood (46) maintains that though traditional
and
quaint the rendering “bottle” lacks both an archaeological and a philological
foundation.
otwithstanding these ambiguities, the overall idea is clear. David wants God to
take
careful note of all his sufferings. Here verse 8 complements verse 7, providing
grounds

for his call upon God to judge the peoples who have been responsible for this
suffering.5 Hence the continuing thought in verse 9: “Then my enemies will turn
back
when I call for help.”
Deliverance from Death and Stumbling
There are two ways of construing verse 13. Given that it follows on from David’s
vow
to present thank offerings to God it can be taken as proleptic, as if the deliverance
had already occurred (so Goldingay, 189). That is, David commits himself in faith to
sacrifice thank offerings, knowing that when he does it will be as one whom God has
delivered from death and stumbling. Alternatively, David is reflecting how God has
delivered him from death and stumbling in times past. On the basis of this past
deliverance David has already made vows to sacrifice thank offerings to God. But
the
fulfillment of such vows requires that he be able to access the sanctuary again,
something his present circumstances preclude him from doing. He therefore
reminds
God that he knows God delivered him in the past so that he might walk before God
“in
the light of life” or “in the land of the living” (cf. Ps 116:9). Clifford (268) proposes
that “the land of life” in Psalm 116:9 is the sanctuary and that in verse 13 this
phrase plus the words “before God” imply that the psalmist is longing for the
security of the
sanctuary. This is speculative. Goldingay’s (189) is more to the point, that to walk
“in
the light of life” is “to walk where Yhwh’s light shines on people and gives them
fullness of life”. The essential idea is that David has been living a life of dedication
and that he knows it is God’s purpose that he continue this walk in life, not death.
8. UITED CHURCH OF GOD, “Psalm 55 is the last maskil of David in a sequence
of four. As before, the word eginoth in the superscription, perhaps part of a
postscript to Psalm 54, is probably correctly translated in the KJV as stringed
instruments.
David cries out to God in this song about many enemies acting against him, though
his focus is on one in particular. The psalm addresses the pain of being betrayed by
a friend-one David knew well who even worshiped God at the tabernacle alongside
him (verses 12-14). Besides being painful on its own, a betraying friend is an enemy
with vital knowledge-an adversary particularly adept at causing harm and inflicting
pain. David addresses both elements here when he says, If an enemy were insulting
me, I could endure it; if a foe were raising himself against me, I could hide from

him (verse 12, IV).
The friend having broken his covenant (verse 20) could mean an informal one of
friendship or a formal oath of loyalty to David as king-perhaps part of an oath of
office. The man's loyalty and slick speech, David says, were a pretense-all part of a
calculated plan to stab him in the back (verse 21).
David doesn't name the friend, but many believe the person meant here was his
counselor and prime minister Ahithophel, who betrayed him in joining and
essentially directing Absalom's rebellion (see 2 Samuel 15-17). Further, many see a
connection between Psalm 55 and Psalm 41:9: Even my own familiar friend in
whom I trusted, who ate my bread, has lifted up his heel against me. However,
Psalm 41 also concerns an illness that befell David-and there is no record of him
being ill when Absalom rebelled (though, as pointed out previously, it is not hard to
imagine that his deep depression could have made him physically sick). It could be
that Psalm 41 and Psalm 55 concern two different friends at different times-or that
both concern the same friend but not Ahithophel. In any case, these two psalms are
certainly linked by theme if not by occasion. That being so, we should recall that
Psalm 41:9 is quoted in the ew Testament as a prophecy of the betrayal of Jesus by
Judas Iscariot. The betrayal in Psalm 55 would seem to prefigure this as well, as
many have recognized.
The KJV translates David's prayer in verse 15 as: Let death seize them; let them
go down alive into hell-that is, not just the one treacherous friend but others who
were set against him also. In no way does this refer to people descending into a
burning hellfire and remaining conscious. Rather, the word translated hell here
simply means, as the IV renders it, grave. In using the word alive, David
could conceivably be calling for what happened to Korah and the other rebels
against Moses in the wilderness when the earth opened up and swallowed them-whereupon
they were instantly killed. Yet it seems likely that he simply means for
their deaths to come while they are in full vigor and not after they have lain on their
sickbeds in old age. David later expresses his belief that this will happen when he
says near the end of the psalm, Bloodthirsty and deceitful men shall not live out
half their days (verse 23).
How are we to understand David's call for death on his enemies, as it may seem very
unchristian in light of Jesus' instruction to love our enemies and pray for our
persecutors? One book explains regarding such imprecations (callings for curse or
judgment on others) in the psalms: These invocations are not mere outbursts of a
vengeful spirit; they are, instead, prayers addressed to God. These earnest pleadings
to God ask that he step in and right some matters so grossly distorted that if his help
does not come, all hope for justice is lost.
These hard sayings are legitimate expressions of the longings of Old Testament
saints for the vindication that only God's righteousness can bring. They are not
statements of personal vendetta, but utterances of zeal for the kingdom of God and
his glory. The attacks that provoked these prayers were not just from personal
enemies; rather, they were rightly seen as attacks against God and especially his
representatives in the promised line of the Messiah. Thus, David and his office bore
the brunt of most of these attacks, and this was tantamount to an attack on God and

his kingdom!
It is frightening to realize that a righteous person may, from time to time, be in the
presence of evil and have little or no reaction to it. But in these psalms we have the
reverse of the situation. These prayers express a fierce abhorrence of sin and a
desire to see God's name and cause triumph. Therefore, those whom the saints
opposed in these prayers were the fearful embodiments of wickedness.
Since David was the author of far more imprecatory psalms than anyone else, let it
also be noted that David exhibited just the opposite of a vindictive or vengeful spirit
in his own life. He was personally assaulted time and time again by people like
Shimei, Doeg, Saul and his own son Absalom. ever once did he attempt to effect his
own vindication or lift his hand to exercise what many may have regarded as his
royal prerogative....
Finally, these imprecations only repeat in prayer what God had already stated
elsewhere would be the fate of those who were impenitent and who were persistently
opposing God and his kingdom. In almost every instance, each expression used in
one of these prayers of malediction may be found in plain prose statements of what
will happen to those sinners who persist in opposing God (Walter Kaiser Jr., Peter
Davids, F.F. Bruce and Manfred Brauch, Hard Sayings of the Bible, 1996, comments
on Psalm 137:8-9).
David, we should also remember, was a prophet expressing God's judgment.
Furthermore, here in Psalm 55 he even seems to make allowance for repentance
when he says that it is such people's lack of repentance that is the basis for their
punishment: God, who is enthroned forever, will hear them [i.e., the evil they say
and do] and afflict them...men who never change their ways and have no fear of
God (verse 19, IV).
Conversely, David has confidence that God will sustain His faithful people. He tells
the righteous to cast your burden on the LORD, and He shall sustain you (verse
22). The apostle Peter later says the same in 1 Peter 5:6-7: Therefore humble
yourselves under the mighty hand of God, that He may exalt you in due time,
casting all your care upon Him, for He cares for you.
9. D J Human, “The text of Psalm 55 will be remembered for its musical setting by
Felix
Mendelsohn and others and also for the fact that it is one of the most
difficult psalms to analyze. A tradition-historical analysis of the traditions
and history of the poem confirms the unique and independent character of
the text. The content of the psalm is characterized by vague allusions to
well-known salvational and historical traditions as well as the psalm's
characteristic fonnulations. Themes from the primeval history and desert
wanderings of Israel are identifiable. Moreover, terminology with a so called
priestly background, reflect the psalm's cultic setting and junction,
while a theme from the Zion tradition is also evident. Prophetic language is
evident in both legal concepts and terminology which expresses guilt.
Relationships with wisdom texts are also evident.

The vivid communicative character of the psalm is achieved by
means of several metaphors, images and overt Old Testament themes. In
stones rolling from a mountain and coals thrown from a security wall
(Ps 21:11; 140:10;·2 Sam 15:4) are visualised; 5b refers to the heart, locus
of several aspects of man's life in the Old Testament; in 6 the wearing of a
garment is assumed (Ezek 7:18); 7 contains a comparison with a dove
(Song of Songs 1:5; Is 38:14); in 8 the desert is mentioned (Jer 9:1); in 9 a
raging wind or tempest (Ps 83:16, Am 1:14) and a shelter; in 11, guards
(Songs of Songs 3:3) on the city walls (2 Sam 11:24, 2 Ki 18:26; Is 62:6);
and in 22 the description includes flattery words, oil and drawn swords all
of which form part of the psalm's imagery and pictorial setting. In its
context, every image or theme alludes to a definite feeling or life
experience, contributing to the semantic structure of the poem.
The traditions and historical elements of Psalm 55 are carefully
embedded in relatively vague allusions, patterns of thought and key
phrases. However, the terminology does not obscure the material of the
Old Testament traditions.
It is possible to identify themes from the Pentateuch, from the
primeval history and narratives of the desert wandering. Moreover,
terminology with a so-called priestly background reflects the cultic and
priestly influence on the psalm. A motive from the Zion tradition is also
perceptible, while prophetic language is present in the legal concepts and
themes which express justice or guilt. Although Psalm 55 is not a wisdom
psalm, its relationship to wisdom literature is evident.
1 Listen to my prayer, O God,
do not ignore my plea;
1. David's delight is not just in prayer, but in prayer being heard. He wants God to
hear and respond to his prayer. Prayer for prayer's sake is of little value. It is
getting God to pay attention and not ignore it.
1B. Barnes, “Give ear to my prayer - See the notes at Psa_5:1; Psa_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 Isa_1:15. See also Eze_

22:26; Pro_28:27; Lev_20:4; 1Sa_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 Lam_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.
2. Clarke, “Give ear to my prayer - The frequency of such petitions shows the great
earnestness of David’s soul. If God did not hear and help, he knew he could not
succeed elsewhere; therefore he continues to knock at the gate of God’s mercy.
3. Gill, “Give ear to my prayer, O God,.... Which was for that which is just and
right, and equitable to be given, as the word (n) used signifies; being promised in the
covenant of grace, ratified and confirmed by the blood of Christ, ot only David
was a man much given to prayer, as well as was the sweet psalmist of Israel; but the
Messiah, as man, was much and often engaged in this work, in the days of his flesh,
Luk_6:12;
and hide not thyself from my supplication; made for mercies and blessings, which
spring from the free grace and goodness of God, which is the sense of the word (o)
here used; and such are all mercies, whether temporal or spiritual; for none are
merited by men: and from his supplication for such things the psalmist desires, that
as he would not be as one deaf to him, so that he would not hide his eyes, or refuse to
look upon him, and deny his, requests; see Isa_1:15.
4. Henry, “these verses we have,
I. David praying. Prayer is a salve for every sore and a relief to the spirit under
every burden: Give ear to my prayer, O God!Psa_55:1, Psa_55:2. He does not set
down the petitions he offered up to God in his distress, but begs that God would
hear the prayers which, at every period, his heart lifted up to God, and grant an
answer of peace to them: Attend to me, hear me.Saul would not hear his petitions;
his other enemies regarded not his pleas; but, “Lord, be thou pleased to hearken to
me. Hide not thyself from my supplication,either as one unconcerned and not
regarding it, nor seeming to take any notice of it, or as one displeased, angry at me,
and therefore at my prayer.” If we, in our prayers, sincerely lay open ourselves, our
case, our hearts, to God, we have reason to hope that he will not hide himself, his
favours, his comforts, from us.
5. Jamison, “great terror on account of enemies, and grieved by the treachery of a
friend, the Psalmist offers an earnest prayer for relief. He mingles confident

assurances of divine favor to himself with invocations and predictions of God’s
avenging judgments on the wicked. The tone suits David’s experience, both in the
times of Saul and Absalom, though perhaps neither was exclusively before his mind.
hide not thyself, etc. — (compare Psa_13:1; Psa_27:9), withhold not help.
6. KD, “In this first group sorrow prevails. David spreads forth his deep grief
before God, and desires for himself some lonely spot in the wilderness far away
from the home or lurking-place of the confederate band of those who are
compassing his overthrow. “Veil not Thyself” here, where what is spoken of is
something audible, not visible, is equivalent to “veil not Thine ear,” Lam_3:56,
which He designedly does, when the right state of heart leaves the praying one,
and consequently that which makes it acceptable and capable of being answered
is wanting to the prayer (cf. Isa_1:15). שִׂיחַ signifies a shrub (Syriac shucho,
Arabic šı̂ḥ), and also reflection and care (Arabic, carefulness, attention;
Aramaic, סח , to babble, talk, discourse). The Hiph. חֵרִיד , which in Gen_27:40
signifies to lead a roving life, has in this instance the signification to move one's
self backwards and forwards, to be inwardly uneasy; root רד , Arab. rd, to totter,
whence râda, jarûda, to run up and down (IV to desire, will); raida, to shake
(said of a soft bloated body); radda, to turn (whence taraddud, a moving to and
fro, doubting); therefore: I wander hither and thither in my reflecting or
meditating, turning restlessly from one thought to another. It is not necessary to
read וְאֶֽחֱמָיָה after Psa_77:4 instead of וְעָהִימָה , since the verb הוּם = הָמָה , Psa_42:6,
12, is secured by the derivatives. Since these only exhibit הוּם , and not הִים (in
Arabic used more particularly of the raving of love), וְאָהִימָה , as also אָרִיד , is
Hiph., and in fact like this latter used with an inward object: I am obliged to
raise a tumult or groan, break out into the dull murmuring sounds of pain. The
cohortative not unfrequently signifies “I have to” or “I must” of incitements
within one's self which are under the control of outward circumstances. In this
restless state of mind he finds himself, and he is obliged to break forth into this
cry of pain on account of the voice of the foe which he cannot but hear; by
reason of the pressure or constraint ( עָקַת ) of the evil-doer which he is compelled
to feel.
7. Calvin, “Give ear to my prayer, O God! From the language with which the psalm
opens, we may conclude that David at this time was laboring under heavy distress. It
could be no ordinary amount of it which produced such an overwhelming effect
upon a saint of his distinguished courage. The translation which has been given of
אריד , arid, I will prevail, does violence to the context, for, so far from boasting of the
fortitude which would govern his address, he is anxious to convey an impression of
his wretchedness, by intimating that he was constrained to cry out aloud. What is
added in the third verse, By reason of the voice of the enemy, may be viewed as
connected either with the first verse or that immediately preceding, or with both. By
the voice some understand such a noise as is occasioned by a multitude of men; as if
he had said, that the enemy was mustering many troops against him: but he rather
alludes to the threatenings which we may suppose that Saul was in the habit of
venting upon this innocent prophet. The interpretation, too, which has been given of

the casting of iniquity upon him, as if it meant that his enemies loaded him with false
accusations, is strained, and scarcely consistent with the context. The words are
designed to correspond with the succeeding clause, where it is said that his enemies
fought against him in wrath; and, therefore, to cast iniquity upon him means, in my
opinion, no more than to discharge their unjust violence upon him for his
destruction, or iniquitously to plot his ruin. If any distinction be intended between
the two clauses, perhaps the fighting against him in wrath may refer to their open
violence, and the casting of iniquity upon him 296 to their deceitful treachery. In this
case, און , aven, which I have rendered iniquity, will signify hidden malice. The
affliction of the wicked is here to be understood in the active sense of persecution.
And in applying the term wicked to his enemies, he does not so much level an
accusation against them as implicitly assert his own innocence. Our greatest comfort
under persecution is conscious rectitude, the reflection that we have not deserved it;
for there springs from this the hope that we will experience the help of the Lord,
who is the shield and defense of the distressed.
8. Spurgeon, “Give ear to my prayer, O God. The fact is so commonly before us,
otherwise we should be surprised to observe how universally and constantly the
saints resort to prayer in seasons of distress. From the Great Elder Brother down to
the very least of the divine family, all of them delight in prayer. They run as
naturally to the mercyseat in time of trouble as the little chickens to the hen in the
hour of danger. But note well that it is never the bare act of prayer which satisfies
the godly, they crave an audience with heaven, and an answer from the throne, and
nothing less will content them.
Hide not thyself from my supplication. Do not stop thine ear, or restrain thy hand.
When a man saw his neighbour in distress, and deliberately passed him by, he was
said to hide himself from him; and the psalmist begs that the Lord would not so
treat him. In that dread hour when Jesus bore our sins upon the tree, his Father did
hide himself, and this was the most dreadful part of all the Son of David's agony.
Well may each of us deprecate such a calamity as that God should refuse to hear our
cries.
Verse 1. In the first clause he uses the word ytlkt, that he might indicate that he
merely sought justice from God as a Judge; but in the second he implores the favour
of God, that if perchance the prayer for justice be less becoming to himself as a
sinner, God may not deny his grace. Hermann Venema.
Verse 1. Hide not thyself from my supplication. A figure taken from the conduct of a
king who debars an offender from seeing his face ( 2 Samuel 14:24 ), or from an
enemy, who conceals himself from the ox, etc.; that is, pretends not to see it, and goes
away, leaving it (see Deuteronomy 22:1 Deuteronomy 22:3 Deuteronomy 22:4 Isaiah
58:7 ); or, from a false friend, or an unkind person, who, foreseeing that he may be
entreated by a miserable and needy man, will not let himself be seen, but seeks to make
his escape. Martin Geier, 1614-1681.

2 hear me and answer me.
My thoughts trouble me and I am distraught
1. Barnes, “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 Hos_11:12 - “Judah runs wild toward God,” - in our translation, “Judah yet
ruleth with God.” The word occurs also in Jer_2:31, “We are lords” (margin, have
dominion); and in Gen_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; Psa_142:2; 1Sa_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 Isa_38:14; Isa_59:11;
Heb_5:7; Mat_27:46.
2. Clarke, “I mourn in my complaint - בשיחי besichi, in my sighing; a strong
guttural sound, expressive of the natural accents of sorrow.
And make a noise - I am in a tumult - I am strongly agitated.

3. Gill, “Attend unto me, and hear me,.... So as to answer, and that immediately and
directly, his case requiring present help;
I mourn in my complaint; or in my meditation (p); solitary thoughts, and
melancholy views of things. Saints have their complaints, on account of their sins
and corruptions, their barrenness and unfruitfulness, and the decay of vital religion
in them; and because of the low estate of Zion, the declining state of the interest of
Christ, and the little success of his Gospel; and they mourn, in these complaints,
over their own sins, and the sins of others, professors and profane, and under
afflictions temporal and spiritual, both their own and the church's. Christ also, in
the days of his flesh, had his complaints of the perverseness and faithlessness of the
generation of men among whom he lived; of the frowardness, pride and contentions
of his disciples; of the reproaches, insult, and injuries of his enemies; and of the
dereliction of his God and Father; and he often mourned on account of one or other
of these things, being a man of sorrows and acquainted with griefs;
and make a noise; not only with sighs and groans, but in so loud a manner as to be
called roaring; see Psa_22:1.
4. Henry, “David weeping; for in this he was a type of Christ that he was a man of
sorrows and often in tears (Psa_55:2): “I mourn in my complaint” (or in my
meditation,my melancholy musings), “and I make a noise; I cannot forbear such
sighs and groans, and other expressions of grief, as discover it to those about me.”
Great griefs are sometimes noisy and clamorous, and thus are, in some measure,
lessened, while those increase that are stifled, and have no vent given them. But
what was the matter?
5. Jamison, “terms of the last clause express full indulgence of grief.
6. Rabbi Benjamin J. Segal, “The Plea, Reflecting the Condition (vv. 2–6) – It is
common for psalms of lament to first request that God hear the speaker’s plea, but
in this case the speaker includes an extended, chilling self-description:
“agitated…turmoil… oppression… trouble … furiously harass… heart writhes…
terrors fall… fear and trembling invade… horror overwhelms.” Here there are no
repetitions, just a long, nightmarish chain. The troubles derive from the outside:
they “are brought down…, fall upon…, invade…, and overwhelm.” That invasion is
successful, for the internal description is unsettling: he is “agitated…, in turmoil…,
writhing…, and overwhelmed.”

7. Spurgeon, “Verse 2. Attend unto me, and hear me. This is the third time he prays
the same prayer. He is in earnest, in deep and bitter earnest. If his God do not hear,
he feels that all is over with him. He begs for his God to be a listener and an
answerer.
I mourn in my complaint, and make a noise. He gives a loose to his sorrows, permits
his mind to rehearse her griefs, and to pour them out in such language as suggests
itself at the time, whether it be coherent or not. What a comfort that we may be thus
familiar with our God! We may not complain of him, but we may complain to him.
Our rambling thoughts when we are distracted with grief we may bring before him,
and that too in utterances rather to be called a noise than language. He will attend
so carefully that he will understand us, and he will often fulfil desires which we
ourselves could not have expressed in intelligible words. Groanings that cannot be
uttered, are often prayers which cannot be refused. Our Lord himself used strong
crying and tears, and was heard in that he feared.
EXPLAATORY OTES AD QUAIT SAYIGS
Verse 2. I mourn. As one cast down with sorrow, making a doleful noise. Henry
Ainsworth, 1662.
Verse 2. I mourn, etc. A mourning supplicant shall neither lose his prayers nor his
tears; for, I mourn, is brought for a reason of his hope that God shall attend and
hear him. David Dickson.
Verse 2. I mourn in my complaint. The literal translation of these words is, I will
suffer to wander in my thinking; i.e., I will let my mind wander, or my thoughts
rove as they will. J. A Alexander.
Verse 2. In my complaint. Saints have their complaints on account of their sins and
corruptions, their barrenness and unfruitfulness, and the decay of vital religion in
them, and because of the low estate of Zion, the declining state of the interest of
Christ, and the little success of his gospel; and they mourn, in these complaints, over
their own sins, and the sins of others, professors and profane, and under afflictions
temporal and spiritual, both their own and the church's. Christ also in the days of
his flesh, had his complaints of the perverseness and faithlessness of the generation
of men among whom he lived; of the frowardness, pride, and contentions of his
disciples; of the reproaches, insult, and injuries of his enemies; and of the dereliction
of his God and Father; and he often mourned on account of one or other of these
things, being a man of sorrows and acquainted with griefs. John Gill.
Verse 2. In my complaint. The word here employed commonly means discourse,
meditation. It here occurs in the sense of complaint, as in Job 7:13 9:27 21:4 23:2
Psalms 142:2 1 Samuel 1:16 . It is not used, however, to denote complaint in the sense
of fault finding, complaining, accusing, or the idea that we have been dealt with unjustly.
This is not the meaning in this place or in the Scriptures generally. It is the language of a
troubled, not of an injured spirit. Albert Barnes, 1868.
Verse 2. In confession, when the soul melts into a holy shame and sorrow for the sins
he spreads before the Lord, he feels a holy smart and pain within, and doth not act a

tragical part with a comical heart. Chrysostom saith, To paint tears is worse than
to paint the face. Here is true fervency, I mourn in my complaint and make a noise.
There may be fire in the pan when there is none in the piece; a loud wind but no
rain with it. David made a noise with his voice, and mourned in his spirit. William
Gurnall, 1617-1679.
3 because of what my enemy is saying,
because of the threats of the wicked;
for they bring down suffering on me
and assail me in their anger.
1. Barnes, “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, Amo_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,
2Sa_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.

2. Clarke, “They cast iniquity upon me - To give a colourable pretense to their
rebellion, they charge me with horrible crimes; as if they had said: Down with such
a wretch; he is not fit to reign. Clamour against the person of the sovereign is always
the watch-word of insurrection, in reference to rebellion.
3. Gill, “ Because of the voice of the enemy,.... Of Absalom, as Arama; or of
Ahithophel, who gave out he would smite the king only, 2Sa_17:2; and so of any
spiritual enemy, as sin, Satan, and the world, when they threaten dominion and
tyranny; and of the Scribes and Pharisees reproaching Christ, as being a Samaritan,
and having a devil, and doing his miracles by his assistance; menacing, insulting,
and triumphing over him, when on the cross;
because of the oppression of the wicked; of Absalom or Ahithophel, as Arama; who
conspired against David, and obliged him to quit his palace, and the city of
Jerusalem; and is applicable to the troubles which surround the people of God,
from every quarter, by wicked men, and to our Lord's being enclosed by them at the
time of his Crucifixion, Psa_22:12;
for they cast iniquity upon me; laid things to his charge he knew not: so wicked men
falsely accuse the good conversation of the saints; and so the Jews imputed crimes to
Christ he was innocent of; as immorality, sedition, blasphemy, c.
and in wrath they hate me; as they do all the people of God, because chosen and
called, and separated from them: and so they did Christ, and with a mortal hatred,
though without a cause.
4. Henry, “ It is because of the voice of the enemy,the menaces and insults of
Absalom's party, that swelled, and hectored, and stirred up the people to cry out
against David, and shout him out of his palace and capital city, as afterwards the
chief priests stirred up the mob to cry out against the Son of David, Away with him-
Crucify him.Yet it was not the voice of the enemy only that fetched tears from
David's eyes, but their oppression, and the hardship he was thereby reduced to:
They cast iniquity upon me.They could not justly charge David with any mal-administration
in his government, could not prove any act of oppression or injustice
upon him, but they loaded him with calumnies. Though they found no iniquity in
him relating to his trust as a king, yet they cast all manner of iniquity upon him, and
represented him to the people as a tyrant fit to be expelled. Innocency itself is no
security against violent and lying tongues. They hated him themselves, nay, in wrath
they hated him; there was in their enmity both the heat and violence of anger, or

sudden passion, and the implacableness of hatred and rooted malice; and therefore
they studied to make him odious, that others also might hate him. This made him
mourn, and the more because he could remember the time when he was the darling
of the people, and answered to his name, David- a beloved one.
5. Jamison, “oppression — literally, “persecution.”
they ... iniquity — literally, “they make evil doings slide upon me.”
6. Spurgeon, “Verse 3. Because of the voice of the enemy. The enemy was vocal and
voluble enough, and found a voice where his godly victim had nothing better than a
noise. Slander is seldom short of expression, it prates and prattles evermore.
either David, nor our Lord, nor any of the saints were allowed to escape the
attacks of venomous tongues, and this evil was in every case the cause of acute
anguish.
Because of the oppression of the wicked: the unjust pressed and oppressed the
righteous; like an intolerable burden they crushed them down, and brought them to
their knees before the Lord. This is a thrice told story, and to the end of time it will
be true; he that is born after the flesh will persecute him that is born after the Spirit.
The great seed of the woman suffered from a bruised heel.
For they cast iniquity upon me, they black me with their soot bags, throw the dust of
their lying over me, cast the vitriol of their calumny over me. They endeavour to trip
me up, and if I do not fall they say I do.
And in wrath they hate me. With a hearty ill will they detested the holy man. It was
no sleeping animosity, but a moral rancour which reigned in their bosoms. The
reader needs not that we show how applicable this is to our Lord.
Verse 3. Because of the voice of the enemy, there is their railing; because of the
oppression of the wicked, there is their violent robbing him of his estate; they cast
iniquity upon me, there are their slanderous traducings of him, and charging him
with faults falsely; in wrath they hate me, there is their cruel seeking to kill. David
Dickson.
Verse 3. For they cast iniquity upon me. They tumble it on me, as men do stones or
anything else upon their besiegers, to endamage them; so did these sin, shame,
anything, upon innocent David, to make him odious. John Trapp.

4 My heart is in anguish within me;
the terrors of death have fallen on me.
1. Barnes, “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, Isa_13:8; Isa_23:4; Isa_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 Gen_15:12), or as if the gloomy shadow of death had
suddenly crossed his path. Compare the notes at Psa_23:4. The calamities had come
suddenly upon him; the conspiracy had been suddenly developed; and he had been
suddenly driven away.
2. Clarke, “The terrors of death are fallen upon me - I am in hourly expectation of
being massacred.
3. Gill, “My heart is sore pained within me,.... At the civil war in his kingdom; at the
battle likely to ensue between his forces and Absalom's, and at the issue of it; see
Jer_4:19; this was true of Christ in the garden, when his soul was exceeding
sorrowful unto death, and he was in pain, as a woman in travail, as the word (q)
here used signifies; and on the cross, when his heart, like wax, melted in the midst of
his bowels;
and the terrors of death are fallen upon me; see 2Sa_15:14; thus it was with the
human nature of Christ, when he desired, if possible, the cup might pass from him.

4. Henry, “David trembling, and in great consternation. We may well suppose him
to be so upon the breaking out of Absalom's conspiracy and the general defection of
the people, even those that he had little reason to suspect. 1. See what fear seized
him. David was a man of great boldness, and in some very eminent instances had
signalized his courage, and yet, when the danger was surprising and imminent, his
heart failed him. Let not the stout man therefore glory in his courage any more than
the strong man in his strength. ow David's heart is sorely pained within him; the
terrors of death have fallen upon him,Psa_55:4.
5. Calvin, “4. My heart trembles within me 299 Here we have additional evidence of
the extremity of David’s sufferings. He that uses these words was no soft or effeminate
person, but one who had given indubitable proofs of constancy. Nor is it merely of the
atrocious injuries inflicted upon him by his enemies that he complains. He exclaims that
he is overwhelmed with terrors, and thus acknowledges that his heart was not insensible
to his afflictions. We may learn from the passage, therefore, not only that the sufferings
which David endured at this time were heavy, but that the fortitude of the greatest
servants of God fails them in the hour of severe trial. We are all good soldiers so long as
things go well with us, but when brought to close combat, our weakness is soon apparent.
Satan avails himself of the advantage, suggests that God has withdrawn the supports of
his Spirit, and instigates us to despair. Of this we have an example in David, who is here
represented as struggling with inward fears, as well as a complication of outward
calamities, and sustaining a sore conflict of spirit in his application to the throne of God.
The expression, terrors of death, shows that he was on the very eve of sinking unless
Divine grace interposed.
6. BIBLE MEAIGS, “Verses 4, 5. My heart trembles, etc. Mention is frequently
made in the Word of being frightened, dismayed, and the like, both concerning the
good and the evil, and by terror and consternation is signified a state of commotion
and change of mind, arising from imminent or visible danger of life, but differently
with the good and with the evil; with the good it is a commotion of mind, and change
of state, arising from the imminent and visible danger of the soul, but with the evil it
arises from the imminent and visible dangers of the bodily life; the reason of this is
because the good regard the life of the soul as principal and final, and not so the life
of the body, whereas the evil regard the life of the body as principal and final, and
not so the life of the soul, which, indeed, they do not believe in their heart, and they
who do believe, still love only the things which are of the body, such as appetites and
pleasures of various kinds: but the case is reversed with the good. In order that it
may be known, that to be frightened, dismayed, to dread and the like, signify
commotions of mind arising from the change of the state of the interiors, some
passages shall be adduced from the Word by way of confirmation; thus in David,
My heart trembles in the midst of me, and the terrors of death are fallen upon me,
fear and trembling came upon me, and horror has covered me, Psalm 55:4, 5 ; these
things are said concerning temptations, in which evils and falses break in from hell, and
strike with terrors for fear of damnation; for as was said above, the good are terrified and

tremble from imminent dangers of the soul, thus from the irruption of evils into the
thoughts and intentions of the will; those are, therefore, various commotions of the mind,
which are specifically signified by trepidation of the heart, terrors of death, fear,
trembling, and horror, which are those mentioned according to the order in which they
succeed.
7. Spurgeon, “Verse 4. My heart is sore pained within me. His spirit writhed in
agony, like a poor worm; he was mentally as much in pain as a woman in travail
physically. His inmost soul was touched; and a wounded spirit who can bear? If this
were written when David was attacked by his own favourite son, and ignominiously
driven from his capital, he had reason enough for using these expressions.
And the terrors of death are fallen upon me. Mortal fears seized him, he felt like one
suddenly surrounded with the glooms of the shadow of death, upon whom the
eternal night suddenly descends. Within and without he was afflicted, and his chief
terror seemed to come from above, for he uses the expression, Fallen upon me. He
gave himself up for lost. He felt that he was as good as dead. The inmost centre of
his nature was moved with dismay. Think of our Lord in the garden, with his soul
exceeding sorrowful even unto death, and you have a parallel to the griefs of the
psalmist. Perchance, dear reader, if as yet thou hast not trodden this gloomy way,
thou wilt do soon; then be sure to mark the footprints of thy Lord in this miry part
of the road.
Verse 4. Is sore pained, or, trembled with pain, The word usually meaneth such
pains as a woman feels in her travail. Henry Ainsworth.
Verse 4. The terrors of death are fallen upon me. My heart, said the afflicted
psalmist, is sore pained within me: and though I am repeatedly assured of my
interest in the divine love and favour, yet now the terrors of death are fallen upon
me. The case of David is so far from being peculiar to himself, that it portrays, in the
most striking colours, a state of mind to which many of the most exemplary
Christians are frequently, if not constantly subject. Many, whose hopes are placed
on the right foundation, even Christ Jesus, and whose conduct is uniform and
consistent, are ye harassed almost continually by the tormenting fears of death... It
will be an interesting and useful enquiry to examine into the real causes of a fear,
which cultivates melancholy and despondency on the one hand and destroys our
happiness on the other. To effect this design I shall consider,
1. The various causes of the fear of death.
2. The arguments calculated to remove it. There are few,
indeed, so hardened in the slavery of vice, or so
utterly regardless of every admonition, as to consider
the awful period of dissolution without some emotions
of terror and dismay. There is something so
peculiarly awful in the idea of a change hitherto
unknown, and of a state hitherto untried, that the

most hardy veterans have owned its tremendous aspects.
One of the first causes of the fear of death is conscious guilt. The most hardened are
conscious of many things which they may not readily confess; and the most self
righteous is conscious of many crimes which he artfully studies to conceal. Whilst
the Christian is looking only to his own habits and temper, he may and will be
always wretched; but if he looks to the great Surety, Christ Jesus, his gloomy
prospect will soon be turned to joy. An attachment to this world is also a (second)
cause of the fear of death. A principal of self preservation is also a (third) cause of
the fear of death. That our bodies, which are pampered by pride and nourished by
indulgence, should be consigned to the silent grave, and become even the food of
worms, is a humbling reflection to the boasted dignity of man. Besides, nature
revolts at the idea of its own dissolution; hence a desire of preserving life, evidently
implanted in us. The devil is also (fourthly) often permitted to terrify the
consciences of men, and thereby increase at least the fear of death. Unbelief is also a
(fifth) cause of the fear of death. Were our faith more frequently in exercise, we
should be enabled to look beyond the dreary mansions of the grave with a hope full
of immortality. Our fears of death may be often caused by looking for that
perfection in ourselves, which we shall never easily discover.
Consider the arguments calculated to remove the fear of death. It may be necessary
to premise that the consolations of religion belong only to real Christians; for the
wicked have just reason to dread the approach of death. But to such as are humbled
under a sense of their own unworthiness, and who have fled to Christ for pardon
and salvation, they have no cause to apprehend either the pain or the consequences
of death; because first, the sting of death is taken away. Secondly, because death is
no longer an enemy but a friend. Instead of threatening us with misery, it invites us
to happiness. Thirdly, the safety of our state is founded on the oath, the purpose,
and the promises of God. A fourth argument calculated to remove the fear of death,
is the consideration of the benefits resulting from it. The benefits which believers
receive from Christ at the resurrection also, is a fifth argument calculated to remove
the fear of death. Condensed from a Sermon by John Grove, M.A., F.A.S., 1802.
8. Francis Foulkes, “Sometimes troubles come not one at a time, but many different
kinds of trouble together. This Psalm is a prayer asking God urgently to give ear,
to attend, and answer a cry from the heart of one who is deeply troubled. My
cares give me no peace is the ew English Bible translation of verse 2. Oppression
by enemies, corruption all around, and betrayal by a friend were some of those
cares and troubles.
Oppression
The hatred of powerful enemies was more than the psalmist could bear. They
bring trouble upon me, he says, and the words used give the picture of enemies
rolling stones down on him from a height above. His life was in great danger, and so
he felt the terrors of death, fear and trembling and horror overwhelming
him (verses 4-5). His one thought was to try to escape from it all. If only he had

wings like a dove and was able to fly to a lonely place in the wilderness where there
would be no people at all to worry him. He would find a place that would be secure
like a great rock offers a traveller shelter --- from the raging wind and tempest.
But he had no wings, and there was no possibility of escape. The only way in his
need and danger, and of course the best way, was to turn to God in prayer.
Corruption
It distressed the psalmist further that the life of the city where he lived was utterly
corrupt. He felt that he could only pray that God would confuse the people there,
and confound their speech, as had happened in the judgment of God on those
who had tried to build the tower of Babel (Genesis 11:1-9). In Psalm 43:3 God's
light and truth are pictured as personally guiding the psalmist to God's city to
worship. In verses 9-11 here there are very different guides to the city. They are
violence and strife, and they are going round the walls of the city day and
night. Crime and trouble are there inside the city all the time. Destruction is
there, and oppression and fraud (Good ews Bible). Often we feel like this
about the life of many of our cities today. Hence the psalmist's experience helps us to
trust our great unchanging God. His reliability in times of trouble is constantly
emphasised throughout the Psalms (see, for example, Psalm 46).
5 Fear and trembling have beset me;
horror has overwhelmed me.
1. Barnes, “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; - Eze_7:18, rendered
(as here) “horror;” Job_21:6, rendered “trembling;” and Isa_21:4, rendered
“fearfulness.” It refers to that state when we are deeply agitated with fear.
2. Clarke, “Fearfulness - How natural is this description! He is in distress; - he
mourns; - makes a noise; - sobs and sighs; - his heart is wounded - he expects
nothing but death; - this produces fear; - this produces tremor, which terminates in

that deep apprehension of approaching and inevitable ruin that overwhelms him
with horror. o man ever described a wounded heart like David.
3. Gill, “Fearfulness and trembling are come upon me,.... Fear and dread of mind,
and trembling of body;
and horror hath overwhelmed me; or covered me; he was in the utmost
consternation and surprise at what he apprehended would be the issue of things; so
Christ in the garden is said to be sore amazed, Mar_14:33; all which terror,
fearfulness, trembling, and horror, arose from a sense of sin imputed to him, even of
all the sins of his people, the faith of which must be nauseous to him, and the guilt
thereof pressing upon him; and from a feeling of the wrath of God, and the curse of
the law, which he endured in the room and stead of his people; and this shows the
truth of his human nature, and the weakness and insufficiency of that, without his
divine nature, to have performed the great work of redemption; also the evil of sin,
the exceeding sinfulness of it, and the strictness of divine justice; and likewise the
wonderful love of Christ in becoming a surety for his people, and what ease and
pleasure they may take; all the pain, the trembling, and horror, were his, and all the
joy is theirs.
4. Henry, “Fearfulness of mind and trembling of body came upon him, and horror
covered and overwhelmed him, Psa_55:5. When without are fightings no marvel
that within are fears; and, if it was upon the occasion of Absalom's rebellion, we
may suppose that the remembrance of his sin in the matter of Uriah, which God was
now reckoning with him for, added as much more to the fright. Sometimes David's
faith made him, in a manner, fearless, and he could boldly say, when surrounded
with enemies, I will not be afraid what man can do unto me.But at other times his
fears prevail and tyrannise; for the best men are not always alike strong in faith. 2.
See how desirous he was, in this fright, to retire into a desert, any where to be far
enough from hearing the voice of the enemy and seeing their oppressions.
5. Spurgeon, “Verse 5. Fearfulness and trembling are come upon me. Like house
breakers these robbers were entering his soul. Like one who feels a fainting fit
coming over him, so the oppressed suppliant was falling into a state of terror. His
fear was so great as to make him tremble. He did not know what would happen
next, or how soon the worst should come. The sly, mysterious whisperings of slander
often cause a noble mind more fear than open antagonism; we can be brave against
an open foe, but cowardly, plotting conspiracies bewilder and distract us.
And horror hath overwhelmed me. He was as one enveloped in a darkness that
might be felt. As Jonah went down into the sea, so did David appear to go down into
deeps of horror. He was unmanned, confounded, brought into a hideous state of
suspense and mortal apprehension.

6 I said, “Oh, that I had the wings of a dove!
I would fly away and be at rest.
1. Barnes, “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, Isa_40:31, or of a dove, as here.
It is distinguished from the wing itself, Eze_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 Psa_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. one of the troubles of earth will accompany us there; no new
troubles will spring up there to disturb our peace.
2. Clarke, “O that I had wings like a dove! - He was so surrounded, so hemmed in
on every side by his adversaries, that he could see no way for his escape unless he
had wings, and could take flight. The dove is a bird of very rapid wing; and some oil
them passing before his eyes at the time, might have suggested the idea expressed
here.
And be at rest - Get a habitation.
3. Gill, “And I said, oh that I had wings like a dove,.... The psalmist pitches upon
this creature, partly to suggest that his enemies pursuing him were like the ravenous
hawk, and he like the harmless, innocent, and trembling dove; and partly because of

its swiftness in flying. Aben Ezra thinks the dove is mentioned, because it is sociable
with men, and who send letters by them for quick dispatch, of which instances may
be given (r). This wish is expressed suitably to his character and case. The church is
sometimes compared to a dove for its innocence, modesty, chastity, purity, affection,
inconsolableness for the loss of its mate, and for its fearfulness, Son_2:14; and so is
Christ, Son_5:12; who was typified by Jonah, whose name signifies a dove; and on
whom the Spirit of God descended as a dove, at his baptism, and by whom he was
filled with his dovelike graces;
for then would I fly away; so David desired to flee, and did flee with good speed and
haste from Absalom his son, 2Sa_15:14, title. Arama observes of the dove, that,
when weary with flying with one wing, it rests that, and flies with the other, and so
has strength to fly continually without stopping, which he supposes to be the reason
why the wing of a dove is desired. So every sensible sinner desires to flee from sin
and sinners, and from wrath to come; from avenging justice, to Christ the city of
refuge; so Christ, under the terrors of death, in his human nature, in a view of the
law's curse and wrath, desired the cup might pass from him, and he might flee and
escape death, though with submission to the divine will;
and be at rest; safe and secure from the conspirators, as David was; and as a sinner
is that has fled to Christ; in whom is rest from the burden and guilt of sin, from the
wrath, curse, and condemnation of the law, and under all afflictions, whether of
body or mind; and not in the world, and worldly enjoyments; nor in the law, and
the works of it: and as Christ is; not by escaping death, but through dying, and
having done his work has ceased from it, and is entered into his rest; which was the
joy set before him, that animated him as man to endure the cross, and despise the
shame; here also true believers, weary of the world, desire to be, enjoying that rest
which remains for the people of God.
4. Henry, “He said (Psa_55:6), said it to God in prayer, said it to himself in
meditation, said it to his friends in complaint, O that I had wings like a dove!Much as
he had been sometimes in love with Jerusalem, now that it had become a rebellious
city he longed to get clear of it, and, like the prophet, wished he had in the wilderness
a lodging place of way-faring men, that he might leave his people and go from them;
for they were an assembly of treacherous men,Jer_9:2. This agrees very well with
David's resolution upon the breaking out of that plot, Arise, let us flee, and make
speed to depart,2Sa_15:14. Observe, (1.) How he would make his escape. He was so
surrounded with enemies that he saw not how he could escape but upon the wing,
and therefore he wishes, O that I had wings!not like a hawk that flies swiftly; he
wishes for wings, not to fly upon the prey, but to fly from the birds of prey, for such
his enemies were. The wings of a dove were most agreeable to him who was of a
dove-like spirit, and therefore the wings of an eagle would not become him. The
dove flies low, and takes shelter as soon as she can, and thus would David fly. (2.)
What he would make his escape from - from the wind, storm, and tempest,the tumult
and ferment that the city was now in, and the danger to which he was exposed.
Herein he was like a dove, that cannot endure noise. (3.) What he aimed at in
making this escape, not victory but rest: “I would fly away and be at rest,Psa_55:6. I

would fly any where, if it were to a barren frightful wilderness, ever so far off, so I
might be quiet,”
5. Jamison, “Jamison, “at rest — literally, “dwell,” that is, permanently.
6. Warren Wiersbe, “Have you ever felt like flying away just to get away from it all?
Has life ever been such a burden that all you can think about is escaping? David felt
like that one day. That's why he wrote, And I said, 'Oh, that I had wings like a
dove! For then I would fly away and be at rest. Indeed, I would wander far off, and
remain in the wilderness. I would hasten my escape from the windy storm and
tempest' (vv. 6-8).
ow let's be honest. This is a natural feeling. All of us have felt like getting away,
just packing our bags and saying, I've had enough! I can't take anymore! I've got
to get away. It's a normal, natural reaction. But it is not a good solution to any
problem. We usually take our problems with us. We can go on vacation and enjoy a
short respite. But when we return, the battles and burdens are still there. In fact,
sometimes when we try to run away, we only make the problems worse.
Why does the Lord allow us to go through windy storms and tempests? They help us
grow and mature. If we keep running away, we are like children who never grow
up. o, we don't need the wings of a dove to fly away. We need the wings of an
eagle. Isaiah 40:31 says, Those who wait on the Lord shall renew their strength; they
shall mount up with wings like eagles. The eagle faces the storm, spreads his great wings
and allows the wind to lift him above the storm.
Don't run away. Run to the Lord, and let Him lift you high above the storm.
God allows trials to make you grow and mature and become like His Son. The next
time you go through a storm, resist the pressure to run from it. Let God use the
storm to accomplish His purposes.
7. Calvin, “And I said, Who will give me wings like a dove? 300 These words mean
more than merely that he could find no mode of escape. They are meant to express
the deplorableness of his situation, which made exile a blessing to be coveted, and
this not the common exile of mankind, but such as that of the dove when it flies far
off to some deserted hiding-place. They imply that he could only escape by a
miracle. They intimate that even the privilege of retreat by common banishment was
denied him, so that it fared worse with him than with the poor bird of heaven, which
can at least fly from its pursuer. Some think that the dove is singled out on account
of its swiftness. The Jews held the ridiculous idea that the Hebrew reads wing in the
singular number, because doves use but one wing in flying; whereas nothing is more
common in Scripture than such a change of number. It seems most probable that
David meant by this comparison, that he longed to escape from his cruel enemies, as
the timid and defenseless dove flies from the hawk. Great, indeed, must have been
the straits to which he was reduced, when he could so far forget the promise made to
him of the kingdom as, in the agitation of his spirits, to contemplate a disgraceful
flight, and speak of being content to hide himself far from his native country, and

the haunts of human society, in some solitude of the wilderness. ay, he adds, as if
by way of concession to the fury of his adversaries, that he was willing (would they
grant it) to wander far off, that he was not proposing terms of truce to them which
he never meant to fulfill, merely to gain time, as those will do who entertain some
secret and distant hope of deliverance. We may surely say that these are the words
of a man driven to the borders of desperation. Such was the extremity in which he
stood, that though prepared to abandon all, he could not obtain life even upon that
condition. In such circumstances, in the anguish of this anxiety, we must not wonder
that his heart was overwhelmed with the sorrows of death. The Hebrew word ,סועה
soah, which I have rendered raised, is by some translated tempestuous; and there
can be no doubt that the Psalmist means a stormy wind raised by a whirlwind.
When he says that this wind is raised by the whirlwind, 301 by this circumlocution
he means a violent wind, such as compels the traveler to fly and seek shelter in the
nearest dwelling or covert.
8. Spurgeon, “Verse 6. And I said, Oh that I had wings like a dove! for then would I
fly away, and be at rest. If he could not resist as an eagle, he would escape as a dove.
Swiftly, and unobserved, on strong, untiring pinions would he h away from the
abodes of slander and wickedness. His love of peace made him sigh for an escape
from the scene of strife.
O for a lodge in some vast wilderness,
Some boundless contiguity of shade,
Where rumour of oppression and deceit
Might never reach me more.
We are all too apt to utter this vain desire, for vain it is; no wings of doves or eagles
could bear us away from the sorrows of a trembling heart. Inward grief knows
nothing of place. Moreover, it is cowardly to shun the battle which God would have
us fight. We had better face the danger, for we have no armour for our backs. He
had need of a swifter conveyance than doves' pinions who would outfly slander; he
may be at rest who does not fly, but commends his case to his God. Even the dove of
old found no rest till she returned to her ark, and we amid all our sorrow may find
rest in Jesus. We need not depart; all will be well if we trust in him.
Verse 6. And I said, Oh that I had wings like a dove! for then would I fly away, and
be at rest. Wherever the psalmist cast his eye, the inscription was vanity and
vexation. A deluge of sin and misery covered the world, so that like oah's dove he
could find no rest for the sole of his foot below, therefore does he direct his course
toward heaven, and say, Oh that I had wings like a dove! for then would I fly away,
and be at rest; but rest is not a denizen of this world, nothing but the heaven of
heavens is at rest, and here does he fix only. Thomas Sharp (1630-1693), in Divine
Comforts.
Verse 6. Oh that I had wings like a dove! for then would I fly away, and be at rest.
King David, though for innocency not only a dove, but the phoenix of doves, and so

a notable type of Christ, upon whom the Holy Ghost descended in the shape of a
dove, yet was his whole life nothing else but bellum sine induciis, a perpetual
persecution without intermission. Such was also the portion of Christ the Lord of
David; and such to the world's end will ever be the lot of those that are the heritage
of Christ. My text imports no less; which, taken historically, is the voice of David
pursued by his enemies; prophetically, the voice of Christ at his passion; mystically,
the voice of that mystical dove, the innocent soul, surrounded and environed with
the snares of death; even generalis quoendam querela (saith Pellican), a general
complaint of the malice of the wicked persecuting the righteous. For (alas that it
should be! yet so it is) --
on rete accipitri tenditur, neque milvio,
Qui male facinunt nobis; illis qui nil faciunt tenditur. Terence.
The net is not pitched for ravenous birds, as are the hawk and the kite; but for
poor harmless birds, that never meditate mischief. And
Dat veniam corvis, vexat censura columbas.
The dove shall surely be shot at, when the carrion crow shall go shot free.
Juvenal.
9. Dr. Joe Temple, “Do you get the picture? Oftentimes David had seen the dove
mount up and pause for a few moments on the wall that surrounded the palace and
then soar off into the distance, and he said to himself, “I wish I had the wings of a
dove. I wish that I could get away from it all. I wish I could fly away like the dove,
far away and be at rest. Then I would remain in that quiet spot of solitude.”
Have you ever felt like that? Everything comes in on you, and you feel if you could
just get away even for a little bit, it would help? David realized the need for coming
apart, as Christ said to His disciples, “Come apart and rest awhile.” You can find
your solitude and your rest in your fellowship in Christ. It is possible to be in the
midst of everything and out of it at the same time. Have you ever noticed how
individuals sometimes have a faraway look in their eyes and are completely
oblivious to everything around them, so if there is some remark addressed to them,
they don't reply? Someone else will say, “Well, they are out of it. Just forget it. They
are just out of it.”
There is a sense in which it is not wise to be out of it, but there is a sense in which it
is possible to be in such fellowship and communion with the Lord that you don't
have to go away to a location to find that solitude. On the wings of faith, you can
mount up to that place where you have real fellowship with the Lord.
Get Away to a Place of Safety
That brings me to the next suggestion that I want to make about the doves, related
to their nesting habits. Turn in your Bibles, please, to Jeremiah, chapter 48, keeping
in mind as you turn to these various passages of Scripture that different men in the
Word evidently were bird watchers, because they drew the lessons that we need

brought to our attention. Here in Jeremiah, chapter 48, Jeremiah is pronouncing a
woe, a judgment upon Moab, because of their treatment of the nation of Israel; and
yet God, true to His character, is providing a way out for those who want to take
advantage of it. In the midst of the judgment that is being pronounced in verse 28,
Jeremiah says:
Jeremiah 48
28 O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that
maketh her nest in the sides of the hole's mouth [a better translation would be “in the sides of
the caves”] .
Where does the dove make her nest? ot down where all the activity is going on, but
in the distant places in the mouth of a cave. Jeremiah is saying to those who are
responsive to God's message, in the land of Moab, to be like the dove and get away
to a place of safety.
Get Away to a Secret, Quiet Place
Turn to the Song of Solomon again, and notice another illustration of the dove and
what her nesting habit ought to portray to the believer. otice chapter 2, verse 14. It
has already been established that God uses the figure of speech of the dove in the
Song of Solomon, so in chapter 2, verse 14:
Song of Solomon 2
14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy
countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.
The dove makes her nest, we have already learned, in high places. The King James
text says, “the secret places of the stairs.” Other translations suggest “in the high
places,” but literally, “in the places of going up.” In order for you to have the
fellowship with God that you need to have and for me to have that fellowship, it is
necessary for us to get away from it all. It is necessary for us to be in that secret,
quiet place away from all the busy turmoil of life.
Did you notice here in verse 14 where the appeal is? Christ says to the Church, “Let
Me see thy countenance; let Me Hear thy voice.” Isn't it an interesting thing that
Christ would be asking us to have fellowship with Him? We are prone to go to Him,
and it is all one-sided. We go to Him for what we can get. He would like for us to
come to Him because He loves us. The Scripture says that you are the portion that
has been delivered to Christ, that you are the heritage of Christ. You are His and
you mean something to Him, and I think we are oftentimes prone to forget it. That is
the reason He said, “Let Me see thy countenance, and let Me hear thy voice.”
7 I would flee far away

and stay in the desert;[c]
1. Barnes, “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 Gen_19:2; Gen_32:21; 2Sa_12:16; Jdg_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 Mat_4:1. In such a place, remote from the habitations of
people, he felt that he might be at rest.
2. Clarke, “Would I wander far off - He did escape; and yet his enemies were so
near, as to throw stones at him: but he escaped beyond Jordan. 2Sa_17:22, 2Sa_
17:23.
A passage in the Octavia of Seneca has been referred to as being parallel to this of
David. It is in the answer of Octavia to the Chorus, Acts v., ver. 914-923.
Quis mea digne deflere potest Mala?
Quae lacrymis nostris quaestus
Reddet Aedon? cujus pennas
Utinam miserae mihi fata darent!
Fugerem luctus ablata meos
Penna volucri, procul et coetus
Hominum tristes sedemque feram.
Sola in vacuo nemore, et tenui
Ramo pendens, querulo possem
Gutture moestum fundere murmur.
My woes who enough can bewail?
O what notes can my sorrows express?
Sweet Philomel’s self e’en would fail
To respond with her plaintive distress.
O had I her wings I would fly
To where sorrows I ne’er should feel more,
Upborne on her plumes through the sky,
Regions far from mankind would explore.
In a grove where sad silence should reign,
On a spray would I seat me alone;
In shrill lamentations complain,
And in wailings would pour forth my moan.

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