means to curb and restrain, control and rebuke corrupt nature, and the
swelling forms of it. It is not there as a native inhabitant, but as a
garrison planted in a rebellious town by the great Governor of the
world, to keep the rebellion of the inhabitants within compass, who else
would break forth into present confusion. David, speaking of the
corruption of man by nature after this question, Whether there be not
some knowledge to discover their evil doings to them? yes, says he,
“_Have they no knowledge, who eat up my people as bread?_” Yes; and
therefore (verse 5) “_They are often in fear_,” God having placed this
there to overcome them with fear; and by that to restrain them from many
outrages against God’s people, whom in their desires, and sometimes
practice, they eat up as bread. Therefore this knowledge is put in as a
bridle to corrupt nature, as a hook was put into Sennacherib’s nostrils
(Isa. xxxvii. 29) to rule and tame men, and overcome them with fear. If
they had no knowledge they would eat up one another, and the church, as
bread; but there is their fear, says he, that is, thence it comes to
pass they are kept in awe.—_Thomas Goodwin, 1600-1679._
_Verse 4.—“Who eat up my people as they eat bread.”_ _C’est, n’en font
non plus de conscience, que de manger un morceau de pain._ [That is,
they have no more scruple in doing this than in eating a morsel of
bread.]—_French Margin._
_Verse 4.—“My people.”_ David may call the serious _his people_, because
of his regard for them, and because they were his supporters and
friends. They adhered to him in all his afflictions. [“Thy people shall
be my people, and thy God my God.” Ruth i. 16.]—_Benjamin Boothroyd,
1836._
_Verse 5.—“There were they in great fear, where no fear was.”_ There is
a fond and superstitious fear, when men are afraid of their shadows, as
Pisander was afraid of meeting his own soul; and Antenor would never go
forth of the doors, but either in a coach closed upon all sides, or with
a target borne over his head, fearing, I guess, lest the sky should fall
down upon it, according to that in the Psalm, “_They fear where no fear
is._”—_John King, 1559-1621._
_Verse 5.—“There were they in great fear, where no fear was.”_ Behold
how fearful a hell a wounded conscience is! For why is Cain afraid to be
killed, seeing there is none living to perform it, but his father and
mother, and perhaps some women children which the Scripture nameth not?
It is God’s just judgment, that they that will not fear the Lord who is
only to be feared, should stand in fear of them who are justly no cause
of fear. He that lately feared not to kill his brother, is now made a
terror to himself. Hereby also we may consider what is the repentance of
the wicked; they see perhaps the fault together with the punishment, but
they admit the fault and lament the punishment.—_Nicholas Gibbens,
1602._
HINTS TO PREACHERS.
[See the Hints of Psalm XIV.]
_Verse 1._—The fool’s inside and outside.
_Verse 1._—I. The folly of atheism. He who says there is no God is a
fool. 1. No reason for the assertion. 2. All reason against it. II. The
seat of atheism is the heart; it is a moral unbelief not an
intellectual, the language of the will not of the understanding. III.
Cause of atheism. 1. Loving evil. 2. Hating good.—_G. R._
_Verse 2._—I. God has not left the world to itself. II. He takes
particular notice of all that is in it. III. The only thing he values in
it is the knowledge of himself.—_G. R._
_Verse 4._—How far knowledge is and is not a restraint upon ungodliness.
_Verse 4._—It is a sin not to call upon God. I. What is it to call upon
God? Three things required in it. 1. A drawing near to him. 2. A
speaking to him. 1 Sam. i. 12, 13. 3. A praying to him. II. How should
we call upon God? 1. Reverently, considering (1) God’s holiness and
greatness; (2) our own sin and weakness. Gen. xviii. 27. 2.
Understandingly. 1 Cor. xiv. 15. (1) Of what we ask. (2) Of whom we ask
it. 3. Submissively. 4. Believingly. Mark xi. 24; James i. 6. 5.
Sincerely. James iv. 3. 6. Constantly. (1) So as to be always in a
praying frame. (2) So as to take all occasions of pouring forth our
souls in prayer to God. (3) So as to let no day slip without prayer.
III. How it appears to be a sin not to call upon God. 1. He hath
commanded it. Isa. lv. 6; 1 Tim. ii. 8. 2. Because praying is one of the
principal parts of worship we owe to God. IV. Who are guilty of this
sin? 1. All who pray to any one else but God. 2. All who neglect either
public, private, or family prayer. 3. All who pray, but not
aright.—_William Beveridge (1636-1708), in “Thesaurus Theoligicus.”_
_Verse 5._—I. What persecutors are to themselves—their own tormentors,
full even of groundless fears. II. What they are to one another—though
in concert here, their bones are scattered hereafter. III. What they are
to those whom they persecute—made ashamed before them. IV. What they are
to God—a contempt and derision.—_G. R._
_Verse 6._—I. There is salvation for Israel. II. That salvation is in
Zion. III. Their salvation remains there when they are banished from it.
IV. Their joy becomes greater when they return.—_G. R._
PSALM LIV.
TITLE.—To the Chief Musician on Neginoth. _The music was to be that of
stringed instruments. Variety is to be studied in our tunes, and in all
other matters relating to sacred song. Monotony is often the death of
congregational praise. Providence is varied, and so should our recording
songs be._ Maschil. _We are to learn and to teach by what we sing.
Edification must not be divorced from Psalmody._ A Psalm of David.
_David’s productions were as plentiful as they are profitable. His
varied life was for our benefit, for from it we derive these hymns,
which at this hour are as fresh and as precious as when he wrote them._
When the Ziphims came and said to Saul, Doth not David hide himself with
us? _To curry favour with Saul they were guilty of gross inhospitality.
What cared they what innocent blood was shed so that they earned the
graceless monarch’s smile! David came quietly among them, hoping for a
little rest in his many flights, but they descried him in his solitary
abode, and betrayed him. He turns to God in prayer, and so strong was
his faith that he soon sang himself into delightful serenity._
DIVISIONS.—_From verse 1 to 3, where the Selah makes a pause for us, the
Psalmist pleads with God, and then in the rest of the song, laying aside
all doubt, he chants a hymn of joyful triumph. The vigour of faith is
the death of anxiety, and the birth of security._
EXPOSITION.
Save me, O God, by thy name, and judge me by thy strength.
2 Hear my prayer, O God; give ear to the words of my mouth.
3 For strangers are risen up against me, and oppressors seek after
my soul: they have not set God before them. Selah.
1. “_Save me, O God._” Thou art my Saviour; all around me are my foes
and their eager helpers. No shelter is permitted me. Every land rejects
me and denies me rest. But thou, O God, wilt give me refuge, and deliver
me from all my enemies. “_By thy name_,” by thy great and glorious
nature. Employ all thine attributes for me. Let every one of the
perfections which are blended in thy divine name work for me. Is not
thine honour pledged for my defence? “_And judge me by thy strength._”
Render justice to me, for none else will or can. Thou canst give me
efficient justice, and right my wrongs by thine omnipotence. We dare not
appeal to God in a bad cause, but when we know that we can fearlessly
carry our cause before his justice we may well commit it to his power.
2. “_Hear my prayer, O God._” This has ever been the defence of saints.
As long as God hath an open ear we cannot be shut up in trouble. All
other weapons may be useless, but all-prayer is evermore available. No
enemy can spike this gun. “_Give ear to the words of my mouth._” Vocal
prayer helps the supplicant, and we keep our minds more fully awake when
we can use our tongues as well as our hearts. But what is prayer if God
hear not? It is all one whether we babble nonsense or plead arguments if
our God grant us not a hearing. When his case had become dangerous,
David could not afford to pray out of mere custom, he must succeed in
his pleadings, or become the prey of his adversary.
3. “_For strangers are risen up against me._” Those who had no cause for
ill-will had gone against him; persons to whom he could have given no
offence, for they were strangers to him. They were aliens to his God
also, and should these be allowed to worry and destroy him. A child may
well complain to his father when strangers come in to molest him? What
right have they to interfere? Let them leave off meddling and mind their
own concerns. “_And oppressors seek after my soul._” Saul, that
persecuting tyrant, had stamped his own image on many more. Kings
generally coin their own likeness. He led the way, and others followed
seeking David’s soul, his blood, his life, his very existence. Cruel and
intense were they in their malice, they would utterly crush the good
man; no half measures would content them. “_They have not set God before
them._” They had no more regard for right and justice than if they knew
no God, or cared for none. Had they regarded God they would not have
betrayed the innocent to be hunted down like a poor harmless stag. David
felt that atheism lay at the bottom of the enmity which pursued him.
Good men are hated for God’s sake, and this is a good plea for them to
urge in prayer. “_Selah._” As if he said, “Enough of this, let us
pause.” He is out of breath with indignation. A sense of wrong bids him
suspend the music awhile. It may also be observed, that more pauses
would, as a rule, improve our devotions: we are usually too much in a
hurry: a little more holy meditation would make our words more suitable
and our emotions more fervent.
4 Behold, God _is_ mine helper: the Lord _is_ with them that uphold
my soul.
5 He shall reward evil unto mine enemies: cut them off in thy truth.
6 I will freely sacrifice unto thee: I will praise thy name, O LORD;
for _it is_ good.
7 For he hath delivered me out of all trouble: and mine eye hath
seen _his desire_ upon mine enemies.
4. “_Behold, God is mine helper._” He saw enemies everywhere, and now to
his joy as he looks upon the band of his defenders he sees one whose aid
is better than all the help of men; he is overwhelmed with joy at
recognising his divine champion, and cries, “_Behold._” And is not this
a theme for pious exultation in all time, that the great God protects
us, his own people: what matters the number or violence of our foes when
HE uplifts the shield of his omnipotence to guard us, and the sword of
his power to aid us? Little care we for the defiance of the foe while we
have the defence of God. “_The Lord is with them that uphold my soul._”
The reigning Lord, the great Adonai is in the camp of my defenders. Here
was a greater champion than any of the three mighties, or than all the
valiant men who chose David for their captain. The Psalmist was very
confident, he felt so thoroughly that his heart was on the Lord’s side
that he was sure God was on _his_ side. He asked in the first verse for
deliverance, and here he returns thanks for upholding: while we are
seeking one mercy which we have not, we must not be unmindful of another
which we have. It is a great mercy to have some friends left us, but a
greater mercy still to see the Lord among them, for like so many cyphers
our friends stand for nothing till the Lord sets himself as a great unit
in the front of them.
5. “_He shall reward evil unto mine enemies._” They worked for evil, and
they shall have their wages. It cannot be that malice should go
unavenged. It were cruelty to the good to be lenient to their
persecutors. It is appointed, and so it must ever be, that those who
shoot upward the arrows of malice shall find them fall upon themselves.
The recoil of their own gun has often killed oppressors. “_Cut them off
in thy truth._” Not in ferocious revenge is this spoken, but as an Amen
to the sure sentence of the just Judge. Let the veracity of thy
threatenings be placed beyond dispute, the decree is right and just, let
it be fulfilled. It is not a private desire, but the solemn utterance of
a military man, a grossly injured man, a public leader destined to be a
monarch, and a man well trained in the school of Moses, whose law
ordains eye for eye, and tooth for tooth.
6. “_I will freely sacrifice unto thee._” Spontaneously will I bring my
free-will offerings. So certain is he of deliverance that he offers a
vow by anticipation. His overflowing gratitude would load the altars of
God with victims cheerfully presented. The more we receive, the more we
ought to render. The spontaneousness of our gift is a great element in
their acceptance; the Lord loveth a cheerful giver. “_I will praise thy
name, O Lord._” As if no amount of sacrifice could express his joyful
feelings, he resolves to be much in vocal thanksgiving. The name which
he invoked in prayer (verse 1), he will now magnify in praise. Note how
roundly he brings it out: “_O Jehovah._” This is ever the grand name of
the revealed God of Israel, a name which awakens the sublimest
sentiments, and so nourishes the most acceptable praise. None can praise
the Lord so well as those who have tried and proved the preciousness of
his name in seasons of adversity. The Psalmist adds, “_for it is good_,”
and surely we may read this with a double nominative, God’s name is
good, and so is his praise. It is of great use to our souls to be much
in praise; we are never so holy or so happy as when our adoration of God
abounds. Praise is good in itself, good to us, and good to all around
us. If David’s enemies are described in the third verse as not setting
God before them, he here declares that he is of a different mind from
them, for he resolves to have the Lord in perpetual remembrance in his
sacrifices and praises.
7. “_For he hath delivered me out of all trouble._” Up to that time
deliverance had come, and for that danger also he felt that rescue was
near. David lived a life of dangers and hair-breadth ’scapes, yet was he
always safe. In the retrospect of his very many deliverances he feels
that he must praise God, and looking upon the mercy which he had sought
as though it were already received, he sang this song over it—
“And a new song is in my mouth,
To long loved music set,
_Glory to thee for all the grace
I have not tasted yet_.”
Out of all trouble our covenant God is pledged to bring us, and
therefore even now let us uplift the note of triumph unto Jehovah, the
faithful preserver of them that put their trust in him. Thus far we have
proved his promise good; he changes not, and therefore in all the
unknown future he will be equally our guardian and defence, “showing
himself strong in the behalf of them whose heart is perfect toward him.”
“_And mine eyes hath seen his desire upon mine enemies._” He knew that
yet he should look on his haughty foes, gazing down on them in triumph
as now they looked on him in contempt. He desired this as a matter of
justice, and not of personal pique. His righteous soul exulted because
he knew that unprovoked and gratuitous malice would meet with a
righteous punishment. Could we keep out of our hearts all personal
enmity as fully as the Psalmist did in this Psalm, we might yet equally
feel with him a sacred acquiescence and delight in that divine justice
which will save the righteous and overthrow the malicious.
In closing, let us trust that if we are friendless as this man of God,
we may resort to prayer as he did, exercise the like faith, and find
ourselves ere long singing the same joyous hymn of praise.
EXPLANATORY NOTES AND QUAINT SAYINGS.
_Title._—From the inscription, learn, 1. Particular straits and
particular deliveries should be particularly remarked: as David here
remembereth the danger he was in by the treachery of the _Ziphims_. 2.
Mighty men will find readily more friends in an evil cause, than the
godly do find in a good cause: as Saul has the Ziphims to offer their
service to his cruelty, when David was in straits. 3. The wicked are
very hearty to do an ill turn, and glad to find occasion of it. “_Doth
not David_,” say they, “_hide himself with us?_” as if this had been
good and blessed news.—_David Dickson (1583-1662), in “A Brief
Explication upon the Psalms.”_
_Whole Psalm._—The church has taken a clear view in appointing this as
one of the Psalms in commemoration of the passion of Jesus. It is seen
with greatest effect as a simple prophecy of Christ. Read thus, it is
very plain and intelligible; requiring little more than the first idea
to exhibit a perfect correspondence with the life and feelings of the
Messiah.—_William Hill Tucker, in “The Psalms ... with Notes,” 1840._
_Whole Psalm._—In the first three verses, David being sought for by his
enemies, prays against them. That was his course, he always began his
conflict with God, contending and wrestling with him for a blessing and
assistance. He durst not lift up his hand even against the enemies of
God (yet what durst not David do?) till he had first lifted them up in
humble supplication to the Lord his strength, “Who taught his hands to
war, and his fingers to fight.” Psalm cxliv. 1. This being done, his
courage breaks out like lightning, he doubts not of slaying his
thousands and ten thousands. So in the fourth and fifth verses, he
becomes his own prophet, promising himself victory. For who can resist
him who hath omnipotence for his second? Or how can any enemy maintain a
fight against that captain who hath beforehand defeated and broken their
forces by his prayers? assured his conquest before he put on his armour?
Then in the last verses, David concludes where he began, thankfully
acknowledgeth God’s goodness in his deliverance, and the dissipation of
his enemies, obliging himself to a return of dutiful, affectionate
service, in consideration of so great mercies received.—_J. Dolben, in a
Thanksgiving Sermon, 1665._
_Whole Psalm._—Blessed Redeemer! give me grace to eye thee, and to call
to my recollection thine exercises amidst the false friends and open
foes, which in the days of thy flesh surrounded thee. Lord! help me so
to consider thee, who didst endure such a contradiction of sinners
against thyself, that I may not be weary and faint in mind. And while
the Ziphims of the present hour harass and distress me, and would
deliver my soul up into the hand of the enemy: oh! for grace to be
looking unto thee, and deriving strength from thee, that I may discover
thy gracious hand delivering me out of all my troubles, and making me
more than conqueror in thy strength, and in the power of thy
might.—_Robert Hawker, D.D., 1753-1827._
_Verse 1.—“Save me, O God!”_ As David was at this time placed beyond the
reach of human assistance, he must be understood as praying to be saved
by the _name and the power of God_, in an emphatical sense, or by these
in contradistinction to the usual means of deliverance. Though all help
must ultimately come from God, there are ordinary methods by which he
generally extends it. When these fail, and every earthly stay is
removed, he must then take the work into his own hands. It was in such a
situation that David here fled to the saints’ last asylum, and sought to
be saved by a miracle of divine power.—_John Calvin._
_Verse 1.—“Judge me by thy strength,”_ or power, _i.e._, determine,
decide my cause by thy mighty power. Saul, in the cause between him and
David, was resolved to end it by force only, and to arbitrate in no
other way than by a javelin, a sword, or his forces. The Psalmist well
knew that Saul, in this respect, would be too hard for him; and
therefore applies for protection and justice to one whose power he knew
was infinitely superior to his adversaries, and who, he was assured,
could and would defend him.—_Samuel Chandler (1693-1766), in “A Critical
History of the Life of David.”_
_Verse 2 (second clause)._—Let “_the words of my mouth_” with which I
have defended my cause, be pleasing and acceptable to thee. For in
this way can _prayers_ and words _of the mouth_ be correctly
distinguished, unless any one should wish simply to understand by them
_prayers uttered by the mouth_; but, as I have said, the phrase is
more emphatic.—_Hermann Venema, 1697-1787._
_Verse 3.—“Strangers:”_ aliens to his truth, men who from unbelief have
estranged themselves from all lot and portion in his covenant—oppress
and persecute.—_William Hill Tucker._
_Verse 3 (first clause)._—The Chaldee interpreter reads, _proud men_,
instead of “_strangers_,” a reading which also is found in eight of
Kennicott’s Codices. So also Psalm lxxxvi. 14.—_William Walford, in “The
Book of Psalms. A New Translation,” etc., 1837._
_Verse 3 (first clause)._—There is a great mistake made by rendering the
word זָרִים (_zarim_) “_strangers_.” The Ziphites surely were
Israelites, and not strangers. The fact is this, that word is taken from
זָרָה (_zarah_) the primary meaning of which is “to scatter,” “to
disperse,” also “to sift,” as grain. Hence it signifies, likewise
figuratively, to sift a matter, to investigate, to search out, to trace
out. So here David complains of the new and dangerous enemies he had got
in the Ziphites, who became Saul’s spies. When he pleads, therefore, for
deliverance, saying, “Save me, O God,” etc., he describes the danger he
was in: “_For spies have risen against me._”—_Benjamin Weiss, in “New
Translation, Exposition and Chronological Arrangement of the Psalms,”
1858._
_Verse 3.—“Oppressors seek after my soul;”_ _i.e._, my life at least; my
soul also they would destroy, if it lay in their power, as the Papists
delivered up John Huss to the devil.—_John Trapp, 1611-1662._
_Verse 3.—“Selah.”_ See “Treasury of David,” Vol. I., pp. 23, 26, 27;
and Vol. II., pp. 224-227.
_Verse 4.—“Behold,”_ says he, I produce a certain fact, well-known,
demonstrated by a new proof, and worthy of all attention; for the
particle _behold_, contains this breadth of meaning.—_Hermann Venema._
_Verse 4._—Christ sees with the utmost clearness, that God will be his
_own_ “_helper_,” and of them—the disciples and believers—“_that uphold
his soul_.” In the same moment, does he foresee the destruction of his
enemies. He views, in thought, the armies of Titus, the fall of the
Jewish nation, and the dispersion of the remnant. He beholds the
avenging hand of God, stretched in fury over the destroyers.—_William
Hill Tucker._
_Verse 4 (second clause)._—Such as take part with the persecuted saints,
God will take part with them: “_The Lord is with them that uphold my
soul._”—_David Dickson._
_Verses 4, 5._—He is assured of help to himself and to his friends, and
of vengeance to his enemies. Whence learn, 1. Fervent prayer hath
readily a swift answer, and sometimes wonderfully swift, even before a
man have ended speech, as here David findeth in experience. “_Behold_,”
saith he, “_God is my helper_.” 2. The sight of faith is very clear, and
piercing through all clouds, when God holds forth the light of his
Spirit unto it, it can demonstrate God present in an instant; ready to
help in greatest straits: “_Behold, God is my helper._” 3. There is more
joy in God’s felt presence than grief in felt trouble; for, “_Behold,
God is mine helper_,” was more comfortable to David than his friends’
unkindness, and strangers’ malice was grievous.—_David Dickson._
_Verse 5.—“Cut them off.”_ He desires that God would destroy them with a
_death-dealing blow_, which is the force the word צָמַת contains; its
primitive sense is _to be silent_, _to keep silence_, whence it is
transferred to a stroke penetrating deeply and striking fatally, such as
is called a _silent_ blow, opposed to a _sounding_ one, which is wont to
rebound and not pierce deeply.—_Hermann Venema._
_Verse 6.—“I will freely sacrifice unto thee.”_ He would _sacrifice
freely_: by which he does not allude to the circumstance, that
sacrifices of thanksgiving were at the option of worshippers, but to the
alacrity and cheerfulness with which he would pay his vow when he had
escaped his present dangers.—_John Calvin._
_Verse 7.—“Mine eye hath seen his desire upon mine enemies.”_ Or, _mine
eye hath looked upon mine enemies_; that is, he was able to meet them
without terror.—_Samuel Davidson, D.D., 1852._
_Verse 7._—The reader will note that the words _his desire_ are supplied
by our translators, and are not in the original text.—_C. H. S._
HINTS TO PREACHERS.
_Verse 1._—In the deliverance of the saints the honour and power of God
are concerned. I. Their failure would dishonour both. II. Their
salvation glorifies both. III. Both are immutable, therefore we have a
sure plea at all times.
_Verse 2._—Our main concern in prayer. I. What is meant by God’s hearing
prayer. II. How we may know that he has done so. III. What is to be done
when this is doubtful. IV. What is due to him when the hearing is given.