Teks -- Psalms 57:1-11 (NET)

Psalm 57

57:1 For the music director; according to the al-tashcheth style; a prayer of David, written when he fled from Saul into the cave. Have mercy on me, O God! Have mercy on me! For in you I have taken shelter. In the shadow of your wings I take shelter until trouble passes. 57:2 I cry out for help to the sovereign God, to the God who vindicates me. 57:3 May he send help from heaven and deliver me from my enemies who hurl insults! (Selah) May God send his loyal love and faithfulness! 57:4 I am surrounded by lions; I lie down among those who want to devour me; men whose teeth are spears and arrows, whose tongues are a sharp sword. 57:5 Rise up above the sky, O God! May your splendor cover the whole earth! 57:6 They have prepared a net to trap me; I am discouraged. They have dug a pit for me. They will fall into it! (Selah) 57:7 I am determined, O God! I am determined! I will sing and praise you! 57:8 Awake, my soul! Awake, O stringed instrument and harp! I will wake up at dawn! 57:9 I will give you thanks before the nations, O Master! I will sing praises to you before foreigners! 57:10 For your loyal love extends beyond the sky, and your faithfulness reaches the clouds. 57:11 Rise up above the sky, O God! May your splendor cover the whole earth!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 57:3 - Send forth

Will discover them, by affording his gracious help in pursuance of his promises.

Wesley: Psa 57:4 - Lions

Fierce and bloody men.

Wesley: Psa 57:4 - I lie

I have my abode.

Wesley: Psa 57:4 - On fire

From hell.

Wesley: Psa 57:4 - Who are mere fire

brands, breathing out wrath and threatenings, and incensing Saul against me.

Wesley: Psa 57:5 - Excited

Glorify thy power, and goodness, and justice, and faithfulness, by my deliverance.

Wesley: Psa 57:5 - Above, &c.

To the highest degree possible.

Wesley: Psa 57:7 - Fixed

In a stedfast belief of thy promises.

Wesley: Psa 57:8 - My glory

My tongue, the instrument of singing.

Wesley: Psa 57:8 - Awake

I will employ all the powers of my soul and body.

Wesley: Psa 57:9 - The people

Among the Israelites, and among the Heathens, as I shall have occasion.

JFB: Psa 57:1

Altaschith--or, "Destroy not." This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which compare 1Sa 22:1; 1Sa 26:1-3. In Moses' prayer (Deu 9:26) it is a prominent petition deprecating God's anger against the people. This explanation suits the fifty-eighth and fifty-ninth also. Asaph uses it for the seventy-fifth, in the scope of which there is allusion to some emergency. Michtam--(See on Psa 16:1, title). To an earnest cry for divine aid, the Psalmist adds, as often, the language of praise, in the assured hope of a favorable hearing. (Psa 57:1-11)

JFB: Psa 57:1 - my soul

Or self, or life, which is threatened.

JFB: Psa 57:1 - shadow of thy wings

(Psa 17:8; Psa 36:7).

JFB: Psa 57:1 - calamities

Literally, "mischiefs" (Psa 52:2; Psa 55:10).

JFB: Psa 57:2 - performeth

Or, completes what He has begun.

JFB: Psa 57:3 - from . . . swallow me up

That pants in rage after me (Psa 56:2).

JFB: Psa 57:3 - mercy and . . . truth

(Psa 25:10; Psa 36:5), as messengers (Psa 43:3) sent to deliver him.

JFB: Psa 57:4

The mingled figures of wild beasts (Psa 10:9; Psa 17:12) and weapons of war (Psa 11:2) heighten the picture of danger.

JFB: Psa 57:4 - whose . . . tongue

Or slanders.

JFB: Psa 57:5

This doxology illustrates his view of the connection of his deliverance with God's glory.

JFB: Psa 57:6

(Compare Psa 7:15; Psa 9:15-16).

JFB: Psa 57:7 - I will . . . praise

Both with voice and instrument.

JFB: Psa 57:8 - Hence

He addresses his glory, or tongue (Psa 16:9; Psa 30:12), and his psaltery, or lute, and harp.

JFB: Psa 57:8 - I myself . . . early

Literally, "I will awaken dawn," poetically expressing his zeal and diligence.

JFB: Psa 57:9-10

As His mercy and truth, so shall His praise, fill the universe.

Clarke: Psa 57:1 - Be merciful unto me

Be merciful unto me - To show David’ s deep earnestness, he repeats this twice; he was in great danger, surrounded by implacable enemies, and he knew that God alone could deliver him

Clarke: Psa 57:1 - My soul trusteth in thee

My soul trusteth in thee - I put my life into thy hand; and my immortal spirit knows no other portion than thyself

Clarke: Psa 57:1 - In the shadow of thy wings

In the shadow of thy wings - A metaphor taken from the brood of a hen taking shelter under her wings when they see a bird of prey; and there they continue to hide themselves till their evemy disappears. In a storm, or tempest of rain, the mother covers them with her wings to afford them shelter and defense. This the psalmist has particularly in view, as the following words show: "Until these calamities be overpast."

Clarke: Psa 57:2 - I will cry unto God most high

I will cry unto God most high - He is the Most High; and therefore far above all my enemies, though the prince of the power of the air be at their head

Unto God, לאל lael , unto the strong Good, one against whom no human or diabolic might can prevail. David felt his own weakness, and he knew the strength of his adversaries; and therefore he views God under those attributes and characters which were suited to his state. This is a great secret in the Christian life; few pray to God wisely; though they may do it fervently

Clarke: Psa 57:2 - That performeth all things for me

That performeth all things for me - Who works for me; גמר gomer , he who completes for me, and will bring all to a happy issue.

Clarke: Psa 57:3 - He shall send from heaven, and save me

He shall send from heaven, and save me - Were there no human agents or earthly means that he could employ, he would send his angels from heaven to rescue me from my enemies. Or, He will give his command from heaven that this may be done on earth

Clarke: Psa 57:3 - Selah

Selah - I think this word should be at the end of the verse

Clarke: Psa 57:3 - God shall send forth his mercy and his truth

God shall send forth his mercy and his truth - Here mercy and truth are personified. They are the messengers that God will send from heaven to save me. His mercy ever inclines him to help and save the distressed. This he has promised to do; and his truth binds him to fulfll the promises or engagements his mercy has made, both to saints and sinners.

Clarke: Psa 57:4 - My soul is among lions

My soul is among lions - בתוך לבאם bethoch lebaim . I agree with Dr. Kennicott that this should be translated, "My soul dwells in parched places,"from לאב laab , he thirsted. And thus the Chaldee seems to have understood the place, though it be not explicit

Clarke: Psa 57:4 - I lie even among them that are set on fire

I lie even among them that are set on fire - I seem to be among coals. It is no ordinary rage and malice by which I am pursued: each of my enemies seems determined to have my life.

Clarke: Psa 57:5 - Be thou exalted, O God, above the heavens

Be thou exalted, O God, above the heavens - Let the glory of thy mercy and truth be seen in the heavens above, and in the earth beneath. Several of the fathers apply what is said above to the passion of our Lord, and what is said here to his resurrection.

Clarke: Psa 57:6 - They have prepared a net for my steps

They have prepared a net for my steps - A gin or springe, such as huntsmen put in the places which they know the prey they seek frequents: such, also, as they place in passages in hedges, etc., through which the game creeps

Clarke: Psa 57:6 - They have digged a pit

They have digged a pit - Another method of catching game and wild beasts. They dig a pit, cover it over with weak sticks and turf. The beasts, not suspecting danger where none appears, in attempting to walk over it, fall tbrough, and are taken. Saul digged a pit, laid snares for the life of David; and fell into one of them himself, particularly at the cave of En-gedi; for he entered into the very pit or cave where David and his men were hidden, and his life lay at the generosity of the very man whose life he was seeking! The rabbins tell a curious and instructive tale concerning this: "God sent a spider to weave her web at the mouth of the cave in which David and his men lay hid. When Saul saw the spider’ s web over the cave’ s mouth, he very naturally conjectured that it could neither be the haunt of men nor wild beasts; and therefore went in with confidence to repose."The spider here, a vile and contemptible animal, became the instrument in the hand of God of saving David’ s life and of confounding Saul in his policy and malice. This may be a fable; but it shows by what apparently insignificant means God, the universal ruler, can accomplish the greatest and most beneficent ends. Saul continued to dig pits to entrap David; and at last fell a prey to his own obstinacy. We have a proverb to the same effect: Harm watch, harm catch. The Greeks have one also: Ἡ τε κακη βουλη τῳ βουλευσαντι κακιστη, "An evil advice often becomes most ruinous to the adviser."The Romans have one to the same effect: -

Neque enim lex justior ulla es

Quam necis artificem arte perire sua

"There is no law more just than that which condemns a man to suffer death by the instrument which he has invented to take away the life of others."

Clarke: Psa 57:7 - My heart is fixed

My heart is fixed - My heart is prepared to do and suffer thy will. It is fixed - it has made the firmest purpose through his strength by which I can do all things.

Clarke: Psa 57:8 - Awake up, my glory

Awake up, my glory - Instead of כבודי kebodi , "my glory,"one MS., and the Syriac, have כנורי kinnori , "my harp."Dr. Kennicott reads כבורי kebori , which he supposes to be some instrument of music; and adds that the instrument used in church-music by the Ethiopians is now called כבר kaber . I think the Syriac likely to be the true reading: "Awake up, my harp; awake, psaltery and harp: I will awake early."Such repetitions are frequent in the Hebrew poets. If we read my glory, it may refer either to his tongue; or, which is more likely, to his skill in composition, and in playing on differentt instruments. The five last verses of this Psalm are nearly the same with the Psa 108:1-5 of Psa 108:1-13. The reason of this may be, the notes or memoranda from the psalmist’ s diary were probably, through mistake, twice copied. The insertion at the beginning of the 108th Psalm seems to bear no relation to the rest of that ode

Rabbi Solomon Jarchi tells us that David had a harp at his bed’ s head, which played of itself when the north wind blew on it; and then David arose to give praise to God. This account has been treated as a ridiculous fable by grave Christian writers. I would however hesitate, and ask one question: Does not the account itself point out an instrument then well known, similar to the comparatively lately discovered Aeolian harp? Was not this the instrument hung at David’ s bed’ s head, which, when the night breeze (which probably blew at a certain time) began to act upon the cords, sent forth those dulcet, those heavenly sounds, for which the Aeolian harp is remarkable? "Awake, my harp, at the due time: I will not wait for thee now, I have the strongest cause for gratitude; I will awake earlier than usual to sing the praises of my God."

Clarke: Psa 57:9 - Among the people

Among the people - The Israelites

Clarke: Psa 57:9 - Among the nations

Among the nations - The Gentiles at large. A prophecy either relating to the Gospel times, Christ being considered as the Speaker: or a prediction that these Divine compositions should be sung, both in synagogues and in Christian churches, in all the nations of the earth. And it is so: wherever the name of Christ is known, there is David’ s known also.

Clarke: Psa 57:10 - Thy mercy is great unto the heavens

Thy mercy is great unto the heavens - It is as far above all human description and comprehension as the heavens are above the earth. See the notes on Psa 36:5, Psa 36:6, where nearly the same words occur.

Clarke: Psa 57:11 - Be thou exalted, O God, above the heavens

Be thou exalted, O God, above the heavens - The same sentiments and words which occur in Psa 57:5 (note). See the note there

David was not only in a happy state of mind when he wrote this Psalm, but in what is called a state of triumph. His confidence in God was unbounded; though encompassed by the most ferocious enemies, and having all things against him except God and his innocence. David will seldom be found in a more blessed state than he here describes. Similar faith in God will bring the same blessings to every true Christian in similar circumstances

Calvin: Psa 57:1 - Be merciful unto me, O God!

1.Be merciful unto me, O God! The repetition of the prayer proves that the grief, the anxiety, and the apprehension, with which David was filled at this time, must have been of no common description. It is noticeable, that his plea for mercy is, his having hoped in God. His soul trusted in him; and this is a form of expression the force of which is not to be overlooked: for it implies that the trust which he exercised proceeded from his very innermost affections, — that it was of no volatile character, but deeply and strongly rooted. He declares the same truth in figurative terms, when he adds his persuasion that God would cover him with the shadow of his wings. The Hebrew word חסה , chasah, which I have translated to hope, signifies occasionally to lodge, or obtain shelter, and in this sense it may be understood with great propriety in the passage before us, where allusion is made to the shadow of wings. David had committed himself, in short, entirely to the guardianship of God; and now experienced that blessed consciousness of dwelling in a place of safety, which he expresses in the beginning of the ninetieth psalm. The divine protection is compared to the shadow of wings, because God, as I have elsewhere observed, the more familiarly to invite us to himself, is represented as stretching out his wings like the hen, or other birds, for the shelter of their young. The greater our ingratitude and perversity, in being so slow to comply with such an endearing and gentle invitation! He does not merely say, in general, that he would hope in God, and rest under the shadow of his wings, but, particularly, that he would do so at the time when wickedness should pass over him, like a storm or whirlwind. The Hebrew word הוה , hovah, which I have rendered wickedness, some translate power. Be that as it may, it is evident he declares that God would prove his refuge, and the wings of God his shelter, under every tempest of affliction which blew over him. There are seasons when we are privileged to enjoy the calm sunshine of prosperity; but there is not a day of our lives in which we may not suddenly be overtaken by storms of affliction, and it is necessary we should be persuaded that God will cover us with his wings. To hope he adds prayer. Those, indeed, who have placed their trust in God, will always direct their prayers to him; and David gives here a practical proof of his hope, by showing that he applied to God in his emergencies. In addressing God, he applies to him an honorable title, commending him as the God who performed whatsoever he had promised, or (as we may understand the expression) who carries forward to perfection the work which he has begun. ³³⁹ The Hebrew word גמר , gomer, here employed, would seem to be used in the same sense as in Psa 138:8, the scope of both passages being the same. It materially confirms and sustains our hope to reflect that God will never forsake the workmanship of his own hands, — that he will perfect the salvation of his people, and continue his divine guidance until he have brought them to the termination of their course. Some read, to God, who rewards me; but this fails to bring out the force of the expression. It would be more to the purpose, in my judgment, to read, God, who fails me; in which case the sentence would, of course, require to be understood adversatively: That though God failed him, and stretched not out his hand for his deliverance, he would still persist in crying to him. The other meaning, which some have suggested, I will cry to God, who performs, or exerts to the utmost, his severity against me, is evidently forced, and the context would lead us to understand the word as referring to the goodness of God, the constancy of which in perfecting his work when once begun, should ever be present to our remembrance,

Calvin: Psa 57:3 - He shall send from heaven, and save me

3.He shall send from heaven, and save me David, as I have repeatedly had occasion to observe, interlaces his prayers with holy meditations for the comfort of his own soul, in which he contemplates his hopes as already realised in the event. In the words before us, he glories in the divine help with as much assurance as if he had already seen the hand of God interposed in his behalf. When it is said, he shall send from heaven, some consider the expression as elliptical, meaning that he would send his angels; but it seems rather to be an indefinite form of speech, signifying that the deliverance which David expected was one not of a common, but a signal and miraculous description. The expression denotes the greatness of the interposition which he looked for, and heaven is opposed to earthly or natural means of deliverance. What follows admits of being rendered in two different ways. We may supply the Hebrew preposition מ , mem, and read, He shall save me from the reproach; or it might be better to understand the words appositively, He shall save me, to the reproach of him who swallows me up. ³⁴⁰ The latter expression might be rendered, from him who waits for me. His enemies gaped upon him in their eagerness to accomplish his destruction, and insidiously watched their opportunity; but God would deliver him, to their disgrace. He is said to strike his enemies with shame and reproach, when he disappoints their expectations. The deliverance which David anticipated was signal and miraculous; and he adds, that he looked for it entirely from the mercy and truth of God, which he represents here as the hands, so to speak, by which his assistance is extended to his people.

Calvin: Psa 57:4 - My soul is among lions

4.My soul is among lions He again insists upon the cruelty of his enemies as a plea to prevail with God for his speedier interposition. He compares them to lions, speaks of them as inflamed with fury or implacable hatred, and likens their teeth to spears and arrows. In what he says of their tongue, he alludes to the virulent calumnies which are vended by the wicked, and which inflict a deeper wound than any sword upon the innocent party who suffers from them. David, as is well known, encountered no heavier trial than the false and calumnious charges which were levelled against him by his enemies. When we hear of the cruel persecution of different kinds which this saint was called upon to endure, we should account it no hardship to be involved in the same conflict, but be satisfied so long as we may bring our complaints to the Lord, who can bridle the false tongue, and put an arrest upon the hand of violence.

Calvin: Psa 57:5 - NO PHRASE

To him we find David appealing in the words that follow, Exalt thyself, O God! above the heavens: let thy glory be above all the earth. To perceive the appropriateness of this prayer, it is necessary that we reflect upon the height of audacity and pride to which the wicked proceed, when unrestrained by the providence of God, and upon the formidable nature of that conspiracy which was directed against David by Saul, and the nation in general, all which demanded a signal manifestation of divine power on his behalf. Nor is it a small comfort to consider that God, in appearing for the help of his people, at the same time advances his own glory. Against it, as well as against them, is the opposition of the wicked directed, and he will never suffer his glory to be obscured, or his holy name to be polluted with their blasphemies. The Psalmist reverts to the language of complaint. He had spoken of the cruel persecution to which he was subjected, and now bewails the treachery and deceit which were practiced against him. His soul he describes as being bowed down, in allusion to the crouching of the body when one is under the influence of fear, or to birds when terrified by the fowler and his nets, which dare not move a feather, but lie flat upon the ground. Some read, He has bowed down my soul But the other is the most obvious rendering, and the verb כפף , caphaph, is one which is frequently taken with the neuter signification. Although the Hebrew word נפש , nephesh, rendered soul, is feminine, this is not the only place where we find it with a masculine adjunct.

Calvin: Psa 57:7 - My heart is prepared, O God!

7.My heart is prepared, O God! ³⁴⁴ Some read fixed, or confirmed, and the Hebrew word נכון , nacon, bears that signification as well as the other. If we adopt it, we must understand David as saying that he had well and duly meditated upon the praises which he was about to offer; that he did not rush into a hurried and perfunctory discharge of this service, as too many are apt to do, but addressed himself to it with steadfast purpose of heart. I prefer, however, the other translation, which bears that he was ready to enter upon the service with all cheerfulness and cordiality. And although, wherever this spirit is really felt, it will lead to steadfastness of religious exercise, it is not without importance that the reader should be apprised of the force of the word which is here employed in the Hebrew. The ready heart is here opposed by David to the mere lip-service of the hypocrite, on the one hand, and to dead or sluggish service, on the other. He addressed himself to this voluntary sacrifice with a sincere fervor of spirit, casting aside sloth, and whatever might prove a hinderance in the duty.

Calvin: Psa 57:8 - Awake up, my tongue

8.Awake up, my tongue David here expresses, in poetical terms, the ardor with which his soul was inspired. He calls upon tongue, psaltery, and harp, to prepare for the celebration of the name of God. The word כבוד , cabod, which I have translated tongue, some have rendered glory; but although this is its more common signification, it bears the other in the sixteenth psalm, and in numerous places of Scripture. The context proves this to be its signification here, David intimating that he would celebrate the praises of God both with the voice and with instrumental music. He assigns the first place to the heart, the second to declaration with the mouth, the third to such accompaniments as stimulate to greater ardor in the service. It matters little whether we render the verb אעירה , airah, I will be awaked, or transitively, I will awake myself by dawn of day. ³⁴⁵ But one who is really awaked to the exercise of praising God, we are here taught will be unremitting in every part of the duty.

Calvin: Psa 57:9 - I will praise thee, O Lord! among the peoples

9.I will praise thee, O Lord! among the peoples As the nations and peoples are here said to be auditors of the praise which he offered, we must infer that David, in the sufferings spoken of throughout the psalm, represented Christ. This it is important to observe, as it proves that our own state and character are set before us in this psalm as in a glass. That the words have reference to Christ’s kingdom, we have the authority of Paul for concluding, (Rom 15:9,) and, indeed, might sufficiently infer in the exercise of an enlightened judgment upon the passage. To proclaim the praises of God to such as are deaf, would be an absurdity much greater than singing them to the rocks and stones; it is therefore evident that the Gentiles are supposed to be brought to the knowledge of God when this declaration of his name is addressed to them. He touches briefly upon what he designed as the sum of his song of praise, when he adds, that the whole world is full of the goodness and truth of God. I have already had occasion to observe, that the order in which these divine perfections are generally mentioned is worthy of attention. It is of his mere goodness that God is induced to promise so readily and so liberally. On the other hand, his faithfulness is commended to our notice, to convince us that he is as constant in fulfilling his promises as he is ready and willing to make them. The Psalmist concludes with a prayer that God would arise, and not suffer his glory to be obscured, or the audacity of the wicked to become intolerable by conniving longer at their impiety. The words, however, may be understood in another sense, as a prayer that God would hasten the calling of the Gentiles, of which he had already spoken in the language of prediction, and illustrate his power by executing not only an occasional judgment in Judea for the deliverance of distressed innocence, but his mighty judgments over the whole world for the subjection of the nations.

TSK: Psa 57:1 - when // be // soul // shadow // until

when : Psa 142:1 *title 1Sa 22:1, 1Sa 24:3, 1Sa 24:8

be : Psa 56:1, Psa 69:13-16, Psa 119:76, Psa 119:77

soul : Psa 9:10, Psa 13:5, Psa 125:1; Isa 50:10

shadow : Psa 17:7, Psa 17:8, Psa 36:7, Psa 61:4, Psa 63:7, Psa 91:1, Psa 91:4, Psa 91:9; Rth 2:12; Luk 13:34

until : Isa 10:25, Isa 26:20; Mat 24:22; Joh 16:20; Jam 5:10, Jam 5:11; Rev 7:14, Rev 21:4

TSK: Psa 57:2 - God most // that

God most : Psa 56:2, Psa 136:2, Psa 136:3; Isa 57:15

that : Psa 138:8; Isa 26:12; Phi 1:6, Phi 2:12; Heb 13:21

TSK: Psa 57:3 - send // from the reproach of him // send

send : Psa. 18:6-50, Psa 144:5-7; Mat 28:2-6; Act 12:11

from the reproach of him : or, he reproacheth him, etc. swallow. Psa 56:1, Psa 56:2, Psa 61:7; Num 23:24; Job 31:31; Mic 3:2, Mic 3:3

send : Psa 40:11, Psa 43:3; Joh 1:17

TSK: Psa 57:4 - among // set // whose // tongue

among : Psa 10:9, Psa 17:12, Psa 17:13, Psa 22:13-16, Psa 35:17, Psa 58:6; Pro 28:15; Dan 6:22-24

set : Jdg 9:20; Jam 3:6

whose : Psa 58:6; Joh 4:10, Joh 4:11; Pro 30:14

tongue : Psa 52:2, Psa 55:21, Psa 64:3; Pro 12:18, Pro 25:18; Rev 19:15

TSK: Psa 57:5 - Be thou // above // thy glory

Be thou : Psa 57:11, Psa 21:13, Psa 108:4, Psa 108:5; 1Ch 29:1; Isa 2:11, Isa 2:17, Isa 12:4, Isa 37:20; Mat 6:9, Mat 6:10

above : Psa 8:1, Psa 113:4-6

thy glory : Psa 72:19, Psa 148:13; Num 14:21; Isa 6:3; Hab 2:14, Hab 3:3

TSK: Psa 57:6 - a net // my soul

a net : Psa 7:15, Psa 7:16, Psa 9:15, Psa 9:16, Psa 35:7, Psa 35:8, Psa 140:5; 1Sa 23:22-26; Pro 29:5; Mic 7:2

my soul : Psa 42:6, Psa 142:3, Psa 143:4; Mat 26:37, Mat 26:38

TSK: Psa 57:7 - my // fixed // I will

my : Psa 108:1, Psa 108:2, Psa 112:7

fixed : or, prepared

I will : Psa 34:4; Isa 24:15; Rom 5:3; Eph 5:20

TSK: Psa 57:8 - Awake // my glory // I myself will awake early

Awake : Jdg 5:12; Isa 52:1, Isa 52:9

my glory : Psa 16:9, Psa 30:12, Psa 108:1-3; Act 2:26

I myself will awake early : Literally,""I will awaken the morning,""or dawn; a highly poetical expression, which Milton and others have borrowed: - Cheerly rouse the slumbering morn.

TSK: Psa 57:9

Psa 2:1, Psa 18:49, Psa 22:22, Psa 22:23, Psa 96:3, Psa 138:1, Psa 138:4, Psa 138:5, Psa 145:10-12; Rom 15:9

TSK: Psa 57:10 - For // truth

For : Psa 36:5, Psa 71:19, Psa 85:10, Psa 85:11, Psa 89:1, Psa 89:2, Psa 103:11, Psa 108:4

truth : Gen 9:9-17; Isa 54:7-10; Heb 6:17, Heb 6:18

TSK: Psa 57:11

Psa 57:5, Psa 8:1, Psa 8:9; Rev 15:3, Rev 15:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 57:1 - Al-taschith // The cave

Al-taschith signifies destroy not ; which some think to be a preface containing the sum of the Psalm, and reminding David of his great distress, in which he then was; which obliged him to make fervent prayers to God that he would not destroy him, nor give him up into the hands of his enemies, who always designed and desired to destroy him, and now seemed to have a fair opportunity to do it.

The cave either,

1. That of Adullam, 1Sa 22:1 ; or,

2. That of En-gedi, 1Sa 24:1 .

The psalmist in prayer fleeth to God for protection and favour in his dangerous condition, Psa 57:1-5 ; describeth the wicked projects of his enemies, Psa 57:6 , and encourageth himself from God’ s mercy to praise him, Psa 57:7-11 .

Be merciful unto me: the repetition implies both the greatness of his danger, and the fervency of his spirit in this request, and withal that his whole trust and hope was in God’ s mercy. In the shadow of thy wings, i.e. of thy protection; to which alone I trust, and not to the shadow of this dark cave, in which I now hide myself. These calamities; or, the time of these calamities, which I know will shortly have an end.

Poole: Psa 57:2 - He performeth

Heb. that performeth (or perfecteth , or finisheth , as this word is rendered, Psa 138:8 , i.e. will certainly perform or finish) for, or towards, or concerning me. He doth not express what he performeth, or perfecteth, or fulfilleth, but leaveth it to be understood, as being easy to be understood.

He performeth or perfecteth , to wit, all that he hath promised; engageth himself to perform what he hath begun to do, or what is yet to be performed; it being usual in the Hebrew language to understand a verbal noun after the verb. He implies that God is not like men, who make large promises, but either through inability, or carelessness, or unfaithfulness, do not perform them, but will certainly be as good as his word.

Poole: Psa 57:3 - He shall send // Shall send forth his mercy and his truth

He shall send either,

1. His angels, as Dan 3:28 . Or,

2. His help. Or,

3. His hand; which is understood after this verb, 2Sa 6:6 , by comparing 1Ch 13:9 , where it is expressed. Or rather,

4. His mercy and his truth as it here follows, where also this verb is repeated before those words. Save me from the reproach of him that would swallow me up, i.e. from that shameful destruction which they design to bring upon me. Or rather, as it is rendered in the margin of our Bible, and by many others, and as it is in the Hebrew, he hath reproached (i.e. he will certainly put to shame or reproach) him that would swallow me up, by disappointing his expectation, and delivering me from his rage.

Shall send forth his mercy and his truth i.e. shall discover them by their proper fruits, to wit, by affording his gracious help in pursuance of his promises.

Poole: Psa 57:4 - I lie // them that are set on fire // Teeth // Are spears and arrows

I live in the midst of a generation of fierce and bloody men; which both in Scripture and other authors are oft called lions.

I lie I have my abode and conversation, even among (which particle is easily borrowed out of the foregoing clause)

them that are set on fire to wit, of or from hell , as is fully expressed, Jam 3:6 ; who are mere fire-brands and incendiaries, that are continually breathing out their wrath and threatenings, and incensing Saul against me. The sons of men; whereby he explains what he meant by lions, and tells us they were beasts in the shape of men.

Teeth which may be considered, either,

1. As instruments of destruction, as they are in lions. Or rather,

2. As instruments of speech, as they are in men; for it here follows by way of explication, as the manner is, and their tongue. And both seem to signify their wicked and pernicious calumnies, of which he every where complains, and particularly in the history to which this Psalm seems to relate, 1Sa 24:10 , and by which they designed to promote his destruction.

Are spears and arrows i.e. they grievously wound my name, and are devised to do me mischief.

Poole: Psa 57:5 - Be thou exalted // Above the heavens // Above all the earth

Be thou exalted glorify thy power, and goodness, and justice, and faithfulness by my deliverance, all which are exposed to censure and reproach, whilst thou sufferest ungodly wretches to oppress and triumph over the innocent and righteous, that put their trust in thee.

Above the heavens i.e. higher than the heavens, or to the highest degree possible; or above all the false gods which are supposed to reside in heaven.

Above all the earth i.e. above all men upon earth, some whereof do now audaciously lift up themselves against thee, and above thee. Or, through (as the Hebrew particle is commonly rendered, and it is no new thing to have the same word or particle diversely taken in the same verse, as hath been formerly showed) the whole earth ; not only amongst thine own people, but so that the heathens shall be forced to acknowledge and admire thy glorious deeds.

Poole: Psa 57:6 - Is bowed down // Before me

Is bowed down or, was bowed down : I was even ready to fall and perish. Or, mine heart was oppressed, and almost overwhelmed.

Before me Heb. before my face ; not in my sight, for that would have been in vain, Pro 1:17 ; but in my way, where they thought I would go. They are fallen themselves: this was fulfilled in Saul, who by pursuing fell into his hands, 1Sa 24:4 .

Poole: Psa 57:7 - Fixed

Fixed or established , in a full assurance of thy merciful help. It was ready to sink with fear, or bowed down , Psa 57:6 ; but now I have through thy grace conquered my fears, and am fixed in a stedfast belief of thy promises. Or, is prepared , to wit, to sing and give praise, as it follows.

Poole: Psa 57:8 - My glory // I myself will awake early

My glory either,

1. My soul; or rather,

2. My tongue, the instrument of singing, which he was now about to do, Psa 57:7,9 .

I myself will awake early I will rouse up and employ all the powers of my soul and body to set forth God’ s praises.

Poole: Psa 57:9 - Among the people

Among the people in the great congregations; amongst the Israelites of all tribes, who are called by this name, Deu 33:19 , and amongst the heathens, as I shall have occasion, as he often had.

Poole: Psa 57:10

i.e. Is most evident, and greatly exalted.

Poole: Psa 57:11 - See Poole "Psa 57:5"

See Poole "Psa 57:5" .

Haydock: Psa 57:1 - A God

David reproveth the wicked, and foretelleth their punishment.

A God. Hebrew Elohim shophetim. Both are in the plural, which has induced many to suppose that angels, &c., are meant; yet the plural is sometimes used, when speaking of the true God, Genesis xx. 13., and Josue xxiv. 19. (Calmet) ---

Houbigant translates, "gods," which he explains of the pastors of the Church, or "judges." The reward of virtue, and punishment of vice, are very important truths. Let us wait till the time of harvest, and all will be in its proper place. (Berthier)

Haydock: Psa 57:1 - Title

Title. This psalm is a sequel to the former, (Worthington) and refers to the malevolent speeches of Saul's courtiers, (1 Kings xxiv. 10., and xxvi. 7.; Calmet) and to the proceedings of the Jews against Christ. (St. Jerome) ---

It is an invective against hypocrites, (Calmet) and detractors. (Berthier)

Haydock: Psa 57:2 - Men

Men. If you be consulted by Saul, and act as judges, do what is right. Condemn not a man unheard. (Calmet) ---

Frew refuse to speak well. (Worthington) ---

Hebrew also, "O assembly," act not hypocritically.

Haydock: Psa 57:3 - Heart // Quicquid vis & non potes, factum Deus computat // Forge

Heart. Hence proceed evil thoughts, &c. (Haydock) ---

Quicquid vis & non potes, factum Deus computat. (St. Augustine) ---

Forge, as you endeavour to preserve the appearance of rectitude. Hebrew, "weigh" in scales. (Calmet) ---

This double-dealing aggravates the fault. (Worthington)

Haydock: Psa 57:4 - Womb

Womb. Born in sin. (Haydock) ---

They have followed the same course through life, being always bent on wickedness. (Calmet)

Haydock: Psa 57:5 - Madness // Deaf asp

Madness; or "poison," chamath. (Menochius) ---

Deaf asp. This is the most dangerous species. The ancients attempted to charm serpents. But these courtiers were deaf to every proof of David's innocence, (Calmet, Diss.) and would receive no admonition, stopping their ears, like asps. (Worthington) ---

The prophet speaks conformably to the received opinion, (Berthier) without determining it to be true. (Menochius)

Haydock: Psa 57:6 - Wisely

Wisely. "Cunningly." Many read, qui incantatur a sapiente. (Calmet) ---

He does not approve of the magical art. (Menochius) ---

Serpents may naturally be effected with music. The torpid snake by incantation bursts. (Virgil, Eclogues viii.; Bochart v. 3. 385.) Parkhurst, chober. (Haydock)

Haydock: Psa 57:9 - Wax // Fire

Wax. Hebrew shabbelul, occurs no where else, and this signification is surely preferable to that of the Rabbins, "a snail." (Protestants) (Haydock) ---

Fire. Hebrew, "like the untimely birth of a woman, which has not seen the sun." (Houbigant after St. Jerome) ---

Septuagint may not have read th at the end of esh, "fire." But both version imply, that the wicked shall perish, without resource (Berthier) or struggle. This in enforced by a multiplicity of examples. (Haydock)

Haydock: Psa 57:10 - Before your thorns

Before your thorns, &c. That is, before your thorns grow up, so as to become strong briers, they shall be overtaken and consumed by divine justice, swallowing them up, as it were, alive in his wrath. (Challoner) ---

You shall be cut off when you least think of it. (Menochius) (Psalm liv. 24.) (Haydock) ---

David probably alludes to the proposal mentioned, (Judges ix. 14.) where the brier ( rhammus ) invites all the trees to come under its shade. Before you, my followers, shall fall under the oppression of our cruel persecutors, they shall be suddenly destroyed. (Berthier) ---

"Before your pots can feel the thorns, he shall take them away, as with a whirlwind, both living, and in his wrath." (Protestants) ---

This version of Pagnin is rejected by Montanus, who nearly follows the Vulgate. Sirothecem means, "your thorns, or pots," Ecclesiastes vii. 7. (Haydock)

Haydock: Psa 57:11 - Shall wash his hands // Hands

Shall wash his hands, &c. Shall applaud the justice of God, and take occasion, from the consideration of the punishment of the wicked, to wash and cleanse his hands from sin. (Challoner) ---

Hands. Hebrew, "feet," (though this is not certain. Psalm lxxiii. 4.; Berthier) and all his body; the carnage shall be so great. The just approve of God's judgments, (Calmet) in or "over," Greek: epi, to testify that he has no connexion with the wicked. (Theodoret) ---

The just will purify himself still more at the sight of vengeance. This interpretation is good, but no so literal. (Berthier)

Gill: Psa 57:1 - Be merciful unto me, O God // for my soul trusteth in thee // yea, in the shadow of thy wings will I make my refuge // until these calamities be overpast

Be merciful unto me, O God,.... Or "be gracious to me" ^k; which words are repeated by him. "Be merciful", or "gracious, unto me"; to show the greatness of his distress, the eagerness, vehemency, and importunity he used in prayer; his case requiring a speedy answer, and immediate relief; and that he expected only from the mercy and grace of God; See Gill on Psa 56:1;

for my soul trusteth in thee; or "in thy word"; as the Targum; and in thee only, both as the God of providence and the God of grace; and a great act of faith this was to trust in the Lord in such circumstances; and it was not a bare profession of trust, but it was hearty and sincere; his "soul" trusted in the Lord; he trusted in him with all his heart and soul, and trusted him with his soul or life: and this he makes a reason or argument for mercy; seeing, as the mercy of the Lord is an encouragement to faith and hope; so the Lord has declared, that he takes pleasure in those that hope and trust in it; wherefore mercy may be expected by such;

yea, in the shadow of thy wings will I make my refuge; or "I will hope" ^l; the meaning is, that he would betake himself to the power and protection of God, and make him his refuge from the enemy: the allusion is either to the hen, or any other bird covering its young with its wings, when a bird of prey is near, till that is gone; or to the cherubim, whose wings overshadowed the mercy seat, between which the glory of God dwelt; and so the Targum,

"in the shadow of thy Shechinah, or glorious Majesty, will I trust;''

which agrees with his applying to the mercy seat, or to God on a throne of grace and mercy: and here he determines to abide,

until these calamities be overpast; the storm of them was over, which was very black and threatening. The Targum is,

"until the tumult is over;''

and so the Syriac version; until Saul and his men were gone, of whom he was afraid. The Septuagint version, and those that follow it, render the words "until sin passeth away"; the cause of these troubles; unless sin is put for sinful men; and so the sense is as before; see Isa 26:20.

Gill: Psa 57:2 - I will cry unto God most high // unto God that performeth all things for me

I will cry unto God most high,.... To remember him in his low estate, and who is higher than the highest, than Saul and his mighty men with him. This epithet David no doubt made use of, to encourage his faith in the Lord, who is above all, and can do all things; as follows;

unto God that performeth all things for me; in a providential way, having made him, upheld him in being, fed and clothed him, preserved him, and followed him with his goodness all his days; and in a way of grace he performed all his purposes concerning him, all his promises unto him, and was performing and would perfect the work of grace in him; see Psa 138:8. The Targum adds a fable by way of paraphrase on the text,

"who commanded, or prepared a spider, to perfect in the mouth of the cave a web for me;''

so it is in the king's Bible; as if, when he was in the cave, God so ordered it in his providence, that a spider should spin a web over the month of it, which prevented his persecutors from searching for him in it; but the Scripture is silent in this matter. Such a story is reported of Felix, bishop of Nola, in ecclesiastical history ^m.

Gill: Psa 57:3 - He shall send from heaven, and save me // from the reproach of him that would swallow me up // Selah // God shall send forth his mercy and his truth

He shall send from heaven, and save me,.... His angel, as the Targum adds; or his angels, as Kimchi; who are ministering spirits, sent forth by him, to encamp about his people, and guard them, as they did Jacob when in fear of Esau, Gen 32:1; or to deliver them out of trouble, as Peter when in prison, Act 12:7; or rather the sense may be, that David did not expect any help and deliverance in an human way, by means of men on earth; but he expected it from above, from heaven, from God above, and which he believed he should have; and he might have a further view to the mission of Christ from heaven to save him, and all the Lord's people; and which he may mention, both for his own comfort, and for the strengthening of the faith of others in that important article;

from the reproach of him that would swallow me up. Meaning Saul; see Psa 56:1. The Targum renders it,

"he hath reproached him that would swallow me up for ever;''

and to the same sense the Septuagint, Vulgate Latin, Ethiopic, Arabic, and Syriac versions; disappointed them, and filled them with reproach, shame, and confusion.

Selah; on this word; see Gill on Psa 3:2.

God shall send forth his mercy and his truth; shall manifest and display the glory of these his perfections, his mercy and grace, his truth and faithfulness, in his deliverance and salvation; and which are remarkably glorified in salvation by Christ Jesus; and who himself may be called "his grace and his truth" ⁿ, as the words may be rendered; he being the Word of his grace, and truth itself, and full of both; and by whom, when sent forth, grace and truth came, Joh 1:14; it may also intend a constant supply of grace, whereby God would show forth the truth of his promises to him.

Gill: Psa 57:4 - My soul is among lions // and I lie even among them that are set on fire // even the sons of men, whose teeth are spears and arrows // and their tongue a sharp sword

My soul is among lions,.... Not literally understood; though such there might be in the wildernesses where he sometimes was; but figuratively, men comparable to lions, for their stoutness, courage, strength, fierceness, and cruelty; meaning not his own men, as some think, who were fierce, and of keen resentment against Saul, and would fain have killed him when he was in the cave, had they not been restrained by David, 1Sa 24:4; but Saul, and those with him, who were three thousand chosen men, stout, courageous, fierce, and furious. It is usual in scripture to describe powerful princes, and especially persecuting ones, by the name of lions, Pro 28:15. Achilles, in Homer ^o, is compared to a lion for his cruelty. The soul of Christ was among such, when he was apprehended by the band of men that came with Judas to take him; when he was in the high priest's hall buffeted and spit upon; and when he was in the common hall of Pilate, surrounded by the Roman soldiers; and when he was encircled on the cross with the crowd of the common people, priests and elders, Mat 26:55; and so the souls of his people are often among lions, persecuting men, and Satan and his principalities, who is compared to a roaring lion, 1Pe 5:8; and among whom they are as wonderfully preserved as Daniel in the lion's den;

and I lie even among them that are set on fire; of hell, as the tongue is said to be in Jam 3:6; by the devil, who stirred up Saul against David, filled him with wrath and fury, so that he breathed out nothing but flaming vengeance, threatening and slaughter, against him; and by wicked men his courtiers, who kindled and stirred up the fire of contention between them; among these incendiaries, as Junius renders the word ^p, David was, who inflamed the mind of Saul against him, which he suggests in 1Sa 24:10;

even the sons of men, whose teeth are spears and arrows; whose words, formed by means of their teeth, were very devouring ones, Psa 52:4; were very piercing and wounding; calumnies, detractions, and backbitings, speaking against him when absent and at a distance, may be meant; see Pro 30:14;

and their tongue a sharp sword; See Gill on Psa 52:2; and there was a sort of swords called "lingulae", because in the shape of a tongue ^q.

Gill: Psa 57:5 - Be thou exalted, O God, above the heavens // let thy glory be above all the earth

Be thou exalted, O God, above the heavens,.... That is, show thyself to be God, that sittest in the heavens, and art higher than they, by saving me, and disappointing mine enemies; that I, and those that are with me, may magnify the Lord and exalt his name together. The Targum is,

"be thou exalted above the angels of heaven, O God;''

let thy glory be above all the earth; that is, above all the inhabitants of the earth, as the Chaldee paraphrase: let the glory of God in my deliverance be seen by all that dwell upon the earth; for by how much the lower and more distressed his case and condition were, by so much the more would the glory of God be displayed in bringing him out of it. Nothing lies nearer the hearts of the people of God than his glory; this is more desirable than their own salvation: David breathes after the one, when he says nothing of the other, that being uppermost; though his meaning is, that the one might be brought about by the other.

Gill: Psa 57:6 - They have prepared a net for my steps // my soul is bowed down // they have digged a pit before me, into the midst whereof they are fallen themselves // Selah

They have prepared a net for my steps,.... They laid snares for him, as the fowler does for the bird, in order to take him. It denotes the insidious ways used by Saul and his men to get David into their hands; so the Pharisees consulted together how they might entangle Christ in his talk, Mat 22:15;

my soul is bowed down; dejected by reason of his numerous enemies, and the crafty methods they took to ensnare and ruin him; so the soul of Christ was bowed down with the sins of his people, and with a sense of divine wrath because of them; and so their souls are often bowed down; or they are dejected in their spirits, on account of sin, Satan's temptations, various afflictions, and divine desertions. The Targum renders it,

"he bowed down my soul;''

that is, the enemy; Saul in particular. The Septuagint, Arabic, and Ethiopic versions, "they bowed down my soul"; the same that prepared a net for his steps; everyone of his enemies; they all were the cause of the dejection of his soul: the Syriac version leaves out the clause;

they have digged a pit before me, into the midst whereof they are fallen themselves; contriving and seeking to find out the places where David's haunt was, Saul got into the very cave where he and his men were; and had his skirt cut off, when his life might as easily have been taken away, 1Sa 23:22. See Psa 7:15.

Selah; on this word; see Gill on Psa 3:2.

Gill: Psa 57:7 - My heart is fixed, O God // my heart is fixed // I will sing and give praise

My heart is fixed, O God,.... Firm and sure, trusting in the Lord, believing that he should be saved by him out of his troubles; see Psa 101:1. So, in a spiritual sense, a heart fixed and established, or that is firm and sure, is one that is assured of its salvation by Christ, rooted and grounded in the love of God, firmly built on the foundation, Christ, and has its affections set on him; and is unmoved, from the hope of the Gospel, and the doctrines of it, by whatsoever it meets with in the world. It may be rendered, "my heart is prepared", or "ready" ^r; that is, according to some, to receive good or evil, prosperity or adversity, at the hand of God; to which sense is Jarchi's note,

"my heart is faithful with thee in the measure of judgment, and it is faithful with thee in the measure of mercy.''

That is, whether I am chastised with judgments, or followed with mercies, my heart is firm and true to God. The Targum is,

"my heart is prepared for thy law, O Lord; my heart is prepared for thy fear;''

that is, it is prepared for the worship and service of God; it is ready to every good work; it is prepared to pray unto him, and to wait for an answer, which are both from the Lord, Pro 16:1; and particularly to sing praise unto him, as follows;

my heart is fixed; this is repeated, to show the vehemency of his spirit, and the certainty of the thing;

I will sing and give praise; for the salvation wrought for him, and which he was sure of; and before he had finished this psalm, or while he had composed it, did enjoy it.

Gill: Psa 57:8 - Awake up, my glory // awake, psaltery and harp // I myself will awake early

Awake up, my glory,.... Meaning his soul, whom Jacob calls his honour, Gen 49:6; it being the most honourable, glorious, and excellent part of man; is the breath of God, of his immediate production; is a spirit incorporeal and immortal; is possessed of glorious powers and faculties; had the image of God stamped upon it, which made man the glory of God, 1Co 11:7; and has the image of Christ on it in regenerated persons; and is that with which God and Christ are glorified; and is, upon all accounts, of great worth and value, even of more worth than the whole world: and this sometimes in the saints is as it were asleep, and needs awaking; not in a literal sense; for it is incapable of natural sleep, being incorporeal; but in a figurative and spiritual sense, as when grace is dormant, and not in exercise; when the soul is backward to and slothful in duty, unconcerned about divine things, and lukewarm and indifferent to them; which is occasioned by prevailing corruptions and worldly cares; and sometimes it becomes dull, and heavy, and inactive, through an over pressure by sorrows and troubles, as the disciples of Christ were found sleeping for sorrow, Luk 22:45; which seems to have been the case of the psalmist here; he had been in great distress, his soul was bowed down, Psa 57:6; he had hung his harp upon the willow, and could not sing one of the Lord's songs in the place and circumstances be was in; but now he calls upon his soul, and arouses all the powers and faculties of it, and stirs up himself to the work of praise, just as Deborah did, Jdg 5:12; some by his glory understand his tongue, as in Psa 16:9 compared with Act 2:26; and so may design vocal singing here, as instrumental music in the next clause:

awake, psaltery and harp; which, by a prosopopoeia, are represented as persons; as if they were animate, sensible, and living: these had been laid aside for some time as useless; but now the psalmist determines to take them up and employ them in the service of praising God: these are fitly put together, because psalms were sung to harps; and so with the Greeks a psalm is said to be properly the sound of the harp ^s;

I myself will awake early; in the morning, when salvation and joy come; and so soon cause his voice to be heard, as in prayer, so in praise; or "I will awaken the morning": so Jarchi; be up before the sun rises, the morning appears, or day dawns: this is taking the wings of the morning, and even preventing that. The Targum is,

"I will awake to the morning prayer.''

Gill: Psa 57:9 - I will praise thee, O Lord, among the people // I will sing unto thee among the nations

I will praise thee, O Lord, among the people,.... Either among the people of Israel, as Aben Ezra, when each of the tribes meet together; and so it denotes the public manner in which he would praise God for his salvation: or among the Gentiles, as the following clause shows;

I will sing unto thee among the nations: the Apostle Paul seems to have reference to this passage in Rom 15:9; which he produces as a proof of the Gentiles glorifying God for his mercy in sending the Gospel among them, and calling them by his grace; by which they appeared to be his chosen and redeemed ones; and in forming them into Gospel churches, among whom his praise was sung: for this supposes something to be done among the Gentiles, which should occasion praise; and here the psalmist represents the Messiah, who in his ministers and members praise God for his wonderful mercy to the Gentile world, as follows.

Gill: Psa 57:10 - For thy mercy is great unto the heavens // and thy truth unto the clouds

For thy mercy is great unto the heavens,.... Which denotes the exceeding greatness and largeness of it; as it is in the heart of God, who is plenteous in mercy; as it is expressed in the covenant of grace, where are stores of it; as it is shown forth in the choice of persons to eternal life; in the mission of Christ into this world to die for them; in the regeneration of them, the pardon of their sins, and eternal life: and this mercy is not only extended to persons in the several parts of the earth, but is as high as the heaven above it, Psa 103:11;

and thy truth unto the clouds; the faithfulness of God in performing his purposes and his promises; or the Gospel, and the doctrines of it, which contain the deep things of God; unless Christ himself should be meant, who is the truth which sprung out of the earth, Psa 85:11; is now ascended unto heaven, and is higher than the heavens; and whose exaltation and glory may be designed in Psa 57:11.

Gill: Psa 57:11 - Be thou exalted, O God, above the heavens // let thy glory be above all the earth

Be thou exalted, O God, above the heavens,.... As Christ now is at the Father's right hand, and who is God over all, blessed for ever;

let thy glory be above all the earth; as it is above all the men on earth and angels in heaven. This is repeated from Psa 57:5; See Gill on Psa 57:5, and shows the vehemency of his desire after these things, and how much his heart was set upon them.