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Teks -- Psalms 55:1-23 (NET)
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Wesley -> Psa 55:3; Psa 55:3; Psa 55:4; Psa 55:8; Psa 55:9; Psa 55:9; Psa 55:9; Psa 55:9; Psa 55:10; Psa 55:10; Psa 55:10; Psa 55:11; Psa 55:12; Psa 55:13; Psa 55:13; Psa 55:15; Psa 55:15; Psa 55:15; Psa 55:17; Psa 55:18; Psa 55:18; Psa 55:19; Psa 55:19; Psa 55:19; Psa 55:19; Psa 55:20; Psa 55:22; Psa 55:22; Psa 55:23; Psa 55:23; Psa 55:23
Their clamours and threats, and slanders.
Deadly terrors; such as seize upon men in the agonies of death.
From the force and fury of mine enemies.
Wesley: Psa 55:9 - Tongues Their speech, as thou didst at Babel, Gen 11:9, their votes, and opinions, and counsels. Which was eminently done among Absalom's followers, 2Sa 17:23...
Wesley: Psa 55:9 - Strife Injustice and fraud, oppression and contention rule here, instead of that public justice and peace which I established.
Injustice and fraud, oppression and contention rule here, instead of that public justice and peace which I established.
In Jerusalem; which in Absalom's time was a sink of all sins.
Do encompass it, as it were a garrison.
Wesley: Psa 55:10 - Walls In the outward parts, as also in the very midst of it. So that all parts were horribly corrupted.
In the outward parts, as also in the very midst of it. So that all parts were horribly corrupted.
The places of buying and selling, and of public commerce.
Wesley: Psa 55:13 - Equal Not in power, but in reputation, for wisdom, and influence upon my people.
Not in power, but in reputation, for wisdom, and influence upon my people.
Wesley: Psa 55:13 - Guide Whose counsel I highly prized, and constantly followed. All which agrees to Achitophel.
Whose counsel I highly prized, and constantly followed. All which agrees to Achitophel.
Wesley: Psa 55:15 - Them All such as pretend to religion, and have manifestly apostatized both from the profession and practice of it.
All such as pretend to religion, and have manifestly apostatized both from the profession and practice of it.
Cut off by a sudden and violent death.
Heb. in their inwards. Wickedness is deeply rooted in their hearts.
_The three stated times of prayer among the Jews.
Wesley: Psa 55:18 - He hath He speaks of a future deliverance, as a thing done, because of the certainty of it. He hath restored me to my former peace and tranquility.
He speaks of a future deliverance, as a thing done, because of the certainty of it. He hath restored me to my former peace and tranquility.
Wesley: Psa 55:18 - For For there were more with me than against me; even the holy angels whom God employed to defend and deliver me.
For there were more with me than against me; even the holy angels whom God employed to defend and deliver me.
Who is eternal, and therefore unchangeable, and almighty.
They meet with no crosses nor disappointments.
Wesley: Psa 55:19 - Therefore Their success makes them go on securely, without any regard to God, or dread of his judgments.
Their success makes them go on securely, without any regard to God, or dread of his judgments.
Wesley: Psa 55:22 - Burden All thy crosses, and cares, and fears, lay them upon the Almighty, by faith and prayer. He directs this speech to his own soul, and to all good men in...
All thy crosses, and cares, and fears, lay them upon the Almighty, by faith and prayer. He directs this speech to his own soul, and to all good men in like circumstances.
Wesley: Psa 55:22 - Suffer As he doth wicked men. Tho' he may for a season suffer them to be shaken, yet not to be overwhelmed.
As he doth wicked men. Tho' he may for a season suffer them to be shaken, yet not to be overwhelmed.
But shall be cut off by an untimely and violent death.
And in this confidence I will quietly wait for deliverance.
JFB -> Psa 55:1; Psa 55:1; Psa 55:2; Psa 55:3; Psa 55:3; Psa 55:4-5; Psa 55:5; Psa 55:6; Psa 55:7-8; Psa 55:9; Psa 55:9; Psa 55:9; Psa 55:10-11; Psa 55:11; Psa 55:11; Psa 55:12-14; Psa 55:13; Psa 55:13; Psa 55:14; Psa 55:15; Psa 55:15; Psa 55:15; Psa 55:15; Psa 55:16-18; Psa 55:18; Psa 55:19; Psa 55:19; Psa 55:19; Psa 55:19; Psa 55:20-21; Psa 55:22; Psa 55:22; Psa 55:22; Psa 55:23
JFB: Psa 55:1 - -- In great terror on account of enemies, and grieved by the treachery of a friend, the Psalmist offers an earnest prayer for relief. He mingles confiden...
In 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. (Psa. 55:1-23)
The terms of the last clause express full indulgence of grief.
Literally, "they make evil doings slide upon me."
Literally, "dwell," that is, permanently.
JFB: Psa 55:7-8 - -- Even a wilderness is a safer place than exposure to such evils, terrible as storm and tempest.
Even a wilderness is a safer place than exposure to such evils, terrible as storm and tempest.
JFB: Psa 55:9 - divide their tongues Or, "confound their speech," and hence their counsels (Gen 11:7).
Or, "confound their speech," and hence their counsels (Gen 11:7).
Perhaps Jerusalem, the scene of anarchy.
JFB: Psa 55:11 - Wickedness Literally, "Mischief," evils resulting from others (Psa 5:9; Psa 52:2, Psa 52:7).
JFB: Psa 55:11 - streets Or literally, "wide places," markets, courts of justice, and any public place.
Or literally, "wide places," markets, courts of justice, and any public place.
JFB: Psa 55:12-14 - -- This description of treachery does not deny, but aggravates, the injury from enemies.
This description of treachery does not deny, but aggravates, the injury from enemies.
In Hebrew, a yet more intimate associate.
Literally, "with a crowd," in a festal procession.
God answers his constant and repeated prayers.
That is, by the context, fighting with me.
JFB: Psa 55:20-21 - -- The treachery is aggravated by hypocrisy. The changes of number, Psa 55:15, Psa 55:23, and here, enliven the picture, and imply that the chief traitor...
Literally, "gift," what is assigned you.
JFB: Psa 55:23 - bloody . . . days (compare Psa 5:6; Psa 51:14), deceit and murderous dispositions often united. The threat is directed specially (not as a general truth) against the wi...
Clarke -> Psa 55:1; Psa 55:2; Psa 55:2; Psa 55:3; Psa 55:4; Psa 55:5; Psa 55:6; Psa 55:6; Psa 55:7; Psa 55:8; Psa 55:9; Psa 55:9; Psa 55:9; Psa 55:10; Psa 55:12; Psa 55:14; Psa 55:15; Psa 55:15; Psa 55:16; Psa 55:17; Psa 55:18; Psa 55:19; Psa 55:20; Psa 55:21; Psa 55:22; Psa 55:22; Psa 55:22; Psa 55:23; Psa 55:23; Psa 55:23
Clarke: Psa 55:1 - Give ear to my prayer 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 ...
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.
Clarke: Psa 55:2 - I mourn in my complaint I mourn in my complaint - בשיחי besichi , in my sighing; a strong guttural sound, expressive of the natural accents of sorrow
I mourn in my complaint -
And make a noise - I am in a tumult - I am strongly agitated.
Clarke: Psa 55:3 - They cast iniquity upon me 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 s...
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.
Clarke: Psa 55:4 - The terrors of death are fallen upon me The terrors of death are fallen upon me - I am in hourly expectation of being massacred.
The terrors of death are fallen upon me - I am in hourly expectation of being massacred.
Clarke: Psa 55:5 - Fearfulness Fearfulness - How natural is this description! He is in distress; - he mourns; - makes a noise; - sobs and sighs; - his heart is wounded - he expect...
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. No man ever described a wounded heart like David.
Clarke: Psa 55:6 - O that I had wings like a dove! 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 unles...
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.
Clarke: Psa 55:7 - Would I wander far off 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...
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 quaestu
Reddet Aedon? cujus penna
Utinam miserae mihi fata darent
Fugerem luctus ablata meo
Penna volucri, procul et coetu
Hominum tristes sedemque feram
Sola in vacuo nemore, et tenu
Ramo pendens, querulo posse
Gutture moestum fundere murmur
My woes who enough can bewail
O what notes can my sorrows express
Sweet Philomel’ s self e’ en would fai
To respond with her plaintive distress
O had I her wings I would fl
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
J. B. Clarke.
||&&$Clarke: Psa 55:8 - The windy storm The windy storm - From the sweeping wind and tempest - Absalom and his party and the mutinous people in general.
The windy storm - From the sweeping wind and tempest - Absalom and his party and the mutinous people in general.
Destroy, O lord - Swallow them up - confound them
Clarke: Psa 55:9 - Divide their tongues Divide their tongues - Let his counsellors give opposite advice. Let them never agree, and let their devices be confounded. And the prayer was heard...
Divide their tongues - Let his counsellors give opposite advice. Let them never agree, and let their devices be confounded. And the prayer was heard. Hushai and Ahithophel gave opposite counsel. Absalom followed that of Hushai; and Ahithophel, knowing that the steps advised by Hushai would bring Absalom’ s affairs to ruin, went and hanged himself. See 2 Samuel 15, 16, and 17
Clarke: Psa 55:9 - Violence and strife in the city Violence and strife in the city - They have been concerting violent measures; and thus are full of contention.
Violence and strife in the city - They have been concerting violent measures; and thus are full of contention.
Clarke: Psa 55:10 - Day and night they go about Day and night they go about - This and the following verse show the state of Jerusalem at this time. Indeed, they exhibit a fair view of the state o...
Day and night they go about - This and the following verse show the state of Jerusalem at this time. Indeed, they exhibit a fair view of the state of any city in the beginning of an insurrection. The leaders are plotting continually; going about to strengthen their party, and to sow new dissensions by misrepresentation, hypocrisy, calumny, and lies.
Clarke: Psa 55:12 - It was not an enemy It was not an enemy - It is likely that in all these three verses Ahithophel is meant, who, it appears, had been at the bottom of the conspiracy fro...
It was not an enemy - It is likely that in all these three verses Ahithophel is meant, who, it appears, had been at the bottom of the conspiracy from the beginning; and probably was the first mover of the vain mind of Absalom to do what he did.
Clarke: Psa 55:14 - Walked unto the house of God in company Walked unto the house of God in company - Or with haste; for the rabbins teach that we should walk hastily To the temple, but slowly From it.
Walked unto the house of God in company - Or with haste; for the rabbins teach that we should walk hastily To the temple, but slowly From it.
Clarke: Psa 55:15 - Let death seize upon them Let death seize upon them - This is a prediction of the sudden destruction which should fall on the ringleaders in this rebellion. And it was so. Ah...
Let death seize upon them - This is a prediction of the sudden destruction which should fall on the ringleaders in this rebellion. And it was so. Ahithophel, seeing his counsel rejected, hanged himself. Absalom was defeated; and, fleeing away, he was suspended by the hair in a tree, under which his mule had passed; and being found thus by Joab, he was despatched with three darts; and the people who espoused his interests were almost all cut off. They fell by the sword, or perished in the woods. See 2Sa 18:8
Clarke: Psa 55:15 - Let then go down quick into hell Let then go down quick into hell - Let them go down alive into the pit. Let the earth swallow them up! And something of this kind actually took plac...
Let then go down quick into hell - Let them go down alive into the pit. Let the earth swallow them up! And something of this kind actually took place. Absalom and his army were defeated; twenty thousand of the rebels were slain on the field; and the wood devoured more people that day than the sword devoured, 2Sa 18:7, 2Sa 18:8. The words might be rendered, "Death shall exact upon them; they shall descend alive into sheol."And death did exact his debt upon them, as we have seen above.
Clarke: Psa 55:16 - I will call upon God I will call upon God - He foresaw his deliverance, and the defeat of his enemies and therefore speaks confidently, "The Lord shall save me;"or, as t...
I will call upon God - He foresaw his deliverance, and the defeat of his enemies and therefore speaks confidently, "The Lord shall save me;"or, as the Targum, "The Word of the Lord shall redeem me."
Clarke: Psa 55:17 - Evening, and morning, and at noon, will I pray Evening, and morning, and at noon, will I pray - This was the custom of the pious Hebrews. See Dan 6:10. The Hebrews began their day in the evening,...
Evening, and morning, and at noon, will I pray - This was the custom of the pious Hebrews. See Dan 6:10. The Hebrews began their day in the evening, and hence David mentions the evening first. The rabbins say, Men should pray three times each day, because the day changes three times. This was observed in the primitive Church; but the times, in different places, were various. The old Psalter gives this a curious turn: "At even I sall tel his louing (praise) what tim Crist was on the Crosse: and at morn I sall schew his louing, what tim he ros fra dede. And sua he sall here my voyce at mid day, that is sitand at the right hand of his fader, wheder he stegh (ascended) at mid day."
Clarke: Psa 55:18 - He hath delivered my soul He hath delivered my soul - My life he has preserved in perfect safety from the sword; for there were many with me: "for in many afflictions his Wor...
He hath delivered my soul - My life he has preserved in perfect safety from the sword; for there were many with me: "for in many afflictions his Word was my support."- Targum. Or David may refer to the supernatural assistance which was afforded him when his enemies were so completely discomfited.
Clarke: Psa 55:19 - Because they have no changes Because they have no changes - At first Absalom, Ahithophel, and their party, carried all before them. There seemed to be a very general defection o...
Because they have no changes - At first Absalom, Ahithophel, and their party, carried all before them. There seemed to be a very general defection of the people; and as in their first attempts they suffered no reverses, therefore they feared not God. Most of those who have few or no afflictions and trials in life, have but little religion. They become sufficient to themselves, and call not upon God.
Clarke: Psa 55:20 - He hath put forth his hands He hath put forth his hands - A farther description of Ahithophel. He betrayed his friends, and he broke his covenant with his king. He had agreed t...
He hath put forth his hands - A farther description of Ahithophel. He betrayed his friends, and he broke his covenant with his king. He had agreed to serve David for his own emolument, and a stipulation was made accordingly; but while receiving the king’ s pay, he was endeavoring to subvert the kingdom, and destroy the life of his sovereign.
Clarke: Psa 55:21 - Were smoother than butter Were smoother than butter - He was a complete courtier, and a deep, designing hypocrite besides. His words were as soft as butter, and as smooth as ...
Were smoother than butter - He was a complete courtier, and a deep, designing hypocrite besides. His words were as soft as butter, and as smooth as oil, while he meditated war; and the fair words which were intended to deceive, were intended also to destroy: they were drawn swords. This is a literal description of the words and conduct of Absalom, as we learn from the inspired historian, 2Sa 15:2, etc. He was accustomed to wait at the gate; question the persons who came for justice and judgment; throw out broad hints that the king was negligent of the affairs of his kingdom, and had not provided an effective magistracy to administer justice among the people, and added that if he were appointed judge in the land, justice should be done to all. He bowed also to the people, and kissed them; and thus he stole the hearts of the men of Israel. See the passages referred to above.
Clarke: Psa 55:22 - Cast thy burden upon the Lord Cast thy burden upon the Lord - Whatever cares, afflictions, trials, etc., they may be with which thou art oppressed, lay them upon him
Cast thy burden upon the Lord - Whatever cares, afflictions, trials, etc., they may be with which thou art oppressed, lay them upon him
Clarke: Psa 55:22 - And he shall sustain thee And he shall sustain thee - He shall bear both thee and thy burden. What a glorious promise to a tempted and afflicted soul! God will carry both the...
And he shall sustain thee - He shall bear both thee and thy burden. What a glorious promise to a tempted and afflicted soul! God will carry both thee and thy load. Then cast thyself and it upon him
Clarke: Psa 55:22 - He shall never suffer the righteous to be moved He shall never suffer the righteous to be moved - While a man is righteous, trusts in and depends upon God, he will never suffer him to be shaken. W...
He shall never suffer the righteous to be moved - While a man is righteous, trusts in and depends upon God, he will never suffer him to be shaken. While he trusts in God, and works righteousness, he is as safe as if he were in heaven.
Clarke: Psa 55:23 - But thou, O God, shalt bring them down into the pit of destruction But thou, O God, shalt bring them down into the pit of destruction - The Chaldee is emphatic: "And thou, O Lord, by thy Word ( במימרך bemeymer...
But thou, O God, shalt bring them down into the pit of destruction - The Chaldee is emphatic: "And thou, O Lord, by thy Word (
Clarke: Psa 55:23 - Bloody and deceitful men shall not live out half their days Bloody and deceitful men shall not live out half their days - So we find, if there be an appointed time to man upon earth, beyond which he cannot pa...
Bloody and deceitful men shall not live out half their days - So we find, if there be an appointed time to man upon earth, beyond which he cannot pass; yet he may so live as to provoke the justice of God to cut him off before he arrives at that period; yea, before he has reached half way to that limit. According to the decree of God, he might have lived the other half; but he has not done it
Clarke: Psa 55:23 - But I will trust in thee But I will trust in thee - Therefore I shall not be moved, and shall live out all the days of my appointed time
The fathers in general apply the pri...
But I will trust in thee - Therefore I shall not be moved, and shall live out all the days of my appointed time
The fathers in general apply the principal passages of this Psalm to our Lord’ s sufferings, the treason of Judas, and the wickedness of the Jews; but these things do not appear to me fairly deducible from the text. It seems to refer plainly enough to the rebellion of Absalom. "The consternation and distress expressed in Psa 55:4-8, describe the king’ s state of mind when he fled from Jerusalem, and marched up the mount of Olives, weeping. The iniquity cast upon the psalmist answers to the complaints artfully laid against the king by his son of a negligent administration of justice: and to the reproach of cruelty cast upon him by Shimei, 2Sa 15:2, 2Sa 15:4; 2Sa 16:7, 2Sa 16:8. The equal, the guide, and the familiar friend, we find in Ahithophel, the confidential counsellor, first of David, afterwards of his son Absalom. The buttery mouth and oily words describe the insidious character of Absalom, as it is delineated, 2Sa 15:5-9. Still the believer, accustomed to the double edge of the prophetic style, in reading this Psalm, notwithstanding its agreement with the occurrences of David’ s life, will be led to think of David’ s great descendant, who endured a bitter agony, and was the victim of a baser treachery, in the same spot where David is supposed to have uttered these complaints."- Bishop Horsley
Calvin: Psa 55:1 - Give ear to my prayer, O God! 1.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 distre...
1.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
Calvin: Psa 55:4 - My heart trembles within me 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 ...
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.
Calvin: Psa 55:6 - And I said, Who will give me wings like a dove? 6.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 expre...
6.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. Nay, 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
Calvin: Psa 55:9 - Destroy, 9.Destroy, 303 O Lord; and divide their tongue Having now composed, as it were, his mind, he resumes the exercise of prayer. Had he indulged longer...
9.Destroy, 303 O Lord; and divide their tongue Having now composed, as it were, his mind, he resumes the exercise of prayer. Had he indulged longer in the strain of complaint, he might have given his sanction to the folly of those who do themselves more harm than good by the excessive use of this barren species of comfort. There will occasionally escape from the lips of a saint, when he prays, some complaining exclamations which cannot be altogether justified, but he soon recalls himself to the exercise of believing supplication. In the expression, divide their tongue, there seems an allusion to the judgment which fell upon the builders of Babel, (Gen 31:7.) He means in general to pray that God would break their criminal confederacies, and distract their impious counsels, but evidently with an indirect reference to that memorable proof which God gave of his power to thwart the designs of the wicked by confounding their communication. It is thus that to this day he weakens the enemies of the Church, and splits them into factions, through the force of mutual animosities, rivalries, and disagreements in opinion. For his own encouragement in prayer, the Psalmist proceeds to insist upon the wickedness and malignity of his adversaries, this being a truth never to be lost sight of, that just in proportion as men grow rampant in sin, may it be anticipated that the divine judgments are about to descend upon them. From the unbridled license prevailing amongst them, he comforts himself with the reflection that the deliverance of God cannot be far distant; for he visits the proud, but gives more grace to the humble. Before proceeding to pray for divine judgments against them, he would intimate that he had full knowledge of their evil and injurious character. Interpreters have spent an unnecessary degree of labor in determining whether the city here spoken of was that of Jerusalem or of Keilah, for David by this term would appear merely to denote the open and public prevalence of crime in the country. The city stands opposed to places more hidden and obscure, and he insinuates that strife was practiced with unblushing publicity. Granting that the city meant was the metropolis of the kingdom, this is no reason why we should not suppose that the Psalmist had in his view the general state of the country; but the term is, in my opinion, evidently employed in an indefinite sense, to intimate that such wickedness as is generally committed in secret was at that time openly and publicly perpetrated. It is with the same view of marking the aggravated character of the wickedness then reigning in the nation, that he describes their crimes as going about the walls, keeping sentry or watch, so to speak, upon them. Walls are supposed to protect a city from rapine and incursion, but he complains that this order of things was inverted — that the city, instead of being surrounded with fortifications, was beset with strife and oppression, or that these had possession of the walls, and went about them. 304 I have already commented elsewhere upon the words
Calvin: Psa 55:12 - Of a truth, it was not an enemy that cast reproach upon me 12.Of a truth, it was not an enemy that cast reproach upon me He informs us of one circumstance which added bitterness to the injuries under which he...
12.Of a truth, it was not an enemy that cast reproach upon me He informs us of one circumstance which added bitterness to the injuries under which he suffered, that they came from the hands not only of his professed enemies, but of such as pretended to be his friends. Those mistake the meaning of
Calvin: Psa 55:15 - Let death seize upon them 15.Let death seize upon them He now denounces the whole faction, not the nation generally, but those who had taken a prominent part in the persecutio...
15.Let death seize upon them He now denounces the whole faction, not the nation generally, but those who had taken a prominent part in the persecution of him. In imprecating this curse he was not influenced by any bad feeling towards them, and must be understood as speaking not in his own cause but in that of God, and under the immediate guidance of his Spirit. This was no wish uttered in a moment of resentment or of reckless and ill-considered zeal, and which would justify us in launching maledictions against our enemies upon every trivial provocation. The spirit of revenge differs widely from the holy and regulated fervor with which David prays for the judgment of God against wicked men, who had already been doomed to everlasting destruction. The translation, Let death condemn them, is forced, and so also is another which has been suggested, Let him appoint death a creditor over them. 310 That which we have given is the most obvious and simple. In praying that his enemies may descend alive into the grave, it has been well observed, that he seems to allude to the punishment of Korah, Dathan, and Abiram; though I conceive that in imprecating sudden and unexpected ruin upon them, he adverts to the proud persuasion which they cherished in their prosperity, that they would escape the stroke of death. “Lord,” as if he had said, “in the infatuation of their pride they consider themselves to be exempted from the ordinary lot of mortality, but let the earth swallow them up alive — let nothing prevent their being dragged down with all their pomp to the destruction which they deserve.” The cause which he assigns for his prayer in the latter part of the verse, is another proof that he was not influenced by any personal resentment against his enemies, but simply denounced the just judgments of God upon such as persecuted the Church. Wickedness, he adds, is in their dwelling By this he meant that it could not but dwell where they dwelt and this he expresses still more fully when he adds, in the midst of them; intimating, that they inwardly cherished their wickedness, so that it was their inseparable companion, and dwelt with them under the same roof.
Calvin: Psa 55:16 - I will call upon God 16.I will call upon God In translating this verse I have retained the future tense of the verb, as the Psalmist does not refer to something already d...
16.I will call upon God In translating this verse I have retained the future tense of the verb, as the Psalmist does not refer to something already done, but rather excites himself to the duty of prayer, and to the exercise of hope and confidence. Though there was no apparent method of escape, and he stood on the brink of immediate destruction, he declares his resolution to continue in prayer, and expresses his assurance that it would be successful. In the verse which follows he engages more particularly to show perseverance in prayer. He does not content himself with saying that he will pray, for many do this in a perfunctory manner, and soon become wearied with the exercise; but he resolves to display both assiduity and vehemency. From the particular mention he makes of evening, morning, and noon, we are left to infer that these must have been the stated hours of prayer amongst the godly at that period. Sacrifices were offered daily in the temple morning and evening, and by this they were taught to engage privately in prayer within their own houses. At noon also it was the practice to offer additional sacrifices. As we are naturally indisposed for the duty of prayer, there is a danger that we may become remiss, and gradually omit it altogether, unless we restrict ourselves to a certain rule. In appointing particular fixed hours to be observed for his worship, there can be no doubt that God had respect to the infirmity of our nature, and the same principle should be applied to the secret as to the public services of devotion, as appears from the passage now before us, and from the example of Daniel, (Dan 9:3.) Sacrifices are no longer to be observed in the Church, but as there remains the same indisposition on our part to the duty, and an equal need of incitements to overcome it, we should still prescribe certain hours to ourselves to be observed in prayer. He adds, that he would cry aloud, to denote vehemency of supplication, under the grief and anxiety of mind to which he was subjected. He intimates, that no extremity of present trouble would prevent him from directing his complaint to God, and cherishing a confident hope of deliverance.
Calvin: Psa 55:18 - He hath redeemed my soul into peace 18.He hath redeemed my soul into peace Those who read the two preceding verses in the perfect instead of the future tense, are apparently led to this...
18.He hath redeemed my soul into peace Those who read the two preceding verses in the perfect instead of the future tense, are apparently led to this by considering that David here proves his former prayers to have been answered, from the fact of deliverance having been granted. But there is no difficulty involved in adopting the other reading. We may suppose that either he was so confident of being delivered that he speaks as if he actually were so already, or that he inserts what was the substance of his meditations at different times; it being sufficiently common, when mention is made of prayers, to subjoin a statement of the event which followed from them. Having spoken, then, of his prayers, he adverts to the result of them, with the view of expressing his thankfulness for the mercy which he had received. He says that he had been redeemed into peace — a strong expression, signifying the danger to which he had been exposed, and the almost miraculous manner in which he had been delivered from it. What is added, they were in great numbers with me, admits of a double meaning. Some understand him as referring to enemies; with me being, according to them, equivalent to against me. He represents himself as having been beset, by a host of adversaries, and commends the goodness manifested by God in accomplishing his deliverance. Others think that he refers to the angels, whose hosts are encamped round about those that fear the Lord, (Psa 34:7.) The letter
Calvin: Psa 55:19 - God shall hear, and afflict them 19.God shall hear, and afflict them As the verb ענה , anah, which I have rendered afflict, signifies, occasionally, to testify, some unders...
19.God shall hear, and afflict them As the verb
Calvin: Psa 55:20 - He hath sent his hands against those that were at peace with him 20.He hath sent his hands against those that were at peace with him He afterwards speaks in verse 23d in the plural number, but here it is probable t...
20.He hath sent his hands against those that were at peace with him He afterwards speaks in verse 23d in the plural number, but here it is probable that he begins by addressing the leader and head of the wicked conspiracy. He accuses him of waging war in the midst of peace, and being thus guilty of a breach of faith. He had neither suffered provocation, nor had he announced in an open manner his intention to give battle, but had commenced the attack unexpectedly and with treachery. The same charge is insisted upon still further, when it is added, that butter and oil were in his lips, while war was in his heart, and his words themselves were darts. To appearance they were soft and agreeable, but they covered a hidden virulence and cruelty which wounded like a sword or like darts, 320 according to the common proverb, that deceivers carry on their lips poison besmeared with honey. It is well known how many fair promises and flatteries Saul addressed to David with a view to entrap him, and we may conjecture that the same arts were practiced by his courtiers. It is one special trial of the Lord’s people, that they are exposed to such attempts on the part of crafty men to seduce them into destruction. Here the Holy Spirit puts a mark of reprobation upon all subtilty of this kind, and particularly upon treacherous flatteries, exhorting us to cultivate simplicity of intention.
Calvin: Psa 55:22 - Cast thy giving upon Jehovah 22.Cast thy giving upon Jehovah The Hebrew verb יהב , yahab, signifies to give, so that יהבע , yehobcha, according to the ordinary rul...
22.Cast thy giving upon Jehovah The Hebrew verb
Calvin: Psa 55:23 - Thou, O God! shalt cast them into the pit of corruption 23.Thou, O God! shalt cast them into the pit of corruption He returns to speak of his enemies, designing to show the very different end which awaits ...
23.Thou, O God! shalt cast them into the pit of corruption He returns to speak of his enemies, designing to show the very different end which awaits them, from that which may be expected by the righteous. The only reflection which comforts the latter, when cast down at the feet of their oppressors, is, that they can confidently look for a peaceful issue to the dangers which encompass them; while, on the other hand, they can discern by faith the certain destruction which impends the wicked. The Hebrew word
Defender -> Psa 55:6
Defender: Psa 55:6 - wings like a dove One does not solve his problems by fleeing from them. Jonah, whose name means "dove," learned this lesson bitterly by running from God only to find hi...
TSK: Psa 55:1 - Give // hide Give : Psa 5:1, Psa 17:1, Psa 64:1, Psa 80:1, Psa 84:8; 1Pe 3:12
hide : Psa 28:1, Psa 80:4, Psa 143:7; Lam 3:8
TSK: Psa 55:2 - I mourn I mourn : Psa 13:1, Psa 13:2, Psa 32:3, Psa 38:6, Psa 43:2, Psa 102:9, Psa 102:10; Isa 38:14
TSK: Psa 55:3 - oppression // for they oppression : Psa 12:5, Psa 54:3, Psa 73:8; Lam 3:34-36
for they : Psa 27:12, Psa 35:11; 2Sa 15:3, 2Sa 16:7, 2Sa 16:8, 2Sa 19:19; Mat 26:59
TSK: Psa 55:4 - My // terrors My : Psa 6:3, Psa 69:20, Psa 88:3, Psa 102:3-5; Mat 26:37, Mat 26:38; Mar 14:33, Mar 14:34; Joh 12:27; 2Co 1:8-10
terrors : Psa 18:4, Psa 18:5, Psa 11...
My : Psa 6:3, Psa 69:20, Psa 88:3, Psa 102:3-5; Mat 26:37, Mat 26:38; Mar 14:33, Mar 14:34; Joh 12:27; 2Co 1:8-10
terrors : Psa 18:4, Psa 18:5, Psa 116:3; Isa 38:10-13; Heb 5:7
TSK: Psa 55:5 - Fearfulness // horror // overwhelmed Fearfulness : Psa 119:120; 2Sa 15:14; Job 6:4, Job 23:15, Job 23:16
horror : Psa 42:6, Psa 61:2, Psa 88:15, Psa 88:16; Luk 22:44
overwhelmed : Heb. co...
TSK: Psa 55:8 - the windy storm the windy storm : From the sweeping wind and tempest, - Absalom and his rebellious party. Psa 18:4; Isa 17:12, Isa 17:13; Mat 7:25-27
the windy storm : From the sweeping wind and tempest, - Absalom and his rebellious party. Psa 18:4; Isa 17:12, Isa 17:13; Mat 7:25-27
TSK: Psa 55:9 - divide // I have divide : That is, ""Distract their counsels; and let their devices be confounded""- and the prayer was heard. See the parallel passages. Gen 11:7-9;...
divide : That is, ""Distract their counsels; and let their devices be confounded""- and the prayer was heard. See the parallel passages. Gen 11:7-9; 2Sa 15:31, 2Sa 17:1-14; Joh 7:45-53; Act 23:6-10
TSK: Psa 55:10 - Day // mischief Day : Psa 59:6, Psa 59:14, Psa 59:15; 1Sa 19:11; 2Sa 17:1, 2Sa 17:2; Hos 7:6; Mic 2:1, Mic 2:2; Joh 18:3, Joh 18:28; Act 9:24
mischief : 2Sa 16:21, 2S...
TSK: Psa 55:11 - Wickedness // deceit Wickedness : Eze 22:1-12; Act 7:51, Act 7:52
deceit : Psa 109:2, Psa 109:3; Isa 59:7; Jer 5:26, Jer 5:27, Jer 9:3-5; Mat 26:4
TSK: Psa 55:12 - For // magnify // then I For : Psa 41:9
magnify : Psa 35:26, Psa 38:16; Isa 10:15
then I : Mat 26:21-23; Joh 13:18, Joh 18:2, Joh 18:3
TSK: Psa 55:13 - a man mine equal // my guide // mine acquaintance a man mine equal : Heb. a man according to my rank
my guide : 2Sa 15:12, 2Sa 16:23; Jer 9:4; Mic 7:5
mine acquaintance : Joh 19:13; Mat 26:47-50; Mar ...
TSK: Psa 55:14 - We took sweet counsel together We took sweet counsel together : Heb. Who sweetened counsel, walked. Psa 42:4, Psa 122:1; Isa 2:3; Eze 33:31
TSK: Psa 55:15 - Let death // them // hell Let death : etc. Or, rather, ""Death shall seize on them; they shall descend quickly into the grave;""which is a prediction of the sudden destruction ...
Let death : etc. Or, rather, ""Death shall seize on them; they shall descend quickly into the grave;""which is a prediction of the sudden destruction which befell the ringleaders of this unnatural rebellion. Psa 59:13, Psa 69:22-28, Psa 109:6-20; 2Sa 17:23, 2Sa 18:9, 2Sa 18:14; Mat 27:5; Act 1:18-20
them : Num 16:30-34; Mat 26:24; Act 1:25
hell : or, the grave, Psa 9:17
TSK: Psa 55:17 - Evening // cry Evening : Psa 5:2, Psa 5:3, Psa 119:62, Psa 119:147, Psa 119:148; Dan 6:10, Dan 6:13; Mar 1:35, Mar 6:46, Mar 6:48; Luk 18:1-7; Act 3:1, Act 10:3, Act...
Evening : Psa 5:2, Psa 5:3, Psa 119:62, Psa 119:147, Psa 119:148; Dan 6:10, Dan 6:13; Mar 1:35, Mar 6:46, Mar 6:48; Luk 18:1-7; Act 3:1, Act 10:3, Act 10:9, Act 10:30; Eph 6:18; 1Th 5:17
TSK: Psa 55:18 - He hath // there He hath : Psa 3:6, Psa 3:7, Psa 27:1-3, Psa 57:3, Psa 118:10-12; 2Sa 18:28, 2Sa 22:1; Act 2:33-36
there : 2Ki 6:16; 2Ch 32:7, 2Ch 32:8; Mat 26:53; 1Jo...
He hath : Psa 3:6, Psa 3:7, Psa 27:1-3, Psa 57:3, Psa 118:10-12; 2Sa 18:28, 2Sa 22:1; Act 2:33-36
TSK: Psa 55:19 - hear // even // Because // no changes hear : Psa 65:5, Psa 143:12; 1Th 2:15, 1Th 2:16; Rev 6:10, Rev 6:11
even : Psa 90:1, Psa 90:2; Deu 33:27; Mic 5:2; Col 1:17
Because : etc. or, With wh...
TSK: Psa 55:20 - put // at peace // broken put : 1Sa 22:17, 1Sa 24:10; 2Sa 18:12; Act 12:1
at peace : Psa 7:4, Psa 109:5, Psa 120:6, Psa 120:7
broken : Heb. profaned, Psa 89:28, Psa 89:34, Psa ...
TSK: Psa 55:21 - The words // war The words : Psa 28:3, Psa 57:4, Psa 62:4, Psa 64:3; Pro 5:3, Pro 5:4, Pro 12:18, Pro 26:24-26, Pro 26:28; Mat 26:25; Luk 20:20, Luk 20:21
war : Joh 13...
TSK: Psa 55:22 - Cast // burden // suffer Cast : Psa 27:14, Psa 37:5 *marg. Psa 42:10, Psa 42:11, Psa 62:8, Psa 63:8; Isa 50:10; Mat 6:25, Mat 6:31-34, Mat 11:28; Luk 12:22; Phi 4:6, Phi 4:7; ...
TSK: Psa 55:23 - O God // pit // bloody and deceitful men shall not live out half their days O God : Psa 7:15, Psa 7:16, Psa 58:9, Psa 59:12, Psa 59:13
pit : Pro 15:11, Pro 27:20; Isa 38:17
bloody and deceitful men shall not live out half thei...
O God : Psa 7:15, Psa 7:16, Psa 58:9, Psa 59:12, Psa 59:13
pit : Pro 15:11, Pro 27:20; Isa 38:17
bloody and deceitful men shall not live out half their days : Heb. men of bloods and deceit shall not halve their days. Psa 5:6; 2Sa 3:27, 2Sa 20:9, 2Sa 20:10; 1Ki 2:5, 1Ki 2:6; 2Sa 3:27, 2Sa 20:9, 2Sa 20:10; 1Ki 2:5, 1Ki 2:6; Job 15:32; Pro 10:27; Ecc 7:17; Mat 27:4, Mat 27:5
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
For my misery is very great, and forceth tears and bitter cries from me.
Poole: Psa 55:3 - The voice of the enemy // They cast iniquity upon me // They hate me The voice of the enemy i.e. their clamours, and threats, and slanders, and insolent boastings; all which are hateful to thee, as well as injurious to...
The voice of the enemy i.e. their clamours, and threats, and slanders, and insolent boastings; all which are hateful to thee, as well as injurious to me.
They cast iniquity upon me: the sense is, either,
1. They make me the great object of their wicked, and injurious, and mischievous practices; or,
2. They lay many crimes to my charge falsely, as if by my wickedness I was the cause of all my calamities.
They hate me their anger and rage against me is no sudden and transitory passion, but is boiled up into malice and hatred.
Poole: Psa 55:4 - My heart is sore pained within me // The terrors of death My heart is sore pained within me with pains like those of a travailing woman, as the word signifies. My heart, which hath commonly supported me in m...
My heart is sore pained within me with pains like those of a travailing woman, as the word signifies. My heart, which hath commonly supported me in my distresses, is now ready to sink within me; therefore, Lord, pity and help me.
The terrors of death either deadly terrors, such as seize upon men in the agonies of death; or fear of death; which is the more grievous to me, because my death will reflect dishonour upon thee, and bring many miseries upon the people.
Poole: Psa 55:7 - In the wilderness Like a dove ; which being fearful, and pursued by birds of prey, flies away, and that very swiftly and far, and into solitary places, where it hide...
Like a dove ; which being fearful, and pursued by birds of prey, flies away, and that very swiftly and far, and into solitary places, where it hides and secures itself in the holes of the rocks, or in some other secret and safe place; all which fitly represents David’ s present disposition and desire. And be at rest ; or, that I might , or where I might, be at rest , or dwell , in some settled and safe place, and be delivered from those uncertainties and wanderings to which I am now exposed.
In the wilderness where I might be free from the company, and rage, and treachery of my wicked enemies, who are worse than the wild beasts of the wilderness.
From the force and fury of mine enemies, which now highly threaten me.
Poole: Psa 55:9 - Divide their tongues // Their tongues // I have seen Divide their tongues i.e. destroy them by dividing.
Their tongues i.e. their speech, as thou didst at Babel, Ge 11 ; their votes, and opinions, and...
Divide their tongues i.e. destroy them by dividing.
Their tongues i.e. their speech, as thou didst at Babel, Ge 11 ; their votes, and opinions, and counsels; which was eminently done among Absalom’ s followers, 2Sa 17 .
I have seen or, I do see or perceive , by certain and general report. Violence and strife in the city; that injustice, and fraud, and oppression, and contention bear rule there, instead of that public justice and peace which I established and maintained in it. In the city; either,
1. In Keilah, where David thought to abide, 1Sa 23 , Or,
2. In Gibeah, where Saul had his abode. Or rather,
3. In Jerusalem; which is called the city by way of eminency; and which in Absalom’ s time was the chief seat of rebellion, and a mere sink of all sins. And this circumstance is noted as an aggravation of their wickedness, that it was committed in that city, where the throne and seat of public justice was settled; and where God was in a special manner present and worshipped; and where they had great opportunities, both for the knowledge and practice of their several duties.
Poole: Psa 55:10 - They // Upon the walls thereof They i.e. the violence and strife last mentioned, Psa 55:9 , go about it; do encompass it, and are as it were the garrison by which they design to de...
They i.e. the violence and strife last mentioned, Psa 55:9 , go about it; do encompass it, and are as it were the garrison by which they design to defend it.
Upon the walls thereof in the more outward parts, as also in the very midst of it, as it follows. So that all parts were horribly corrupted.
Poole: Psa 55:11 - -- The places of buying and selling, and of public and common conversation. So their sins were both universal and impudent.
The places of buying and selling, and of public and common conversation. So their sins were both universal and impudent.
Poole: Psa 55:12 - Not an enemy // I could have borne it // Hated me // I would have hid myself from him Not an enemy either,
1. Not an open and professed enemy; or rather,
2. Not an old and inveterate enemy, as may be gathered from the following descr...
Not an enemy either,
1. Not an open and professed enemy; or rather,
2. Not an old and inveterate enemy, as may be gathered from the following description.
I could have borne it with more patience, because I could expect nothing else from such persons.
Hated me with a manifest or old hatred.
I would have hid myself from him I could and should easily have prevented or avoided the effects of his hatred.
Poole: Psa 55:13 - Mine equal // My guide Mine equal not in power and dignity, which could not be, but in reputation for his deep wisdom and excellent conduct, and the great influence which h...
Mine equal not in power and dignity, which could not be, but in reputation for his deep wisdom and excellent conduct, and the great influence which he had upon me, and upon all my people.
My guide whose counsel I highly prized, and constantly sought and followed: all which agrees very well to Ahithophel. See 2Sa 15:12,31 16:23 .
Poole: Psa 55:14 - We took sweet counsel together // We walked unto the house of God We took sweet counsel together I imparted my secret thoughts and designs to him with great delight and satisfaction.
We walked unto the house of God...
We took sweet counsel together I imparted my secret thoughts and designs to him with great delight and satisfaction.
We walked unto the house of God we agreed no less in exercises of piety, than in acts of state and policy. In company ; or, in comfort , or with consent ; as all the ancients render it. He seemed as forward in religion as I.
Poole: Psa 55:15 - Them // Into hell // Their dwellings // Among them Them i.e. him and all such false-hearted wretches, that pretended religion with wicked design, and now have manifestly apostatized, both from the pro...
Them i.e. him and all such false-hearted wretches, that pretended religion with wicked design, and now have manifestly apostatized, both from the profession and practice of it, and fallen into all manner of wickedness; for such are the vilest of men, and most obnoxious to the curse of God.
Into hell or, into the grave ; cut them off by a sudden and violent death, as thou didst those Num 16:32 . But these imprecations used by inspired persons in extraordinary cases is no precedent for our imitation.
Their dwellings or, where they sojourn . They carry their wickedness along with them from place to place, and leave the impressions and effects of it wheresoever they come.
Among them Heb. in their inwards . Wickedness is deeply rooted in their hearts, and it breaks forth in all their houses and actions.
Poole: Psa 55:16 - -- Whilst he destroys them. As they and I differ in the courses of our lives, so shall we in our ends.
Whilst he destroys them. As they and I differ in the courses of our lives, so shall we in our ends.
Poole: Psa 55:17 - -- The three stated times of prayer amongst the Jews. See Dan 6:10 Act 3:1 10:3,9,30 .
The three stated times of prayer amongst the Jews. See Dan 6:10 Act 3:1 10:3,9,30 .
Poole: Psa 55:18 - He hath delivered my soul // In peace // For there were many with me He hath delivered my soul: either this is an argument whereby he encourageth himself now to trust God, because of former deliverances; or lie speaks ...
He hath delivered my soul: either this is an argument whereby he encourageth himself now to trust God, because of former deliverances; or lie speaks of a future deliverance as a thing done, because of the certainty of it.
In peace or, into peace . He hath restored me from the state of war to my former peace and tranquillity.
For there were many with me for there were more with me than against me; even the holy angels, whom God employed to defend and deliver me. See 2Ki 6:16 Psa 34:7 57:3 .
3. Or, for (or rather though , as this particle is oft rendered) there were many with me, or about me, or against me, as this particle is rendered, Psa 85:3 94:16 , and in other places. So he speaks here of his enemies; which seems best to suit with the context; for of them he speaks implicitly in the foregoing words, and expressly in the following.
Poole: Psa 55:19 - God shall hear // Afflict them // No changes // They fear not God God shall hear either,
1. My prayers against them, mentioned Psa 55:15 . Or,
2. Their reproaches, Psa 55:12 ; their deceitful and treacherous speec...
God shall hear either,
1. My prayers against them, mentioned Psa 55:15 . Or,
2. Their reproaches, Psa 55:12 ; their deceitful and treacherous speeches, Psa 55:21 . He said God would hear his voice , Psa 55:17 ; now he adds that God will hear his enemies’ voice also, of which he spake Psa 55:3 .
Afflict them or, testify against them , or give an answer to them ; not in words, but really, and by dreadful punishments, as this word signifies, Eze 14:4 ; which seems best to agree with the next foregoing word, God will hear and answer them. He that abideth of old , Heb. he that inhabiteth antiquity or eternity ; who is eternal, and therefore unchangeable and almighty; and consequently, as he ever was, so he still is and will be, ready to defend his people, and to destroy their enemies; and none can prevent nor hinder-him in either of those designs.
No changes either,
1. For the better; because they do not repent nor turn from their sins. But then the next clause must be rendered, as it is in the Hebrew, and not fear God . Or rather,
2. For the worse; for of such destructive changes this word, when applied to persons. is generally used in Scripture, as Job 10:17 Job 14:14 , &c., because they meet with no crosses nor disappointments, and hitherto all their counsels succeed well, and the people flow in to them unanimously; as it was in the beginning and progress of Absalom’ s rebellion.
They fear not God their prosperous success makes them go on securely and obstinately in their wicked courses, without any regard to God, or dread of his judgments; there being nothing which more hardens men’ s hearts, and makes them presumptuous and incorrigible, than uninterrupted prosperity. See Psa 30:6 Pro 1:32 Jer 22:21 .
Poole: Psa 55:20 - He // Hath put forth his hands // Against such as be at peace with him // Hath broken his covenant He i.e. they, the persons last mentioned. Before the singular number, Psa 55:13,14 , was suddenly changed into the plural, Psa 55:15 , that the punis...
He i.e. they, the persons last mentioned. Before the singular number, Psa 55:13,14 , was suddenly changed into the plural, Psa 55:15 , that the punishment might reach not him only, but his partners, in those treacherous and treasonable actions; and here is as sudden a change from the plural into the singular, and he returns to that person who was the chief contriver and promoter of this rebellion under Absalom, even to Ahithophel, of whom he spoke Psa 55:13 ; and though he doth not excuse the rest, as we have seen, yet he lays the chief blame upon him, and here he adds new aggravations of his treason.
Hath put forth his hands in way of force or violence, as this phrase is used, Gen 37:22 1Sa 26:9 Neh 13:21 Act 12:1 .
Against such as be at peace with him against me, who gave him no provocation nor disturbance, but lived in great peace, and security, and friendship with him.
Hath broken his covenant all those solemn obligations by which he was tied to me, both as his king and as his friend.
Poole: Psa 55:21 - Drawn swords He covered his treasonable and bloody design with fair and flattering speeches.
Drawn swords pernicious in their design and consequences.
He covered his treasonable and bloody design with fair and flattering speeches.
Drawn swords pernicious in their design and consequences.
Poole: Psa 55:22 - Thy burden // he shall not suffer the righteous to be moved Thy burden or portion , Heb. gift ; whatsoever affliction God giveth or sendeth to thee; for even the sufferings of good men are called God’ s...
Thy burden or portion , Heb. gift ; whatsoever affliction God giveth or sendeth to thee; for even the sufferings of good men are called God’ s gifts in Scripture, Phi 1:29 Joh 18:11 . So it is a synecdochical expression. Or, whatsoever gift thou desirest from him. Although the following words of the verse seem to restrain it to afflictions. The sense is, All thy affairs, and crosses, and cares, and fears, lay them upon the shoulders of the Almighty by faith and prayer, with a confident expectation of a good issue. He directeth this speech to himself, or his own soul, as he oft doth in this book, and withal to all good men in like circumstances. To be moved , i.e. to be removed, to wit, from his sure and happy estate. Or, which agrees as well with the Hebrew,
he shall not suffer the righteous to be moved or fall for ever , as he doth wicked men; though he may for a season suffer them to be shaken, yet he will not suffer them to be utterly overwhelmed.
Poole: Psa 55:23 - Shalt bring them down // Bloody // deceitful men // Shall not live out half their days // But I will trust in thee Shalt bring them down my wicked enemies, of whom I have hitherto spoken.
Bloody and
deceitful men that colour their cruel intentions with speciou...
Shalt bring them down my wicked enemies, of whom I have hitherto spoken.
Bloody and
deceitful men that colour their cruel intentions with specious and deceitful pretences; which are most hateful to God and all men.
Shall not live out half their days not half of what others live, and they by the course of nature might live; but shall be cut off by God’ s just judgment, by an untimely and violent death.
But I will trust in thee and in this confidence I will quietly and patiently wait upon thee, for their downfall, and for my deliverance.
A prayer of David in danger and distress.
Haydock: Psa 55:1 - Geth Geth. Before (Berthier) or after his escape to the cave of Odollam, (Calmet) he composed this psalm, to comfort his followers with the consideration...
Geth. Before (Berthier) or after his escape to the cave of Odollam, (Calmet) he composed this psalm, to comfort his followers with the consideration of God's protection. (Haydock) ---
See 1 Kings xxii., and Psalm x. The title is variously rendered. St. Jerome, "to the victor for the dumb dove," &c. Protestants, "upon Jonath elem rechokim Michtam of David." This is to elude the difficulty, and we might as well adhere to the Septuagint, who seem to have only added, "from the sanctuary." The psalm may suit any one in distress, (Berthier) unable to attend the public service, (Worthington) or it may be understood of our Saviour's passion. (Berthier)
Haydock: Psa 55:2 - Man Man. All combine against me. (Calmet) ---
The sins of every man oppressed Jesus Christ. (Berthier) ---
All who live piously, must suffer many at...
Man. All combine against me. (Calmet) ---
The sins of every man oppressed Jesus Christ. (Berthier) ---
All who live piously, must suffer many attacks. (Worthington)
Haydock: Psa 55:4 - The height of the day // Fear The height of the day. That is, even at noon day, when the sun is the highest, I am still in danger. (Challoner) ---
Hebrew, "many fight against m...
The height of the day. That is, even at noon day, when the sun is the highest, I am still in danger. (Challoner) ---
Hebrew, "many fight against me from an elevation, or from day-break." ---
Fear. Many prefix a negation, which St. Jerome rejects, (ad Sun.) explaining this height of the divine majesty. (Calmet) ---
David felt the impressions of fear; but corrected them by his confidence in God. (Worthington)
Haydock: Psa 55:5 - My words // Detested My words. The words or promises God has made in my favour. (Challoner) ---
Praising God (Haydock) removed the dejection of David. (Eusebius) ---
...
My words. The words or promises God has made in my favour. (Challoner) ---
Praising God (Haydock) removed the dejection of David. (Eusebius) ---
Detested. Protestants, "wrest." They put an evil construction upon what I say, (Haydock) and make me their laughing-stock, Psalm xxxvii. 13. (Calmet) ---
But I cease not to proclaim what God has declared in my favour, (Haydock) or what good I have been enabled to effect by his grace. My enemies may meet to devise my ruin, and to supplant me: yet all in vain. (Worthington)
Haydock: Psa 55:8 - For nothing shalt thou save them For nothing shalt thou save them. That is, since they lie in wait to ruin my soul, thou shalt for no consideration favour or assist them, but execut...
For nothing shalt thou save them. That is, since they lie in wait to ruin my soul, thou shalt for no consideration favour or assist them, but execute thy justice upon them. (Challoner)
Haydock: Psa 55:9 - I have I have. Protestants, "thou tellest my wanderings: put thou my tears into thy bottle. Are the not in thy book?" St. Jerome, "thou hast numbered m...
I have. Protestants, "thou tellest my wanderings: put thou my tears into thy bottle. Are the not in thy book?" St. Jerome, "thou hast numbered my most secret things: place my tears in thy sight," &c. (Haydock) ---
Septuagint render the sense clearer. (Berthier) ---
God has promised to relieve the distressed, who confided in him.
Haydock: Psa 55:11 - To me // Elohim To me. This is almost a repetition of ver. 5. (Calmet) ---
Elohim and Jehova are mentioned (Haydock) as "the power and eternity" of God gave Da...
To me. This is almost a repetition of ver. 5. (Calmet) ---
Elohim and Jehova are mentioned (Haydock) as "the power and eternity" of God gave David the greatest confidence.
Haydock: Psa 55:12 - To thee To thee. Literally, "thy vows." (Haydock) ---
Houbigant chooses rather to follow the Syriac, "with thee, O God, are my vows:" which is clearer, th...
To thee. Literally, "thy vows." (Haydock) ---
Houbigant chooses rather to follow the Syriac, "with thee, O God, are my vows:" which is clearer, though our version may be well explained, "I will perform my vows to thee," (Berthier) the sacrifice of praises, in this psalm. (Calmet) ---
I will endeavour to comply with my engagements and vows. (Worthington)
Haydock: Psa 55:13 - Living Living, in my own country, where I am no longer, as formerly during my banishment, in the region of the dead. (Calmet) ---
The Fathers explain this...
Living, in my own country, where I am no longer, as formerly during my banishment, in the region of the dead. (Calmet) ---
The Fathers explain this of Jesus Christ, or of eternal glory. (Theodoret) (Calmet) ---
In the true faith and good works, I will strive to please God. (Worthington)
Gill: Psa 55:1 - Give ear to my prayer, O God // and hide not thyself from my supplication 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 ...
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, Not 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.
Gill: Psa 55:2 - Attend unto me, and hear me // I mourn in my complaint // and make a noise 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 "...
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.
Gill: Psa 55:3 - Because of the voice of the enemy // because of the oppression of the wicked // for they cast iniquity upon me // and in wrath they hate me 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 spir...
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.
Gill: Psa 55:4 - My heart is sore pained within me // and the terrors of death are fallen upon me 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 iss...
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.
Gill: Psa 55:5 - Fearfulness and trembling are come upon me // and horror hath overwhelmed me 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 ...
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.
Gill: Psa 55:6 - And I said, oh that I had wings like a dove // for then would I fly away // and be at rest 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 th...
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.
Gill: Psa 55:7 - Lo, then would I wander far off, and remain in the wilderness // Selah Lo, then would I wander far off, and remain in the wilderness,.... So David did when he fled from Absalom, 2Sa 15:23; so gracious souls desire to be...
Lo, then would I wander far off, and remain in the wilderness,.... So David did when he fled from Absalom, 2Sa 15:23; so gracious souls desire to be; not in the wilderness of the people; but to be solitary as in a wilderness, clear of the company of wicked men, as Jeremiah wished for, Jer 9:2; and that they might be more at leisure for and given up unto spiritual devotion, and be secure from their enemies: and as this may be applied to Christ, it shows the wickedness, cruelty, and barbarity of the men of that generation among whom he lived; that he chose rather to be in the wilderness, among wild beasts, than to dwell among them, Mat 17:17; some apply this to the state of the primitive church under Jewish persecution, when it fled from Judea, and settled in the wilderness of the Gentiles; the preachers of the word being scattered abroad by the windy storm and tempest of persecution, and the Gospel taken from the Jews, and carried to a nation bringing forth the fruit of it, where it has remained ever since. With this may be compared the state of the church under Rome Pagan, in Rev 12:6.
Selah; on this word; see Gill on Psa 3:2.
Gill: Psa 55:8 - I would hasten my escape from the windy storm and tempest. I would hasten my escape from the windy storm and tempest. Of an army of rebellious subjects, bearing down all before them, and threatening with utte...
I would hasten my escape from the windy storm and tempest. Of an army of rebellious subjects, bearing down all before them, and threatening with utter ruin and destruction; so a powerful army of enemies invading a country is signified by a storm and tempest, Isa 28:2; and may be expressive of the storm and tempest of divine wrath and vengeance the sensible sinner hastens his escape from by fleeing to Christ; and of the blowing and furious winds of persecution, which the church, Christ's dove, flees from, by getting into the clefts of the rock, and the secret places of the stairs, Son 2:14; and of the storms of divine wrath and justice that fell upon Christ as the surety of his people; from which the human nature, seized with fearfulness, trembling, and horror, desired an hasty escape.
Gill: Psa 55:9 - Destroy, O Lord // and divide their tongues // for I have seen violence and strife in the city Destroy, O Lord,.... Or "swallow up" s, as Pharaoh and his host were swallowed up in the Red sea; or as Korah, Dathan, and Abiram, were swallowed up i...
Destroy, O Lord,.... Or "swallow up" s, as Pharaoh and his host were swallowed up in the Red sea; or as Korah, Dathan, and Abiram, were swallowed up in the earth; so all the enemies of Christ and his church will be destroyed; and death, the last of them, will be swallowed up in victory, Isa 25:8. The Targum interprets it, "destroy", or "scatter their counsel": but this seems to be intended in the next clause;
and divide their tongues: as at the confusion of languages at Babel, to which the allusion is: this had its accomplishment in Absalom's counsellors according to David's wish, 2Sa 15:31; and in the Jewish sanhedrim in Christ's time, and in the witnesses they produced against him, Luk 23:51; and of which there is an instance in the council of the Jews, held on account of the Apostle Paul, Act 23:7;
for I have seen violence and strife in the city: in the city of Jerusalem, now left by David, and possessed by Absalom, by whom "violence" was done to David's wives, through the advice of Ahithophel; and "strife", contention, and rebellion, were fomented among the people: this David saw, understood, and perceived, by the intelligence brought him from time to time: and in the times of Christ the kingdom of heaven suffered "violence" in this place, and he endured the "contradiction" of sinners against himself.
Gill: Psa 55:10 - Day and night they go about it, upon the walls thereof // mischief also and sorrow are in the midst of it Day and night they go about it, upon the walls thereof,.... That is, "violence" and "strife" go about the walls of it continually; men of violence and...
Day and night they go about it, upon the walls thereof,.... That is, "violence" and "strife" go about the walls of it continually; men of violence and contention are the only watchmen of it: a city must be sadly guarded that has no better watch than this;
mischief also and sorrow are in the midst of it; it was full of wickedness within and without; the city, as Aben Ezra observes, was like a circle; violence and strife were as a line round about it, and mischief and sorrow the centre of it: and these two commonly go together; where mischief is, sorrow follows.
Gill: Psa 55:11 - Wickedness is in the midst thereof // deceit and guile depart not from her streets Wickedness is in the midst thereof,.... All manner of wickedness; abominable wickedness; wickedness as arrived to its highest pitch, and as having fi...
Wickedness is in the midst thereof,.... All manner of wickedness; abominable wickedness; wickedness as arrived to its highest pitch, and as having filled up its measure; see Eze 9:4;
deceit and guile depart not from her streets; where truth was fallen, and equity could not enter, Isa 59:14; for these are contrary the one to the other, and are incompatible; where the one prevails, the other must give way. This whole account shows the aboundings of sin in Jerusalem at this time, and that it was openly and publicly committed, and contains so many reasons of the imprecations in Psa 55:9.
Gill: Psa 55:12 - For it was not an enemy that reproached me // then I could have borne it // neither was it he that hated me // that did magnify himself against me // then I would have hid myself from him For it was not an enemy that reproached me,.... An open and avowed one; a Moabite or a Philistine; such an one as Goliath, who cursed him by his god...
For it was not an enemy that reproached me,.... An open and avowed one; a Moabite or a Philistine; such an one as Goliath, who cursed him by his gods; but one of his own country, city, court, and family, who pretended to be a friend; his son Absalom, according to Arama: so it was not one of the Scribes and Pharisees, the sworn enemies of Christ, who rejected him as the Messiah, and would not have him to reign over them, that reproached him, but one of his own apostles;
then I could have borne it; reproach from an enemy is to be expected, and may be patiently endured; and, when it is for righteousness' sake, should be accounted an happiness, and rejoiced at; but the reproaches of one that has been thought to be a friend are very cutting, wounding, heartbreaking, and intolerable, Psa 69:7; the calumnies and reproaches of the Scribes and Pharisees were borne by Christ with great patience, and were answered with great calmness and mildness, Mat 11:19. Or, "I would have lifted up" t; that is, my hand, and defended myself; I should have been upon my guard, ready to receive the blow, or to have put it off, or repelled it;
neither was it he that hated me: openly, but secretly in his heart;
that did magnify himself against me; made himself a great man, and set himself at the head of the conspiracy and opposition against him, and spoke great swelling words, in way of raillery and reproach;
then I would have hid myself from him; as David did from Saul, when he became his enemy, 1Sa 20:24; and as Christ from the Jews, Joh 8:59; but as for Judas, he knew the place he resorted to; and therefore easily found him, Joh 18:2; the sense may be, that he would have shunned his company, refused conversation with him; much less would he have admitted him to his privy councils, by which means he knew all his affairs, and there was no hiding and concealing things from him.
Gill: Psa 55:13 - But it was thou // a man mine equal // my guide // and mine acquaintance But it was thou,.... The Targum is, "but thou Ahithophel"; of whom the words are literally to be understood, and so they are in the Talmud u; and mys...
But it was thou,.... The Targum is, "but thou Ahithophel"; of whom the words are literally to be understood, and so they are in the Talmud u; and mystically and typically of Judas;
a man mine equal; "a man", and not a beast, nor a devil; but a man, from whom humanity, kindness, and tenderness might have been expected; though both Ahithophel and Judas acted the part of a devil; and the latter is expressly called one, Joh 6:70; "mine equal"; or like unto me; as the Targum. Ahithophel was not equal to David in dignity, as the king of Israel; nor in gifts, as the sweet psalmist of Israel; nor in grace as he; but as a man, a mortal dying man: kings and subjects are of the same blood, equally liable to death, and in the grave will be manifestly on a level: or rather the sense is, that he was in his esteem and affliction as himself; he was his friend that he loved as his own soul: so Judas could not be in every sense equal to Christ who is Jehovah's fellow, and thought it no robbery to be equal with God. Indeed as a man he was like unto him; a frail, mortal man, though not sinless as Christ. The word
my guide: or "governor" z. Ahithophel was not governor over David; but was made a governor by him: he was one of his dukes or nobles, as the word is rendered in Gen 36:15, was raised to great dignity by him; perhaps was chief minister of state: it is certain he was his counsellor, and his counsel was with him as the oracle of God, 1Ch 27:33; he was his guide in civil affairs; he was directed by his advice, and it may be was president of his privy council. Judas was not only the guide of them to Christ who took him, Act 1:16; but when the apostles were sent out two by two before the face of Christ, to preach where he himself should come, Judas was sent also, Mar 6:7;
and mine acquaintance: one well known to him, as Ahithophel was to David, and Judas to Christ, his friend and companion, in whom he confided, and who ate of his bread; and all these characters are so many aggravations of his treachery and wickedness.
Gill: Psa 55:14 - We took sweet counsel together // and walked unto the house of God in company We took sweet counsel together,.... Not in religious matters; for in these the testimonies of the Lord were David's counsellors, Psa 119:24; but in ci...
We took sweet counsel together,.... Not in religious matters; for in these the testimonies of the Lord were David's counsellors, Psa 119:24; but in civil things: hearty counsel is one branch of friendship, and which greatly sweetens it, Pro 27:9; as this may be applied to Christ and Judas, it may denote the mutual delight and pleasure they had, the one in communicating, the other in receiving a notional knowledge of the Gospel, and the mysteries of it, which are the counsel of God, Act 20:27; for if hearers may hear the word gladly, as Herod did, and receive it with joy, as did the stony ground hearers, and yet be destitute of the grace of God; why may not Judas, and other preachers devoid of true grace, be thought to receive and preach the doctrines of the Gospel in a speculative way, with some kind of delight and pleasure? so professors of religion take sweet counsel together, when they communicate to each other what light and knowledge they have in the mysteries of the Gospel, and converse about experience, and the mysteries and secrets of internal godliness, and give and take advice in spiritual things; and sad it is when anyone of these drop their profession, and reproachers, scoffers, or persecutors;
and walked unto the house of God in company: David with his royal family and courtiers, and Ahithophel among the rest; where he delighted to go, and that with a multitude. So Christ and Judas often went to the temple together, with the rest of the disciples, who heard many an excellent sermon from his mouth: all which are further aggravations of sin and guilt. And so such persons, who have walked together to the house of God and in it, have attended together on public worship, and walked together in holy fellowship; when any of these forsake the assembling of themselves together, scoff at religion, speak evil of ordinances, reproach the saints, or persecute them, it is very shocking, cutting, and grieving indeed.
Gill: Psa 55:15 - Let death seize upon them // and let them, go down quick into hell // for wickedness is in their dwellings // and among them Let death seize upon them,.... Ahithophel and his accomplices, Judas and the men with him; as a mighty man, as the king of terrors, and shake them to ...
Let death seize upon them,.... Ahithophel and his accomplices, Judas and the men with him; as a mighty man, as the king of terrors, and shake them to pieces. Or, "let him exact upon them" a; as a creditor upon the debtor, and demand the debt of punishment for sin: or let him come upon them at an unawares; let them not die a natural, but a violent death. The Targum mentions Doeg and Ahithophel;
and let them, go down quick into hell: as Korah, Dathan, and Abiram, went down quick or alive into the earth; so let these men die, and descend into the grave, in their full strength; and accordingly Absalom and Ahithophel died sudden and violent deaths, 2Sa 17:23; and so did Judas, Mat 27:5; and the beast and false prophet, another part of the antitype, will be taken and cast alive into the lake of fire, Rev 19:20;
for wickedness is in their dwellings; and dwells in them; wherever they go or sojourn, this goes and abides with them, being the reigning principle in their hearts and lives;
and among them; in the midst of them; their inward part is very wickedness. The Targum is, "in their bodies". But rather the sense is, in their hearts; wickedness was both in their houses and in their hearts, and is the reason of the imprecation on them; which arises not from a revengeful spirit, but from a zeal for the glory of God; and is to be considered as a prophecy of what would be, and not to be drawn into an example for private Christians to act by.
Gill: Psa 55:16 - As for me, I will call upon God // and the Lord shall save me As for me, I will call upon God,.... Not upon a creature, on idols and images, on angels or saints departed; but upon God, in his time of trouble, for...
As for me, I will call upon God,.... Not upon a creature, on idols and images, on angels or saints departed; but upon God, in his time of trouble, for salvation and deliverance from enemies; who is able to save. This is to be understood of calling upon God in prayer; as Psa 55:17 explains it, and the Targum here renders it; though sometimes invocation of the name of God takes in the whole of divine worship;
and the Lord shall save me; which confidence was founded partly upon his promise to deliver such that call upon him in the day of trouble, Psa 50:15; and partly upon his power, whose hand is not shortened that it cannot save. The Targum is,
"the Word of the Lord shall redeem me.''
Gill: Psa 55:17 - Evening, and morning, and at noon, will I pray // and cry aloud // and he shall hear my voice Evening, and morning, and at noon, will I pray,.... These being the stated times of prayer with the Jews, and which continued to later ages, Dan 6:10....
Evening, and morning, and at noon, will I pray,.... These being the stated times of prayer with the Jews, and which continued to later ages, Dan 6:10. These times, they say b, were fixed by Abraham, Isaac, and Jacob: the morning prayer by Abraham, according to Gen 22:3, the prayer of the "minchah" by Isaac, according to Gen 24:63; and the evening prayer by Jacob, according to Gen 28:11. The prayer of the evening was at the time of the evening sacrifice, to which it is compared, Psa 141:2. This was at the ninth hour, at which time Peter and John went up to the temple to pray; and Cornelius prayed in his own house, Act 3:1. The prayer of the morning was at the time of the morning daily sacrifice, and was about the third hour of the day; at which time the apostles met together for prayer on the day of Pentecost, Act 2:1; and that at noon was at the sixth hour of the day; at which time Peter went up to the housetop to pray, Act 10:9. And now, though we are not tied down to these exact and precise times of prayer, yet this teaches us that we ought to pray frequently and constantly, and that a day should not pass without it; and the morning and evening seem to be very proper seasons for it, seeing the mercies of the Lord are new every morning; and we should be thankful for them and the mercies of the night past, and implore divine protection and grace for the day following; and at evening we should express our thankfulness for the mercies of the day, and commit ourselves and families into the hands of God, who is Israel's Keeper, that neither slumbers nor sleeps;
and cry aloud; denoting the distress he was in, the fervency of his prayer, and the importunity of it;
and he shall hear my voice; this he might be assured of, from the general character of God, as a God hearing prayer, and from his own special and particular experience of the truth of it, and from the promises made unto him.
Gill: Psa 55:18 - He hath delivered my soul in peace from the battle that was against me // for there were many with me He hath delivered my soul in peace from the battle that was against me,.... That is, God had preserved his life, and delivered him safe and sound fro...
He hath delivered my soul in peace from the battle that was against me,.... That is, God had preserved his life, and delivered him safe and sound from many a battle which was fought against him, and might seem at first to go against him; and had given him peace and rest from all his enemies before the present trouble came upon him, 2Sa 7:1; wherefore he believed, that he who had delivered him in time past would deliver him again; this is the reasoning of faith, 2Co 1:9. The Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, render the last clause, "from them that draw nigh unto thee"; and the Syriac version renders it, by way of petition, "deliver my soul from them that know me"; and the Targum,
"lest evil should come unto me;''
for there were many with me; either enemies fighting with him; and so this is mentioned to set forth the more the power of God in his deliverance: or friends, who were on his side; all Israel and Judah, who loved David and prayed for him, as Jarchi interprets it: or the angels of God, as Aben Ezra; who being for the Lord's people, are more than they that are against them, 2Ki 6:16; or God, Father, Son, and Spirit; and if he is for us, who shall be against us? Rom 8:31. The Targum is,
"for in many afflictions his Word was for my help.''
Gill: Psa 55:19 - God shall hear and afflict them // even he that abideth of old // Selah // Because they have no changes // therefore they fear not God God shall hear and afflict them,.... That is, either he shall hear the prayers of his servant, imprecating evils upon his enemies, Psa 55:9; and shall...
God shall hear and afflict them,.... That is, either he shall hear the prayers of his servant, imprecating evils upon his enemies, Psa 55:9; and shall bring them down upon them, in answer to his requests; or it may be, rendered, "God shall hear and answer them" c; he shall hear their blasphemies, and take notice of their wickedness, and answer them by terrible things in righteousness;
even he that abideth of old; or "is the inhabitant of eternity" d Isa 57:15; the eternal God, from everlasting to everlasting, who was before all creatures and before all time, and will ever remain the same, out of whose hands there is no escaping. The Targum is,
"and he inhabiteth the heavens from of old to everlasting.''
Selah; of this word; see Gill on Psa 3:2.
Because they have no changes; Kimchi renders it, who hath no changes; taking
"who are not of old, and who do not change their evil way;''
who have no changes in their hearts, nor in their lives, but continue in their natural and sinful estate, without any impression of the power and grace of God upon them. Or they have no changes in their worldly circumstances, from good to bad, as Aben Ezra explains it; things go well with them, and they are not in trouble as other men; they are at ease and quiet, and are settled on their lees; see Job 10:17. Or they have no regard to their last change by death; and are not afraid of that, as Jarchi interprets it; they put away this evil day far from them; think nothing about it, as if it would never be, and as if they had made an agreement with it that this change should never come upon them, Job 14:14;
therefore they fear not God; do not serve and worship him now, and are not afraid of his judgments here or hereafter; no change being made in their hearts, nor any alteration in their secular affairs for the worse; but having much goods laid up for many years, and sentence against their evil works not being speedily executed, their hearts are hardened, and they live secure in sin.
Gill: Psa 55:20 - He hath put forth his hands // against such as be at peace with him // he hath broken his covenant He hath put forth his hands,.... The psalmist returns and describes, in this verse Psa 55:3, the cruelty, perfidy, and hypocrisy of his false friend; ...
He hath put forth his hands,.... The psalmist returns and describes, in this verse Psa 55:3, the cruelty, perfidy, and hypocrisy of his false friend; who had stretched forth his hands
against such as be at peace with him, or he pretended to be at peace with. So Ahithophel put forth his hands against David, by whom he had been admitted into his privy council, and there had taken sweet counsel together, by entering into a conspiracy and rebellion against him, and by forming a scheme to smite the king only, 2Sa 17:1; and Judas, though he did not lay hands on Christ himself, yet he gave his enemies a sign by which they might know him, and seize him, and hold him fast, as they did; and him Christ calls the man of his peace, Psa 41:9; they being at peace when he lifted up his heel against him;
he hath broken his covenant; of friendship that was made between them; he proved false and treacherous, broke through his engagements, and violated his faith.
Gill: Psa 55:21 - The words of his mouth were smoother than butter // but war was in his heart // his words were softer than oil // yet were they drawn swords The words of his mouth were smoother than butter,.... Such were the words of Ahithophel, when in counsel with David; and such the words of Judas, whe...
The words of his mouth were smoother than butter,.... Such were the words of Ahithophel, when in counsel with David; and such the words of Judas, when he said to Christ, "hail, master", and kissed him, Mat 26:49;
but war was in his heart; even a civil war, rebellion against his prince; that was what Ahithophel meditated in his heart; and nothing less than to take away the life of Christ was designed by Judas. The words may be rendered, "they were divided" e; that is, his mouth and his heart: "his mouth was butter, and his heart war"; the one declared for peace, when the other intended war; see Jer 9:8;
his words were softer than oil; at one time full of soothing and flattery:
yet were they drawn swords: at another time sharp and cutting, breathing out threatening and slaughter, destruction and death.
Gill: Psa 55:22 - Cast thy burden upon the Lord // and he shall sustain thee // he shall never suffer the righteous to be moved Cast thy burden upon the Lord,.... These are either the words of the Holy Ghost to David, according to Jarchi; or of David to his own soul in distress...
Cast thy burden upon the Lord,.... These are either the words of the Holy Ghost to David, according to Jarchi; or of David to his own soul in distress, and may be directed to any good man in like circumstances. The word rendered "burden" signifies a gift and so the words are translated by many, "cast thy gift upon the Lord" f; what he has given in a way of providence and of grace, acknowledge him to be the author of it; pray for a continuance of mercies, and for fresh supplies, and expect them; and also what he gives in a way of trial, the cross, with all afflictions and troubles: which sense seems most agreeable to the context; and these may be said to be "the gift" of God, as the cup of sorrow Christ drank of is said to be "given" him by his Father, Joh 18:11. These are given by the Lord to bring his people to a sense of sin, and acknowledgment of it; to humble them for it, and cause them to return from it; and to try their graces: and then do they cast them upon him, when they acknowledge them as coming from him; wait the removal of them in his time; desire a sanctified use of them, and expect deliverance from them by him. Or the sense is, whatever thou desirest should be given thee by the Lord, cast it on him; that is, leave it with him to do as he pleases, who works all things after the counsel of his own will. The Targum renders it,
"cast thy hope upon the Lord;''
as an anchor on a good bottom, to which hope is compared, Heb 6:19. This is done when persons make the Lord the object of their hope, and expect all from him they hope to enjoy here and hereafter. The Septuagint version is, "cast thy care upon the Lord"; of thy body, and all the temporal concerns of thy family, and everything relating thereunto; and of thy soul, and its everlasting welfare and salvation; see 1Pe 5:7. But Jarchi, Aben Ezra, and Kimchi, interpret the word by
"take up
The burden here meant is either the burden of afflictions, which is sometimes very heavy; see Job 6:23; no affliction is joyous, but grievous; but some are heavier in their own kind and nature than others, and become so through the multiplicity of them, as in the case of Job; or through the long continuance of them, and especially when attended with the hidings of God's face, or with the temptations of Satan: or else the burden of sin and corruption, which is an heavy burden, and a very disagreeable one; under which the saints groan, and by which they are hindered in running their Christian race, and which they are like to carry with them to their graves; their only relief under it is to look to Christ, who has borne it and took it away; which may be meant by casting it on the Lord:
and he shall sustain thee; in being, both natural and spiritual; and supply with all things necessary both to the temporal and spiritual life, and support under all trials and difficulties;
he shall never suffer the righteous to be moved; to be shaken and stagger so as to fall, especially totally and finally; for the words may be rendered, "he shall never suffer the righteous to be moved for ever" h; or so to be moved by their afflictions as to desert the cause in which they are engaged; nor shall they ever be moved by men or devils, or anything whatever, from their spiritual estate, in which they are by grace; nor from the love of God and covenant of grace; nor out of the hands of Christ; nor from their state of justification, adoption, and sanctification.
Gill: Psa 55:23 - But thou, O God, shall bring them down // into the pit of destruction // bloody and deceitful men shall not live out half their days // but I will trust in thee But thou, O God, shall bring them down,.... Ahithophel and his accomplices in the conspiracy against David, Judas and the wicked Jews concerned in Chr...
But thou, O God, shall bring them down,.... Ahithophel and his accomplices in the conspiracy against David, Judas and the wicked Jews concerned in Christ's death; and did not believe in him;
into the pit of destruction, or "corruption" i; either the grave, where bodies being put corrupt and putrefy; or hell, where the wicked are punished with everlasting destruction; see Psa 55:15;
bloody and deceitful men shall not live out half their days; such as Ahithophel and Absalom, Judas, and the murderers of our Lord: or, "do not halve their days" k; do not come up to the half of the ordinary term of man's life, which is threescore years and ten. The Jews say l, that all the years of Doeg were but thirty four, and of Ahithophel thirty three; and probably Judas might be about the same age. Or the sense is, that, generally speaking, such sort of men die in the prime of their days, and do not live half the time that, according to the course of nature, they might live; and which they promise themselves they should, and their friends hoped and expected they would:
but I will trust in thee; the Lord, that he would hear and save him, support him under his burden, supply him with his grace, and every thing needful, and not suffer him to be moved; and that he should live to fill up the measure of his days, do the will and work of God, and then be received to glory.
buka semuaTafsiran/Catatan -- Catatan Ayat / Catatan Kaki
NET Notes -> Psa 55:1; Psa 55:1; Psa 55:1; Psa 55:2; Psa 55:2; Psa 55:2; Psa 55:3; Psa 55:3; Psa 55:3; Psa 55:3; Psa 55:3; Psa 55:4; Psa 55:4; Psa 55:5; Psa 55:5; Psa 55:6; Psa 55:8; Psa 55:9; Psa 55:9; Psa 55:10; Psa 55:10; Psa 55:11; Psa 55:12; Psa 55:12; Psa 55:13; Psa 55:13; Psa 55:13; Psa 55:14; Psa 55:15; Psa 55:15; Psa 55:17; Psa 55:17; Psa 55:17; Psa 55:18; Psa 55:18; Psa 55:18; Psa 55:18; Psa 55:19; Psa 55:19; Psa 55:20; Psa 55:20; Psa 55:20; Psa 55:20; Psa 55:21; Psa 55:21; Psa 55:21; Psa 55:22; Psa 55:22; Psa 55:22; Psa 55:23; Psa 55:23; Psa 55:23; Psa 55:23
NET Notes: Psa 55:2 The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wil...
NET Notes: Psa 55:3 The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occur...
NET Notes: Psa 55:5 Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preced...
NET Notes: Psa 55:6 The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.
NET Notes: Psa 55:8 Heb “[the] wind [that] sweeps away.” The verb סָעָה (sa’ah, “sweep away”) occurs only here...
NET Notes: Psa 55:9 Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans...
NET Notes: Psa 55:10 Wickedness and destruction. These terms are also closely associated in Ps 7:14.
NET Notes: Psa 55:14 Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature ...
NET Notes: Psa 55:15 Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.
NET Notes: Psa 55:18 Heb “among many they are against me.” For other examples of the preposition עִמָּד (’immad) used...
Geneva Bible: Psa 55:1 "To the chief Musician on Neginoth, Maschil, [A Psalm] of David." Give ear to ( a ) my prayer, O God; and hide not thyself from my supplication.
( a ...
Geneva Bible: Psa 55:3 Because of the ( b ) voice of the enemy, because of the oppression of the wicked: for ( c ) they cast iniquity upon me, and in wrath they hate me.
( ...
Geneva Bible: Psa 55:5 Fearfulness and trembling are come upon me, and horror hath ( d ) overwhelmed me.
( d ) There was no part of him that was not astonished with extreme...
Geneva Bible: Psa 55:6 And I said, Oh that I had wings like a dove! [for then] would I ( e ) fly away, and be at rest.
( e ) Fear had driven him to so great distress, that ...
Geneva Bible: Psa 55:8 I would hasten my escape ( f ) from the windy storm [and] tempest.
( f ) From the cruel rage and tyranny of Saul.
Geneva Bible: Psa 55:9 Destroy, O Lord, [and] ( g ) divide their tongues: for I have seen violence and strife in the city.
( g ) As in the confusion of Babylon when the wic...
Geneva Bible: Psa 55:10 Day and night they go about it upon the walls thereof: ( h ) mischief also and sorrow [are] in the midst of it.
( h ) All laws and good orders are br...
Geneva Bible: Psa 55:12 For [it was] not an ( i ) enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] aga...
Geneva Bible: Psa 55:13 But [it was] thou, a man mine ( k ) equal, my guide, and mine acquaintance.
( k ) Who was not only joined to me in friendship and counsel in worldly ...
Geneva Bible: Psa 55:15 Let death seize upon them, [and] let them ( l ) go down quick into hell: for wickedness [is] in their dwellings, [and] among them.
( l ) As Korah, Da...
Geneva Bible: Psa 55:17 Evening, and morning, and at noon, will I pray, ( m ) and cry aloud: and he shall hear my voice.
( m ) Which signifies a servants mind and sure trust...
Geneva Bible: Psa 55:18 He hath delivered my soul in peace from the battle [that was] against me: for there were ( n ) many with me.
( n ) Even the angels of God fought on m...
Geneva Bible: Psa 55:19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they ( o ) have no changes, therefore they fear not God.
( o ) But thei...
Geneva Bible: Psa 55:20 He ( p ) hath put forth his hands against such as be at peace with him: he hath broken his covenant.
( p ) I did not provoke him but was as at peace ...
Geneva Bible: Psa 55:22 Cast thy burden upon the LORD, and he shall sustain thee: he shall ( q ) never suffer the righteous to be moved.
( q ) Though for their bettering and...
Geneva Bible: Psa 55:23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out ( r ) half their days; but I will trus...
buka semuaTafsiran/Catatan -- Catatan Rentang Ayat
MHCC: Psa 55:1-8 - --In these verses we have, 1. David praying. Prayer is a salve for every sore, and a relief to the spirit under every burden. 2. David weeping. Griefs a...
MHCC: Psa 55:9-15 - --No wickedness so distresses the believer, as that which he witnesses in those who profess to be of the church of God. Let us not be surprised at the c...
MHCC: Psa 55:16-23 - --In every trial let us call upon the Lord, and he will save us. He shall hear us, and not blame us for coming too often; the oftener the more welcome. ...
Matthew Henry: Psa 55:1-8 - -- In 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...
Matthew Henry: Psa 55:9-15 - -- David here complains of his enemies, whose wicked plots had brought him, though not to his faith's end, yet to his wits' end, and prays against them...
Matthew Henry: Psa 55:16-23 - -- In these verses, I. David perseveres in his resolution to call upon God, being well assured that he should not seek him in vain (Psa 55:16): " As fo...
Keil-Delitzsch: Psa 55:1-8 - --
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 a...
Keil-Delitzsch: Psa 55:9-16 - --
In the second group anger is the prevailing feeling. In the city all kinds of party passions have broken loose; even his bosom friend has taken a pa...
Keil-Delitzsch: Psa 55:17-23 - --
In the third group confidence prevails, the tone that is struck up in Psa 55:17 being carried forward. Evening morning, and noon, as the beginning, ...
Constable: Psa 42:1--72:20 - --II. Book 2: chs. 42--72
In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writ...
Constable: Psa 55:1-23 - --Psalm 55
The occasion that inspired the composition of this psalm was David's betrayal by an intimate fr...
Constable: Psa 55:1-7 - --1. A cry out of agony 55:1-8
55:1-2a David began this psalm with a prayer in which he called on God to hear his petition.
55:2b-3 The pressure David'...
Constable: Psa 55:8-14 - --2. A request out of deceit 55:9-15
55:9-11 Specifically David wanted God to confuse the person responsible for his suffering. His opposition had resul...
Constable: Psa 55:15-22 - --3. A call out of confidence 55:16-23
55:16-19 Rather than practicing evil as his enemies did David said he would pray to God for deliverance. Rather t...
buka semuaTafsiran/Catatan -- Lainnya
Evidence: Psa 55:15 QUESTIONS & OBJECTIONS " I don’t mind going to hell. All my friends will be there." Obviously, those who flippantly say such things don’t bel...
Evidence: Psa 55:22 What an incredible promise—we have an anchor for the soul. See Mat 6:25–34 for some of the ways the Lord sustains us.
buka semuaPendahuluan / Garis Besar
JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...
JFB: Psalms (Garis Besar)
ALEPH. (Psa 119:1-8).
This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...
TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...
TSK: Psalms 55 (Pendahuluan Pasal) Overview
Psa 55:1, David in his prayer complains of his fearful case; Psa 55:9, He prays against his enemies, of whose wickedness and treachery he...
Poole: Psalms (Pendahuluan Kitab) OF PSALMS
THE ARGUMENT
The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...
Poole: Psalms 55 (Pendahuluan Pasal) THE ARGUMENT
This Psalm was certainly composed by David, when he was greatly distressed and persecuted, either by Saul, or rather by Absalom, and b...
MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...
MHCC: Psalms 55 (Pendahuluan Pasal) (Psa 55:1-8) Prayer to God to manifest his favour.
(Psa 55:9-15) The great wickedness and treachery of his enemies.
(Psa 55:16-23) He is sure that G...
Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms
We have now before us one of the choicest and most excellent parts of all the Old Te...
Matthew Henry: Psalms 55 (Pendahuluan Pasal) It is the conjecture of many expositors that David penned this psalm upon occasion of Absalom's rebellion, and that the particular enemy he here sp...
Constable: Psalms (Pendahuluan Kitab) Introduction
Title
The title of this book in the Hebrew Bible is Tehillim, which means...
Constable: Psalms (Garis Besar) Outline
I. Book 1: chs. 1-41
II. Book 2: chs. 42-72
III. Book 3: chs. 73...
Constable: Psalms Psalms
Bibliography
Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...
Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS.
INTRODUCTION.
The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...
Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS
The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...
Gill: Psalms 55 (Pendahuluan Pasal) INTRODUCTION TO PSALM 55
To the chief Musician on Neginoth, Maschil A Psalm of David. The occasion of this psalm was either the persecution of Saul...
