Psalm 55:1-3 – Psalm 55:4-8

Psalm 55

PSALM 55

Many interpreters have thought that this psalm refers to the conspiracy of Absalom, by which David was driven from the throne, and forced to take refuge under circumstances of great distress in the wilderness. But it seems rather to have been written at a period when he was reduced to extreme danger by the persecutions of Saul. It is a prayer, expressive of the deepest distress, and full of fervor, urging every consideration which could be supposed to solicit the compassion of God. After having disburdened his sorrows and given utterance to his requests, the Psalmist contemplates the prospect of deliverance, and offers thanksgivings to God as if he had already obtained it.

To the chief musician on Neginoth.
A Psalm of David for instruction.

Psalm 55:1-3

Psalm 55:1-3

1. Give ear to my prayer, O God! and hide not thyself from my supplication. 2. Attend unto me, and answer me. I will wail in my address, and make a noise. 3. By reason of the voice of the enemy, under the affliction of the wicked: for they cast iniquity upon me, and in wrath they fight against me.

Note 293. The verb אריד, arid, which Calvin renders, “I will wail,” is rendered by Boothroyd, “I am distressed, confused, distracted.” Mudge is of opinion that אריד, arid, is derived from ירד, yarad, to tincture, to drop, etc.; and hence he reads, “While I weep in my complaint.”

Note 294. “Meditation or discoursing, talk, prayer, complaint. The Hebrew siach signifieth any large discourse or exercise of the mind or mouth, by busy musing, talking, praying, communing with one’s self or others.” — Ainsworth.

Note 295. “Heb am in a violent tumultuous agitation, as the waves of the sea.” — Bishop Horne The original word הום, hum, according to Gesenius, signifies “to put in motion, throw into commotion, consternation, to agitate; and Hiph to make commotion, to make a noise, spoken of an unquiet mind, internal commotion, Psalm 55:3.”

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 אריד, arid, I will prevail, does violence to the context, for, so far from boasting of the fortitude which would govern his address, he is anxious to convey an impression of his wretchedness, by intimating that he was constrained to cry out aloud. What is added in the third verse, By reason of the voice of the enemy, may be viewed as connected either with the first verse or that immediately preceding, or with both. By the voice some understand such a noise as is occasioned by a multitude of men; as if he had said, that the enemy was mustering many troops against him: but he rather alludes to the threatenings which we may suppose that Saul was in the habit of venting upon this innocent prophet. The interpretation, too, which has been given of the casting of iniquity upon him, as if it meant that his enemies loaded him with false accusations, is strained, and scarcely consistent with the context. The words are designed to correspond with the succeeding clause, where it is said that his enemies fought against him in wrath; and, therefore, to cast iniquity upon him means, in my opinion, no more than to discharge their unjust violence upon him for his destruction, or iniquitously to plot his ruin. If any distinction be intended between the two clauses, perhaps the fighting against him in wrath may refer to their open violence, and the casting of iniquity upon him to their deceitful treachery. In this case, און, aven, which I have rendered iniquity, will signify hidden malice. The affliction of the wicked is here to be understood in the active sense of persecution. And in applying the term wicked to his enemies, he does not so much level an accusation against them as implicitly assert his own innocence. Our greatest comfort under persecution is conscious rectitude, the reflection that we have not deserved it; for there springs from this the hope that we will experience the help of the Lord, who is the shield and defense of the distressed.

Note 296. “Literally slide iniquity upon me; i.e., by oblique and artful insinuations they asperse my character. The sentiment of the whole line I take to be this, that the enemies of the Psalmist, by sly insinuations, brought him under the suspicion of the worst enemies, and then wreaked their malice upon him under the color of a just resentment.” — Horsley.

Psalm 55:4-8

Psalm 55:4-8

4. My heart trembles within me, and the terrors of death have fallen upon me. 5. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. 6. And I said, Who will give me wings like a dove? I will fly away, and be at rest. 7. Lo! I will prolong the flight, I will repose in the wilderness. Selah. 8. I will hasten a deliverance for me, from the wind raised by the whirlwind.

Note 297. “C’est, m’enfuiray bien loin.” — Fr. marg. “That is, I will flee afar off.”

Note 298. “C’est, hasteroye de m’eschapper.” — Fr. marg. “That is, I will hasten to escape.”

4. My heart trembles within me 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.

Note 299. “My heart is in travail within me.” חול, “de tremore maxime parturientium.” — Fry Ainsworth reads, “My heart is pained within me, or trembleth with pain.” “The word,” says he, “usually meaneth such pains as a woman feeleth in her travail.”

6 And I said, Who will give me wings like a dove? 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 סועה, soah, which I have rendered raised, is by some translated tempestuous; and there can be no doubt that the Psalmist means a stormy wind raised by a whirlwind. When he says that this wind is raised by the whirlwind, by this circumlocution he means a violent wind, such as compels the traveler to fly and seek shelter in the nearest dwelling or covert.

Note 300. This very beautiful image, derived from the flight of the dove, is continued in the two following verses. The defenselessness of the dove, the danger to which it is exposed from birds of prey, the surprising rapidity with which, when pursued by the hawk, it flees to deserts and rocks to hide itself, putting forth its utmost speed, and outstripping its deadly pursuer; all these characteristics of this bird were in the view of the Psalmist on the present occasion. We find an allusion to them in Jeremiah 48:28: “O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole’s mouth.” The poets of Greece and Rome make frequent allusions to the rapid flight of the dove: — “So, when the falcon wings her way above,
To the cleft cavern speeds the gentle dove,
Not fated yet to die.” — Pope’s Homer. Sophocles, in a passage somewhat similar to this of the Psalmist, says, “O that with the rapid whirlwind flight of a dove I could cleave the etherial clouds!” — (Œdip Colon 1136.) “Kimshi gives it as the reason why the Psalmist prefers the dove to other birds, that while they become weary with flying, and alight upon a rock or a tree to recruit their strength, and are taken; the dove, when she is fatigued, alternately rests one wing, and flies with the other, and, by this means, escapes from the swiftest pursuers.” — (Paxton’s Illustrations of Scripture, volume 2, p. 292.) It is worthy of observation, and it serves to heighten the effect of the Psalmist’s comparison, that יונה, yonah, the Hebrew name of the dove, is derived from ינה, yanah, he hath oppressed by force or fraud, and seems to have been applied to it from the circumstance of its being particularly defenseless, and exposed to rapine and violence. — Buxtorf’s Lexicon

Note 301. Whirlwinds are not uncommon in Palestine, and the surrounding countries, and to them we often find allusions in the Sacred Writings. The description of that kind of whirlwind called the Sammiel, which sometimes happens between Egypt and Nubia, will serve to show the propriety with which David made this allusion in his present circumstances of distress and danger. “This wind, which the Arabs call poisonous, stifles on the spot those that are unfortunate enough to breathe in it: so that to guard against its pernicious effects, they are obliged to throw themselves speedily on the ground, with their face close to these burning sands, with which they are surrounded, and to cover their heads with some cloth or carpet, lest, in respiration, they should suck in that deadly quality which everywhere attends it. People ought even to think themselves very happy when this wind, which is always besides very violent, does not raise up large quantities of sand with a whirling motion, which, darkening the air, render the guides incapable of discerning their way. Sometimes whole caravans have been buried by this means under the sand, with which this wind is frequently charged.” — Maillet, quoted in Harmer’s Observations, volume1, p. 95.