Psalm 57:8 Komentář

This psalm is very much like that which goes next before it; it was penned upon a like occasion, when David was both in danger of trouble and in temptation to sin; it begins as that did, "Be merciful to me;" the method also is the same. I. He begins with prayer and complaint, yet not without some assurance of speeding in his request (Psa 57:1-6). II. He concludes with joy and praise (Psa 57:7-11). So that hence we may take direction and encouragement, both in our supplications and in our thanksgivings, and may offer both to God, in singing this psalm. To the chief musician, Al-taschith, Michtam of David, when he fled from Saul in the cave.

INTRODUCTION TO PSALM 57 To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Some think the words "Altaschith" are the beginning of a song, to the tune of which this was set, as Aben Ezra; others, that they are taken from Deu 9:26; they signifying "destroy not" (g); others, that they refer to what David said to Abishai, when he would have slain Saul, "destroy him not", Sa1 26:9; but that was an affair that happened after this psalm was penned: they seem rather to be words which were frequently used by David in the time of his distress; who often said unto the Lord, either in an ejaculatory way, or vocally, or both, "do not destroy [me]", or "suffer [me] to be destroyed"; of which he was in great danger, as appears from Psa 57:4; and therefore prefixed these words in the title of the psalm, in memorial of the inward anguish of his mind, and of what his mouth then uttered; and to this agrees the Chaldee paraphrase, "concerning the trouble at the time when David said, do not destroy.'' Of the word "michtam", See Gill on Psa 16:1, title. The occasion and time of writing this psalm were David's fleeing from Saul in the cave; or rather "into" (h) the cave, as it should be rendered; for it was after that Saul was gone that David and his men came out of the cave; but he fled hither for fear of Saul; and while he was here, Saul, with three thousand men, came to the mouth of the cave, and he himself went into it; which must have put David and his men into a very great panic, there being no retreat, nor any human possibility of an escape, but must expect to fall into the hands of the enemy, and be cut to pieces at once. This cave was in Engedi, Sa1 24:1; of which Le Bruyn (i) says, it is on the top of a very high hill, and is extremely dark; which agrees with the account in the above place, since it was on the rocks of the wild goats Saul sought David, and coming to the sheepcotes there, went into the cave where David was. (g) "ne disperdas", V. L. Pagninus, Montanus, Vatablus; "ne perdas", Tigurine version, Musculus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis (h) "in speluncam", V. L. Pagninus, Montanus, &c. "in specum", Tigurine version. (i) Voyage to the Levant, ch. 51. p. 199.

Awake up, my glory,.... Meaning his soul, whom Jacob calls his honour, Gen 49:6; it being the most honourable, glorious, and excellent part of man; is the breath of God, of his immediate production; is a spirit incorporeal and immortal; is possessed of glorious powers and faculties; had the image of God stamped upon it, which made man the glory of God, Co1 11:7; and has the image of Christ on it in regenerated persons; and is that with which God and Christ are glorified; and is, upon all accounts, of great worth and value, even of more worth than the whole world: and this sometimes in the saints is as it were asleep, and needs awaking; not in a literal sense; for it is incapable of natural sleep, being incorporeal; but in a figurative and spiritual sense, as when grace is dormant, and not in exercise; when the soul is backward to and slothful in duty, unconcerned about divine things, and lukewarm and indifferent to them; which is occasioned by prevailing corruptions and worldly cares; and sometimes it becomes dull, and heavy, and inactive, through an over pressure by sorrows and troubles, as the disciples of Christ were found sleeping for sorrow, Luk 22:45; which seems to have been the case of the psalmist here; he had been in great distress, his soul was bowed down, Psa 57:6; he had hung his harp upon the willow, and could not sing one of the Lord's songs in the place and circumstances be was in; but now he calls upon his soul, and arouses all the powers and faculties of it, and stirs up himself to the work of praise, just as Deborah did, Jdg 5:12; some by his glory understand his tongue, as in Psa 16:9 compared with Act 2:26; and so may design vocal singing here, as instrumental music in the next clause: awake, psaltery and harp; which, by a prosopopoeia, are represented as persons; as if they were animate, sensible, and living: these had been laid aside for some time as useless; but now the psalmist determines to take them up and employ them in the service of praising God: these are fitly put together, because psalms were sung to harps; and so with the Greeks a psalm is said to be properly the sound of the harp (s); I myself will awake early; in the morning, when salvation and joy come; and so soon cause his voice to be heard, as in prayer, so in praise; or "I will awaken the morning": so Jarchi; be up before the sun rises, the morning appears, or day dawns: this is taking the wings of the morning, and even preventing that. The Targum is, "I will awake to the morning prayer.'' (s) Scholia in Aristoph. Aves, p. 551.

But the patience of good men with preparation of heart accepts the will of God: and glories in tribulations, saying that which follows: "Prepared is my heart, O God, I will sing and play" [Psalm 57:8]. What has he done to me? He has prepared a pit, my heart is prepared. He has prepared pit to deceive, shall I not prepare heart to suffer? He has prepared pit to oppress, shall I not prepare heart to endure? Therefore he shall fall into it, but I will sing and play. Hear the heart prepared in an Apostle, because he has imitated his Lord: "We glory," he says, "in tribulations: because tribulation works patience: patience probation, probation hope, but hope makes not ashamed: because the love of God is shed abroad in our hearts through the Holy Spirit, which has been given to us." [Romans 5:3] He was in oppressions, in chains, in prisons, in stripes, in hunger and thirst, in cold and nakedness, [2 Corinthians 11:27] in every wasting of toils and pains, and he was saying, "We glory in tribulations." Whence, but that prepared was his heart? Therefore he was singing and playing.

Altaschith--or, "Destroy not." This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which compare Sa1 22:1; Sa1 26:1-3. In Moses' prayer (Deu 9:26) it is a prominent petition deprecating God's anger against the people. This explanation suits the fifty-eighth and fifty-ninth also. Asaph uses it for the seventy-fifth, in the scope of which there is allusion to some emergency. Michtam--(See on Psa 16:1, title). To an earnest cry for divine aid, the Psalmist adds, as often, the language of praise, in the assured hope of a favorable hearing. (Psa 57:1-11) my soul--or self, or life, which is threatened. shadow of thy wings-- (Psa 17:8; Psa 36:7). calamities--literally, "mischiefs" (Psa 52:2; Psa 55:10).

Hence--he addresses his glory, or tongue (Psa 16:9; Psa 30:12), and his psaltery, or lute, and harp. I myself . . . early--literally, "I will awaken dawn," poetically expressing his zeal and diligence.