Salmi 56:4 Commento

It seems by this, and many other psalms, that even in times of the greatest trouble and distress David never hung his harp upon the willow-trees, never unstrung it or laid it by; but that when his dangers and fears were greatest he was still in tune for singing God's praises. He was in imminent peril when he penned this psalm, at least when he meditated it; yet even then his meditation of God was sweet. I. He complains of the malice of his enemies, and begs mercy for himself and justice against them (Psa 56:1, Psa 56:2, Psa 56:5-7). II. He confides in God, being assured that he took his part, comforting himself with this, that therefore he was safe and should be victorious, and that while he lived he should praise God (Psa 56:3, Psa 56:4, Psa 56:8-13). How pleasantly may a good Christian, in singing this psalm, rejoice in God, and praise him for what he will do, as well as for what he has done. To the chief musician upon Jonath-elem-rechokim, Michtam of David, when the Philistines took him in Gath.

INTRODUCTION TO PSALM 56 To the chief Musician upon Jonathelemrechokim, Michtam of David when the Philistines took him in Gath. The words "jonathelemrechokim" are by our translators left untranslated. Aben Ezra takes them to be the beginning of a song; and others think they are the name of a musical instrument: but they seem rather to design the subject matter of the psalm, and may be rendered, "concerning the mute dove among them that are afar off" (m), or "in far places" (n); and refer to David, who, when he wrote this psalm, was among the Philistines, who were aliens from the commonwealth of Israel, afar off from God and his law, and from righteousness; and when David was there, he was at a distance from his native country, his father's house, the king's court, and, what gave him most concern, from the house and worship of God; and here he was as a mute dove. He may be compared to a dove for his innocence in the case of Saul; and to a silly dove, for his acting the part of a fool or madman before Achish king of Gath; and was mute to what the servants of Achish said, and was dumb before the Lord, who had suffered him to fall into their hands, and into this distress he was now in. They are also applicable to Christ, who is comparable to a dove for his harmlessness, innocence, meekness and humility; and was as a mute one before Pontius Pilate the Roman governor, when his enemies accused him, and he answered not a word; and when among the Roman soldiers, who mocked at him and reviled him, and he reviled not again; and when he was led to be crucified, he opened not his mouth either against God or man. They may be also applied to the church of God, which is often called a dove in Sol 4:1; and is in the wilderness, and among wicked men, that are afar off from God, and is silent under all afflictions and persecutions; see Sol 2:14. The Targum paraphrases the words thus; "concerning the congregation of Israel, which is like to a silent dove, at the time they are removed afar off from their cities.'' Moreover, the words may be applied to any truly gracious soul, that is sensible of sin, and mourns as a dove for it; has fled to Christ, as doves to their windows; and is harmless and humble; and living among men, aliens from God, is vexed and afflicted by them, yet patiently bears all that is said and done unto it. The fact which occasioned the writing of this psalm is related in Sa1 21:10. Of the word "michtam", See Gill on Psa 16:1, title; and Gussetius (o) is of opinion, that every psalm that has this title belongs to Christ. (m) "De columba muta procul inter alienos constituta", Musculus; "inter longinquos", Piscator, Pfeiffer. (n) "Remotis", Pagninus, Montanus, Munster, Vatablus; so Ainsworth. (o) Ebr. Comment p. 410.

In God I will praise his word,.... Or praise him for his words for the whole Scripture that was then in being; for those testimonies which were David's counsellors in times of difficulty and distress; and particularly for some word of promise made unto him, he was persuaded would be fulfilled, and in which he gloried and made his boast of, and on which his faith and hope were built; and this he did, and determined to do, in the strength of the Lord, and by the assistance of his grace; in God I have put my trust; either in times past, and was not ashamed or confounded; or now, as he determined he would in Psa 56:3; I will not fear what flesh can do unto me: or continue to fear any or all of my enemies; though I have been afraid of them, I will shake off these fears, trusting in the Lord, and depending on his word. Or, "what can flesh do unto me?" (t) which is as grass, and the goodliness thereof as the flower of the field. Poor, frail, mortal man! what can he do against me, if God be for me? And therefore why should I fear? Men may contrive schemes, form weapons, and attempt many things against the saints, but can execute nothing, except permitted by the Lord; and the utmost they can do, when suffered, is to kill the body. (t) So Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis.

"In God I will praise my discourses, in God I have hoped: I will not fear what flesh does to me" [Psalm 56:4]. Wherefore? Because in God I will praise my discourses. If in yourself you praise your discourses: I say not that you are not to fear; it is impossible that thou have not to fear. For your discourses either false you will have, and therefore your own, because false: or if your discourses shall be true, and you shall deem yourself not to have them from God but of yourself to speak; true they will be, but you will be false: but if you shall have known that you can say nothing true in the wisdom of God, in the faith of the Truth, save that which from Him you have received, of whom is said, "For what have you which you have not received?" [1 Corinthians 4:7] Then in God you are praising your discourses, in order that in God you may be praised by the discourses of God...."In God I have hoped, I will not fear what flesh does to me." Were you not the same that a little before wast saying, "Have pity on me, O Lord, for man has trodden me down; all day long warring he has troubled me"? How therefore here, "I will not fear what flesh does to me"? What shall he do to you? Thou yourself a little before hast said, "Hath trodden me down, has troubled me." Nothing shall he do, when these things he shall do? He has had regard to the wine which flows from treading, and has made answer, Evidently he has trodden down, evidently has troubled; but what to me shall he do? A grape I was, wine I shall be: "In God I have hoped, I will not fear what flesh does to me."

Upon Jonath-elem-rechokim--literally, "upon the dove of silence" of distant places; either denoting a melody (see on Psa 9:1) of that name, to which this Psalm was to be performed; or it is an enigmatical form of denoting the subject, as given in the history referred to (Sa1 21:11, &c.), David being regarded as an uncomplaining, meek dove, driven from his native home to wander in exile. Beset by domestic and foreign foes, David appeals confidently to God, recites his complaints, and closes with joyful and assured anticipations of God's continued help. (Psa 56:1-13) would swallow--literally, "pants as a raging beast" (Act 9:1).

in God . . . his word--By His grace or aid (Psa 60:12; Psa 108:13), or, "I will boast in God as to His word"; in either case His word is the special matter and cause of praise. flesh--for mankind (Psa 65:2; Isa 31:3), intimating frailty.