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Psalms 55:17
Verse
Context
Sermons
Chuck Swindoll
David Wilkerson
C.H. Spurgeon
David Cooper
Bakht Singh
Mike BickleSummary
Commentary
- Keil-Delitzsch
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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, middle, and close of the day, denote the day in its whole compass or extent: David thus gives expression to the incessancy with which he is determined to lay before God, both in the quiet of his spirit and in louder utterances, whatsoever moves him. The fut. consec. ויּשׁמע connects the hearing (answer) with the prayer as its inevitable result. Also in the praet. פּדה expression is given to the certainty of faith; and בּשׁלום side by side with it denotes, with the same pregnancy of meaning as in Psa 118:5, the state of undisturbed outward and inward safety and prosperity, into which God removes his soul when He rescues him. If we read mi-kerob, then קרב is, as the ancient versions regard it, the infinitive: ne appropinquent mihi; whereas since the time of J. H. Michaelis the preference has been given to the pronunciation mi-kerāb: a conflictu mihi sc. parato, in which case it would be pointed מקּרב־ (with Metheg), whilst the MSS, in order to guard against the reading with ā, point it מקּרב־. Hitzig is right when he observes, that after the negative מן the infinitive is indicated beforehand, and that לי = עלי, Psa 27:2, is better suited to this. Moreover, the confirmatory clause Psa 55:19 is connected with what precedes in a manner less liable to be misunderstood if מקרב is taken as infinitive: that they may not be able to gain any advantage over me, cannot come near me to harm me (Psa 91:10). For it is not until now less precarious to take the enemies as the subject of היוּ, and to take עמּדי in a hostile sense, as in Job 10:17; Job 13:19; Job 23:6; Job 31:13, cf. עם Psa 94:16, and this is only possible where the connection suggests this sense. Heidenheim's interpretation: among the magnates were those who succoured me (viz., Hushai, Zadok, and Abiathar, by whom the counsel of Athithopel was frustrated), does not give a thought characteristic of the Psalms. And with Aben-Ezra, who follows Numeri Rabba 294a, to think of the assistance of angels in connection with בּרבּים, certainly strongly commends itself in view of Kg2 6:16 (with which Hitzig also compares Ch2 32:7); here, however, it has no connection, whereas the thought, "as many (consisting of many) are they with me, i.e., do they come forward and fight with me," is very loosely attached to what has gone before. The Beth essentiae serves here, as it does frequently, e.g., Psa 39:7, to denote the qualification of the subject. The preterite of confidence is followed in Psa 55:20 by the future of hope. Although side by side with שׁמע, ענה presumptively has the signification to answer, i.e., to be assured of the prayer being heard, yet this meaning is in this instance excluded by the fact that the enemies are the object, as is required by Psa 55:20 (even if Psa 55:19 is understood of those who are on the side of the poet). The rendering of the lxx: εἰσακούσεται ὁ Θεὸς καὶ ταπεινώσει αὐτοὺς ὁ ὑπάρχων πρὸ τῶν αἰώνων, is appropriate, but requires the pronunciation to be ויעשנּם, since the signification to bow down, to humble, cannot be proved to belong either to Kal or Hiphil. But even granted that יענם might, according to Kg1 8:35 (vid., Keil), signify ταπεινώσει αὐτοὺς, it is nevertheless difficult to believe that ויענם is not intended to have a meaning correlative with ישׁמע, of which it is the continuation. Saadia has explained יענם in a manner worthy of attention, as being for יענה בם, he will testify against them; an interpretation which Aben-Ezra endorses. Hengstenberg's is better: "God will hear (the tumult of the enemies) and answer them (judicially)." The original text may have been ויענמו ישׁב קדם. But as it now stands, וישׁב קדם represents a subordinate clause, with the omission of the הוּא, pledging that judicial response: since He it is who sitteth enthroned from earliest times (vid., on Psa 7:10). The bold expression ישׁב קדם is an abbreviation of the view of God expressed in Psa 74:12, Hab 1:12, cf. Deu 33:27, as of Him who from primeval days down to the present sits enthroned as King and Judge, who therefore will be able even at the present time to maintain His majesty, which is assailed in the person of His anointed one. Psa 55:19-23 In spite of this interruption and the accompanying clashing in of the music. אשׁר .ci with its dependent clause continues the ויאנם, more minutely describing those whom God will answer in His wrath. The relative clause at the same time gives the ground for this their fate from the character they bear: they persevere in their course without any regard to any other in their godlessness. The noun חליפה, which is used elsewhere of a change of clothes, of a reserve in time of war, of a relief of bands of workmen, here signifies a change of mind (Targum), as in Job 14:14 a change of condition; the plural means that every change of this kind is very far from them. In Psa 55:21 David again has the one faithless foe among the multitude of the rebels before his mind. שׁלמיו is equivalent to שׁלמים אתּו, Gen 34:21, those who stood in peaceful relationship to him (שׁלום, Psa 41:10). David classes himself with his faithful adherents. בּרית is here a defensive and offensive treaty of mutual fidelity entered into in the presence of God. By שׁלח and חלּל is meant the intention which, though not carried out as yet, is already in itself a violation and profanation of the solemn compact. In Psa 55:22 the description passes into the tone of the caesural schema. It is impossible for מחמאת, so far as the vowels are concerned, to be equivalent to מחמאות, since this change of the vowels would obliterate the preposition; but one is forbidden to read מחמאות (Targum, Symmachus, Jerome) by the fact that פּיו (lxx τοῦ προσώπου αὐτοῦ, as in Pro 2:6) cannot be the subject to חלקוּ. Consequently מ belongs to the noun itself, and the denominative מחמאות (from חמאה), like מעדנּות (from עדן), dainties, signifies articles of food prepared from curdled milk; here it is used figuratively of "milk-words" or "butter-words" which come from the lips of the hypocrite softly, sweetly, and supplely as cream: os nectar promit, mens aconita vomit. In the following words וּקרב־לבּו (וּקרב) the Makkeph (in connection with which it would have to be read ukerob just the same as in Psa 55:19, since the - has not a Metheg) is to be crossed out (as in fact it is even wanting here and there in MSS and printed editions). The words are an independent substantival clause: war (קרב, a pushing together, assault, battle, after the form כּתב mrof eh with an unchangeable â) is his inward part and his words are swords; these two clauses correspond. רכּוּ (properly like Arab. rkk, to be thin, weak, then also: to be soft, mild; root רך, רק, tendere, tenuare) has the accent on the ultima, vid., on Psa 38:20. פּתיחה is a drawn, unsheathed sword (Psa 37:14). The exhortation, Psa 55:23, which begins a new strophe and is thereby less abrupt, is first of all a counsel which David gives to himself, but at the same time to all who suffer innocently, cf. Psa 27:14. Instead of the obscure ἅπαξ γεγραμ. יהבך, we read in Psa 37:5 דרכך, and in Pro 16:3 מעשׂיך, according to which the word is not a verb after the form ידעך (Chajug', Gecatilia, and Kimchi), but an accusative of the object (just as it is in fact accented; for the Legarme of יהוה has a lesser disjunctive value than the Zinnor of יהבך). The lxx renders it ἐπίῤῥιψον ἐπὶ κύριον τὴν μέριμνάν σου. Thus are these words of the Psalm applied in Pe1 5:7. According to the Talmud יהב (the same form as קרב) signifies a burden. "One day," relates Rabba bar-Chana, B. Rosh ha-Shana, 26b, and elsewhere, "I was walking with an Arabian (Nabataean?) tradesman, and happened to be carrying a heavy pack. And he said to me, שׁקיל יהביך ושׁדי אגמלאי, Take thy burden and throw it on my camel." Hence it is wiser to refer יהב to יהב, to give, apportion, than to a stem יהב = יאב, Psa 119:131 (root אב, או), to desire; so that it consequently does not mean desiring, longing, care, but that which is imposed, laid upon one, assigned or allotted to one (Bttcher), in which sense the Chaldee derivatives of יהב (Targum Psa 11:6; Psa 16:5, for מנת) do actually occur. On whomsoever one casts what is allotted to him to carry, to him one gives it to carry. The admonition proceeds on the principle that God is as willing as He is able to bear even the heaviest burden for us; but this bearing it for us is on the other side our own bearing of it in God's strength, and hence the promise that is added runs: He will sustain thee (כּלכּל), that thou mayest not through feebleness succumb. Psa 55:23 also favours this figure of a burden: He will not give, i.e., suffer to happen (Psa 78:66), tottering to the righteous for ever, He will never suffer the righteous to totter. The righteous shall never totter (or be moved) with the overthrow that follows; whereas David is sure of this, that his enemies shall not only fall to the ground, but go down into Hades (which is here, by a combination of two synonyms, בּאר שׁחת, called a well, i.e., an opening, of a sinking in, i.e., a pit, as e.g., in Pro 8:31; Eze 36:3), and that before they have halved their days, i.e., before they have reached the half of the age that might be attained under other circumstances (cf. Psa 102:25; Jer 16:11). By ואתּה אלהים prominence is given to the fact that it is the very same God who will not suffer the righteous to fall who casts down the ungodly; and by ואני David contrasts himself with them, as being of good courage now and in all time to come.
John Gill Bible Commentary
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, Sa2 7:1; wherefore he believed, that he who had delivered him in time past would deliver him again; this is the reasoning of faith, Co2 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, Kg2 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.''
Psalms 55:17
Cast Your Burden upon the LORD
16But I call to God, and the LORD saves me. 17Morning, noon, and night, I cry out in distress, and He hears my voice. 18He redeems my soul in peace from the battle waged against me, even though many oppose me.
- Scripture
- Sermons
- Commentary
Autopsy of a Moral Fall
By Chuck Swindoll3.3K56:01Moral FailurePSA 55:171CO 10:12In this sermon, the speaker shares a personal anecdote about being in an elevator with two women and feeling a sense of accountability. He emphasizes the importance of remaining accountable and understanding the consequences of our actions. The speaker also highlights the battle that takes place in our minds and the need to guard against weakness and temptation, particularly in the areas of leisure and sexuality. He concludes by emphasizing the importance of purity and the grace of God in preserving us.
(Basics) 53. Not Praying as Hypocrites Do
By Zac Poonen3.0K11:41GEN 1:27PSA 55:17MAT 6:5JHN 10:271TH 5:17JAS 4:2In this sermon, the speaker emphasizes that prayer is not a ritual or a mere repetition of words. Instead, it is a heartfelt communication between a child and their father. The speaker refers to Jesus' teaching in Matthew 6:5-6, where Jesus emphasizes the importance of the state of one's heart during prayer rather than the specific words used. The speaker warns against being a religious actor, someone who prays in public to impress others, and encourages genuine and private prayer. The sermon concludes by highlighting that prayer is not just about asking for things, but about enjoying time spent with God and listening to Him.
Praying in the Closet
By David Wilkerson2.8K48:40PSA 55:17JER 3:15JOL 2:17ZEC 12:10MAT 6:6MAT 14:231TH 5:17HEB 4:16JAS 5:161PE 5:7This sermon emphasizes the importance of praying in the secret place, highlighting the need for individual, intimate prayer with God. It addresses the current darkness and uncertainty in the world, urging the church to seek God in prayer amidst crisis and hopelessness. The speaker encourages believers to find their secret place with God for renewal, comfort, and seeking His face in the midst of personal and global challenges.
Constant, Instant, Expectant
By C.H. Spurgeon2.5K49:54GEN 32:26PSA 55:17MAT 7:7LUK 18:1ROM 12:121TH 5:17JAS 5:16In this sermon, the speaker uses the analogy of a bird and a hunting dog to illustrate the importance of fervent and expectant prayer. The bird, when hungry, cries out for its mother because it knows it will be fed. Similarly, our ardor in prayer should be in proportion to our understanding of the value of God's grace and the blessings it brings. The speaker emphasizes the need to meditate on our own poverty and undeservingness, as well as the consequences of not receiving God's mercy. Additionally, the power of collective prayer is highlighted, as the supplications of two or three believers can support and encourage each other. The sermon concludes by emphasizing the necessity of expectation and belief in God's ability and willingness to answer our prayers.
Why Sleep Ye? Rise and Pray
By David Cooper2.5K1:18:46Prayer Life1KI 18:36PSA 55:17MAT 6:33MRK 14:38LUK 22:461TH 5:17JAS 1:6In this sermon, the speaker addresses the importance of prayer in the life of a Christian. He emphasizes that prayer is the act of talking with God and lifting our hearts to Him in faith. The speaker encourages the congregation to not only pray in the morning but to have a continuous and frequent prayer life throughout the day. He reminds them that prayer is a weapon in the Christian life and urges them to be watchful and prayerful, especially in the face of trials and temptations. The sermon concludes with a call to repentance and a commitment to walk in communion with God through prayer.
Audio Sermon: Ichabod, the Glory Departed
By Bakht Singh1.3K1:00:271SA 4:22PSA 55:17PRO 3:5ISA 55:11MAT 9:37ACT 8:26ACT 16:141CO 3:92CO 6:1EPH 6:18JAS 5:16
This sermon emphasizes the importance of prayer, perseverance, and understanding God's need for partnership in fulfilling His work. It discusses the consequences of spiritual deafness, selfish prayers, and the need for revival in the church. The message highlights the examples of Hannah, Samuel, David, and Solomon in bringing back God's glory and the significance of being co-workers with God in prayer and service.
A Practical Plan to Grow in Prayer
By Mike Bickle2443:49Spiritual GrowthPrayerPSA 55:17MAT 6:6LUK 18:1ROM 12:12EPH 6:18PHP 4:6COL 4:21TH 5:16HEB 4:16JAS 5:16Mike Bickle emphasizes the importance of a practical approach to growing in prayer, sharing his personal journey from disliking prayer to maintaining a consistent prayer life. He outlines three key strategies: scheduling dedicated prayer time, creating prayer lists, and cultivating a right view of God to enhance our prayer experience. Bickle encourages believers to be intentional about their prayer life, asserting that those who commit to these practices will see significant growth in their spiritual journey. He reassures that God delights in us and desires a relationship, which should motivate us to engage in prayer despite our busy lives.
From Easter Until the Calends of November
By St. Benedict of Nursia0PSA 55:17PSA 119:62PSA 119:147PSA 119:164St. Benedict of Nursia emphasizes the importance of maintaining a consistent prayer life from Easter until the Calends of November, ensuring that the same number of Psalms are recited as prescribed. During this period, due to the shortness of the nights, lessons are omitted, and instead, one lesson from the Old Testament is recited by heart followed by a short responsory. St. Benedict stresses the significance of reciting at least twelve Psalms at the Night Office, excluding Psalms 3 and 94, to maintain spiritual discipline and devotion.
But I Give Myself Unto Prayer
By C.H. Spurgeon0Perseverance in PrayerThe Power of PrayerPSA 34:17PSA 55:17MAT 7:7LUK 18:1ROM 12:12PHP 4:61TH 5:17HEB 4:16JAS 5:161PE 5:7C.H. Spurgeon emphasizes the power and necessity of fervent prayer in the face of adversity, using David's example of turning to God rather than defending himself against slander. He illustrates that true prayer requires the full engagement of one's heart and soul, akin to Jacob wrestling with the angel, and warns against the distractions that can hinder our communication with God. Spurgeon encourages believers to make prayer a consistent and passionate practice, rather than a sporadic effort, highlighting that perseverance in prayer is essential for receiving God's blessings. He calls for a deep commitment to prayer, urging that it should be as natural and habitual as breathing.
On Shortening the Church Service
By J.H. Newman0PSA 55:17PSA 119:164ACT 2:461TH 5:17HEB 10:25J.H. Newman addresses the growing sentiment that church services are too long, highlighting the historical context of ancient Christian worship where believers prayed multiple times a day following biblical instructions. The transition from the primitive mode of worship to the current practices in the Church of England was gradual, with changes in the frequency and structure of services over time. The Reformers aimed to adapt the services to the spirit of their age by compressing rituals and incorporating the English language. Newman points out the shift from daily to weekly services since the Reformation, raising concerns about the potential future reduction to monthly services.
Guidelines for the Godly Man
By Eli Brayley0GEN 4:6GEN 5:3LEV 19:28PSA 1:1PSA 5:3PSA 55:17PSA 103:2PRO 8:8PRO 10:11PRO 10:19PRO 15:3ISA 29:23MAT 5:16MAT 6:1MAT 12:37MAT 18:20MAT 23:25MRK 2:16LUK 3:11LUK 6:45LUK 12:57JHN 3:30JHN 14:5JHN 17:4JHN 17:15ACT 2:441CO 8:91CO 10:311CO 12:41CO 15:332CO 5:20GAL 2:20PHP 1:27PHP 3:81TI 4:82TI 2:21JAS 3:111PE 3:31PE 3:161JN 3:14Eli Brayley preaches on the calling of the man of God to live a life of full consecration, obedience, and service unto the Kingdom of God. The purpose of the man of God is to conform to the image of the Father, just as Jesus Christ did on earth, bringing glory to God in all things. This calling requires a solitary practice of devotion through regular study of the Word and prayer, done privately for God's eyes only. In the public sphere, the man of God must represent God on earth by displaying the fruit of the Spirit, maintaining an above-reproach lifestyle, and presenting Christ through every aspect of his being.
Prayer
By W.H. Griffith Thomas01SA 12:23PSA 42:1PSA 55:17MRK 1:35LUK 6:12ACT 6:4ROM 8:26ROM 12:12EPH 6:18HEB 7:25W.H. Griffith Thomas emphasizes the importance of prayer as the pure atmosphere necessary for a healthy spiritual life, just like food is essential for the body. He delves into the concept of continuance in prayer, highlighting that it goes beyond mere words, focusing on the soul's submission, desire, trust, and fellowship with God. Thomas explains how continuance in prayer makes God's presence, power, will, and service evident in the believer's life, ultimately leading to a deeper relationship with God and readiness for His work.
Whether a Clergyman of the Church of England Be Now Bound to Have Morning and Evening Prayers Daily in His Parish Church.
By J.H. Newman0PSA 55:17PSA 88:13LUK 18:1ACT 2:421TH 5:16Dean Comber emphasizes the importance of daily public prayers, highlighting the universal practice of setting aside time for divine worship in various cultures and religions. He challenges the excuses of clergy members who neglect daily prayers, pointing out that the neglect of public worship can lead to a decay of true piety and a rise in profaneness. Comber urges ministers to read the prayers frequently and fervently, ensuring that those who have the opportunity to attend are never deprived of the chance to serve God.
Pray Till You Pray
By A.W. Tozer0Persistence in PrayerSpiritual DisciplinePSA 55:17MAT 7:7LUK 18:1ROM 12:12EPH 6:18PHP 4:6COL 4:21TH 5:17JAS 5:161PE 5:7A.W. Tozer emphasizes the necessity of persistent prayer in his sermon 'Pray Till You Pray,' urging believers to continue in prayer until they truly connect with God. He highlights the common tendency to end prayers prematurely, often missing the deeper communion that can occur after initial distractions are set aside. Tozer encourages Christians to acknowledge their spiritual dullness and to press through these feelings, as true prayer often requires perseverance and focus. He draws on the wisdom of past prayer warriors, advocating for a commitment to 'pray through' until a genuine encounter with God is achieved. The sermon serves as a reminder of the importance of unhurried meditation in prayer.
The Equipment of Prayer
By D. M. McIntyre0PSA 55:17MAT 6:6LUK 5:16ROM 8:26HEB 10:19D. M. McIntyre preaches on the importance of finding a quiet place, hour, and heart for prayer, emphasizing that even in challenging circumstances, God understands and provides opportunities for solitude. He draws parallels to Jesus' own struggles to secure moments of prayer amidst a busy life, highlighting the necessity of consistent private prayer in a Christian's life. McIntyre stresses the significance of dedicating time to communicate with God, urging believers to prioritize prayer over other distractions and to seek quietness and seclusion for meaningful communion with the Father.
Twenty-Third Day: "Thy rod."
By J. Wilbur Chapman0PSA 55:17PRO 3:5MAT 4:4EPH 6:171TH 5:17J. Wilbur Chapman preaches about the comforting presence of the Shepherd in the midst of dangers and temptations, likening the Shepherd's rod to the Bible and prayer as essential tools for victory over evil. He emphasizes the importance of knowing and using God's Word to combat the enemy's schemes and the power of prayer in unexpected moments of need.
Continue in Prayer
By C.H. Spurgeon0Spiritual GrowthThe Importance of PrayerGEN 4:26PSA 55:17LUK 18:1ROM 12:12EPH 6:18PHP 4:6COL 4:21TH 5:17JAS 5:161PE 5:7C.H. Spurgeon emphasizes the vital role of prayer in the life of a believer, illustrating how prayer is woven throughout Scripture from Genesis to Revelation. He highlights various biblical figures who exemplified a life of prayer, underscoring that prayer is essential for spiritual vitality and communion with God. Spurgeon warns that a prayerless life indicates a lack of true relationship with Christ, urging believers to recognize their need for God's mercy and guidance. He encourages Christians to make prayer a priority, seeking holiness, humility, and a deeper connection with Christ. The overarching message is to 'Continue in prayer' as a foundational practice for spiritual growth and service.
The Value of Secret Prayer
By John Hames0PSA 55:17DAN 6:13MAT 6:6MRK 1:35LUK 5:16PHP 4:6COL 4:21TH 5:16JAS 4:7John Hames emphasizes the importance of secret prayer in the Christian life, highlighting how Satan fiercely opposes this phase of devotion and uses various methods to hinder believers from engaging in secret prayer, such as worldly distractions and cares. He compares secret prayer to fertilizer and showers for a Christian's life, essential for spiritual growth and vitality. Hames stresses that maintaining a consistent secret prayer life prevents backsliding, fosters spiritual growth, and deepens intimacy with God, ensuring that every grace of the Spirit flourishes in the believer's soul.
Pray Without Ceasing
By Thomas Brooks0Persistent PrayerSpiritual WarfarePSA 55:17MAT 26:41LUK 18:1ROM 12:12EPH 6:18PHP 4:6COL 4:21TH 5:17JAS 5:161PE 5:8Thomas Brooks emphasizes the necessity of persistent prayer in the life of a Christian, likening it to hunting dogs that relentlessly pursue their prey. He underscores that we must pray without ceasing, as we are constantly in need, facing temptations, and battling sin. Brooks reminds us that the world and Satan are ever-present threats, and our lives are marked by the reality of death, making prayer essential for spiritual survival. He encourages believers to hold on in prayer until they attain the heavenly prize.
Fervent Prayer!
By Andrew Gray0PSA 55:17MRK 1:35LUK 6:12LUK 22:44HEB 5:7Andrew Gray emphasizes the importance of prayer, drawing inspiration from Christ's example of being frequent, fervent, and reverent in prayer. He challenges the congregation to reflect on their prayer life, questioning if they neglect prayer due to riches or carelessness. Gray encourages believers to come to God often, highlighting the necessity of seeking God for grace, forgiveness, mercy, strength, and guidance through prayer.
Examples of Praying Men
By E.M. Bounds0The Power of PrayerCommitment to PrayerPSA 55:17MAT 7:7LUK 18:1ROM 12:12EPH 6:18PHP 4:6COL 4:21TH 5:17JAS 5:161PE 4:7E.M. Bounds emphasizes the profound power and necessity of prayer, illustrating through various historical figures how their dedication to prayer led to remarkable spiritual success and influence. He highlights that true prayer requires total concentration and fervor, contrasting it with the superficiality often seen in modern practices. Bounds cites examples like Payson, who wore grooves into the floor from kneeling in prayer, and Dr. Judson, who attributed his impactful ministry to his commitment to lengthy, earnest prayer. The sermon calls for a reevaluation of prayer as a serious, laborious endeavor rather than a mere routine, urging believers to invest significant time in communion with God. Ultimately, Bounds asserts that no enduring work for God can be accomplished without being a person of prayer.
Bishop Beveridge on the Great Necessity and Advantage of Public Prayer
By J.H. Newman0PSA 55:17DAN 6:10LUK 11:2LUK 18:7JAS 5:16J.H. Newman preaches about the importance of setting apart specific times each day for prayer and devotion, following the example of Daniel and King David in the Bible. He emphasizes the significance of public prayers in Christian churches, highlighting the duty of ministers to lead daily Morning and Evening Prayers for the congregation. Newman stresses the value of using the Lord's Prayer in public worship, as Christ intended it to be a communal prayer for all believers. He encourages consistent daily prayer as a means of seeking God's protection, support, and blessings for individuals and communities.
- Keil-Delitzsch
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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, middle, and close of the day, denote the day in its whole compass or extent: David thus gives expression to the incessancy with which he is determined to lay before God, both in the quiet of his spirit and in louder utterances, whatsoever moves him. The fut. consec. ויּשׁמע connects the hearing (answer) with the prayer as its inevitable result. Also in the praet. פּדה expression is given to the certainty of faith; and בּשׁלום side by side with it denotes, with the same pregnancy of meaning as in Psa 118:5, the state of undisturbed outward and inward safety and prosperity, into which God removes his soul when He rescues him. If we read mi-kerob, then קרב is, as the ancient versions regard it, the infinitive: ne appropinquent mihi; whereas since the time of J. H. Michaelis the preference has been given to the pronunciation mi-kerāb: a conflictu mihi sc. parato, in which case it would be pointed מקּרב־ (with Metheg), whilst the MSS, in order to guard against the reading with ā, point it מקּרב־. Hitzig is right when he observes, that after the negative מן the infinitive is indicated beforehand, and that לי = עלי, Psa 27:2, is better suited to this. Moreover, the confirmatory clause Psa 55:19 is connected with what precedes in a manner less liable to be misunderstood if מקרב is taken as infinitive: that they may not be able to gain any advantage over me, cannot come near me to harm me (Psa 91:10). For it is not until now less precarious to take the enemies as the subject of היוּ, and to take עמּדי in a hostile sense, as in Job 10:17; Job 13:19; Job 23:6; Job 31:13, cf. עם Psa 94:16, and this is only possible where the connection suggests this sense. Heidenheim's interpretation: among the magnates were those who succoured me (viz., Hushai, Zadok, and Abiathar, by whom the counsel of Athithopel was frustrated), does not give a thought characteristic of the Psalms. And with Aben-Ezra, who follows Numeri Rabba 294a, to think of the assistance of angels in connection with בּרבּים, certainly strongly commends itself in view of Kg2 6:16 (with which Hitzig also compares Ch2 32:7); here, however, it has no connection, whereas the thought, "as many (consisting of many) are they with me, i.e., do they come forward and fight with me," is very loosely attached to what has gone before. The Beth essentiae serves here, as it does frequently, e.g., Psa 39:7, to denote the qualification of the subject. The preterite of confidence is followed in Psa 55:20 by the future of hope. Although side by side with שׁמע, ענה presumptively has the signification to answer, i.e., to be assured of the prayer being heard, yet this meaning is in this instance excluded by the fact that the enemies are the object, as is required by Psa 55:20 (even if Psa 55:19 is understood of those who are on the side of the poet). The rendering of the lxx: εἰσακούσεται ὁ Θεὸς καὶ ταπεινώσει αὐτοὺς ὁ ὑπάρχων πρὸ τῶν αἰώνων, is appropriate, but requires the pronunciation to be ויעשנּם, since the signification to bow down, to humble, cannot be proved to belong either to Kal or Hiphil. But even granted that יענם might, according to Kg1 8:35 (vid., Keil), signify ταπεινώσει αὐτοὺς, it is nevertheless difficult to believe that ויענם is not intended to have a meaning correlative with ישׁמע, of which it is the continuation. Saadia has explained יענם in a manner worthy of attention, as being for יענה בם, he will testify against them; an interpretation which Aben-Ezra endorses. Hengstenberg's is better: "God will hear (the tumult of the enemies) and answer them (judicially)." The original text may have been ויענמו ישׁב קדם. But as it now stands, וישׁב קדם represents a subordinate clause, with the omission of the הוּא, pledging that judicial response: since He it is who sitteth enthroned from earliest times (vid., on Psa 7:10). The bold expression ישׁב קדם is an abbreviation of the view of God expressed in Psa 74:12, Hab 1:12, cf. Deu 33:27, as of Him who from primeval days down to the present sits enthroned as King and Judge, who therefore will be able even at the present time to maintain His majesty, which is assailed in the person of His anointed one. Psa 55:19-23 In spite of this interruption and the accompanying clashing in of the music. אשׁר .ci with its dependent clause continues the ויאנם, more minutely describing those whom God will answer in His wrath. The relative clause at the same time gives the ground for this their fate from the character they bear: they persevere in their course without any regard to any other in their godlessness. The noun חליפה, which is used elsewhere of a change of clothes, of a reserve in time of war, of a relief of bands of workmen, here signifies a change of mind (Targum), as in Job 14:14 a change of condition; the plural means that every change of this kind is very far from them. In Psa 55:21 David again has the one faithless foe among the multitude of the rebels before his mind. שׁלמיו is equivalent to שׁלמים אתּו, Gen 34:21, those who stood in peaceful relationship to him (שׁלום, Psa 41:10). David classes himself with his faithful adherents. בּרית is here a defensive and offensive treaty of mutual fidelity entered into in the presence of God. By שׁלח and חלּל is meant the intention which, though not carried out as yet, is already in itself a violation and profanation of the solemn compact. In Psa 55:22 the description passes into the tone of the caesural schema. It is impossible for מחמאת, so far as the vowels are concerned, to be equivalent to מחמאות, since this change of the vowels would obliterate the preposition; but one is forbidden to read מחמאות (Targum, Symmachus, Jerome) by the fact that פּיו (lxx τοῦ προσώπου αὐτοῦ, as in Pro 2:6) cannot be the subject to חלקוּ. Consequently מ belongs to the noun itself, and the denominative מחמאות (from חמאה), like מעדנּות (from עדן), dainties, signifies articles of food prepared from curdled milk; here it is used figuratively of "milk-words" or "butter-words" which come from the lips of the hypocrite softly, sweetly, and supplely as cream: os nectar promit, mens aconita vomit. In the following words וּקרב־לבּו (וּקרב) the Makkeph (in connection with which it would have to be read ukerob just the same as in Psa 55:19, since the - has not a Metheg) is to be crossed out (as in fact it is even wanting here and there in MSS and printed editions). The words are an independent substantival clause: war (קרב, a pushing together, assault, battle, after the form כּתב mrof eh with an unchangeable â) is his inward part and his words are swords; these two clauses correspond. רכּוּ (properly like Arab. rkk, to be thin, weak, then also: to be soft, mild; root רך, רק, tendere, tenuare) has the accent on the ultima, vid., on Psa 38:20. פּתיחה is a drawn, unsheathed sword (Psa 37:14). The exhortation, Psa 55:23, which begins a new strophe and is thereby less abrupt, is first of all a counsel which David gives to himself, but at the same time to all who suffer innocently, cf. Psa 27:14. Instead of the obscure ἅπαξ γεγραμ. יהבך, we read in Psa 37:5 דרכך, and in Pro 16:3 מעשׂיך, according to which the word is not a verb after the form ידעך (Chajug', Gecatilia, and Kimchi), but an accusative of the object (just as it is in fact accented; for the Legarme of יהוה has a lesser disjunctive value than the Zinnor of יהבך). The lxx renders it ἐπίῤῥιψον ἐπὶ κύριον τὴν μέριμνάν σου. Thus are these words of the Psalm applied in Pe1 5:7. According to the Talmud יהב (the same form as קרב) signifies a burden. "One day," relates Rabba bar-Chana, B. Rosh ha-Shana, 26b, and elsewhere, "I was walking with an Arabian (Nabataean?) tradesman, and happened to be carrying a heavy pack. And he said to me, שׁקיל יהביך ושׁדי אגמלאי, Take thy burden and throw it on my camel." Hence it is wiser to refer יהב to יהב, to give, apportion, than to a stem יהב = יאב, Psa 119:131 (root אב, או), to desire; so that it consequently does not mean desiring, longing, care, but that which is imposed, laid upon one, assigned or allotted to one (Bttcher), in which sense the Chaldee derivatives of יהב (Targum Psa 11:6; Psa 16:5, for מנת) do actually occur. On whomsoever one casts what is allotted to him to carry, to him one gives it to carry. The admonition proceeds on the principle that God is as willing as He is able to bear even the heaviest burden for us; but this bearing it for us is on the other side our own bearing of it in God's strength, and hence the promise that is added runs: He will sustain thee (כּלכּל), that thou mayest not through feebleness succumb. Psa 55:23 also favours this figure of a burden: He will not give, i.e., suffer to happen (Psa 78:66), tottering to the righteous for ever, He will never suffer the righteous to totter. The righteous shall never totter (or be moved) with the overthrow that follows; whereas David is sure of this, that his enemies shall not only fall to the ground, but go down into Hades (which is here, by a combination of two synonyms, בּאר שׁחת, called a well, i.e., an opening, of a sinking in, i.e., a pit, as e.g., in Pro 8:31; Eze 36:3), and that before they have halved their days, i.e., before they have reached the half of the age that might be attained under other circumstances (cf. Psa 102:25; Jer 16:11). By ואתּה אלהים prominence is given to the fact that it is the very same God who will not suffer the righteous to fall who casts down the ungodly; and by ואני David contrasts himself with them, as being of good courage now and in all time to come.
John Gill Bible Commentary
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, Sa2 7:1; wherefore he believed, that he who had delivered him in time past would deliver him again; this is the reasoning of faith, Co2 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, Kg2 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.''