This Psalm resembles the preceding Psalm in thought, language, and structure. It breathes the same lofty spirit of confidence in the presence of danger; it begins with the same cry, ‘be gracious unto me,’ and uses the same word (Psalm 57:3) to express the enemy’s ferocity; it has two principal divisions, each closed with a refrain (Psalm 57:5; Psalm 57:11). But it has also marked characteristics of its own in thought, language, and rhythm. Its tone is more triumphant; and it is distinguished by the use of the figure, common in lyrical poetry, of ‘epizeuxis,’ or emphatic repetition of words (Psalm 57:1; Psalm 57:3; Psalm 57:7-8).

The title attributes the Psalm to David when he was “in the cave” during his flight from Saul. It is doubtful whether the cave of Adullam (1 Samuel 22), or the cave in the wilderness of En-gedi, on the western shore of the Dead Sea (1 Samuel 24), is meant. The reference to enemies caught in their own trap (Psalm 57:6) may perhaps point to the latter occasion. There is nothing in the Psalm (not even Psalm 57:9, see note), inconsistent with its Davidic authorship, but on the other hand nothing decisively in favour of it. It may have been written to illustrate this episode in David’s fugitive life. This Psalm, like the preceding one, has been explained as a prayer of the suffering nation: but its language is certainly more appropriate to an individual than to the nation.

The Psalm consists of two divisions, each ending with the same refrain, an appeal to God to manifest His supreme and universal sovereignty.

i. Prayer for protection and confident anticipation of help in the midst of imminent danger (Psalm 57:1-5).

ii. Resolution to give thanks to God for His goodness in the certain prospect that the malice of enemies will recoil upon themselves (Psalm 57:6-11).

The Psalm is appointed as a Proper Psalm for Easter Day, partly as an appropriate thanksgiving for Christ’s triumph over the powers of Death and Hell; partly because the refrain is the expression of the Messianic hope which finds its guarantee in the triumph of the Resurrection (1 Corinthians 15:24-28).

Psalm 57:7-11 form the first part of the composite Psalms 108 : and Psalm 57:10 is found again almost verbatim in Psalm 36:5. Cp. also Psalm 57:1 with Psalm 36:7.

The melody to which this Psalm, as well as the two following Psalms and also Psalms 75, was to be sung is described as Al-tashchçth, i.e. ‘Destroy not.’ Of the song which gave this title it is possible that “a trace is still preserved in Isaiah 65:8. ‘When the new wine is found in the cluster,’ says the prophet, ‘men say, ‘Destroy it not, for a blessing is in it.’ These words in the Hebrew have a distinct lyric rhythm. They are the first line of one of the vintage songs so often alluded to in Scripture. And so we learn that the early religious melody of Israel had a popular origin, and was closely connected with the old joyous life of the nation.” Robertson Smith, Old Test, in the Jewish Church, p. 209.

1. Be merciful unto me] Be gracious unto me, as in Psalm 56:1.

for my soul &c.] Render:

For in thee hath my soul taken refuge,

And in the shadow of thy wings will I take refuge,

Until destruction’s storm be overpast.

The distinction of tenses is significant. He has placed himself under Jehovah’s protection, and in his present distress claims his rights as Jehovah’s client. The shadow of thy wings is a beautiful metaphor from the care of the mother-bird for her young. When danger threatens, they run to her for shelter. Cp. Psalm 17:8; Psalm 36:7; Psalm 61:4; Psalm 63:7; Psalm 91:4; Ruth 2:12; Matthew 23:37.

Calamities is the same word as that rendered mischiefs in Psalm 52:2, wickedness in Psalm 55:11 (see notes), and the verb suggests the metaphor of a storm. Cp. Isaiah 26:20.

1–5. Beset by fierce and cruel enemies, the Psalmist throws himself upon God’s protection, with the confident assurance of speedy help.

2. I will cry &c.] I will call unto God Most High. Cp. Psalm 55:16; Psalm 56:9. The combination Elôhîm Elyon occurs only here and in Psalm 78:56; it is the Elohistic equivalent of Jehovah Elyon (Psalm 7:17; cp. Psalm 47:2; Psalm 83:18; Psalm 97:9). El Elyon occurs in Psalm 78:35 (cp. Psalm 73:11); Genesis 14:18 ff. The Psalmist appeals to God first as the ‘Most High’ (see Appendix, Note ii), a name which implies God’s power to help him, as the supreme Ruler of the world; and then as God (El) that performeth all things for me, a title which implies His willingness to help His servant now as heretofore. Here as in Psalm 138:8, the object of the verb is left to be supplied (cp. Psalm 52:9). He will perform all that needs to be performed. Cp. Php 4:19.

3. He shall send from heaven] There is no need to supply an object to the verb here. The object is introduced when the verb is repeated according to the characteristic peculiarity of this Psalm. For the meaning cp. Psalm 20:2, and perhaps Psalm 18:16, though see note there.

from the reproach &c.] Better, (For) he that would swallow me up (or, crush me, Psalm 56:1, note) hath reproached. The object of the verb may be God, Whom the enemy blasphemes in denying His willingness to help His servant (Isaiah 37:23-24); or the Psalmist, whom he taunts with being deserted by his God (Psalm 42:10; Psalm 55:12). The rendering of A.V. marg., he reproacheth him that would swallow me up, is contrary to usage, for the word is never used of God rebuking men.

Selah here is probably misplaced, cp. Psalm 55:19. In the LXX it follows Psalm 57:2.

God shall send forth &c.] God’s lovingkindness and truth (cp. Psalm 42:8, Psalm 43:3) are almost personified as “ministering spirits, sent forth to do service for the sake of them that shall inherit salvation.” It is in virtue of the lovingkindness which is the foundation of His covenant, and of the faithfulness which is an inalienable attribute of His nature, that God will send help to His servant.

4. A difficult verse, the text of which is perhaps corrupt. Adhering to the punctuation (in the modern sense) of the Massoretic accents, we may render with R.V.,

My soul is among lions;

I lie among them that are set on fire,

Even the sons of men, &c.

i.e. virtually, as the marg., I must lie, an expression of despondent resignation. But the note of despair is out of harmony with the generally courageous and confident tone of the Psalm; and it is more in accordance with the usual force of the Heb. tense (the ‘cohortative’ or ‘voluntative’) to take I will lie down as expressive of strong resolution:

My soul is among lions;

I will lie down to rest among fiery foes,

Even the sons of men, &c.

Though my life is in momentary danger from savage enemies, I will lie down to rest (cp. Psalm 4:8) among these fiery foes, secure under God’s protection. The Psalm is an evening hymn, for the Psalmist contemplates ‘waking the dawn’ with his praises (Psalm 57:8). He lies down in danger, he awakes in safety: the night of trouble ends in the dawn of deliverance.

Delitzsch, rightly understanding the words as an expression of confidence, thinks that actual wild beasts are meant, among which he feels more secure than among his deadly foes; but this is scarcely probable.

Neglecting the accents we may render somewhat differently, With my life in my hands (so the idiomatic apposition ‘my soul, I’ may be paraphrased) I must lie down (or, I will lie down) among lions: fiery are the sons of men &c.; but the sense will be substantially the same. For lions as a metaphor for fierce and dangerous enemies cp. Psalm 7:2 : Psalm 10:9; Psalm 17:12.

whose teeth] The language is suggested by the comparison of his enemies to lions.

their tongue &c.] The reference may be not so much to slander, as to the blasphemy of which he speaks in Psalm 57:3, which pierces him to the heart. Cp. Psalm 42:10. See also Psalm 52:2 note; Psalm 58:6; Psalm 64:3; Proverbs 30:14.

5. The thought of man’s murderous hostility naturally leads up to the prayer that God will manifest Himself in majesty. From the confusions of earth the Psalmist looks up to God. Cp. Psalm 11:4 ff.; Psalm 36:5 ff.

Be thou exalted] Or, Exalt thyself. Cp. Psalm 21:13; Psalm 46:10. God is exalted in majesty (Isaiah 6:1): what is needed is that He should manifest His supreme authority (Isaiah 2:11 ff.) over these insolent rebels.

Though rhythmically divided, the two clauses are logically one: ‘exalt Thyself in Thy glory above heaven and earth.’

6. The transposition of Psalm 57:5-6, proposed by Cheyne and others, simply ruins the sense, Psalm 57:6 is the fitting sequel of Psalm 57:5. Just as in Psalm 56:5 ff, he returns after the refrain to contemplate his present situation. But now Faith sees the prayer of Psalm 57:5 answered, and with the manifestation of God’s supreme authority all opposition is subdued, nay, his foes’ own schemes prove their ruin.

my soul is bowed down] Perhaps we should read with the LXX, they have bowed down my soul; i.e. (the perf. as in Psalm 56:1) they have made sure of capturing me. But it is tempting to go further and read (with Ewald), their soul is bowed down, thereby securing a double parallelism in the verse. Lines 1 and 3 then describe their plots: lines 2 and 4 describe how they are caught in their own trap. The metaphors are taken from the nets and pitfalls used by hunters. Cp. Psalm 7:15; Psalm 9:15 f.; Psalm 35:7; Ezekiel 19:4; Ecclesiastes 10:8.

into the midst whereof they are fallen themselves] Better, they are fallen into the midst of It.

6–11. Convinced that God will manifest His authority, the Psalmist sees the machinations of his enemies turning to their own defeat, and utters resolutions of joyous thanksgiving.

7. My heart is fixed] Stedfastly resolved. Cp. Psalm 51:10; Psalm 112:7; Colossians 1:13 (ἐδραῖος is the word used by Symmaohus here). The P.B.V. has changed Coverdale’s ready into fixed here, but retained it in Psalm 108:1, probably owing to the influence of the familiar Latin title, Paratum cor meum, at the beginning of that Psalm.

I will sing and give praise] I will sing and make melody. The latter is the verb from which mismôr, ‘psalm,’ is derived. See Introd. p. xvii.

8. Awake up] A common summons to action. Cp. Jdg 5:12; Isaiah 51:9; Isaiah 51:17; Isaiah 52:1.

my glory] So the soul is designated, either as the noblest part of man, or as the image of the divine glory. Cp. Psalm 7:5; Psalm 16:9; Psalm 30:12.

psaltery and harp] Stringed instruments, often coupled together (Psalm 33:2; 1 Samuel 10:5; 2 Samuel 6:5; 1 Kings 10:12; Isaiah 5:12).

I myself will awake early] Better, as R.V. marg., I will awake the dawn. A bold and beautiful poetical figure. The dawn is often personified (Job 41:18; Psalm 139:9). Usually it is the dawn that awakes men: he will awake the dawn by his praises before daylight. Cp. Milton, L’Allegro, l. 53,

“Oft listening how the hounds and horn

Cheerly rouse the slumbering morn.”

and Ovid, Metam. xi.597,

“Non vigil ales ibi cristati cantibus oris

Evocat auroram.”

9. I will give thanks unto thee, O Lord, among the peoples:

I will make melody unto thee among the nations.

This verse at any rate, it is said, could never have been written by David, and is only really intelligible, if the Psalmist speaks in the name of the nation. But the words are not unsuitable for one who was chosen to be king over a nation which had a special calling in relation to the nations of the world. If the nations were to be brought under the sway of Israel that they might be taught to know Jehovah, it was fitting that they should hear of Jehovah’s faithfulness exhibited in the deliverance of His servant. Cp. Psalm 18:49 (with the context); Psalm 9:11.

10. For thy lovingkindness is great unto the heavens,

And thy truth unto the skies.

For gives the reason for Psalm 57:9. Mercy and truth which reach from earth to heaven demand world-wide praise. Note that it is the attributes which minister to the deliverance of God’s servant (Psalm 57:3) which are expressly named. Sent forth for his help they have proved victorious. Almost the same words are found in Psalm 36:5. Cp. Ephesians 3:18.

11. How can the Psalmist conclude more fitly than with a repetition of this prayer, which now looks beyond his own immediate needs to that perfect and universal sovereignty of God, which is the final goal of hope (1 Corinthians 15:28; Revelation 19:6)?