The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.
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EXPOSITORY (ENGLISH BIBLE)The words of his mouth.—The ancient versions and the grammatical anomalies point to a corruption of the text. Read, Smoother than butter is his face. The reading face for mouth is suggested by the LXX., though their version has wandered far from the text even thus amended.
Drawn swords.—The comparison of the tongue to a sword is frequent; that of the words themselves not so usual, but apt. We may compare Shakespeare’s
“I will speak daggers to her, but use none.”—Hamlet.
But war was in his heart - He was base, treacherous, false. He was really my enemy, and was ready, when any suitable occasion occurred, to show himself to be such.
His words were softer than oil - Smooth, pleasant, gentle. He was full of professions of love and kindness.
Drawn swords; pernicious in their design and consequences. Matthew 26:49;
but war was in his heart; even a civil war, rebellion against his prince; that was what Ahithophel meditated in his heart; and nothing less than to take away the life of Christ was designed by Judas. The words may be rendered, "they were divided" (e); that is, his mouth and his heart: "his mouth was butter, and his heart war"; the one declared for peace, when the other intended war; see Jeremiah 9:8;
his words were softer than oil; at one time full of soothing and flattery:
yet were they drawn swords: at another time sharp and cutting, breathing out threatening and slaughter, destruction and death.The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.
EXEGETICAL (ORIGINAL LANGUAGES)21. The words of his mouth were smoother than butter] This rendering, though supported by some of the Ancient Versions and commended by the parallelism (smoother than butter—softer than oil), cannot be got out of the text as it stands. This means literally,
Smooth were the buttery words of his mouth.
But an easy emendation gives the sense, His mouth [LXX, face] was smoother than butter. Smoothness is the Heb. term for false and hypocritical flattery, as we speak of a ‘smooth-faced’ or ‘smooth-tongued’ rogue. Cp. Psalm 5:9; Psalm 12:2-3.
but war was in his heart] R.V., but his heart was war.
softer than oil] Cp. “smoother than oil” (Proverbs 5:3), of flattering and delusive speeches.
drawn swords] Ready to stab their victim to the heart. Cp. Psalm 52:2, note.Verse 21. - The words of his mouth wore smoother than butter; literally, smooth were the butters of his mouth - i.e., his flattering utterances. But war was in his heart; literally, but his heart was war. His words were softer than oil, yet were they drawn swords; i.e. keen, cutting - according to our own idiom, "like daggers." Genesis 10:25), also in remembrance of בּלל (Genesis 11:1-9), involves the choice of the word בּלּע, which here, after Isaiah 19:3, denotes a swallowing up, i.e., annihilation by means of confounding and rendering utterly futile. לשׁונם is the object to both imperatives, the second of which is פּלּג (like the pointing usual in connection with a final guttural) for the sake of similarity of sound. Instead of חמס וריב, the pointing is חמס וריב, which is perfectly regular, because the וריב with a conjunctive accent logically hurries on to בּעיר as its supplement.
(Note: Certain exceptions, however, exist, inasmuch as ו sometimes remains even in connection with a disjunctive accent, Isaiah 49:4; Jeremiah 40:10; Jeremiah 41:16; and it is pointed ו in connection with a conjunctive in Genesis 45:23; Genesis 46:12; Leviticus 9:3; Micah 2:11; Job 4:16; Ecclesiastes 4:8.)
The subjects to Psalm 55:11 are not violence and strife (Hengstenberg, Hitzig), for it is rather a comical idea to make these personified run round about upon the city walls; but (cf. Psalm 59:7, Psalm 59:15) the Absalomites, and in fact the spies who incessantly watch the movements of David and his followers, and who to this end roam about upon the heights of the city. The narrative in 2 Samuel 15 shows how passively David looked on at this movement, until he abandoned the palace of his own free will and quitted Jerusalem The espionage in the circuit of the city is contrasted with the movements going on within the city itself by the word בּקרב. We are acquainted with but few details of the affair; but we can easily fill in the details for ourselves in accordance with the ambitious, base, and craftily malicious character of Absalom. The assertion that deceit (מרמה) and the extremest madness had taken possession of the city is confirmed in Psalm 55:13 by כּי. It is not open enemies who might have had cause for it that are opposed to him, but faithless friends, and among them that Ahithophel of Giloh, the scum of perfidious ingratitude. The futures ואשּׂא and ואסּתר are used as subjunctives, and ו is equivalent to alioqui, as in Psalm 51:18, cf. Job 6:14. He tells him to his face, to his shame, the relationship in which he had stood to him whom he now betrays. Psalm 55:14 is not to be rendered: and thou art, etc., but: and thou (who dost act thus) wast, etc.; for it is only because the principal clause has a retrospective meaning that the futures נמתּיק and נהלּך describe what was a custom in the past. The expression is designedly אנושׁ כּערכּי and not אישׁ כערכי; David does not make him feel his kingly eminence, but places himself in the relation to him of man to man, putting him on the same level with himself and treating him as his equal. The suffix of כערכי is in this instance not subjective as in the כערכך of the law respecting the asham or trespass-offering: according to my estimation, but objectively: equal to the worth at which I am estimated, that is to say, equally valued with myself. What heart-piercing significance this word obtains when found in the mouth of the second David, who, although the Son of God and peerless King, nevertheless entered into the most intimate human relationship as the Son of man to His disciples, and among them to that Iscariot! אלּוּף from אלף, Arabic alifa, to be accustomed to anything, assuescere, signifies one attached to or devoted to any one; and מידּא, according to the Hebrew meaning of the verb ידע, an intimate acquaintance. The first of the relative clauses in Psalm 55:15 describes their confidential private intercourse; the second the unrestrained manifestation of it in public. סוד here, as in Job 19:19 (vid., supra on Psalm 25:14). המתּיק סוד, to make friendly intercourse sweet, is equivalent to cherishing it. רגשׁ stands over against סוד, just like סוד, secret counsel, and רגשׁה, loud tumult, in Psalm 64:3. Here רגשׁ is just the same as that which the Korahitic poet calls המון חוגג in Psalm 42:5.
In the face of the faithless friends who has become the head of the Absalomite faction David now breaks out, in Psalm 55:16, into fearful imprecations. The Chethb is ישׁימות, desolationes (super eos); but this word occurs only in the name of a place ("House of desolations"), and does not well suit such direct reference to persons. On the other hand, the Ker ישּׁיאמות, let death ensnare or impose upon them, gives a sense that is not to be objected to; it is a pregnant expression, equivalent to: let death come upon them unexpectedly. To this ישּׁיא corresponds the חיּים of the second imprecation: let them go down alive into Hades (שׁאול, perhaps originally שׁאולה, the ה of which may have been lost beside the ח that follows), i.e., like the company of Korah, while their life is yet vigorous, that is to say, let them die a sudden, violent death. The drawing together of the decipiat (opprimat) mors into one word is the result of the ancient scriptio continua and of the defective mode of writing, ישּׁי, like יני, Psalm 141:5, אבי, 1 Kings 21:29. Bttcher renders it differently: let death crash in upon them; but the future form ישּׁי equals ישׁאה from שׁאה equals שׁאי is an imaginary one, which cannot be supported by Numbers 21:30. Hitzig renders it: let death benumb them (ישּׁים); but this gives an inconceivable figure, with the turgidity of which the trepidantes Manes in Virgil, Aenid viii. 246, do not admit of comparison. In the confirmation, Psalm 55:16, בּמגוּרם, together with the בּקרבּם which follows, does not pretend to be any advance in the thought, whether מגור be rendered a settlement, dwelling, παροικία (lxx, Targum), or an assembly (Aquila, Symmachus, Jerome). Hence Hitzig's rendering: in their shrine, in their breast ( equals ἐν τῷ θησαυρῷ τῆς καρδίας αὐτῶν, Luke 6:45), מגוּרם being short for מגוּרתם in accordance with the love of contraction which prevails in poetry (on Psalm 25:5). But had the poet intended to use this figure he would have written בּמגוּרת קרבם, and is not the assertion that wickedness is among them, that it is at home in them, really a climax? The change of the names of God in Psalm 55:17 is significant. He calls upon Him who is exalted above the world, and He who mercifully interposes in the history of the world helps him.
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