Psalm 57:2
I will cry to God most high; to God that performes all things for me.
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(2) Peformeth all things for me.—Literally, completes for me, which may be explained from the analogy of Psalm 138:8. But as the LXX. and Vulg. have “my benefactor” (reading gomēl for gomēr) we may adopt that emendation.

Psalm 57:2. I will cry unto God — For succour and relief; most high — To whom there is none superior or equal; and unto whom, therefore, I will continually commend myself; unto God that performeth all things for me — Hebrew, גמר עלי, gomer gnali, that perfecteth, or finisheth, as this word properly signifies; that is, will certainly perform or finish, for, or, toward, or, concerning me. He does not express what God performed or perfected, (the words all things not being in the Hebrew,) but leaves it to be understood by the reader. He performeth, or perfecteth, all that he hath promised; he engages himself to finish what he hath begun, or what is yet to be completed. His words imply, that God is not like men, who make large promises, but, either through inability, or carelessness, or unfaithfulness, do not perform them; but that he will certainly be as good as his word.57:1-6 All David's dependence is upon God. The most eminent believers need often repeat the publican's prayer, God be merciful to me a sinner. But if our souls trust in the Lord, this may assure us, in our utmost dangers, that our calamities will at length be overpast, and in the mean time, by faith and prayer, we must make him our refuge. Though God be most high, yet he condescends so low, as to take care that all things are made to work for good to his people. This is a good reason why we should pray earnestly. Look which way we will on this earth, refuge fails, no help appears; but we may look for it from heaven. If we have fled from the wrath to come, unto Jesus Christ, he that performed all things needful to purchase the salvation of his people, will do for us and in us all things needful for our enjoyment of it. It made David droop to think there should be those that bore him so much ill-will. But the mischief they designed against him, returned on themselves. And when David was in the greatest distress and disgrace, he did not pray, Lord, exalt me, but, Lord, exalt thine own name. Our best encouragement in prayer, is taken from the glory of God, and to that, more than to our own comfort, we should have regard in all our petitions for mercy.I will cry unto God most high - The idea is - God is exalted above all creatures; all events are "under" him, and he can control them. The appeal was not to man, however exalted; not to an angel, however far he may be above man; it was an appeal made at once to the Supreme Being, the God to whom all worlds and all creatures are subject, and under whose protection, therefore, he must be safe.

Unto God that performeth all things for me - The word used here, and rendered "performeth" - גמר gâmar - means properly to bring to an end; to complete; to perfect. The idea here is, that it is the character of God, that he "completes" or "perfects," or brings to a happy issue all his plans. The psalmist had had experience of that in the past. God had done this in former trials; he felt assured that God would do it in this; and he, therefore, came to God with a confident belief that all would be safe in his hands.

2. performeth—or, completes what He has begun. Heb. that performeth (or perfecteth, or finisheth, as this word is rendered, Psalm 138:8, i.e. will certainly perform or finish) for, or towards, or concerning me. He doth not express what he performeth, or perfecteth, or fulfilleth, but leaveth it to be understood, as being easy to be understood.

He performeth, or perfecteth, to wit, all that he hath promised; engageth himself to perform what he hath begun to do, or what is yet to be performed; it being usual in the Hebrew language to understand a verbal noun after the verb. He implies that God is not like men, who make large promises, but either through inability, or carelessness, or unfaithfulness, do not perform them, but will certainly be as good as his word. I will cry unto God most high,.... To remember him in his low estate, and who is higher than the highest, than Saul and his mighty men with him. This epithet David no doubt made use of, to encourage his faith in the Lord, who is above all, and can do all things; as follows;

unto God that performeth all things for me; in a providential way, having made him, upheld him in being, fed and clothed him, preserved him, and followed him with his goodness all his days; and in a way of grace he performed all his purposes concerning him, all his promises unto him, and was performing and would perfect the work of grace in him; see Psalm 138:8. The Targum adds a fable by way of paraphrase on the text,

"who commanded, or prepared a spider, to perfect in the mouth of the cave a web for me;''

so it is in the king's Bible; as if, when he was in the cave, God so ordered it in his providence, that a spider should spin a web over the month of it, which prevented his persecutors from searching for him in it; but the Scripture is silent in this matter. Such a story is reported of Felix, bishop of Nola, in ecclesiastical history (m).

(m) Vid. Bochart. Hierozoic. par. 2. l. 4. c. 23. col. 611.

I will cry unto God most high; unto God that {c} performeth all things for me.

(c) Who does not leave his works begun imperfectly.

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.Verse 2. - I will cry unto God most High. In the original, "unto Elohim 'elyon" - an expression which only occurs here and in Psalm 78:56. El elyon, however, occurs in Psalm 78:45; as in Genesis 14:18, 19, 22, and Jehovah 'elyon in Psalm 7:18 [Psalm 7:17]. Unto God that performeth all things for me (comp. Psalm 138:8). God "accomplishes" for his saints whatever is good for them. What the poet prays for in Psalm 56:8, he now expresses as his confident expectation with which he solaces himself. נד (Psalm 56:9) is not to be rendered "flight," which certainly is not a thing that can be numbered (Olshausen); but "a being fugitive," the unsettled life of a fugitive (Proverbs 27:8), can really be numbered both by its duration and its many temporary stays here and there. And upon the fact that God, that He whose all-seeing eye follows him into every secret hiding-place of the desert and of the rocks, counteth (telleth) it, the poet lays great stress; for he has long ago learnt to despair of man. The accentuation gives special prominence to נדי as an emphatically placed object, by means of Zarka; and this is then followed by ספרתּה with the conjunctive Galgal and the pausal אתּה with Olewejored (the _ of which is placed over the final letter of the preceding word, as is always the case when the word marked with this double accent is monosyllabic, or dissyllabic and accented on the first syllable). He who counts (Job 31:4) all the steps of men, knows how long David has already been driven hither and thither without any settled home, although free from guilt. He comforts himself with this fact, but not without tears, which this wretched condition forces from him, and which he prays God to collect and preserve. Thus it is according to the accentuation, which takes שׂימה as imperative, as e.g., in 1 Samuel 8:5; but since שׂים, שׂימה ,שׂים, is also the form of the passive participle (1 Samuel 9:24, and frequently, 2 Samuel 13:32), it is more natural, in accordance with the surrounding thoughts, to render it so even in this instance (posita est lacrima mea), and consequently to pronounce it as Milra (Ewald, Hupfeld, Bttcher, and Hitzig). דמעתי (Ecclesiastes 4:1) corresponds chiastically (crosswise) to נדי, with which בנאדך forms a play in sound; and the closing clause הלא בּספרתך unites with ספרתּה in the first member of the verse. Both Psalm 56:9 and Psalm 56:9 are wanting in any particle of comparison. The fact thus figuratively set forth, viz., that God collects the tears of His saints as it were in a bottle, and notes them together with the things which call them forth as in a memorial (Malachi 3:16), the writer assumes; and only appropriatingly applies it to himself. The אז which follows may be taken either as a logical "in consequence of so and so" (as e.g., Psalm 19:14; Psalm 40:8), or as a "then" fixing a turning-point in the present tearful wandering life (viz., when there have been enough of the "wandering" and of the "tears"), or "at a future time" (more abruptly, like שׁם in Psalm 14:5; Psalm 36:13, vid., on Psalm 2:5). בּיום אקרא is not an expansion of this אז, which would trail awkwardly after it. The poet says that one day his enemies will be obliged to retreat, inasmuch as a day will come when his prayer, which is even now heard, will be also outwardly fulfilled, and the full realization of the succour will coincide with the cry for help. By זה־ידעתּי in Psalm 56:10 he justifies this hope from his believing consciousness. It is not to be rendered, after Job 19:19 : "I who know," which is a trailing apposition without any proper connection with what precedes; but, after 1 Kings 17:24 : this I know (of this I am certain), that Elohim is for me. זה as a neuter, just as in connection with ידע in Proverbs 24:12, and also frequently elsewhere (Genesis 6:15; Exodus 13:8; Exodus 30:13; Leviticus 11:4; Isaiah 29:11, cf. Job 15:17); and לי as e.g., in Genesis 31:42. Through Elohim, Psalm 56:11 continues, will I praise דּבר: thus absolutely is the word named; it is therefore the divine word, just like בּר in Psalm 2:12, the Son absolutely, therefore the divine Son. Because the thought is repeated, Elohim stands in the first case and then Jahve, in accordance with the Elohimic Psalm style, as in Psalm 58:7. The refrain in Psalm 56:12 (cf. Psalm 56:5) indicates the conclusion of the strophe. The fact that we read אדם instead of בּשׂר in this instance, just as in Psalm 56:11 דּבר instead of דּברו (Psalm 56:5), is in accordance with the custom in the Psalms of not allowing the refrain to recur in exactly the same form.
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